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What is the time of restoration of all things (Acts 3:21)?	Answer After healing a man who was lame from birth, [Peter](life-Peter.html) explained to the people gathered at the temple that the man had not been healed by Peter’s power. In his explanation of where the power came, he mentioned “the times of restoration of all things” (Acts 3:21, NKJV). The healed man was walking and leaping and praising God (Acts 3:8\), and Peter made sure the onlookers knew that the healing was not done by human power (Acts 3:12\). The power was from Jesus, whom the people had disowned and had crucified (Acts 3:13–15\). The healing was on the basis of faith in the name of Jesus (Acts 3:16\). Earlier, they had rejected Jesus in ignorance, Peter explains (Acts 3:17\). Christ had to suffer and die, just as God had revealed to the prophets (Acts 3:18\). The people now had an opportunity to change their minds about Jesus and to return to their Messiah. If they did, they would be forgiven, and times of refreshing would come (Acts 3:19\). The same Messiah who died for them would one day [return](second-coming-Jesus-Christ.html) for them (Acts 3:20\). Now, Christ is in heaven until the time of restoration of all things that the Hebrew prophets had described (Acts 3:21\). The time of restoration of all things is described by Isaiah: “The desert and the parched land will be glad; the wilderness will rejoice and blossom. Like the crocus, it will burst into bloom; it will rejoice greatly and shout for joy. The glory of Lebanon will be given to it, the splendor of Carmel and Sharon; they will see the glory of the Lord, the splendor of our God. . . . Then will the eyes of the blind be opened and the ears of the deaf unstopped. Then will the lame leap like a deer, and the mute tongue shout for joy. Water will gush forth in the wilderness and streams in the desert” (Isaiah 35:1–2, 5–6\). The time of restoration of all things is mentioned by Paul: “The creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God” (Romans 8:21\). John recorded Jesus saying, “I am making everything new!” (Revelation 21:5\). In the temple, Peter pointed his hearers to Jesus, reminding them that God had promised through Moses that God would send another prophet to whom they should listen (Acts 3:22–23; cf. Deuteronomy 18:15\). The coming of that prophet would be associated with the time when God will restore everything. Samuel and others had announced “these days” (Acts 3:24\)—the time of the restoration of all things. The prophet Malachi announced that another prophet would come before the day of the Lord (Malachi 4:5\), and that day would be associated with a restoration (Malachi 4:6\). These prophecies were not irrelevant for the people. It was important that they understood that not only was the Messiah coming, but that He had already come. Peter reminded his audience that they were the sons of the prophets and partakers of the [covenant](Abrahamic-covenant.html) God had made with Abraham (Acts 3:25\). In addition to promises of blessing for those who were descended from Abraham, that covenant promised blessing for all the families of the earth through Abraham’s seed (Genesis 12:3b; Acts 3:25\). But the first promises of that covenant (Genesis 12:2–3a) included blessings for the descendants of Abraham—which Peter’s audience were. Peter explains that it was for them first that God raised up His Servant, the Messiah, and sent Him to bless the people by turning them from their wickedness (Acts 3:26\). Until the time of the restoration of all things, when God’s covenant promises to the descendants of Abraham would be fulfilled, Jesus is in heaven. The people still had time to change their minds about Him and recognize Him as their Messiah. The healing miracle of the man born lame in Acts 3 was a vivid example of the power of Jesus to restore all things. The people at the temple that day were given an opportunity to repent, moving from unbelief to belief. All who believe in the Messiah will not be disappointed (Romans 9:33; 10:11; 1 Peter 2:6\). Likewise, when we read of the miracles and signs that Jesus and His apostles accomplished, we can recognize who Jesus is and live by believing in His name (John 20:31\). One day, the time of the restoration of all things will arrive. God will keep His covenant promises. As surely as those days will come, God will also keep His promises to all who believe in Him. Jesus said that the believing one has eternal life (John 6:47\). Just as He has power to heal a lame man, He has power to forgive sin and provide [eternal life](eternal-life.html) to all who believe in Him.
What are the ten horns of the beast?	Answer The Bible contains vivid descriptions of times past and those yet to come. The [book of Revelation](Book-of-Revelation.html) contains a great amount of imagery that grabs attention and allows us to use our imaginations to visualize future events and persons. Part of those future proceedings will involve the “beast,” described beginning in Revelation 13\. The Beast The apostle John, describing a vision, writes, “The dragon stood on the shore of the sea. And I saw a [beast](beast-of-Revelation.html) coming out of the sea. It had ten horns and seven heads, with ten crowns on its horns, and on each head a blasphemous name. The beast I saw resembled a leopard, but had feet like those of a bear and a mouth like that of a lion. The dragon gave the beast his power and his throne and great authority” (Revelation 13:1–2\). John’s vision of the beast from the sea is similar to what Daniel saw: “In my vision at night I looked, and there before me was a fourth beast—terrifying and frightening and very powerful. It had large iron teeth; it crushed and devoured its victims and trampled underfoot whatever was left. It was different from all the former beasts, and it had ten horns” (Daniel 7:7\). Both Daniel and John include the detail that the terrible beast has ten horns. The dragon, or Satan, as identified in Revelation 12:9, gives power to the beast so that he might act as an evil proxy and carry out Satan’s bidding. The beast will have a seemingly fatal head wound that will be healed, and he will have tremendous influence over the inhabitants of the earth (Revelation 13:3\). The beast will utter proud and blasphemous words while holding authority for forty\-two months (Revelation 13:5; cf. Daniel 7:8\). It is this timing that solidifies his identity as the Antichrist. The Timing We again compare John’s revelation with that of Daniel: “He will confirm a covenant with many for one ‘seven.’ In the middle of the ‘seven’ he will put an end to sacrifice and offering. And at the temple he will set up an [abomination that causes desolation](abomination-desolation.html), until the end that is decreed is poured out on him” (Daniel 9:27\). The “seven” represents a seven\-year period (the [tribulation](tribulation.html)) beginning with the signing of a peace treaty with Israel, and ending with the second coming of Christ, foretold in Zechariah 14:1–9\. For the first three and a half years of this period (the [forty\-two months](forty-two-months.html) mentioned in Revelation), Israel will experience peace and even have their temple rebuilt. But then, in the middle of that period, the Antichrist will go into the temple and proclaim himself to be God. This is referred to as the “abomination that causes desolation” in Daniel 9:27 and Matthew 24:15\. For the remaining three and a half years, or forty\-two months, the Antichrist will attempt to annihilate the Jews. He is the beast with ten horns. The Ten Horns Knowing that the beast is the Antichrist who holds political power during the second half of the great tribulation helps us make sense of the ten horns. Daniel says, “The ten horns are ten kings who will come from this kingdom” (Daniel 7:24\). Revelation corroborates this: “The ten horns you saw are ten kings who have not yet received a kingdom, but who for one hour will receive authority as kings along with the beast. They will wage war against the Lamb” (Revelation 17:12–13a). Our view is that the Antichrist will rise from a [“revived” Roman Empire](Revived-Roman-Empire.html) in the last days. That empire will be divided into ten parts, governed by ten kings, who will rule under the Antichrist. These ten kings, symbolized as horns, voluntarily cede authority to the one\-world leader, the Antichrist. These kings will wage war against Jesus (“the Lamb”) and His people. Despite their power and authority, these ten kings will be defeated at the return of Jesus Christ: “Then I saw the beast and the kings of the earth and their armies gathered together to wage war against the rider on the horse and his army. But the beast was captured, and with it the false prophet. . . . The two of them were thrown alive into the fiery lake of burning sulfur” (Revelation 19:19–20\). Conclusion The coming Antichrist will certainly be a fearful dictator, and his federation of ten kings will seem unstoppable. But we know the end of the beast and all his followers: “They will wage war against the Lamb, but the Lamb will triumph over them because he is the Lord of lords and the King of kings” (Revelation 17:14\). Jesus Christ Himself will quickly and decisively defeat this coalition of evil, headed by the ten\-horned beast.
What does it mean to “take heed to yourself” (Deuteronomy 12:13)?	Answer In Deuteronomy 12, the Lord instructs Israel, the people He deeply loves, to return their love for Him through respectful and reverent worship. Moses explains that, once Israel enters the [Promised Land](Promised-Land.html), God has one chosen place of worship: “Take heed to yourself that you do not offer your burnt offerings in every place that you see; but in the place which the Lord chooses, in one of your tribes, there you shall offer your burnt offerings, and there you shall do all that I command you” (Deuteronomy 12:13–14, NKJV). “Take heed” is an archaic way of saying “take care” or “be careful.” Take heed to yourself means “be careful not to do whatever you please or merely what seems right in your own eyes.” In other words, God’s chosen people were to be careful to worship the Lord where and how He commanded them. Modern translations such as the New International Version render Deuteronomy 12:13 like so: “Be careful not to sacrifice your burnt offerings anywhere you please.” Israel was about to undergo a radical shift in lifestyle. Before this time, God’s people were constantly on the move. They were accustomed to worshiping God wherever they saw fit. That was the norm (Genesis 12:7–8; 13:18; 22:9; 26:25; 35:1, 3, 7\). But now, they were relocating to a land of a pagan people, the native [Canaanites](Canaanites.html), who worshiped many gods at numerous local shrines. In this new setting, to keep their worship of the One True God pure and undefiled, Israel was to have only one sanctuary within the community of Israel. Here they would gather to offer sacrifices and offerings to their God (Deuteronomy 12:1–28\). They were not to follow the practice of the Canaanites. Take heed to yourself was a command that Israel could no longer follow their own whims. Once they had conquered the land, corporate worship of the Lord was to be held in the one place where God’s presence would be established and where He would cause His name to dwell (Deuteronomy 12:11\). Before the temple was built in Jerusalem, that central sanctuary was the [tabernacle](tabernacle-of-Moses.html) containing the [ark of the covenant](ark-of-the-covenant.html). Still today, believers must “take heed to yourself” and be careful to worship God respectfully and on His terms. Jesus told the woman of Samaria, “But the time is coming—indeed it’s here now—when true worshipers will worship the Father in spirit and in truth. The Father is looking for those who will worship him that way. For God is Spirit, so those who worship him must worship in spirit and in truth” (John 4:23–24, NLT). Radical love and uncompromising commitment to God are demonstrated through careful attention to the details and practices of worship. To truly worship God in Spirit and truth, His supreme sovereignty and holiness must be acknowledged. The writer of Hebrews explains, “Since we are receiving a Kingdom that is unshakable, let us be thankful and please God by worshiping him with holy fear and awe” (Hebrews 12:28, NLT). God must be honored and revered for who He truly is, and in the manner He prescribes. God is not a pagan deity, and it would be inappropriate to worship Him as one. God’s presence now dwells within His people (1 Corinthians 6:19; 2 Corinthians 6:16; Romans 8:11\). Believers are that central sanctuary today because God has established residence in us through the person of the Holy Spirit. The apostle Paul describes Christian worship as a way of life, giving our bodies to God as “a living sacrifice—the kind he will find acceptable. This is truly the way to worship him. Don’t copy the behavior and customs of this world, but let God transform you into a new person by changing the way you think. Then you will learn to know God’s will for you, which is good and pleasing and perfect” (Romans 12:1–2, NLT). New Testament worship comes from hearts who offer “a continual sacrifice of praise to God, proclaiming our allegiance to his name” (Hebrews 13:15, NLT). Moses’ warning is a helpful reminder to “take heed to yourself.” We do this by expressing our love for God through worship that honors and pleases Him. In the Old Testament, God’s people united to worship in the place He had chosen. Today, that location is anywhere believers come together in His name.
What does it mean that the spiritual man judges all things (1 Corinthians 2:15)?	Answer “The spiritual person judges all things, but is himself to be judged by no one” (1 Corinthians 2:15, ESV). Earlier in the chapter, Paul contrasts the world’s wisdom with the wisdom of God, revealing that true wisdom comes from the Spirit: “Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God” (1 Corinthians 2:12, ESV). The spiritual man, therefore, is equipped with divine wisdom, enabling him to judge all things accurately. He can see beyond appearances and understand the true nature of reality. When Paul says, “The spiritual man judges all things,” he does not suggest that the spiritual person is judgmental or critical in the worldly sense. Rather, this judgment is the ability to discern spiritual truths and to distinguish between what is of God and what is not. Hebrews 5:14 speaks of mature believers who have their “powers of discernment trained by constant practice to distinguish good from evil” (ESV). The spiritual man possesses the maturity and spiritual insight to evaluate situations, teachings, and behaviors according to the standards of God’s Word. The fact that the spiritual man “judges all things” also implies that the opinions or judgments of others do not sway him. In the same verse, Paul notes that the spiritual person “is himself to be judged by no one” (1 Corinthians 2:15, ESV). So, the spiritual man exercises discernment with the Spirit as his guide, and human approval or condemnation is irrelevant. There is a responsibility that comes with spiritual discernment. The spiritual man, as he judges all things, lives according to the wisdom and insight the Spirit gives. The judgments he makes align with God’s will. Paul’s prayer for believers is that their “love may abound more and more, with knowledge and all discernment, so that \[they] may approve what is excellent, and so be pure and blameless for the day of Christ” (Philippians 1:9–10, ESV). The spiritual man judges all things for the sake of living a life that reflects the holiness and righteousness of God. The larger context of 1 Corinthians 2—3 contrasts the spiritual man with the [natural man](natural-man.html). Paul explains that there are four kinds of people: the natural man (1 Corinthians 2:14\), the spiritual man (1 Corinthians 2:15\), infants in Christ (1 Corinthians 3:1\), and the fleshly person (1 Corinthians 3:3\). The natural man will not receive or accept the things of God, because he considers them to be foolishness (1 Corinthians 2:14\). While the natural man can have a factual understanding of the words he hears, he can’t judge them accurately because those judgments are spiritual in nature. In contrast, the spiritual man judges all things (1 Corinthians 2:15\). That is, he is able to discern or evaluate properly the things of God because they are spiritually perceived. The ingredient the natural man is missing—and the spiritual man has—is the mind of Christ (1 Corinthians 2:16\). The mature believer in Christ is the spiritual man, made alive and possessing a new way of thinking. The spiritual man judges all things because he now has the mind of Christ. The natural man perceives the things of God to be foolishness and refuses to have the thinking of Christ. Infants in Christ (1 Corinthians 3:1\) are those who are newly born again. They have just come to know Christ and are only now beginning to learn about the things of God. Consequently, they might look like a fleshly person at times, not utilizing the [mind of Christ](mind-of-Christ.html) in their own thinking. While the infant has been newly born and has a new spirit, he has not yet learned to judge all things or to use the thinking of Christ that now belongs to him. The fleshly person (1 Corinthians 3:3\) often acts like an infant, only without the built\-in excuse. Infants are expected to behave like infants because that is what they are. The fleshly person, or [carnal person](carnal-Christian.html), has not grown as he should have. He should have moved on past infancy and grown to maturity, but his growth has been stunted. Paul chastises the Corinthians because they are thinking and behaving like fleshly people (1 Corinthians 3:3\) when they should be thinking like the spiritual man who judges or discerns all things. Their immaturity was inexcusable and showed up in their thinking and behavior. They were going beyond what was written in Scripture, becoming arrogant and judging wrongly (1 Corinthians 4:6\). They were judging so poorly that they were actually approving immorality (1 Corinthians 5:1–2\). The spiritual man judges all things, and he is misunderstood by the natural man. Those without the Spirit cannot appreciate or fully comprehend the spiritual man’s motives, worldview, or character. The spiritual man has the mind or the thinking of Christ, and that is a mystery to those who do not know Christ. When we believe in Jesus, we are born again and can now think as God has designed us to think. We should move past the immaturities of infancy and press on to maturity. We ought to think and act like spiritual people because that is what we are. As Paul put it elsewhere, we should walk in a [manner worthy](walk-worthy.html) of our calling (Ephesians 4:1\). We should no longer walk like fleshly people, focusing on the desires of our flesh. As we walk in the Spirit, we grow in our ability to judge everything according to God’s truth.
What does it mean to be seated in heavenly places (Ephesians 2:6)?	Answer From a human perspective, the idea of sitting in heavenly places is challenging to grasp, especially on this side of eternity. Nevertheless, this is the experience of everyone who is redeemed by God’s grace: “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus” (Ephesians 2:4–7, ESV). Astonishing as it may sound, Christians are united with Jesus Christ in His resurrected life (Colossians 2:12; Romans 6:4\). The apostle Paul prays for the Ephesians to understand “the incredible greatness of God’s power for us who believe him. This is the same mighty power that raised Christ from the dead and seated him in the place of honor at God’s right hand in the heavenly realms” (Ephesians 1:19–20, NLT). A little later, in Ephesians 2:4–10, Paul explains that the greatness of God’s incredible power toward believers is rivaled by the magnitude of His love, mercy, and grace. Before salvation, we were [spiritually dead](dead-in-trespasses-and-sins.html) in our sins because our “sinful nature was not yet cut away,” but then God made us “alive with Christ, for he forgave all our sins” (Colossians 2:13, NLT; see also 1 Corinthians 15:22\). Our transgression no longer separates us from God (Colossians 1:21–22; Romans 8:38–39\) because we now share in the life of Christ (Romans 8:11\). Since Christ is seated “at God’s right hand in the heavenly realms,” so too are we in a spiritual sense. Since we have been “raised to new life with Christ,” we can now set our sights “on the realities of heaven, where Christ sits in the place of honor at God’s right hand” (Colossians 3:1, NLT). Physically, we still live in the natural world. But God, by His great power, and because of His immense love, mercy, and grace, raised us from our spiritually dead status to new life in Christ. We now sit in heavenly places. To sit in heavenly places is more than a figure of speech. It is a spiritual reality for the believer. Because of our [union with Christ](union-with-Christ.html), we reap the benefit of His position of divine authority (see Psalm 110:1; cf. Acts 2:34–35\). He is our Head and our Representative. Peter taught, “Now Christ has gone to heaven. He is seated in the place of honor next to God, and all the angels and authorities and powers accept his authority” (1 Peter 3:22, NLT; see also Philippians 2:9–11\). The gates of hell will not overcome the church (Matthew 16:18; see also 1 John 2:13\) because we are more than conquerors through Christ (Romans 8:37; see also 1 John 5:4–5\) who gives us the victory (1 Corinthians 15:57\). Our spiritual seat in the heavenly realms is a position of high honor, much like being seated at the VIP table of a Presidential luncheon. We have been given the royal privilege of being enthroned with the Son and will one day partake of His glory. If we let this spiritual truth sink in, it will change the way we think and live. Because we are seated with Christ in heavenly places, our position in heaven is secure, but we must never forget that we don’t deserve our place there. We did nothing to earn it, but God graces us with it anyway (Ephesians 2:8; 4:7; 2 Corinthians 3:5\). As we sit in heavenly places while still living on earth, we have access through Jesus Christ to all of heaven’s privileges and spiritual blessings (Ephesians 1:3–14\). The power of God that raised Jesus from the dead is available and working on our behalf as we walk in this world (Ephesians 1:18–19; Acts 17:28; 1 John 4:9\). We have the [whole armor of God](full-armor-of-God.html) at our disposal to help us “stand against the devil’s schemes” and stand firm “against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms” (Ephesians 6:11–12\).
What is special grace?	Answer Special grace is a term used in [Reformed](reformed-theology.html) or Calvinistic theology, and it refers to the working of God in the lives of His elect when He regenerates them and reconciles them to Himself. It is “grace” in that it is unmerited favor; it is “special” in that not everyone receives it. Special grace is often contrasted with [common grace](common-grace.html), which is the mercy God extends to all of His creation. Special grace is connected to the doctrine of [total depravity](total-depravity.html), which says that every part of man—his mind, will, emotions, and flesh—have been corrupted by sin. Because of our depravity, we cannot do anything to achieve salvation on our own merit. A special act of God is required to rescue anyone from sin. According to [Calvinism](Calvinism.html), the people to whom God extends His special grace are the [elect](elect-of-God.html). They are not elected or chosen based on any merit of their own, but purely by the grace and mercy of God (Ephesians 1:4–5\). One prominent Reformed theologian defined election as “that eternal act of God whereby He, in His sovereign good pleasure, and on account of no foreseen merit in them, chooses a certain number of men to be the recipients of special grace and of eternal salvation” (Berkhof, L., Systematic Theology, Wm. B. Eerdmans Pub. Co., 1996, p. 114\). The distinction between special grace and common grace is meant to guard the exclusivity of salvation through Christ (Acts 4:12\). Many people may experience guilt over their sin or appreciate the beauty of God’s creation, but these feelings are the result of common grace. Such realizations on their own cannot save anyone. Only faith in Jesus Christ can save an individual from his or her sin (Romans 10:9\). And that faith is given through the special grace of God. The concept of special grace is one way of expressing the truth that no one can save himself, and everyone must rely upon the grace of God for salvation. It is an important part of Calvinist [soteriology](Soteriology.html). The doctrine of special grace distinguishes between the blessings of God experienced by all of His creatures and the specific act of God in calling His elect to faith in Christ. Everyone experiences the blessings of God to some degree (Matthew 5:45\), but not everyone receives the gift of salvation. The Reformed articulation of special grace is a good reminder to all Christians, regardless of theological beliefs, that their salvation is entirely a gift of God. It is “not by works, so that no one can boast” (Ephesians 2:9\).
Why did Jesus say the disciples’ righteousness needed to exceed that of the scribes and Pharisees (Matthew 5:20)?	Answer In Jesus’ Sermon on the Mount (Matthew 5—7\), Jesus explains that the people needed to change their minds about how they could enter the kingdom of the heavens (also called the kingdom of God). The disciples’ righteousness needed to exceed the righteousness of the scribes and Pharisees (Matthew 5:20\). The prophets had explained that God’s eternal heavenly kingdom would one day come to earth and from then on God would dwell on earth with humanity. The kingdom’s change of address is first promised to David in 2 Samuel 7\. That promise will begin to be fulfilled in Revelation 19—20 when Jesus returns to earth in glory and installs His kingdom in Jerusalem. While Jesus’ audience were expecting the Messiah’s kingdom to come, they thought that they could be part of that kingdom simply by being related to Abraham or by following Moses’ Law. Jesus explains in several ways throughout His [Sermon on the Mount](sermon-on-the-mount.html) that the disciples’ righteousness needed to exceed the righteousness of the scribes and Pharisees. Matthew 5:1 says that crowds of people had assembled to hear Jesus. When many had come, He went to an elevated place (a hill or a mount) and began to teach His disciples in a way that all could hear. Jesus first discussed some of the blessings of the kingdom (Matthew 5:2–12\). After that, He explained some of the responsibilities of that kingdom. He explained that He did not come to abolish the Law and the Prophets (a reference to the Hebrew Scriptures) but that He came to fulfill them (Matthew 5:17–18\). Not even a small stroke from God’s Word would pass away until He had fulfilled everything that He came to accomplish. Jesus was not introducing a new way to get into the kingdom; rather, He was helping people understand what the Hebrew Scriptures were talking about. In part because of the false teaching of the [scribes](scribes-Jesus.html) and the [Pharisees](Pharisees.html), the people thought they could earn their way into the kingdom by their efforts or by their heritage. This was the kind of righteousness that the scribes and Pharisees were prescribing. Jesus made it clear that kind of righteousness was not righteous enough. He told the disciples and all who were listening that their righteousness needed to exceed the righteousness of the scribes and Pharisees. No one can earn the righteousness needed to enter the kingdom. All must look to the Messiah to provide it for them. Instead of seeking an external righteousness or the approval of men, they needed to seek the authentic, internal righteousness that was acknowledged by God. At the conclusion of His message, Jesus provided an illustration to contrast the false righteousness of the scribes and Pharisees and the true righteousness that comes from God. Those who heard and heeded the words of Jesus are like a [wise man](wise-man-built-house-rock.html) who built his house on the rock. When the storms came, the house stood fast (Matthew 7:24–25\). On the other hand, those who rejected the words of Jesus are like one who built his house on the sand. It crumbled when the storm came (Matthew 7:26–27\). Jesus helped the people understand that they did not get to determine how one becomes righteous in God’s sight. The scribes and Pharisees were leading the people astray, suggesting that one could achieve righteousness on his own. The Hebrew Scriptures had revealed from the start that righteousness comes by faith in the Lord (Genesis 15:6; Habakkuk 2:4\). Jesus was not abolishing the Scriptures; He was fulfilling them. He was reminding the people of how they could be righteous. Soon, Jesus would pay the price for the sin of all people. All who believe in Him have His righteousness and become citizens of His kingdom that will one day be revealed (see Colossians 1:13 and 3:1–4\). While we wait for His kingdom to come to earth, He has given us much to do. We can be thankful that we have the righteousness needed by the grace of God through faith in Jesus Christ.
What does it mean that God will reward you openly when you fast in secret (Matthew 6:18)?	Answer Jesus covered many topics in His [Sermon on the Mount](sermon-on-the-mount.html). Midway through His discourse, the Lord returned to the problem of religious hypocrisy (Matthew 6:1–18\). Presenting three closely patterned scenarios, Jesus addressed the devout practices of giving to the needy, prayer, and fasting. Jesus taught, “When you [fast](fasting-Christian.html), do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly” (Matthew 6:16–18, NKJV). Jesus began this segment, saying, “Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven” (Matthew 6:1\). This instruction links back to the Lord’s earlier sermon theme statement: “For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven” (Matthew 5:20\). Essentially, Jesus asked His listeners to examine their hearts, as if to say, “What are your motives? Are you a true follower or a spiritual fake? If you give in secret, pray in secret, and fast in secret, you are the real deal because you aren’t trying to flaunt your spirituality. Your Father who sees in secret will reward you openly because He recognizes the genuine devotion hidden in the depths of your heart. But if you give, pray, and fast to be seen by others, you are a hypocritical religious fraud, just like the [Pharisees](Pharisees.html) and [scribes](scribes-Jesus.html).” These Pharisees and scribes believed that righteousness was achieved by strict adherence to the Law of Moses and religious tradition, or, in other words, by works and religious legalism. In contrast, Jesus taught righteousness based on a relationship with God in Jesus Christ (Romans 3:21–26; Matthew 6:33\). In each parallel example presented by Jesus, He drove home the point that sincere kingdom servants seek God’s approval rather than the admiration and praise of other humans. In every good work we do for righteousness’ sake, our objective must be pleasing God (Galatians 1:10; Colossians 3:23; 1 Thessalonians 4:1; Ephesians 5:10; 2 Timothy 2:4\). We seek our reward from Him and not people. If the prize you seek is human praise, then that is the only reward you will gain. But when you fast in secret, God will reward you openly because He can see the proof of your genuine dedication. The central message of Christ’s teaching in Matthew 6:1–18 is not about the proper procedures for fasting, prayer, and giving; it is about our heart’s intentions. Jesus highlights the difference between hypocritical, self\-righteous pretenders and authentic kingdom seekers. The religious leaders wanted applause from the people for their righteous acts, but the only reward that true believers desire is the private blessing of God, who sees in secret. The Lord always looks at the secret places of our hearts (1 Samuel 16:7\) where our true Christian righteousness resides (Matthew 12:35; 15:18, 19; Luke 6:45; Proverbs 4:23\). There’s nothing wrong with other people seeing us commit a righteous act, as long as being seen is not the motivation behind the action. Jesus had just said, “Let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:16; see also 1 Corinthians 10:31\). The issue is whether our good deeds call attention only to us, or whether they glorify God and draw others closer to Him. “God will reward you openly when you fast in secret” means a real Christian understands that, in the kingdom of heaven, we perform our righteous deeds to a private audience of One—that is, God. We can fool a crowd of human spectators in the public arena, but God knows the truth in our hearts. Jesus saw the inestimable value of the widow’s offering of two small copper coins (see Mark 12:41–44\). He also saw greed in the hearts of the scribes who “parade around in flowing robes and receive respectful greetings as they walk in the marketplaces. And how they love the seats of honor in the synagogues and the head table at banquets. Yet they shamelessly cheat widows out of their property and then pretend to be pious by making long prayers in public. Because of this, they will be more severely punished” (Mark 12:38–40, NLT). The self\-righteous prefer the praise of men, and their reward is temporary, earthly, and fleeting. In the end, eternal punishment awaits them. But those who choose the righteousness of God in Jesus Christ will give, pray, and fast in secret—their faith will be expressed in bona fide, selfless devotion. And the Father will openly reward their faith with eternal life in His kingdom.
What does it mean that the redeemed of the Lord will return (Isaiah 51:11)?	Answer Isaiah recorded many prophecies of judgment on the nation of Israel, the various nations who oppressed her, and the people who had pursued wickedness instead of righteousness. But in Isaiah 51 Isaiah records an encouraging prophecy that the redeemed of the Lord would return: “So the ransomed of the Lord shall return, And come to Zion with singing, With everlasting joy on their heads. They shall obtain joy and gladness; Sorrow and sighing shall flee away” (Isaiah 51:11, NKJV). Isaiah first reminds those who were pursuing righteousness to remember their roots. They had come from Abraham and Sarah, whom God had chosen even when they had nothing to merit that choosing (Isaiah 51:1–2\). The nation of Israel had been born from humble beginnings, but they were born by God’s choosing, and He would comfort His people. (Isaiah 51:3\). Even in a time when the righteous were being [exiled](Babylonian-captivity-exile.html) in Babylon along with the unrighteous, Isaiah offers hope that one day the redeemed of the Lord would return. One day God would judge the nations with justice (Isaiah 51:4–5\). When that global judgment takes place, God’s salvation and righteousness will be evident (Isaiah 51:6\). Because of this, those who were righteous did not need to fear persecution (Isaiah 51:7\). God would be their deliverance. He would judge the wicked, and His salvation and righteousness would be lasting (Isaiah 51:8\). The arm of the Lord would be active again, and the people would be delivered (Isaiah 51:9–10\). Then the redeemed of the Lord will return and come with joyful shoutings back to [Zion](Zion.html), or Jerusalem. They would know everlasting joy, and their sorrow would be no more (Isaiah 51:11\). Isaiah’s time could have been quite discouraging for those who were seeking to follow God. An exile was coming for the nation in accordance with what God had promised, even though there were some righteous people in the nation. The godly had to endure the same national judgment as those who had rejected God. God offers encouragement: one day the national judgment would end, and unrighteous individuals would be judged on an individual basis. The redeemed of the Lord would return to Zion (Jerusalem) and be glad and joyful. In a similar way, those who have believed in Jesus today still have to deal with the consequences of living in a fallen world. Death and heartache surround us because of the fall (see Genesis 3:17–19\). All creation groans, awaiting its ultimate redemption by Christ (Romans 8:22\). And we eagerly wait with perseverance for the redemption of our bodies (Romans 8:25\). We have the hope of God’s promised deliverance and look forward to the time when He fulfills that promise. God has also made promises of redemption to Israel. One day the nation will receive her Messiah and will be restored just as God has promised. He will judge righteously, and those of Israel who have been redeemed shall return to Zion. It is in Jerusalem that God will keep His promises to the nation of Israel literally and assuredly, and the prophecy of Isaiah 51 will be fulfilled completely. Even though the Jewish people were going through great difficulty in times of exile, they could look forward with certainty and anticipation of how God would deliver them. In a similar way, we endure difficulties in this life, knowing that one day God will complete the work He began in us, and the redemption of our bodies will come (Philippians 1:6; Romans 8:25\).
What is the “reasonable service” mentioned in Romans 12:1?	Answer Romans 12:1 is a challenging Bible verse to understand. The apostle Paul urges Christians to live out the truth they have received by offering their whole beings in service to God: “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service” (NKJV). Paul asserts that offering our entire bodies as a living and holy sacrifice—the kind God finds acceptable—is our “reasonable service.” Bible translators are somewhat split about what Paul means by this richly complex expression. Service refers to divine service or worship. The Greek word translated as “reasonable” (KJV, NKJV) is logikos, which can mean “rational” or “proper” (NIV). Paul may have had in mind worship that reflects an accurate understanding of the gospel and a well\-thought\-out response to it. On the other hand, logikos can also mean “spiritual” (ESV, HCSB, NASB), indicating worship that springs from a person’s heart and mind as opposed to physical sacrifices and ritual offerings. The word can also be rendered “[true](true-worship.html)” (CSB, NIV), as in worship that does “not conform to the pattern of this world” but instead reveals a renewed and transformed mind, “able to test and approve what God’s will is—his good, pleasing and perfect will” (Romans 12:2\). The New Living Translation expresses Paul’s appeal like so: “And so, dear brothers and sisters, I plead with you to give your bodies to God because of all he has done for you. Let them be a living and holy sacrifice—the kind he will find acceptable. This is truly the way to worship him” (Romans 12:1\). No matter how we interpret reasonable service, we can conclude that God desires worshipers who offer Him authentic, heartfelt, and radically lived\-out devotion based on a solid foundation of gospel truth. Paul wants his readers to understand that New Testament worship is no longer a system of ceremonial offerings and sacrifices. Today our acts of worship flow from the inner self—the realms of the heart, mind, and spirit (John 4:23–24\). Church age worship is both cognitive and spiritual. Our reasonable service is rational because it grasps the truth of what Christ has done for us and then responds to that knowledge with grateful, wholehearted devotion (Hebrews 12:28\). Only when our minds are transformed and renewed, no longer fixated on worldly things but centered on God, can we worship Him in spirit and truth. Today our reasonable service is expressed through the presentation of our whole bodies to God in gratitude, praise, and worship (1 Corinthians 6:19–20; Philippians 1:20–21\). In the Old Testament, the Hebrew people offered sacrifices for sin as well as thanks and praise offerings. But when Jesus Christ laid down His life and died on the cross for our sins, “once for all,” no more sacrifices for sin were needed (Hebrews 9:13–14; 26; 10:10, 12, 14\). The Bible says, “Do not let any part of your body become an instrument of evil to serve sin. Instead, give yourselves completely to God, for you were dead, but now you have new life. So use your whole body as an instrument to do what is right for the glory of God” (Romans 6:13, NLT). Our reasonable service now is to be a living sacrifice. In the Old Testament, God’s people “made” sacrifices. Today believers are to “be” sacrifices (1 Corinthians 15:58; Matthew 16:24; Philippians 3:8\). The Old Testament sacrifices were dead sacrifices, but we are now [living sacrifices](living-sacrifice.html). Jesus is our example—the perfect model of a living sacrifice who lived and died in obedience to His Father’s will. We are made alive in Christ and empowered by Him to live a righteous life (Romans 6:17–18; 8:11–13; Ephesians 4:20–24; Colossians 3:1–11; 1 Corinthians 1:30\). Holy living is now our reasonable service (Ephesians 4:1–3; 2 Peter 3:11; 1 Peter 1:15\). “For God did not call us to be impure, but to live a holy life” (1 Thessalonians 4:7–8\). We offer our bodies not as “slaves to impurity and to ever\-increasing wickedness” but “as slaves to righteousness leading to holiness” (Romans 6:19\). Every day that we live to please God and obey His will, we are performing our reasonable service of genuine, wholehearted worship of God.
What does it mean that the Pharisees devour widows’ houses (Matthew 23:14)?	Answer In Matthew 23:13–15, Jesus pronounced a series of [stern warnings](seven-woes.html) against Pharisaism, a danger to today’s spiritual leaders just as it was in ancient times. Jesus condemned the Jewish religious teachers of His day, saying, “Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses, and for a pretense make long prayers. Therefore you will receive greater condemnation” (Matthew 23:13–14, NKJV). The [Pharisees](Pharisees.html) and [scribes](scribes-Jesus.html) were religious hypocrites who did not practice what they preached. They were proud show\-offs who enjoyed the praise and recognition of people more than honoring, obeying, and pleasing the Lord. Rather than managing their spiritual responsibilities with integrity, they abused, oppressed, and neglected God’s people. The scribes and Pharisees were well\-versed in Old Testament Scripture and Jewish law. They knew that caring for widows was of extreme importance to God and the duty of His people, especially spiritual leaders (Exodus 22:22–23; Psalm 68:5; 82:3–4; Proverbs 15:25; Isaiah 1:17; Jeremiah 22:3\). The Lord warned in Deuteronomy 27:19, “Cursed is anyone who denies justice to foreigners, orphans, or widows” (NLT). The scribes and Pharisees should have been protecting widows and showing them compassion. Instead, they were men “who devour widows’ houses” (Matthew 23:14; Mark 12:40\). Jesus told His disciples, “Beware of these teachers of religious law! For they like to parade around in flowing robes and love to receive respectful greetings as they walk in the marketplaces. And how they love the seats of honor in the synagogues and the head table at banquets. Yet they shamelessly cheat widows out of their property and then pretend to be pious by making long prayers in public. Because of this, they will be severely punished” (Luke 20:46–47, NLT). The phrase devour widows’ houses means “greedily cheat widows out of their property.” In ancient times widows held little or no power in the courts. It was not uncommon for a husband to appoint in his will a Jewish legal expert—a scribe or Pharisee—to be the executor of his widow’s estate. Essentially, this gave the executor authority to oversee the widow’s finances and assets. It would not be hard for a corrupt lawyer to find legal ways to trick a widow out of her house and other property—and this is precisely what the religious leaders were doing. It could be that’s why the [poor widow](widows-mite.html) Jesus noticed in Mark 12:42 only had “two very small copper coins” to give. Jesus denounced the scribes and Pharisees for exploiting the needy so that they could grow fatter and richer. These religious hypocrites were so spiritually callous that, after greedily pilfering from the needy, they would put on a public show of prayerful piety. In the parable of the faithful steward, Jesus said, “When someone has been given much, much will be required in return; and when someone has been entrusted with much, even more will be required” (Luke 12:48, NLT). Many of Israel’s leaders—those who had been entrusted with much—used their positions to gain personal power and wealth. They did this by oppressing and taking advantage of the people they were supposed to guard and protect. The scribes and the Pharisees who devoured widows’ houses were like the wicked servant in Matthew 24:48–51 who had access to all the master’s household and used it to indulge his greedy appetite and abuse his fellow servants. Jesus said, “The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. He will cut him to pieces and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth” (Matthew 24:50–51; see also Luke 12:45–48\). As Christians, we need to pay careful attention to Christ’s warning not to devour widows’ houses. This charge goes out to anyone guilty of exploiting the most vulnerable people in society. Such a crime should not exist among God’s people, especially those who hold leadership positions in the church. God calls us to be servant leaders who protect others and even lay down our lives for those He entrusts to our care (John 10:11\). A true Christian leader will look after widows in their distress (James 1:27\), honoring and caring for “any widow who has no one else to care for her” (1 Timothy 5:3\).
What does it mean that no one has ascended to heaven (John 3:13)?	Answer Jesus’ conversation with [Nicodemus](Nicodemus-in-the-Bible.html) in John 3 is perhaps one of the most profound conversations ever recorded. Among many pivotal statements in this context, Jesus reminds Nicodemus that “no one has ascended into heaven except he who descended from heaven, the Son of Man” (John 3:13, ESV). Nicodemus, one of the Jewish rulers, comes to Jesus in secret at night and admits that Jesus is from God (John 3:2\). Jesus, knowing why Nicodemus had really come, challenges him with the statement that, in order to enter the kingdom of God, one must be born again (John 3:3\). Nicodemus doesn’t understand what Jesus means, asking how a second physical birth is possible (John 3:4\). Jesus explains that one must be [born of water](born-of-water.html) and [the Spirit](born-of-the-spirit.html) in order to enter the kingdom (John 3:5–6\). Being born in the flesh is not enough; one must also be born of the Spirit (John 3:6\). The new birth makes a person alive in his or her spirit, not just in the flesh. Nicodemus still doesn’t understand Jesus’ words (John 3:9\). Jesus chides Nicodemus that he should understand these things if he is a teacher of Israel (John 3:10\). Then Jesus challenges him further: if he doesn’t believe Jesus when He speaks of earthly things, how would he believe Him when He speaks of heavenly things (John 3:12\)? Jesus’ statement invites one to consider the authority of Jesus to speak on these things. For Nicodemus to understand what Jesus is teaching, Nicodemus needs to understand who Jesus really is. So, Jesus focuses Nicodemus’s attention on the identity of Jesus. The Lord adds that no one has ascended to heaven but the one who descended from heaven, namely, the [Son of Man](Jesus-Son-of-Man.html). In Proverbs 30, Agur argues the importance of God’s Word (Proverbs 30:5–6\). In showing our dependence on God’s Word, Agur explains that he doesn’t have any special knowledge, and neither does anyone else (Proverbs 30:2–3\). Thus, everyone needs God’s Word. Agur then asks, “Who has ascended to heaven and come down? Who has gathered the wind in his fists? Who has wrapped up the waters in a garment? Who has established all the ends of the earth? What is his name, and what is his son’s name? Surely you know!” (Proverbs 30:4, ESV). Agur challenges his audience to look to this One who controls the weather and to His Son. Jesus alludes to Agur’s words in order to help Nicodemus understand who He is. Jesus says that no one has ascended to heaven but the one who has descended. Jesus affirms that the only one who has done this is the Son of Man (a title Jesus uses often of Himself). It is noteworthy that Jesus lists the ascending before the descending. He would later make the claim that He saw and interacted with Abraham (John 8:56–58\). During Old Testament times, there were many instances of the preincarnate Christ interacting on earth. He is the One who ascended and who descended. He is the One who came to earth to be lifted up (like the serpent in Numbers 21:9\), so that all who believe in Him would have eternal life (John 3:14–15\). Instead of depending on one’s heritage or obedience to the law, a person must believe in Jesus in order to have eternal life. Jesus confronts Nicodemus with His true identity and the characterizations of Him in the Hebrew Scriptures. To understand the kingdom of God and how one enters that kingdom, Nicodemus needed to believe in Jesus. If Jesus had indeed ascended and descended and was indeed the Son of Man, then Nicodemus could trust Jesus to speak truth. No one has ascended to heaven but the One who has descended from heaven, and that is the Son of Man.
What is the significance of the saying In God We Trust?	Answer “Nothing can be more certain than that our country was founded in a spiritual atmosphere and with a firm trust in God” (https://history.house.gov/HistoricalHighlight/Detail/36275, accessed 12/1/22\). These words were pronounced by Florida Representative Charles Bennett in 1955 on the House Floor as he proposed a bill that would require the words In God We Trust to be inscribed on all U.S. currencies. The bill was eventually signed into law by President Dwight D. Eisenhower on July 11, 1955\. While In God We Trust had previously appeared on coins since after the Civil War, Bennett’s legislation codified the inscription on U.S. currency and led to a later act of Congress making the phrase In God We Trust the national motto of the United States of America. While the exact phrasing of In God We Trust does not appear in the Bible, there are many passages that exhort readers to trust in the Lord. Solomon instructs his readers to “trust in the Lord with [all your heart](trust-in-the-Lord-with-all-your-heart.html) and lean not on your own understanding” (Proverbs 3:5\). Isaiah records a song that includes the encouragement to “trust in the Lord forever, for in God the Lord we have an everlasting Rock” (Isaiah 26:4, NASB). David adds that people should “offer the sacrifices of righteousness, and trust in the Lord” (Psalm 4:5, NASB). There are many similar instances in Scripture challenging people to trust in the Lord. We also discover instances in the Bible where people epitomized the saying In God We Trust. Jesus trusted His Father (Hebrews 2:13\). Daniel trusted in God and was delivered from the lions’ den (Daniel 6:23\). Daniel’s three friends, Shadrach, Meshach, and Abednego, also trusted in God, and He delivered them from the fiery furnace (Daniel 3:28\). David wrote that God doesn’t forsake those who have trusted in Him (Psalm 9:10\). On the other hand, there are numerous biblical warnings against trusting in anyone but God. Job explained that trusting in wealth is an iniquity tantamount to denying God (Job 31:24–28\). Solomon cautions that the one trusting his own heart is a fool (Proverbs 28:26\). Jeremiah records God’s warning against trusting in humanity: the one who trusts in “flesh” is like a bush in the desert, while the one who trusts in the Lord will be like a tree planted by water (Jeremiah 17:5–8\). In saying that people should trust Him, God is not saying that people should not trust each other. In fact, the kind of love He expects us to show “believes all things” and “hopes all things” (1 Corinthians 13:7, ESV). The warning is about trusting in humanity rather than trusting in God. The problem is that the heart is deceitful and sick, and the only one who understands the depths of that depravity is God (Jeremiah 17:9\). He is the only One who is worthy of our full trust. If we trust in God—like the people of old who could say, “In God we trust”—we will not be disappointed (Psalm 22:5\).
Does the Bible teach that God is love?	Answer The Bible does teach that God is [love](Bible-love.html), yet it also describes that He is much more than just love. In 1 John, the apostle John affirms twice that God is love (1 John 4:8, 16\). In many other passages, the Bible describes the love that God expresses, but only John actually says that God is love. Clearly, John is not implying that God is only a concept or that He is equal to love. On the contrary, John consistently recognizes God as personal, but described as love. While love is a central attribute of God, there are other divine attributes that are important, and one in particular may be even more definitive of who God is. While John records that “God is love” (1 John 4:8, 16\), he also records the scene in heaven with the four creatures who constantly say, “[Holy, holy, holy](holy-holy-holy.html) is the Lord God, the Almighty, who was and who is and who is to come” (Revelation 4:8\). John explains that God is love, but he also communicates that the creatures God surrounds Himself with repeatedly affirm His holiness. It seems that God most wants to be understood as being holy, or totally set apart. The scene John records in Revelation is similar to what Isaiah sees in Isaiah 6\. God is sitting on His throne, and Isaiah sees seraphim who are constantly calling out, saying, “Holy, Holy, Holy is the Lord of hosts; The whole earth is filled with His glory” (Isaiah 6:3, AMP). Isaiah understands the grace, compassion, and lovingkindness of God (Isaiah 43:4; 48:14; 61:8; 63:9\). At the same time, Isaiah records the priority God places on His own [holiness](holy-God-holiness-of-God.html). This helps us understand that God’s love is much higher and “more” than any kind of love we could imagine. As Isaiah also records, God’s ways are higher than our ways (Isaiah 55:8–9\). In other words, even God’s love is defined by His holiness. We should remember that, while God is love and He is very loving, love is an expression of His holy character. Consequently, we have to rely on Him to define what love is and how He wants us to express that love. Thankfully, God does exactly that. He affirms His love for all humanity (John 3:16\) as expressed through Jesus Christ. He challenges those who have believed in Jesus to think like Him, maintaining the same love (Philippians 2:2\) and following His example of humility and service to others (Philippians 2:5–8\). Because God has loved us, we ought to love Him and each other (1 John 4:19\). If we are loving God with the holy kind of love He expects, we must also be loving our brother (1 John 4:20\). God is holy, and He is love. He has expressed His love to the whole world in many ways, but most significantly through Jesus Christ. He expects us to receive His love by believing in Jesus (Romans 5:1–2\), and then we need to learn more about how to love Him and love others in a manner worthy of our calling (Ephesians 3:14–19; 4:1\). God is holy. God is love. As we have become His children by belief in Jesus Christ, He expects that we would reflect both holiness and love (1 Peter 1:15–16; 1 Thessalonians 4:9\).
What is the Trinity?	Answer The term trinity is from the Latin trinitas, which means “three.” The Bible was originally written in Hebrew (most of the Old Testament), Aramaic (small portions of the Old Testament), and Greek (the New Testament), and so the term trinitas is not found anywhere in the Bible. The term trinity was used to describe the triunity (or three\-ness) of God, as described in Scripture. While the term is not used in the Bible and is a later theological descriptor, [trinity](Trinity-Bible.html) is an appropriate and helpful term to describe the unity and plurality of the Persons of God. From the very first words of the Bible, it is evident that there is plurality with God. Even the Hebrew word used for God (Elohim) in Genesis 1 and throughout much of the Hebrew Scriptures (or Old Testament) is in the plural form. God is distinguished from the Spirit of God (Ruach Elohim) in Genesis 1:1 –2\. Then, Genesis 2:4 adds a further distinction in identifying the Lord God (Yahweh Elohim) as the Creator. Throughout biblical history, the Lord (Yahweh) God is identified as the Person who would interact—often in physical form—with humanity (e.g., Genesis 3:8; 12:1\). This One is often referred to as “the angel of the Lord” (Genesis 16:7–11, 22:11–15; Exodus 3:2, 4, etc.) and even sometimes as “a man” (Genesis 32:24–30\). It is clear from these early references that there are three distinct Persons who are one in essence and equality: God, the Spirit of God, and the Representative of God to humanity. Of course, the term representative is not used in these contexts, but it seems an appropriate term to illustrate the role of this particular Person. Regardless of the terms preferred, God is described as being three Persons. This is what the term trinity conveys. Perhaps due to the perceived complexity of the concept that God is one God and yet three Persons, there have developed two alternative explanations for the plurality attributed to God. One suggests that the three\-ness of God really means three totally separate gods (a [polytheistic](polytheism.html) view of the Trinity), while another argues that the three\-ness or trinity is really just referring to three expressions or modes of the same person (a [modalistic](Modalistic-Monarchianism.html) view of the Trinity). While these two approaches try to bring clarity to what is often thought to be a difficult idea, the biblical text is clear on how we should understand the Trinity, and neither modalism nor polytheism are compatible with what the Bible teaches. This plurality and singularity are such important aspects of who God is that God identifies Himself to the Israelites in this way: “Hear, O Israel, Yahweh is our Elohim. Yahweh is one” (Deuteronomy 6:4\). God directly asserts His triunity in Isaiah 48\. The One who named (or called) Israel is speaking in Isaiah 48:12\. The renaming of Jacob to Israel occurred in Genesis 32:28 when the “man” Jacob was [wrestling](Jacob-wrestling-with-God.html) gave Jacob a blessing. Jacob recognized that man as God (Genesis 32:30\). This same One refers to Himself as “the first and the last” and had earlier identified Himself as Yahweh, the King of Israel, the first and the last, and the only God (Isaiah 44:6\). This One claims to be the Creator (Isaiah 48:13\). He also importantly adds that “now the Sovereign Lord has sent me, endowed with his Spirit” (Isaiah 48:16\). So, God is sent by the Lord God (Adon Yahweh) and by His Spirit. All of the things said in Isaiah 48 are applied to Jesus in the New Testament. He is the Yahweh who interacted with Abraham (John 8:56–59\). He was born to be the King of Israel (Matthew 2:2\). He is the first and the last (Revelation 1:17; 2:3; 22:13\). He is the Creator (John 1:3\). He was sent by His Father and empowered by the Spirit (Matthew 3:16–17; John 1:32–34, 5:23\). In Isaiah 48:12 and 16, the preincarnate Jesus identifies Himself as God yet distinguishes Himself from the One He refers to as His Father and from the Spirit, just as He distinguishes the three again in John 14:15–16 and in Matthew 28:19\. The triunity of God as one God and three Persons, known as the Trinity, is a central biblical teaching and a central point of the teaching of Jesus Himself.
Are there any valid reasons for divorce beyond what the Bible specifically identifies?	Answer There is only one reason for divorce explicitly mentioned in Scripture: sexual immorality (Matthew 5:32; 19:9\). Most Bible teachers also consider the abandonment of a believing spouse by an unbelieving spouse to be a reason for divorce based on the “not bound” phrase in 1 Corinthians 7:15\. Are there any other valid reasons for divorce beyond these two? Perhaps, but we must be careful not to go beyond what is written (1 Corinthians 7:15\). Once we start presuming on Scripture, we put ourselves in the dangerous position of claiming to know what God meant instead of submitting to what God actually said. Our hearts truly go out to those in difficult marriages. A bad marriage can be heart\-wrenchingly painful, and it is immensely difficult to know how to bring healing and restoration. Even if one spouse has a valid reason for divorce, he or she should never be quick to file. God’s desire for marriage is a one\-flesh relationship of a man and a woman in an unbroken union for life (Genesis 2:24; Matthew 19:5–6\). Divorce is always a tragedy with many lasting ramifications, even if it occurs for biblical reasons. The most commonly proposed reason for divorce not found in Scripture is [physical abuse](abuse-divorce.html). On this point we need to be clear: whether or not a divorce is sought, a spouse who is being physically abused should immediately remove from the situation and seek safety. If there are children involved, they should also be protected. Separating from an abuser is wise, and there is nothing in the Bible to forbid it. Protecting oneself and one’s children is morally right. Most Bible teachers would agree that unrepentant and/or continued physical abuse is a reason for divorce, but it is not an explicitly biblical reason. Other proposed reasons for divorce, beyond physical abuse, are other forms of abuse: emotional abuse, verbal abuse, mental abuse, and spiritual abuse are examples. None of these forms of abuse are mentioned in Scripture as reasons for divorce. Again, the only explicitly biblical reason for divorce is adultery; less explicit is abandonment by an unbelieving spouse. All other potential reasons for divorce, as horrible, ungodly, and damaging as they can be, are without a clear biblical rule. Deciding when a threshold is crossed that would make divorce allowable is thus a subjective matter. What qualifies as emotional abuse? How many incidents of verbal abuse must occur before divorce becomes a biblical option? What exactly is the definition of spiritual abuse? Who gets to decide when it has occurred? There is also the matter of [pornography](pornography-addiction-divorce.html). Some consider a spouse’s use of porn as tantamount to adultery, making divorce allowable. The logic is based on Matthew 5:28, “But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.” While pornography and other expressions of lust are undeniably “heart adultery,” they are not the same thing as actual adultery. Pornography is destructive to a marriage, but to say it is a reason for divorce is going beyond what is written. Another example of going beyond what is written can be seen in how 1 Corinthians 7:15 is sometimes applied. That verse says, “If the husband or wife who isn’t a believer insists on leaving, let them go. In such cases the believing husband or wife is no longer bound to the other, for God has called you to live in peace” (NLT). But what qualifies as abandonment? Does there have to be a physical departure, or does emotional abandonment also meet the criteria? If one spouse emotionally “checks out” of a marriage, can the other spouse seek a divorce? What about financial abandonment? What about neglect? Or is 1 Corinthians 7:15 simply saying that the believer should not contest a divorce instigated by the unbelieving spouse? Certainly, if an unbelieving spouse physically leaves, the believing spouse “is not bound”—and then we must decide in what way the spouse is not bound: spiritually? legally? morally? Is there a principle here to apply in cases where the unbelieving spouse does not physically leave? Perhaps there is. But we should be cautious about claiming biblical warrant for something that is not actually in the Bible. We must focus instead on what is clearly written to guide our decisions and inform our principles. It is also important to differentiate between biblical [grounds for divorce](grounds-for-divorce.html) and biblical grounds for divorce and remarriage. Getting divorced does not automatically give one permission to remarry. Allowances for remarriage after a divorce are extremely limited, biblically speaking. Matthew 5:32 and 19:9 state that remarriage after a divorce not covered by the “[exception clause](exception-clause.html)” is adultery. What about getting a divorce without remarrying? Jesus pointed out to the Pharisees that “Moses permitted you to divorce your wives because your hearts were hard” (Matthew 19:8\). God’s heart for a broken marriage is always restoration, and divorce always comes as a result of sin, whether by one spouse or both. For more information on divorce and remarriage, please read these two articles: [What does the Bible say about divorce and remarriage?](divorce-remarriage.html) [I am divorced. Can I remarry according to the Bible?](divorced-remarry.html) So, are there valid reasons for divorce beyond what the Bible specifically identifies? The most we can say is “perhaps.” God allows us to make choices and live with the consequences. Without a doubt, issues related to a struggling marriage and divorce are complex and difficult, but we must trust what God says and follow His Word. As we make wise and God\-honoring decisions, may we hold uphold the truth of Hebrews 13:4: “Marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral.” And may we be careful to not go beyond what is written.
Can names be blotted out of the book of life (Psalm 69:28)?	Answer Psalm 69 includes a shocking request that might make one wonder if names can be blotted out of the [book of life](book-of-life.html): “May \[my enemies] be blotted out of the book of life and not be listed with the righteous” (Psalm 69:28\). Psalm 69 is an [imprecatory psalm](imprecatory-psalms.html) because in it the writer seeks justice and pronounces judgments (imprecations) on those who do evil and harm the righteous. In Psalm 69 the judgments that David requests for those who are trying to destroy him are indeed severe, even to the point of blotting out names from the book of life (Psalm 69:28\). [David](life-David.html) cries out to God to save him, as his life is being threatened (Psalm 69:1\). He describes the difficulty he is having as he waits for God to deliver him (Psalm 69:2–3\). David proclaims his innocence and explains to God that the enemies’ threat is in response to David’s zeal for God (Psalm 69:4–9\). In this section the anger, frustration, fear, and heartache of David are evident, and he implies that God is not working quickly enough for his liking. This is a helpful clue that this psalm (like other imprecatory psalms) is in part an expression of great frustration and is not entirely prophetic or predictive of what will take place. David asks for God to deliver him at the right time (Psalm 69:13–15\) and then adds that he is requesting that deliverance come quickly (Psalm 69:16–18\). Emphasizing the severity of the situation, David explains how shamed, dishonored, and reproached he is (Psalm 69:19–21\). David then begins his imprecations, or prayers for the judgment of those who were harming him—including his statement implying that names can be blotted out of the book of life (Psalm 69:28\). David asks that the table of his enemies will be a snare to them (Psalm 69:22\) and that they would become blind and shake with fear (Psalm 69:23\). He asks that God would be angry with them (Psalm 69:24\) and make their camps desolate (Psalm 69:25\). This is a poetic way of asking that God would kill them all. David reminds God of His responsibility in all this (Psalm 69:26\) and demands that his enemies not be given salvation (Psalm 69:27\); in fact, he desires that they would be blotted out of the book of life and that they would not be recorded with the righteous (Psalm 69:28\). While the English translations usually translate the Hebrew phrase as “the book of life,” it can be literally translated as “the book of the living ones”; if that literal translation is best, then David’s request would simply be that God would take their lives, a rewording of his request in Psalm 69:25\. The idea that David is requesting that their names be removed from God’s book of the living ones—that they be killed physically—seems to be supported by earlier references to blotting out names from God’s book. After God delivered Israel in a miraculous victory over Amalek, God instructed Moses to write the account in the book and to recite to Joshua that God would blot out the memory of Amalek from under heaven (Exodus 17:14\). After Israel sinned by worshiping the golden calf, Moses asked God to either forgive them or to blot out his own name from God’s book (Exodus 32:32\). God responds by saying that only those who sinned He would blot out from His book (Exodus 32:33\), and then He immediately acts on that promise. He punished those who did evil by smiting them (Exodus 32:34–35\). This book, also mentioned in several other places (including Deuteronomy 29:20\), is not called the book of life, but seems to simply reference the history that God was having Moses record. God asserts that people can be blotted out from under heaven and from that book (Exodus 32:33; Deuteronomy 29:20\). In other words, the people blotted out or removed were killed. They were no longer living “under heaven.” Nowhere in these Old Testament contexts is the book of life directly mentioned (if indeed Psalm 69:28 is best translated as “the book of the living ones”). In the New Testament, the apostle Paul mentions a book of life in which the names of his fellow workers are written (Philippians 4:3\). John records Jesus’ description of the book of life from which Jesus would not erase the names of those who have overcome (Revelation 3:5\). John adds that all who have believed in Jesus have overcome (e.g., 1 John 5:4–5\) and that their names have been written in the book of life from the foundation of the world (Revelation 13:8; 17:8\). Finally, at the [Great White Throne Judgment](great-white-throne-judgment.html), John describes that there are “books” opened—including the book of life (Revelation 20:12\). People are judged according to their deeds recorded in the books, and if their name is not written in the book of life they are sent to the lake of fire (Revelation 20:14–15\). Only those whose names were written in the Lamb’s book of life would be allowed into the New Jerusalem (Revelation 21:27\), where God would dwell. In none of these contexts does the Bible describe that the names of people written in the book of life can be blotted out. In fact, Jesus says He will not erase the names of those who are written in the book (Revelation 3:5\), who have overcome because He has overcome. Even if David’s request was that God blot out names from the book of (eternal) life rather than from the book of the (physically) living ones, the Bible never indicates that God would do such a thing. It seems more likely that David’s request is simply that God blot out the names of his adversaries from the book of those living on earth. David is asking that God would take the lives of those who were reproaching him and seeking to take his life.
How did the Philistines learn that things do not happen by chance (1 Samuel 6:9)?	Answer The [Philistines](Philistines.html) made themselves enemies of Israel, and they engaged in many battles against God’s people. In one instance, they thought they had won a great victory over Israel, but the Philistines would learn the hard way that things do not happen by chance (1 Samuel 6\). Near the end of the time of the judges, the Philistines and the Israelites were [fighting again](Israel-Philistines.html). After a defeat at the hands of the Philistines, the leaders of Israel decided to sway the next battle by bringing the ark of the covenant into the camp (1 Samuel 4:3–6\). The leaders treated it as some kind of good luck charm. Initially, the ark provided a psychological advantage for the Israelites, but the Philistines won the battle and took the ark (1 Samuel 4:10–11\). In celebration of their victory, the Philistines put the ark of the covenant in the house of their god [Dagon](who-Dagon.html), but the idol kept falling on its face before the ark (1 Samuel 5:3–5\). They moved the ark from Dagon’s house to various cities, and in each city where the ark went, the people were afflicted with illness and tumors (1 Samuel 5:6–12\). After seven months the leaders of the Philistines realized something had to be done, so they inquired of the priests and diviners (1 Samuel 6:2\). They recommended to put inside the ark some trespass offerings and give glory to God (1 Samuel 6:3–8\). The Philistines were beginning to learn that things do not happen by chance. The Philistine priests and diviners explained that they should watch the ark as it was carried on a cart drawn by two cows to see which road it would take. If the ark traveled by way of its own territory through Beth Shemesh, then the Philistines would know that God was the one who had afflicted the Philistines. If, on the other hand, the ark took a different path, then they would know that God had not done this, and that all the misfortune had befallen them by chance (1 Samuel 6:9\). The Philistines followed the word of their priests (1 Samuel 6:10–12\) and watched as the ark traveled directly to Beth Shemesh (1 Samuel 6:13–14\). The cows, who had been separated from their calves, “went straight up toward Beth Shemesh, keeping on the road and lowing all the way; they did not turn to the right or to the left” (1 Samuel 6:12\). The rulers of the Philistines could now be certain that the destruction of the image of Dagon and the plague suffered by the Philistines were not happenstance. Those events had been orchestrated by the one true God. The Philistines learned that things do not happen by chance. When the ark was returned, all the people of Israel cried out to God (1 Samuel 7:2\). They returned to the Lord (1 Samuel 7:3–4\) and acknowledged their sin before God (1 Samuel 7:6\). The Philistines attacked again, but this time God won the victory for Israel (1 Samuel 7:10\). The Philistines may have learned that things do not happen by chance and that the one true God is in control, but they forgot that lesson quickly. Besides providing important historical data, these events can serve us as a cautionary tale. They warn us to learn well that things do not happen by chance. God is the sovereign Creator and has the authority and power over His creation. The Philistines failed to remember that and set themselves against the people whom God had chosen. The Philistines endured difficult consequences as a result. It would have been much better for them if they had remembered the lesson they learned when the ark took the path to Beth Shemesh—that things do not happen by chance.
Why did Jesus say, “My hour has not yet come,” but then performs a miracle (John 2:4)?	Answer Jesus timed elements of His ministry carefully, though people often seemed to challenge His timing. For example, very early in His ministry, Mary requested that Jesus perform a miracle at a [wedding at Cana](wedding-at-Cana.html). Jesus responded by saying, “My hour has not yet come” (John 2:4\). But, immediately after that, He performs a miracle, which John calls “the first of the signs through which he revealed his glory” (John 2:11\). Jesus had recently called His disciples, and He and they were invited to a wedding at Cana of Galilee (John 2:1–2\). Because Jesus had so recently recruited His disciples (compare the time stamps in John 1:29, 1:35, and 2:1\), it was unlikely that the host was prepared for that many people, and they ran out of wine (John 2:3\). It seems that [Mary](virgin-Mary.html), Jesus’ mother, may have been involved in hosting the wedding, as she gave instructions to those who were serving at the wedding (John 2:5\). When Mary discovered that the wine had run out, she told Jesus (John 2:3\), as if asking Him to rectify the situation with a miracle. Perhaps Mary wished for Jesus to make Himself publicly known at that time. Jesus responded first by respectfully addressing her as “Woman” (John 2:4\). He used the same term to address others with whom He was conversing and to whom He was ministering (Matthew 15:28; Luke 13:12; John 4:21; 8:10; 20:15\). He also used the term later when looking after Mary’s care at His crucifixion (John 19:26\). While Jesus ultimately honored Mary and her request, it may be that, in saying, “Woman, why do you involve me? . . . My hour has not yet come,” He was gently reminding her that it wasn’t her place to direct His ministry. After Jesus said, “My hour has not yet come” (John 2:4\), Mary instructed those serving to do whatever Jesus told them (John 2:5\). Jesus told the servants to fill the waterpots that were used for washing hands (John 2:6–7\). After they filled the pots with water “to the brim” (verse 7\), Jesus told them to draw out what was in the pots and take it to the headwaiter (John 2:8\). Sometime in the process, the water was turned to wine. Without realizing where the wine had come from (John 2:9\), the headwaiter expressed his amazement that the best wine had been saved for last (John 2:10\). Most people at the wedding were not aware of the miracle—only the servants who drew the water\-turned\-to\-wine and the disciples knew what Jesus had done. John further narrates that this act confirmed Jesus’ identity as the Christ, the Son of God, and “his disciples believed in him” (John 2:11\). Jesus’ words, “My hour has not yet come,” indicate that He was working on a divine schedule and that He was managing the pace at which people would be confronted with the reality of who He was. When Mary suggested that Jesus do something at the wedding, she likely wanted a more public miracle that everyone could see and glory in. Jesus knew it was not time for that yet. He did perform a miracle, but discreetly, and only a select group of people saw it. Jesus knew His message that the kingdom of God was near (Matthew 4:17\) would ultimately be rejected. He knew that He would die (Matthew 12:40–41\) to pay for sin and to provide all who believe in Him with eternal life (John 5:24; 6:47\) and entrance into His coming kingdom (Matthew 5:20, 48; 6:33\). On some other occasions when Jesus performed miracles, He instructed those who were blessed by them not to broadcast what He had done (e.g., Matthew 8:4; 9:30; 12:16; 17:9; etc.). It seems that Jesus managed the momentum of His ministry so that things would happen according to God’s timing and not according to the will and whims of people. Even Jesus’ mother could not hurry things along. When Jesus said to Mary, “My hour has not yet come,” but then performed the miracle anyway, He demonstrated respect and compassion for Mary, but He also prioritized the scheduling in which the work of God was to be done.
What does it mean to not let the wise man glory in his wisdom (Jeremiah 9:23)?	Answer The Hebrews of [Jeremiah’s](life-Jeremiah.html) day were much like people today. They tended to trust in their own wisdom, strength, wealth, and abilities. As good and desirable as these qualities and achievements might be, they will fail in the day of adversity. The only thing that matters—the one thing we should seek above all else—is knowing God through an intimate relationship with Him. For this reason, Jeremiah prophesied, “‘Let not the wise man glory in his wisdom, Let not the mighty man glory in his might, Nor let the rich man glory in his riches; But let him who glories glory in this, That he understands and knows Me, That I am the Lord, exercising lovingkindness, judgment, and righteousness in the earth. For in these I delight,’ says the Lord” (Jeremiah 9:23–24, NKJV). Jeremiah wrote to people who were facing destruction at the hands of the [Babylonians](Babylonian-empire.html). The devastation to come, graphically described in Jeremiah 9:17–22, was a judgment from God on the sins of Judah (verses 7–9\). The people would soon be asking, “Why has the land been ruined and laid waste like a desert that no one can cross?” (verse 12\). Judah was tempted to ignore the warnings of doom and to glory in their wisdom, military prowess, and other things, all untrustworthy. The prophet counsels them that confidence in themselves is misplaced; their salvation could only come through a knowledge of God. The verb translated as “glory” in this passage means “to boast, or to show off verbally.” God’s covenant people bragged about their human wisdom, strength, and riches. But no such resources would save them in the day of judgment. They were likely boasting about their outward religious accomplishments, too. But true spiritual circumcision had not reached their hearts (see Jeremiah 4:4 and 9:25–26\). If they had genuinely come to know God in heart\-to\-heart intimacy, they would have embraced His ways and upheld His standards, exercising lovingkindness, justice, and righteousness. They were like religious people today who depend on sacraments, pious rituals, and the performance of good deeds rather than surrendering their whole hearts and lives to Jesus Christ. In Philippians 3:2–11, the apostle Paul delivers a similar warning against fleshly confidence. Like the wise man of ancient Israel glorying in his own wisdom, some people in the early church insisted that one “must be circumcised to be saved” (verse 2, NLT). Paul explained that those “who worship by the Spirit of God are the ones who are truly circumcised.” These believers “put no confidence in human effort” but instead “rely on what Christ Jesus has done” for them (verse 3, NLT). [Paul](life-Paul.html), a Benjamite Hebrew and highly educated Pharisee, had good reason to glory in his human wisdom and accomplishments, perhaps more than anyone (see Philippians 3:4–6\). But, instead, Paul testified, “Whatever were gains to me I now consider loss for the sake of Christ. What is more, I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God on the basis of faith” (Philippians 3:7–9\). Paul wanted nothing more than “to know Christ and experience the mighty power that raised him from the dead” (Philippians 3:10, NLT). Only in Jesus Christ did Paul have reason to boast or glory in his work for God (Romans 15:17\). He told the Galatians, “As for me, may I never boast about anything except the cross of our Lord Jesus Christ. Because of that cross, my interest in this world has been crucified, and the world’s interest in me has also died” (Galatians 6:14, NLT). Citing Jeremiah 9:23–24, Paul urged the Corinthians, “If you want to boast, boast only about the Lord” (1 Corinthians 1:31, NLT; see also 2 Corinthians 10:17\) Boasting originates from [pride](pride-Bible.html). We want others to know how smart, rich, powerful, successful, and self\-reliant we are. The man who glories in his wisdom says, “I am wise enough on my own. I don’t need God.” Scripture warns, “Stop deceiving yourselves. If you think you are wise by this world’s standards, you need to become a fool to be truly wise. For the wisdom of this world is foolishness to God” (1 Corinthians 3:18–19, see also 1 Corinthians 1:20; Jeremiah 8:9\). God does not delight in our intelligence, influence, or affluence. He takes pleasure in followers who delight themselves in the Lord (Psalm 37:4\), who trust in the Lord with their whole hearts and not on their own understanding (Proverbs 3:5\), who seek first His kingdom (Matthew 6:33\), and who obey Him by demonstrating loving compassion, justice, and righteousness in the world (Jeremiah 9:24\).
What is hoarfrost in the Bible?	Answer The word hoarfrost is an older word for “frost.” Hoarfrost is found in the [King James Version](King-James-Version-KJV.html) in Psalm 147:16: “\[God] giveth snow like wool: he scattereth the hoarfrost like ashes.” Other occurrences of the word in the KJV are Psalm 78:47 and (using hoar frost) Exodus 16:14\. Most other translations, such as the NIV and NASB, simply use the word frost. The words hoar and hoary (found four times in the KJV but not in modern versions) refer to a whitish gray color. Hoarfrost is simply “whitish gray frost.” In other words, it is frost. Modern usage has dropped the descriptive part of the compound word. The morning frost on the grass often appears a whitish gray. The KJV speaks of the “hoary frost” in Job 38:29\. The KJV uses hoary head to speak of gray hair, but it is really an idiom that refers to old age (see Leviticus 9:32 and Proverbs 16:31\). Job 41:32 uses the term hoary to refer to the color of the deep water when churned up. The Bible speaks of the frost in Psalm 147:6 and Job 38:29 to speak of God’s creative power and control. Frost forms because of the way God created the earth’s ecosystem. Psalm 147 speaks of clouds, rain, snow, frost, hail, and wind. The processes of both freezing and melting are mentioned. In wisdom God has made all things. The conclusion of the song is a [hallelujah](hallelujah.html): “Praise the Lord” (Psalm 147:20\). Frost can be beautiful, although in some cases it harms plants. But it can also be beneficial: frost can improve the flavor and sugar content of some fruits and vegetables. Frost can also kill off pests. Hoarfrost is just one more reminder of the intricate way that God has created the world.
What does it mean that marriage is honorable among all (Hebrews 13:4)?	Answer The book of Hebrews closes with a sequence of instructions for Christian living. Hebrews 13:4 focuses on [marriage](questions_marriage.html): “Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge” (Hebrews 13:4, NKJV). The significance of the phrase marriage is honorable among all is somewhat obscured in older Bible versions. In more modern translations, the sense of exhortation is more evident: “let marriage be held in honor among all” (ESV), “marriage should be honored by all” (NIV), and “marriage must be respected by all” (HCSB). In the first century, as in today’s culture, the sacred institution of marriage was becoming compromised by permissiveness, promiscuity, and [sexual immorality](sexual-immorality.html). But God’s people are held to a higher standard in which marriage—the foundational relationship of strong families—is regarded as a holy, covenantal bond. When God created humanity, “in the image of God he created them; male and female he created them” (Genesis 1:27\). God intended to bring couples together in marriage to reflect His image (Ephesians 5:22–33\), to provide for companionship and mutual benefit (Genesis 2:18, 20–22\), to fill the earth and raise children together (Malachi 2:15\), and to form families, which are the basic units of society. Wherever marriage is honorable among all, both the couples and the broader communities flourish. God calls all Christians to honor and respect marriage as a divinely established union between one man and one woman in which absolute moral purity and fidelity are safeguarded at all times (Ephesians 5:3\). Sadly, marriage is far from honorable among all. In many cultures around the world, marriage has long existed as a broken and distorted version of its God\-intended design. The author of Hebrews explicitly cites [fornication](Bible-fornication.html) and [adultery](Bible-adultery.html) as behaviors that are dishonoring to the marriage union. God created sexual intimacy as a gift shared exclusively between a husband and wife who pledge their lives and love to each other in a lifelong relationship (Genesis 2:24; Matthew 19:4–6; 1 Corinthians 7:2–5; Ephesians 5:31\). Marriage is dishonored when the marriage bed is defiled, or, in other words, when a husband and wife do not keep themselves sexually pure, uncontaminated, and set apart exclusively for one another. Sex outside the bounds of marriage is forbidden. Some examples include sex before marriage, adultery, homosexual behavior, prostitution, and pornography. [Divorce](grounds-for-divorce.html) is another tarnishing element on God’s plan for marriage. Jesus challenged the lackadaisical attitude many rabbis of His day had toward divorce (Matthew 19:1–12\). Christ endorsed the biblical concept of marriage as a lifetime commitment (Mark 10:6–9; see also Genesis 1:27; 2:24; Malachi 2:15–16; Ephesians 5:31\). But because of human weakness and sin, Scripture does permit divorce, but only as a last resort (Matthew 19:8–9; cf. 1 Corinthians 7:10–15\). Historically, marriage has also been dishonored by some extreme ascetic groups who forbid it (1 Timothy 4:1–5; see also 1 Corinthians 7:1\). Such groups teach that anything concerning the flesh is corrupt or evil; therefore, adherents must practice rigorous self\-denial of physical pleasures and needs. A recent challenge to maintaining the honorability of marriage is society’s attempted redefinition of the institution. Courts everywhere are legalizing unions that no longer reflect the image of God or His purpose in marriage. As people’s minds become “governed by the flesh,” they turn “hostile to God” and no longer “submit to God’s law” (Romans 8:7\). Today, [same\-sex marriages](gay-marriage.html) are legally binding in at least fifteen nations. Instead of keeping marriage honorable among all, humanity has further corrupted it from God’s original design.
What does it mean to hate evil and love good (Amos 5:15)?	Answer The [prophet Amos](Amos-in-the-Bible.html) was called to bring this message to the northern kingdom of Israel: the Lord God Almighty would come to judge the nations that had rebelled against Him. Israel would be punished and essentially destroyed for forsaking her covenant with Him, but God would preserve a remnant of those who would repent from among the people. At the heart of Amos’s discourse, we find these words of invitation offering a sliver of hope: “Seek good, not evil, that you may live. Then the Lord God Almighty will be with you, just as you say he is. Hate evil, love good; maintain justice in the courts. Perhaps the Lord God Almighty will have mercy on the remnant of Joseph” (Amos 5:14–15\). Scripture says, “To fear the Lord is to hate evil; I hate pride and arrogance, evil behavior and perverse speech” (Proverbs 8:13\). But the overwhelming majority of God’s people in Amos’s day had ceased to hate evil and love good. Israel had perverted justice and righteousness (Amos 5:7\), opposing the truth, oppressing the innocent, and trampling the poor (Amos 5:10–13\). They thought God was on their side, but they were deluded (Amos 5:2\). “Pure and genuine religion,” as James explains, “means caring for orphans and widows in their distress and refusing to let the world corrupt you” (James 1:27, NLT). Israel had abandoned the true worship of God. Their only hope of escaping judgment was to answer God’s call to [repentance](repentance.html), to turn from evil and change their ways—to seek good, not evil, to love good and hate evil. Amos’s plea to “hate evil, love good” mirrors the psalmist’s cry, “You who love the Lord, hate evil! He protects the lives of his godly people and rescues them from the power of the wicked” (Psalm 97:10, NLT). God calls us to hate evil because nothing beneficial comes from it, only harm. But perhaps the most straightforward reason that we should hate evil is that God hates evil (Deuteronomy 12:31; 16:22; Psalm 5:4–6; 11:5; Proverbs 6:16–19\). Unbelievers of the world “hate what is good” (2 Timothy 3:3, NLT), while the children of God are lovers of good. God Himself is good by nature and the source of all goodness (Psalm 86:5; 119:68; 1 Chronicles 16:34; Mark 10:18\). Everything God makes is “very good” (Genesis 1:31\). Loving good is a way of life that pursues God and His goodness, that chooses what God esteems as good, and that delights in seeing good prevail (Psalm 23:6\). When we love good, our lives reflect the goodness in the heart of God. God’s Son, Jesus Christ, “loved righteousness and hated wickedness” (Hebrews 1:8–9\), setting the pattern for how His disciples ought to respond to good and evil. Just as God hates evil and loves what is good, His followers are called to “hate what is evil” and “cling to what is good” (Romans 12:9\). In 1 Thessalonians 5:22, the apostle Paul encourages believers to “reject every kind of evil.” We hate evil because it is the enemy of all that is good. It’s important to differentiate between hating or rejecting evil behavior and hating people. Believers should never reject or hate sinful people, only their immoral or evil behavior. Jesus teaches us to love our enemies and do good to those who mistreat us (Luke 6:27–36\). Paul urges, “Don’t let evil conquer you, but conquer evil by doing good” (Romans 12:21, NLT). Through the [prophet Micah](Micah-in-the-Bible.html), God tells His people to love “what is good . . . to do what is right, to love mercy, and to walk humbly with your God” (Micah 6:8, NLT). “All who fear the Lord will hate evil,” declares the teacher (Proverbs 8:13, NLT). Heeding Amos’s call, we must swim against the prevailing tide of immorality by upholding justice instead of thwarting it, hating oppression and ungodly behavior, and demonstrating love, mercy, honesty, and righteousness. Christians who love good and hate evil can vow, as King David did, “I will refuse to look at anything vile and vulgar. I hate all who deal crookedly; I will have nothing to do with them” (Psalm 101:3, NLT). We will love good because God is good, and He loves what is good. We will hate evil because it goes against all that God is, and He hates evil.
Was it wrong for David to eat the showbread in 1 Samuel 21:1–6?	Answer In 1 Samuel 21, David is on the run from [Saul](life-Saul.html). David comes to the town of Nob, where the [tabernacle](tabernacle-of-Moses.html) was, and meets with Ahimelech the priest. David asks for food, but Ahimelech has nothing but the showbread, which was consecrated for use in the tabernacle. Despite the law that reserved the showbread exclusively for the sons of Aaron (Leviticus 24:9\), “the priest gave him the consecrated bread, since there was no bread there except the bread of the Presence that had been removed from before the Lord and replaced by hot bread on the day it was taken away” (1 Samuel 21:6\). The issue of David eating the [showbread](bread-of-the-presence.html) comes up in Jesus’ response to the Pharisees when they accuse Him of breaking the Sabbath. His disciples had been picking some kernels of grain and eating them as they walked through a field (Matthew 12:1–8; Mark 2:23–28; Luke 6:1–5\). The [Pharisees](Pharisees.html) objected: “Look!” they said to Jesus. “Your disciples are doing what is unlawful on the Sabbath” (Matthew 12:2\). In response, Jesus cites 1 Samuel 21: “Haven’t you read what David did when he and his companions were hungry? He entered the house of God, and he and his companions ate the consecrated bread—which was not lawful for them to do, but only for the priests” (Matthew 12:3–4\). Jesus seems to use what David did regarding the showbread as a justification for what His disciples were doing. If that is the case, then David must have been in the right. There are several views on if or why it was allowable for David to eat the showbread. Some have postulated that, since this was the old bread for the priests to eat, not fresh bread currently in use, the priests could give it to someone else. However, there is nothing in the law regarding the showbread that indicates that the priests were allowed to give it away—they were supposed to eat it (Leviticus 24:8–9\). Later in the narrative of 1 Samuel, Saul accuses the priest of “inquiring of God” for David (1 Samuel 22:13\). This fact leads some to suggest that the priest asked for and received special permission from the Lord to give the bread to David. However, the text is not clear that the priest did actually inquire of the Lord for David, much less that the inquiry was about bread and that the Lord responded affirmatively. This view goes beyond anything even remotely suggested in the text. Third, some suggest that, in the case of an emergency, the ceremonial rules could be set aside for the “greater good.” David seems to appeal to the priest on this basis, and, ultimately, this may have been why the priest gave him the bread. The priest did make sure that David and his men had “kept themselves from women” (1 Samuel 21:4–5\), as sexual relations would have made them [ceremonially unclean](ceremonially-unclean.html) for the day (see Leviticus 15:18\). Finally, it is possible that both David and the priests simply have an inadequate understanding of the law. They both seem to assume that, if David’s men are in a state of ritual purity, then eating the showbread would be proper. (Of course, it is also possible that this was simply a quick justification that would not have held up under scrutiny.) If Jesus had never commented on this incident, there would be little question about David’s actions. In fleeing for his life, he lied to a priest, tricked him perhaps, and ate bread that was not meant for him. While David was a man after God’s own heart (1 Samuel 13:14\), he had many failures and shortcomings, and he is not an example to follow in every instance. The words of Jesus seem to make clear that David was violating the law by eating the showbread. Jesus says it was unlawful: “He went into the house of God, and he and his companions broke the law by eating the sacred loaves of bread” (Matthew 12:4, NLT). Taken at face value, these words show that David was a lawbreaker. On the other hand, it is possible that Jesus was using irony when He said David did what was “not lawful.” Jesus could have been using what today we call “air quotes.” In the next verse, Jesus also says that the priests “desecrate” the Sabbath in the performance of their Sabbath\-day duties (Matthew 12:5\). It is obvious that, when Jesus uses the word desecrate, He is speaking tongue\-in\-cheek. Could He be doing the same thing with the description not lawful in verse 4? As Jesus pointed out, priests work on the [Sabbath](Sabbath-day-rest.html), so, clearly, there are some exceptions to the Sabbath\-day rule (Matthew 12:5\). Could this also imply that there are some “common sense” exceptions to other laws—such as the one regarding the special bread that David ate? In Matthew 12:7 Jesus quotes from the Old Testament: “I desire mercy not sacrifice” (Hosea 6:6\). This suggests that alleviating human suffering is more important than following the letter of the law. Yes, David broke the letter of the law, but those in need received mercy. In a parallel passage, Jesus states, “The Sabbath was [made for man](Sabbath-made-for-man.html), not man for the Sabbath” (Mark 2:27\). In other words, the Sabbath was designed to serve and benefit man, not the other way around. Caring for human needs takes precedence over keeping the letter of the law. Jesus uses this principle of caring for others as a rationale for healing on the Sabbath (Matthew 12:9–14\). This line of reasoning corresponds with the third view, above: in cases of emergency or to extend mercy, the ceremonial rules can be bent. There’s no need to stand on ceremony when someone is in distress. In the same context, Jesus also points out that He is Lord of the Sabbath (Matthew 12:8; Luke 6:5\). That is, He is the One who makes the rules—a definite claim to deity. As [Lord of the Sabbath](Lord-of-the-Sabbath.html), He can determine what is allowable on the Sabbath. Certainly, God could have granted David special permission to eat the showbread, just as Jesus could grant special permission for the disciples to pick and eat grain on the Sabbath. Jesus’ main point seems to be that the Pharisees are being hypocritical nitpickers. What David did was not lawful, yet they saw David as a great hero. What Jesus’ disciples did was lawful since they were not truly harvesting grain but simply plucking some grains to munch on as they walked along. The Pharisees did not condemn David for actually breaking the law, but they were willing to condemn Jesus for doing something that was actually allowable. If the Pharisees justified David in eating the showbread because of the “greater good,” then they should have no problem with what Jesus did. If the Pharisees justified David on the premise that God could have given him special permission, then they should have no problem with Jesus, the Lord of the Sabbath, who had the authority to make exceptions. If they had no problem with David, a flawed man doing something unlawful, then they should have no problem with David’s greater Son doing something they did not like, but which was legal. Ultimately, Jesus’ commentary is not on what David did but on the Pharisees’ opinion of David versus their treatment of Jesus, the Son of David. It seems clear that, when David ate the showbread, he broke the law, as he did many other times in other ways. God overlooked David’s sins in view of the final sacrifice that would be offered on the cross (Romans 3:25–26\). There are many places in the Old Testament where the biblical characters do things that are neither condemned nor commended. In such instances, we must be careful about using their actions as patterns to follow.
What does it mean that Jesus loved His own to the end (John 13:1)?	Answer A theme in the [apostle John’s](life-John-Apostle.html) writings is the love of God exemplified in the life and ministry of Jesus Christ. As John introduces the scene where Jesus humbly washes the disciples’ feet, he highlights the full extent of Christ’s love: “It was just before the Passover Festival. Jesus knew that the hour had come for him to leave this world and go to the Father. Having loved his own who were in the world, he loved them to the end” (John 13:1\). John emphasizes that Jesus loved his own to the end. “His own” were the disciples. The Lord shared a private, profoundly intimate farewell dinner with His closest companions. He knew the hour of His death and departure from this world were imminent, and He wanted to impart a message—an object lesson—that would stay with them forever. The lesson started with the humble act of [washing their feet](foot-washing.html), but that was only the beginning. In the original Greek, the phrase translated as “to the end” means “to the full extent; to the limit; to the uttermost.” Jesus would demonstrate the full extent of His love, not just through the lowly service of washing the disciples’ feet but also through His patience with Judas and His forgiveness of His disciples’ betrayal and abandonment after His arrest. Christ’s manifestations of love would ultimately reach the uttermost limits through His suffering death by [crucifixion](crucifixion.html). John explains that Jesus, knowing [Judas](Judas-Iscariot.html) planned to betray Him, still rose from the table and began to wash all the disciples’ feet (John 13:2–5\). With grace and compassion, Jesus gave Judas every opportunity to repent and return to Him. It’s important to understand that the menial task of foot\-washing performed by a master to his servants was unheard of in first\-century culture. Jesus initiated a shocking lesson they would never forget. Although He was their Sovereign Lord, Christ took the place of a servant to demonstrate how He loved His own to the end. Peter, in typical fashion, could not contain himself. He strongly resisted the Lord’s ministrations until Jesus reassured him, “Unless I wash you, you won’t belong to me” (John 13:8, NLT). Then Peter enthusiastically submitted to the Lord, exclaiming, “Then wash my hands and head as well, Lord, not just my feet!” (John 13:9, NLT). Peter and all the disciples would soon comprehend the deeper meaning behind Christ’s words and actions. The foot\-washing was a symbolic foreshadowing of His cleansing sacrifice on the cross. Through His death, Jesus would serve them beyond the limits of human understanding to the full extent of divine love: “Though he was God, he did not think of equality with God as something to cling to. Instead, he gave up his divine privileges; he took the humble position of a slave and was born as a human being. When he appeared in human form, he humbled himself in obedience to God and died a criminal’s death on a cross” (Philippians 2:6–8, NLT). Along with Peter and the other apostles, believers today desperately need to grasp the Lord’s teaching on humility and service: “Since I, your Lord and Teacher, have washed your feet, you ought to wash each other’s feet. I have given you an example to follow. Do as I have done to you. I tell you the truth, slaves are not greater than their master. Nor is the messenger more important than the one who sends the message. Now that you know these things, God will bless you for doing them” (John 13:14–17, NLT). Serving one another humbly, dying to our own selfish desires for the benefit of others, reveals the full extent of our love: “We know what real love is because Jesus gave up his life for us. So we also ought to give up our lives for our brothers and sisters” (1 John 3:16, NLT). The fact that Jesus loved His own to the end means He loved them to love’s fullest extent and uttermost limit. It is the heart of the gospel message: “God showed how much he loved us by sending his one and only Son into the world so that we might have eternal life through him. This is real love—not that we loved God, but that he loved us and sent his Son as a sacrifice to take away our sins” (1 John 4:9–10, NLT; see also John 3:16–17\). John revealed that he had learned the lesson of the foot\-washing, saying, “Dear friends, since God loved us that much, we surely ought to love each other. . . . If we love each other, God lives in us, and his love is brought to full expression in us” (1 John 4:11–12, NLT, see also 1 John 4:7, 8, 11, 19–21\).
What does it mean that Jesus will descend with the voice of the archangel (1 Thessalonians 4:16)?	Answer In 1 Thessalonians 4, Paul offers a message of hope to the Thessalonians. Elsewhere in his letter, Paul had commended Thessalonian believers for their faith and love (1 Thessalonians 3:6; 5:8\), but it seems he wanted to help them grow in their hope. Paul provides for his readers an outline of the future so they might not grieve as those who have no hope (1 Thessalonians 4:13\). As part of that future panorama, Jesus will descend with the voice of the archangel (1 Thessalonians 4:16\). Paul explains that Jesus will return for believers who remain until that point in time. In 1 Thessalonians 5, Paul instructs his readers about how Jesus will afterward return in judgment of those who remain on the earth (1 Thessalonians 5:2–4\). Believers are not destined for that judgment or wrath to come (1 Thessalonians 5:9\) Paul did not want the Thessalonians to be ignorant of what would take place in the future so that they would have hope (1 Thessalonians 4:13\). In particular, he didn’t want them to grieve hopelessly at the loss of saved loved ones who had already died. As surely as Jesus died and rose from the dead, God will bring with Him all those who had died in Christ Jesus (1 Thessalonians 4:14\). When Jesus returns for His own, He will descend with the voice of the archangel (1 Thessalonians 4:16\). Believers who are alive and remain when Jesus returns will be caught up with Him in the air (1 Thessalonians 4:17\). Heralding that event will be Jesus’ descent with a shout, with the voice of the archangel, and with the trumpet of God (1 Thessalonians 4:16\). Those who have already died and whose spirits are with the Lord will come back in the clouds with Jesus (1 Thessalonians 4:14\), and their bodies will be raised and glorified first (1 Thessalonians 4:16\). Then all who remain will be caught up with them, and they will be together with the Lord (1 Thessalonians 4:17\). This message comforts believers and provides hope even when believers are faced with death (1 Thessalonians 4:18\). Believers in Christ can look forward in hopefulness to the day when Jesus will descend with the voice of the archangel. There are two mentions of archangels (or “first” angels) in the New Testament. One is in 1 Thessalonians 4:16\. The second, in Jude 1:9, identifies [Michael](Michael-the-archangel.html) as “the archangel.” In Daniel 12 the angel Gabriel told Daniel that Michael will “arise” one day, and then would come a time of severe distress from which many of Daniel’s people would be rescued (Daniel 12:1\). Perhaps this indicates that Michael will be present when Jesus returns in the clouds at the [rapture](rapture-of-the-church.html). According to 1 Thessalonians 4:16, Michael’s vocalizing will be among the events of the rapture (or the “catching up,” described in 1 Thessalonians 4:13–17\). Alternately, the statement that Jesus will descend with the voice of the archangel could simply indicate that Jesus’ voice would be like that of an archangel, since the phrase can literally be translated “in the voice of an archangel.” Paul explains that there will be three audible signifiers of this event: the shout, the voice of an archangel, and the last trumpet. It seems most likely that the statement that Jesus will descend with the voice of an [archangel](archangels.html) simply describes concurrent events that will take place when Jesus returns for those who have believed in Him.
What does it mean that in Him we have redemption (Ephesians 1:7)?	Answer In Ephesians 1 we learn about our incredible spiritual riches in Christ (Ephesians 1:3\) and how God works to provide these riches for us—including our [redemption](redemption.html): “In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace that he lavished on us” (Ephesians 1:7–8\). In Ephesians 1 Paul encourages believers at Ephesus by explaining their new identity in Christ. God gave us that new identity, and we learn in the following chapter that we receive God’s [grace](definition-of-grace.html) by faith in Christ (Ephesians 2:8–9\). This new identity in Christ is characterized by our having every spiritual blessing in the heavenly places in Christ (Ephesians 1:3\). Notably, all three Persons of [the Trinity](Trinity-Bible.html) played a role in giving us these blessings. God the Father chose us to be in Christ to be holy and blameless before Him (Ephesians 1:4\). He also predetermined or predestined that we would be adopted as sons through the work of Christ (Ephesians 1:5\). God the Son also worked so that we could have a new identity. In Him we have redemption and forgiveness through His shed blood (Ephesians 1:7\). God the Holy Spirit seals believers as God’s guarantee or pledge that we do indeed have eternal life (Ephesians 1:13–14\). This new identity in Christ is made possible by the Father, Son, and Holy Spirit, and it is accomplished by the work of Christ on the cross. In Him we have redemption, which Paul identifies as the forgiveness of our sins according to God’s rich grace given to us. The term redemption is translated from the Greek apolutrosin, which means “the act of fully setting free.” Paul explains the need for that redemption in the following chapter. In Ephesians 2, we learn that we need redemption because we were dead in our trespasses and sins (Ephesians 2:1\). We were physically alive, but we were in bondage to sin and walked enslaved to the world, the devil, and our own flesh (Ephesians 2:2–3\). Ultimately, we were deserving of God’s wrath. We owed a debt we could never repay on our own. We were enemies of God (Romans 5:10\), as Paul explains elsewhere. But in Christ we have redemption (Ephesians 1:7\). He died on the cross to set us free. By God’s grace through our believing in Jesus Christ (Ephesians 2:8–9\) we are set free from the bondage of sin (Romans 8:2\) and from the wrath and judgment of God (Romans 5:9; 1 Thessalonians 5:9\). Paul writes to make sure that believers understand that in Christ we have redemption—in Him we are fully set free. Furthermore, God has accomplished this for His own glory (Ephesians 1:6, 12, 14\). We know that, if God has staked His own glory on our having redemption in Him, that God has made certain that we are fully set free. Jesus explained that the one who believes in Him has eternal life (John 6:47\). Peter identifies at least eleven ways we can be certain that the redemption we have in Christ has been accomplished (1 Peter 1:3–5\). Paul affirms to the Colossians that in Him we have redemption, which is the forgiveness of our sins (Colossians 1:14\). And if there is any doubt in our minds as to the [security](eternal-security.html) of our redemption in Christ, Paul reminds us that we are sealed for the day of redemption (Ephesians 4:30\). Though we are still surrounded by the consequences of sin—even in our own bodies—one day we will experience every aspect of being free from sin. In Him we have redemption. In Him we have been fully set free.
What would have happened “if the Lord had not been on our side” (Psalm 124:2)?	Answer “If God is for us, who can be against us?” asks the apostle Paul in Romans 8:31\. With God in our corner, we are more than conquerors. In the face of every threat, believers can rest secure knowing that the Lord promises to be with us, defend us, and give us victory in His name. By contrast, without the Lord, we are utterly helpless. This is the message worshipers voice as they praise God together with David in Psalm 124: “If the Lord had not been on our side when people attacked us, they would have swallowed us alive when their anger flared against us; the flood would have engulfed us, the torrent would have swept over us, the raging waters would have swept us away” (verses 2–5\). David understood the difference God’s presence had made in his life. Through a living [relationship with the Lord](personal-relationship-with-God.html), David gained the confidence to confront the Philistines and say, “When I am afraid, I put my trust in you. In God, whose word I praise, in God I trust; I shall not be afraid. What can flesh do to me? . . . This I know, that God is for me” (Psalm 56:3–4, 9, ESV). With hypothetical musing, David explains, “If the Lord had not been on our side,” then disaster would have surely befallen Israel. If God had not been their defender, protector, and deliverer against every enemy, then the people would have been defeated, destroyed, completely “swept away,” and “swallowed alive” (cf. Jeremiah 51:34\). In Psalm 124:2–5, the attacking armies, their flaring anger, the engulfing flood, the sweeping torrent, and the raging waters all represent the hostility and overwhelming power of Israel’s enemies. David compares these enemies to a wild animal with gnashing teeth or a hunter who has set his trap (Psalm 124:6–7\). But with God on our side, “the trap is broken, and we are free! Our help is from the Lord, who made heaven and earth” (Psalm 124:7–8, NLT). It is beneficial for believers to look back and consider what our lives would have been like if the Lord had not been on our side. Such reflections should fill us with profound thankfulness and a sense of indebtedness for God’s divine deliverance. Like David, we ought to be mindful of God’s gracious gifts of protection and defense and [praise Him](praise-the-Lord.html) wholeheartedly: “Let all that I am praise the Lord; may I never forget the good things he does for me. He forgives all my sins and heals all my diseases. He redeems me from death and crowns me with love and tender mercies” (Psalm 103:2–4, NLT). If the Lord had not been on our side, we would never have come to know His great love, mercy, grace, kindness, and freedom revealed to us through the redemption of Jesus Christ. In Him we now live, move, and have our existence (Ephesians 1:7; Colossians 1:13–14; Acts 17:28; John 3:16\). Now we can face each day with confidence, knowing God has promised never to leave or forsake us (Deuteronomy 4:31; 31:6, 8; Joshua 1:5; 1 Chronicles 28:20; Hebrews 13:5\). The Lord is always beside us, encamped around us, and fighting for us. If the Lord had not been on our side, we would never have known deliverance from sin, Satan, death, and hell, which are our greatest enemies. Satan has no power over Jesus Christ (John 14:30\), “who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father” (Galatians 1:4\). Jesus came to destroy Satan’s work (1 John 3:8\) and “break the power of the devil, who had the power of death. Only in this way could he set free all who have lived their lives as slaves to the fear of dying” (Hebrews 2:14–15, NLT). The devil and all his evil forces were disarmed by Christ’s “victory over them on the cross” (Colossians 2:15\). We no longer must fear death because Jesus [conquered the power of death](Jesus-Christ-conquered-death.html). God now dwells with us in Christ, and nothing can separate us from His 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 8:38–39, NLT). In the end, every enemy of God will be destroyed, including the final enemy—death (1 Corinthians 15:24–26\). God is our only hope in this life and in the life to come. If we try to make it without Him, we are destined to fail. Like David, we acknowledge that “unless the Lord had given me help, I would soon have dwelt in the silence of death” (Psalm 94:17\). But nothing can stop us or harm us if we have God on our side.
What does it mean that an honest answer is like a kiss on the lips (Proverbs 24:26)?	Answer As essential aspects of God’s character, [honesty](Bible-honesty.html) and truthfulness are highly commended in Scripture. God is truth (Psalm 117:2\), and it is impossible for Him to tell a lie (Hebrews 6:18\). Therefore, God desires His people to be honest in their innermost being (Psalm 51:6\). In Proverbs 24:26, Solomon asserts, “An honest answer is like a kiss on the lips.” In most instances, a kiss on the lips is a pleasing and desirable physical expression of love. A kiss is welcome when it is motivated by heartfelt affection or genuine respect. In many cultures today and in ancient times, a kiss is not exclusively a romantic gesture. In the Old Testament, kisses were exchanged in greetings among family members (Genesis 29:11, 13; 33:4; 45:15; 48:10; Exodus 4:27\) and often served as expressions of honor, homage, or sincere friendship (2 Samuel 15:5; 1 Kings 19:18; 1 Samuel 10:1; 20:41\). In the New Testament, Christians greeted one another with “a [holy kiss](holy-kiss.html)” as a symbol of their familial fellowship in the Lord (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14\). Jesus rebuked Simon the Pharisee for not offering Him the customary and hospitable greeting with a kiss (Luke 7:36–50\). An honest answer is like a kiss on the lips because, when we speak honestly and truthfully, we show authentic concern for the one we are addressing. Like a kiss on the lips, telling the truth is a delightful and desirable expression driven by sincere affection, friendship, and respect. One commentary expounds, “A good answer is as good as a kiss. The good answerer does a thing as grateful as a friend does who kisses his friend. He removes doubts and errors, vices and perplexities” (Fausset, A. R., A Commentary, Critical, Experimental, and Practical, on the Old and New Testaments: Job—Isaiah, vol. III, William Collins, Sons, \& Co., Ltd., p. 493\). Another commentator explains, “The kiss of a lover is one of the greatest delights known to humans. That same level of delight results from an honest answer” (Lennox, S. J., Proverbs: a Bible Commentary in the Wesleyan Tradition, Wesleyan Pub. House, 1998, p. 254\). Straightforward, honest speech is not only the mark of genuine friendship but of true Christian character. Scripture says that God does not tolerate dishonesty. “I will not allow deceivers to serve in my house, and liars will not stay in my presence,” states the Lord in Psalm 101:7 (NLT). Truthfulness does not come naturally to unregenerated humans (Psalm 116:11\); therefore, inward honesty proves that the “Spirit of truth” is at work in a person’s heart (John 15:26; 16:13\). Those who walk in fellowship with God walk in the light and practice the truth (1 John 1:5–10\). As Christians mature in the Lord, they will be honest with themselves and others. The person who answers honestly reveals that truth dwells within his heart (Matthew 15:18\). When we say what is true and right, we demonstrate moral integrity. We show that truthfulness and honesty are qualities of our inner self. The psalmist instructs sinners to “kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him” (Psalm 2:12, ESV). This psalm urges defiant humans to abandon their rebellion against God and humbly embrace the Messiah, Jesus Christ, before it’s too late. Instead of resisting Christ, we must “[kiss the Son](kiss-the-son.html)” by humbling ourselves in submission to Him as those bowing before an earthly king to kiss his ring. We “kiss the Son” when we reverently accept Jesus as our sovereign Lord and King. In honor, respect, love, and obedience, we abase ourselves before Him. Only those who humbly embrace the Son with a kiss can “speak the truth in love, growing in every way more and more like Christ, who is the head of his body, the church” (Ephesians 4:15, NLT). “A word fitly spoken is like [apples of gold](apples-gold-settings-silver.html) in a setting of silver” (Proverbs 25:11, ESV), and an honest answer is pleasing and reassuring, “like a kiss on the lips” to the hearer (see also Proverbs 15:23\). A kiss expresses love, devotion, sincerity, honor, respect, and submission—it is an outward illustration reflecting the inner reality of the heart.
What does it mean that Jesus is “Mighty God” (Isaiah 9:6)?	Answer About 700 years before Jesus Christ was born, Isaiah announced the birth of Israel’s Messiah. The prophet’s vision stretched forward through the years from Christ’s lowly birth in Bethlehem to His glorious future reign in the New Jerusalem when there will be unspoiled peace under Messiah’s rule: “For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called [Wonderful Counselor](Wonderful-Counselor.html), Mighty God, [Everlasting Father](Everlasting-Father.html), Prince of Peace” (Isaiah 9:6\). Isaiah deployed a list of titles typically associated with Israel’s kings to illustrate the majestic, kingly character of the coming Messiah. Wonderful Counselor originates from the Davidic line of monarchs, who were known for giving and receiving counsel so wonderful it was beyond human comprehension (see 2 Samuel 16:23\). Everlasting Father and Prince of Peace were also divine attributes traditionally used to address earthly sovereigns. In Psalm 45:6, the Hebrew text refers to the human king as “god.” The language reflects the honor and authority due the king and distinguishes him from other people because of his closeness to the Lord. The word mighty in Isaiah 9:6 relates to the king’s leadership role. In the original Hebrew, the adjective means “having or showing great power in authority or military leadership; heroic, valiant.” As Israel’s Mighty God, the [Messiah](what-does-Messiah-mean.html) will be a brave and powerful leader ruling over the armies of God like no other king before Him. He will be the divine hero and champion defender described in Deuteronomy 10:17: “For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes.” Throughout His earthly ministry, Jesus Christ exhibited a different kind of leadership strength than the Jewish people had come to expect. They were looking for a heroic figure like King David who would deliver them from Roman oppression through valiant military conquests and political might. But the kingdom principles Jesus introduced were based on servant leadership (Matthew 12:17–21; 20:28\) and a kingdom “not of this world” (John 6:15; 18:36\). Scripture says that, when Jesus came to earth, He voluntarily “gave up his divine privileges; he took the humble position of a slave and was born as a human being” (Philippians 2:7, NLT). The “Mighty God” manifestation of Isaiah’s prophecy will only be fully seen in Christ’s second coming. Nevertheless, in every aspect of His life and ministry, from His conception (Luke 1:35, 49\) to His ascension (Luke 24:50–51\), Jesus operated with divine power and authority. Jesus began His public ministry “in the power of the Spirit, and news about him spread through the whole countryside” (Luke 4:14\). People testified that Jesus was “a prophet who did powerful [miracles](miracles-of-Jesus.html), and he was a mighty teacher in the eyes of God and all the people” (Luke 24:19, NLT; see also Acts 7:22\). His mighty works showed “the Lord’s healing power was strongly with Jesus” (Luke 5:17, NLT). As people touched Jesus, “power came out from him and healed them all” (Luke 6:19, ESV; see also Luke 8:46\). When Jesus cast out demons and unclean spirits, He proved that He is both divine and mighty, operating under God’s complete authority and power (Luke 4:36; Mark 1:32–34\). The apostle Paul announced, “People of Israel, listen! God publicly endorsed Jesus the Nazarene by doing powerful miracles, wonders, and signs through him” (Acts 2:22, NLT). Christ’s supernatural acts confirmed that Jesus is Mighty God. The [resurrection](resurrection-Christ-important.html) is undoubtedly the most significant proof that Jesus is Israel’s Mighty God, functioning in His Father’s power and authority. Jesus, who had the power to lay down His life and take it up again (John 10:18\), humbly submitted to the weakness and humiliation of death on the cross (2 Corinthians 13:4; Philippians 2:5–8\). But then God demonstrated His great power—“the same mighty power that raised Christ from the dead and seated him in the place of honor at God’s right hand in the heavenly realms. Now he is far above any ruler or authority or power or leader or anything else—not only in this world but also in the world to come. God has put all things under the authority of Christ and has made him head over all things for the benefit of the church” (Ephesians 1:19–22, NLT). As Mighty God, Jesus rose from the dead and now sits at God’s right hand in heaven, high above every other authority, power, and leader. The Bible says God granted Jesus authority over all people to give eternal life to those given Him by the Father (John 17:2; see also John 10:28; 1 John 2:25\). At the end of the age, Jesus Christ will [come again](second-coming-Jesus-Christ.html) to earth “with power and great glory” (Matthew 24:30\). When Jesus steps on the world’s stage next time, Isaiah’s vision of a Mighty God and King will come to full fruition. Jesus will hand over the kingdom to His heavenly Father after He has destroyed every enemy of God (1 Corinthians 15:24–25\). As Mighty God, Jesus will judge all the people of the earth (Revelation 18:8, 10\). Then He will sit on His eternal throne and reign in great power and authority (Revelation 11:15–17; 12:10\). Every creature in heaven and on earth will bow down and worship Him. Heaven will ring with the shouting: “Hallelujah! Salvation and glory and power belong to our God” for He was slain, and He alone is worthy “to receive power and wealth and wisdom and strength and honor and glory and praise” forever and ever (Revelation 5:12–13; 19:1\).
Is the Euphrates River drying up a sign of the end times?	Answer The Euphrates River, long part of the area known as the Fertile Crescent, is a significant landmark in Scripture and a valuable resource in the Middle East as it runs through Turkey, Syria, and Iraq. Over the past few years, the water level of the Euphrates River has dropped dramatically. The drying up of the Euphrates River has revealed several ancient ruins and a cave. Some people are quick to point to the drying river bed as a fulfillment of the Bible’s end\-times prophecies. Two passages in the Bible predict the drying up of the Euphrates River. The first prediction is part of a lengthy oracle against [Babylon](Babylon-in-the-Bible.html). God pronounces judgment against Babylon’s officials and wise men and against its false prophets, warriors, horses and chariots, and treasures. Then God says, “A drought on her waters! They will dry up. For it is a land of idols, idols that will go mad with terror” (Jeremiah 50:38\). The waters of Babylon are the Euphrates and Tigris rivers. Both rivers are drying up now. Are we witnessing the fulfillment of Jeremiah’s prophecy? The second prediction of the Euphrates River drying up comes as part of the [seven bowl judgments](seven-bowls-Revelation.html) in Revelation. The judgments of the seven\-year [tribulation](tribulation.html) start with the seven seals (Revelation 6:1–17; 8:1–5\), continue with the seven trumpets (Revelation 8:6—9:21; 11:15–19\), and end with the seven bowls (Revelation 16:1–21\). The bowl judgments come at the end of the tribulation, and they are so destructive that, if they continued, all human life would perish (Mark 13:19–20\). The sixth bowl judgment—the penultimate judgment of the tribulation—is the drying up of the Euphrates River. Revelation 16:12 says, “The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up to prepare the way for the kings from the East.” This prophecy not only identifies the judgment but also gives the reason for it: so a great army from the East can cross the Euphrates unimpeded. Next, the kings of the earth gather “to the place that in Hebrew is called Armageddon” (Revelation 16:16\). At that point, [Jesus](second-coming-Jesus-Christ.html) returns, and the battle fought at Armageddon will result in all God’s enemies being destroyed (Revelation 16:17–20; 19:11–21\). A key event leading up to Armageddon is the drying up of the Euphrates. Are we witnessing the setup for the fulfillment of a major end\-times prophecy? Concerning Jeremiah’s prophecy that the Euphrates River will dry up, there are several possibilities: 1\) The prophecy was fulfilled by military action in 539 BC when the Persian king Cyrus conquered Babylon. According to the Greek historian Herodotus, Cyrus diverted the water of the Euphrates enough to allow his army to enter through the channels under the city walls (History, 1\.189–191\). 2\) The prophecy was fulfilled by drought at some unknown time. 3\) The prophecy is being fulfilled now, as the Tigris and Euphrates rivers are diminishing. 4\) The prophecy will be fulfilled during the great tribulation, corresponding to the sixth bowl judgment of Revelation 16\. 5\) The prophecy has a double fulfillment: once in the past and again in the future, during the end times. Concerning John’s vision that the Euphrates will dry up, that will have a future fulfillment. The current drying up of the Euphrates is not related to the prophecy of Revelation 16:12, for these reasons: 1\) The sixth bowl judgment comes near the end of the tribulation. Before the sixth bowl, the [Antichrist](what-is-the-antichrist.html) will rise to power, the two miracle\-working prophets will preach, and many terrible judgments will occur. We are not in the tribulation now. 2\) According to Revelation 18:17–19, Babylon in the end times will do much commerce by ship, suggesting that the rivers in that area are freely flowing during the tribulation, at least for a while. 3\) The supernatural drying up of the Euphrates in Revelation 16:12 allows an army from the Orient to march westward. No such army is threatening Israel now. When it comes time for the Battle of Armageddon, the Euphrates River will indeed dry up. The current water level of the Euphrates, the revealing of ruins and caves, etc., has nothing to do with Revelation 16:12\. That simply hasn’t happened yet.
Why did Jesus say He wanted to gather Jerusalem’s children as a hen gathers her chicks (Matthew 23:37)?	Answer As Jesus came into Jerusalem during the [Passion Week](Passion-Week.html), He mourned over Israel’s history of rejecting God’s prophets and His people’s refusal to believe and repent. In Matthew 23, Jesus pronounces judgment on the Jewish religious leaders and their dead religion (Matthew 23:1–39\). He grieves over the misguided and spiritually lost children of Jerusalem, saying, “O Jerusalem, Jerusalem, the city that kills the prophets and stones God’s messengers! How often I have wanted to gather your children together as a hen protects her chicks beneath her wings, but you wouldn’t let me” (Matthew 23:37, NLT). Despite Israel’s waywardness and the disobedience of its leaders, the relentlessly loving heart of Jesus aches to gather Jerusalem’s children as a hen gathers her chicks. The poignant imagery evokes a mother hen desiring to enfold her vulnerable hatchlings into the protective shelter of her wings to nurture, guide, and defend. For the past three years, Jesus had been pleading with the people of Jerusalem to repent and be saved. Rather than heed the voice of their Messiah, the city is on the brink of crucifying its long\-awaited Savior. The Lord knows that history is about to repeat itself—the people of God had a track record of killing God’s prophets. Jesus wants to protect and shield His people, but they won’t let Him. God’s [love](God-is-love.html) and compassion—as revealed in His Son, Jesus—are permanent and unchanging because they are part of His nature. “If we are unfaithful, he remains faithful, for he cannot deny who he is” (2 Timothy 2:13, NLT; see also 1 John 4:8, 16\). No matter how deeply we wade into sin and disobedience, the Lord will always want us back. He is perfectly loyal and consistent: “The faithful love of the Lord never ends! His mercies never cease. Great is his faithfulness; his mercies begin afresh each morning” (Lamentations 3:22–23, NLT; see also Romans 3:3–4\). Jesus’ desire to gather Jerusalem’s children as a hen gathers her chicks resonates in God’s message through the prophet Isaiah: “The Lord of Heaven’s Armies will hover over Jerusalem and protect it like a bird protecting its nest. He will defend and save the city; he will pass over it and rescue it” (Isaiah 31:5, NLT). It echoes in this ancient Song of Moses: “Like an eagle that rouses her chicks and hovers over her young, so he spread his wings to take them up and carried them safely on his pinions” (Deuteronomy 32:11, NLT). And it ripples throughout the psalms: “He will cover you with his feathers. He will shelter you with his wings. His faithful promises are your armor and protection” (Psalm 91:4, NLT; see also Psalm 17:8; 36:7\). God loves all people but is especially committed to loyal relationships with His own children (Jeremiah 31:3; Psalm 103:17; Isaiah 54:10; Hosea 11:1–4\). God’s love for His own is unparalleled. He is more ferociously protective than a mama bear with her cubs and more sacrificial than a nursing mom with her newborn baby: “Jerusalem says, ‘The Lord has deserted us; the Lord has forgotten us.’ Never! Can a mother forget her nursing child? Can she feel no love for the child she has borne? But even if that were possible, I would not forget you! See, I have written your name on the palms of my hands. Always in my mind is a picture of Jerusalem’s walls in ruins” (Isaiah 49:14–16, NLT). The apostle Paul prays for believers to “have the power to understand, as all God’s people should, how wide, how long, how high, and how deep his love is. May you experience the love of Christ, though it is too great to understand fully” (Ephesians 3:18–19\). God’s love is perfect and eternal; He never stops reaching out to us with His love, and nothing we do can separate us from it (Romans 8:38\). As unfathomable as it may seem, our loving Father always longs to gather us to Himself as a hen gathers her chicks safely under her wings.
How are God’s invisible attributes clearly seen in creation (Romans 1:20)?	Answer In order to build the case that all humanity has fallen short of the glory of God and needs to receive God’s grace through belief in Jesus, Paul asserts that God’s unseen qualities are clearly seen in creation: “For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse” (Romans 1:20, ESV). God has made aspects of who He is evident to all humanity (Romans 1:19\), so that no one has an excuse for unbelief. God’s invisible attributes, His eternal power, and His divine nature have been clearly seen in creation. It is remarkable that something invisible—unseeable, by definition—has been clearly seen in creation. But God’s creation reveals His invisible attributes (Romans 1:20\). God’s eternal power and divine nature are evident through what He has made. These qualities are understandable through observing creation, and no one has an excuse not to believe. Suppressing the truth is unrighteous (Romans 1:19\) because God has made the truth of who He is obvious to all. There are many places in Scripture where we are told to look to the creation to learn about God. In Job 12:7–9 we are told that the birds, the beasts, the earth itself, and the fish of the sea can all teach us about God and that He made them all. In His hand is the life of every living thing (Job 12:10\). The heavens themselves declare God’s glory and proclaim the work of His hands (Psalm 19:1\). Each passing day and night reveal knowledge (Psalm 19:2\). As the Creator of all things, God has intimate knowledge of His creation (Isaiah 40:12\), and He has revealed Himself in His creation from the founding of the earth (Isaiah 40:21\). Isaiah exhorts us to look to the heavens to see God’s handiwork (Isaiah 40:26\). The [heavens’](heavens-declare-glory-God.html) very existence is a proclamation of God’s invisible attributes, His eternal power, and His divine nature. The Bible draws a connection between God’s creation and God’s sovereign control. Since God created all things, He has authority over all things. The biblical account of creation provides the important foundation for us to understand who God is. In order for readers to understand their need for the good news of Jesus Christ, Paul explains that all are accountable to God. All are guilty, and all who do not believe in Him are suppressing the truth in unrighteousness. There are none who do good, not even one (Romans 3:12\). Because God is the Creator, He understands what is needed to redeem humanity and all of creation. All have fallen short of the glory of God (Romans 3:23\), yet God justifies all who believe in Jesus (Romans 3:23, 38\). God’s creation reveals much about God. His invisible attributes, eternal power, and divine nature are clearly seen and understood in creation. We gain knowledge of who He is by examining His creation. When we observe the over 100 billion galaxies, we see the glory and might of God. When we study the intricacies of a living cell, we see the intelligence and skill of God. When we consider the 60,000 miles of blood vessels strategically placed in the human body, we see the wisdom and forethought of God. God has also revealed Himself in the Scriptures (2 Timothy 3:16–17\), and through them we understand that God has resolved our sin and guilt by grace through faith in Jesus Christ (Ephesians 2:8–9\). God’s invisible attributes seen in creation help us to know our need for God’s grace and where to look to find His provision of grace.
What is God’s permissive will?	Answer Within God’s [sovereign will](Gods-will.html), He chooses to permit many things to happen that He takes no pleasure in. God’s allowance of certain things—even sinful things—that indirectly accomplish His will is often called God’s permissive will. In the beginning, God created a perfect world (Deuteronomy 32:4\) as part of His perfect plan. God also created spiritual beings and humans with a will and the ability to make decisions. This was all “very good” (Genesis 1:31\). As God’s moral creations exercised their free will, however, they chose disobedience, and sin entered the world. God’s perfect world did not include death, suffering, disease, and other consequences of sin, yet God allowed these things as part of His permissive will. God is [omniscient](God-omniscient.html) and [sovereign](God-is-sovereign.html) over all things. Because God is omniscient, He knows everything that has occurred and all that will occur until the end of time (Isaiah 46:9–10\). Because God is sovereign, He must at least “permit” all events and happenings. God does not make mistakes. He intentionally made humans with the ability to make decisions, and He placed the tree of the knowledge of good and evil in the garden, even though He knew Adam and Eve would choose to sin. Within God’s sovereign will, He chooses to permit many things to happen that He takes no pleasure in. The fall of man is one of those things God permitted. God does not force us to carry out His commands (His preceptive will). Rather, in His permissive will, God allows us to make decisions—even sinful decisions that are not God’s best for our lives. At the same time, not following God’s preceptive will comes with consequences. In 1 Samuel 8, the Israelites demanded Samuel give them a king. This was not God’s will for them, and He warned them that their decision would bring negative consequences. “But the people refused to listen to Samuel. ‘No!’ they said. ‘We want a king over us. Then we will be like all the other nations, with a king to lead us and to go out before us and fight our battles’” (1 Samuel 8:19–20\). So, God, in His permissive will, allowed them to have what they demanded. He gave them a king like the other nations. We experience God’s permissive will every day. God allows us to make decisions: what we eat, how we spend our time, where we work, whom we marry, and much more. Some of our choices will have lifelong consequences, but some won’t. Some choices other people make affect us negatively, and sometimes unpleasant circumstances come our way. We should remember that whatever is happening is part of God’s permissive will. God is still on the throne. He has not lost control. In God’s permissive will, evil is allowed a certain amount of freedom, but that freedom is curtailed. For example, Satan was allowed to torment Job, but God placed strict limits on how far Satan could go (see Job 1—2\). In God’s permissive will, evil is allowed to function, but God’s perfect plan triumphs every time. For example, God allowed the kidnapping and enslavement of Joseph. At every mistreatment of Joseph, God had the power to intervene, but He “permitted” the evil and, in that limited sense, He sovereignly “willed” it to happen. It’s important to note that God’s permissive will never counteracts His sovereign will or His overarching plan. God allowed the sins of Joseph’s brothers in order to bring about a greater good (see Genesis 50:20\). When Jesus was arrested, He told His enemies, “This is your hour—when darkness reigns” (Luke 22:53\). Jesus’ statement suggests that evil had been granted a window of opportunity, and evil men were taking full advantage of it. That was indeed a dark night, but the end result was the salvation of mankind. All things work “for the good of those who love \[God], who have been called according to his purpose” (Romans 8:28\). God only permits that which will lead to His sovereign will being accomplished.
Is the “He Gets Us” ad campaign biblical?	Answer \This article has been updated in response to the 2024 “He Gets Us” commercials aired during the Super Bowl.* In 2022, the phrase He Gets Us began appearing in advertisements. Each commercial connects a modern cultural theme to the experiences of Christ. These include Jesus facing family strife, persecution, misunderstanding, poverty, and loneliness. Others touch on topics such as tolerance, single motherhood, and religious hypocrisy. The ads connect seekers to churches and discussion groups. Reaction to the promotion has been mixed, and the 2024 advertisement that ran during the Super Bowl was criticized from both pro\- and anti\-Christian perspectives. As of this writing, nothing in the campaign appears explicitly unbiblical, though there are reasons for concern. The most important of these are the resources to which “He Gets Us” sends its visitors and the too\-easily misunderstood message behind their presentation of topics. Cautious skepticism is always important (1 John 4:1\), especially with spiritual themes. No human effort is infallible, but some are more biblically appropriate than others. There are many positive aspects to the “He Gets Us” campaign. Uncomfortable implications fit the pattern of Jesus’ earthly ministry. The chosen topics are likely to challenge those inclined to dismiss—or embrace—stereotypical Christianity. Christ’s own pattern for evangelism started with relationship and worked up to formal doctrine. However, the campaign itself doesn’t anchor into specific beliefs or truths. While it may attract those traditionally unreached, it seems unlikely to ground those seekers in the Bible. Also, some points being made are ambiguous and easily misconstrued. Terms such as promotion and marketing are awkward with respect to evangelism. Truly, the gospel is not meant to be sold (Acts 8:20\). Evangelism is not about salesmanship (1 Corinthians 2:1–2\). However, promotion is simply bringing attention to something in the hope people will pursue it. In that sense, there is nothing wrong with “marketing” Jesus to those unreached by other forms of evangelism (see 1 Corinthians 9:22\). Similarly, the absence of deep theology in “He Gets Us” advertisements is not necessarily inappropriate. New Testament evangelism involves publicly declaring the core truths of the gospel (Acts 4:10–12\). Deeper doctrine is not the immediate focus; rather, the goal is making people aware of who Jesus is and what He has done for them. Sooner (Matthew 19:21\) or later (John 6:60\), everyone is confronted with doctrinal truth and must make a choice (John 6:67–68\). A major concern about the “He Gets Us” ads is where they lead those who respond. The website for “He Gets Us” notes Jesus’ death and resurrection. It refers to Him as the Son of God. Some contact links go to Alpha, a small group\-focused evangelism ministry. However, other links connect the seeker with local churches without seeming to consider doctrinal guidelines. As a result, the ad campaign may ultimately point seekers toward something other than biblical truth. God’s people have always struggled to properly represent Him in the world (Romans 2:22–24; 1 Peter 2:12; 1 Corinthians 5:1–2\). A motivation for the “He Gets Us” campaign is the perceived connection between Western—mostly American—culture and Christianity. Not all such connections are positive. A stated goal of the marketing effort is to show that the actual, biblical Jesus is not defined by such stereotypes. Topics explored in the advertisements deliberately challenge politically conservative, traditional views. Those challenges are not biblically false. And yet, taken as a whole, they echo a political stance typically at odds with biblical faith. Then again, part of what “He Gets Us” seeks to promote is the idea that many political dichotomies are false. Some of the advertisements are questionable in terms of accuracy. For example, the topic “[Jesus was a refugee](was-Jesus-a-refugee.html)” equates Mary, Joseph, and Jesus to twenty\-first\-century refugees fleeing war and poverty. Without question, some aspects of the two situations are comparable. Yet modern politics uses the word refugee in reference to something very different from Jesus’ experience in Egypt. Text on the “He Gets Us” website implies the trip was an aimless desperation tactic: a family blindly running into a distant, foreign land without resources or even the ability to speak the language. In reality, Jesus’ family evacuated to a territory with a considerable Jewish population, located reasonably close to Bethlehem. They did not flee the Roman Empire, but only the jurisdiction of Herod. Further, this happened after the family was given gifts by the magi (Matthew 2:11–12\). One of God’s likely purposes for the magi’s visit was to provide funds for the exile in Egypt (Matthew 2:13–15\). That’s not to say there are no comparisons between Jesus and modern refugees. Rather, the concern is that “He Gets Us” walks on the knife edge of doing exactly what they claim to counter: repurposing Jesus’ story to support certain political narratives, while playing fast and loose with Scripture. The 2024 Superbowl advertisement used imagery that may confuse more than enlighten. The commercial included images of people washing the feet of others. Especially controversial was a scenario of a woman outside an abortion clinic, washing the feet of another woman, apparently there to end a pregnancy. Another was a priest washing the feet of a person presumably tied to the LGBTQ community. The tag line indicated “Jesus didn’t teach hate. He washed feet.” Without question, ideas such as love, humility, and grace are fundamental to biblical faith. Those are especially important as distinct alternatives to prejudice, tribalism, and self\-righteousness. Jesus was criticized for being loving and friendly to those the religious community had written off. He served others with sacrificial love and humility. The New Testament calls believers to be gracious, forgiving, gentle, and kind, even to those who hate the message of the gospel. In that sense, the images included in the 2024 “He Gets Us” Super Bowl commercial have a connection to Christian ideals. However, Jesus’ act of [washing the disciples’ feet](Jesus-washing-feet.html) came with important context. The lesson was for believers to be humble, rather than seeking power and prestige. It was a call for those already “bathed” by a relationship with Christ to be “cleaned” by asking for forgiveness of sins. In the most literal sense, the idea behind the foot\-washing was meant to apply to relationships within the church. Jesus ate and spoke with tax collectors and prostitutes, but He didn’t literally wash their feet. In addition, the term hate comes with cultural implications. Christian believers are routinely accused of “hatred” for holding to biblical ideas about gender, sexuality, life, spirituality, and so forth. Juxtaposing issues like abortion and homosexuality with a rejection of “hate” comes close to echoing modern culture’s demand that churches abandon historic biblical views. At the same time, the tag line could imply that Jesus’ message—including His call to repent—was not “hate.” It may also be that using the word hate deliberately evokes those accusations in order to refute them. Yet that’s not the most natural impression people are likely to get from the ad. The “He Gets Us” Super Bowl ad’s choice of images could easily be interpreted as a call to embrace or affirm things that God has called sinful. Giving the advertisers the benefit of the doubt, one might interpret those scenarios to mean that Jesus intends us to be gentle and caring, rather than scolding, as we seek to demonstrate the truths of the gospel. Taken another way, they could be construed as Jesus embracing [abortion](is-abortion-always-sin.html), sexual sin, false religions, and so forth. At the least, believers should be aware of both interpretations and approach the subject with caution. Other topics on the “He Gets Us” site seem equally prone to misinterpretation. “Jesus invited everyone to sit at His table” in the sense of being open and forgiving, yet He also confronted people with hard truths about sin and salvation (John 3:16–18, 36\). Social hashtags such as \#inclusive are often applied to attitudes Jesus never condoned. We can’t properly understand how “Jesus \[dealt] with injustice” without recognizing that political power was never His goal (John 18:36\). If “He Gets Us” were to clearly connect those topics to biblical resources and counsel, the initial vagueness would not be concerning. Given the campaign’s intended audience and the contacts provided, the topics instead raise skepticism about both intent and effectiveness. “He Gets Us” is a targeted marketing campaign. It is not a concrete movement or church. It’s uncertain how much influence it will have or how long it will last. Pointing people toward Christ in ways they might not have considered is a good thing (Mark 9:40; Philippians 1:15–18\). Providing imagery that might be easily co\-opted to teach unbiblical ideas is less beneficial. We should pray the advertisements ultimately inspire conversations about the true, accurate Jesus described in Scripture. The long\-term impact of these ads remains to be seen.
What does it mean that Jesus is the image of the invisible God (Colossians 1:15)?	Answer Paul’s assertion that Jesus is “the image of the invisible God” is made in Colossians 1:15\. Paul begins the letter by addressing the church (Colossians 1:1–2\), giving thanks for the Colossian believers’ faith and love (Colossians 1:3–8\), and informs them of his regular time of praying for them (Colossians 1:9–12\). Paul thanks the Lord within this prayer for the Colossians because of God’s transference of the believer from the “domain of darkness” to the “kingdom of His beloved Son \[Jesus]” (verse 13, ESV). In Colossians 1:15–20, Paul gives a magnificent explanation of various characteristics of Jesus Christ including Christ as the image of the invisible God. This “image” concept appears multiple times throughout Scripture. When God created humanity, He made them [in His image](image-of-God.html) (Genesis 1:27; cf. Genesis 9:6\). The Hebrew word translated “image” in Genesis 1:27 and 9:6 can also be translated as “statue, inscribed column, or idol.” In the ancient cultures such as that of Greece, individual deities would have a temple and a statue representing that god. God created humanity as representative of Him, placing humanity as particularly unique among the rest of creation. Another example of an image is in the gospel accounts (Matthew 22:15–22; Mark 12:13–17; Luke 20:20–26\) where the religious leaders of the day are attempting to trap Jesus in His words. The religious leaders ask Jesus if the people of God should pay tribute to Caesar by paying the annual poll\-tax. The poll\-tax was a Roman imperial tax that went directly to Caesar, the leader of the Roman Empire. If Jesus answered in the affirmative, it may have seemed He was disloyal to God. If Jesus stated that they should not pay the tax, then He would be in direct opposition of the governing nation. Jesus wisely responded by asking for a Roman coin, the currency of the day. As the religious leaders give Him one, He asks, “Whose image is this? And whose inscription?” (Matthew 22:20\). The image on the coin was an impression of Caesar—a representation of Caesar himself. Jesus then concludes that the people of Israel should [give to Caesar](render-to-Caesar.html) what is his (the tax) but give to God what is His (themselves). As the coin was stamped with an image of its owner, so is humanity stamped with the image of its owner—God. Humanity was certainly created in the image of God (Genesis 1:27\), but at the fall of man in Genesis 3, sin marred that image. The image is certainly retained (Genesis 9:6\) but tarnished through the addition of sin. In Colossians 1:15, Paul states that Jesus is the image of the invisible God, showing how Jesus is representative of God Himself. In contrast to the rest of humanity, Jesus does not have a tarnished image of God; rather, He is “an exact representation of his being” (Hebrews 1:3\). Those who have seen Jesus have seen the Father (John 14:9\). Jesus is not only the perfect image or representation of God, but He is God as well (Colossians 1:19; John 1:1–2; 14–18\). Jesus is both the perfect image\-bearer (representative) and God Himself (actual). The Son, being “the image of the invisible God,” makes visible the One who is by nature invisible. The Son’s power, wisdom, and goodness fully and accurately reveal to us the character and perfections of God.
What does it mean that our sins are as scarlet (Isaiah 1:18)?	Answer Much of the [book of Isaiah](Book-of-Isaiah.html) is record of God working with a sinful people to give them a confident hope of future redemption. The book of Isaiah records the events surrounding Israel and Judah, from Isaiah’s calling in 740 BC, “the year that King Uzziah died” (Isaiah 6:1\), to sometime after the Assyrian King Sennacherib died (681 BC). During this time, Assyria invaded and conquered the northern kingdom of Israel (722 BC) and attempted to conquer the southern kingdom of Judah. [Babylon](Babylonian-empire.html) then conquered [Assyria](Assyrians.html), and an invasion of Judah was coming. These calamities were a result of God’s judgment on a sinful people (Isaiah 1; see Deuteronomy 28:62–68\). God describes the sin of Judah as being “as scarlet” and “red like crimson” in Isaiah 1:18 (KJV). Scarlet often represented wealth and royalty (cf. Jeremiah 4:30; Matthew 27:28\), but in the context of Isaiah 1:18, scarlet and crimson represent contamination, a deep stain of sin. To achieve a scarlet\-colored fabric, a material would be soaked in a scarlet dye. This staining process illustrates how sin had permeated the fabric of society; the sins of God’s people were “as scarlet.” The stain of sin had infused their very hearts. This concept of the “stains” of sin is seen elsewhere in Scripture (Jeremiah 2:22; 1 Timothy 6:14; 1 Corinthians 6:11\). Sin is often depicted as a stain, and righteousness is depicted as pure white. In Revelation 7, for example, a great multitude of people gather around God’s throne, all wearing white robes. An angel identifies the people: “These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb.” It is the blood of the Lamb—Jesus Christ—that is required to take away the stain of sin and make one righteous (see John 1:29\). All of us are born stained and sinful (Romans 5:12; Ephesians 2:1–3\). We are all in need of cleansing. What can wash away our sin, which is as scarlet and red as crimson? By the [grace of God](grace-of-God.html), we can be cleansed through [faith in Jesus Christ](faith-in-Jesus.html). Peter puts the good news this way: “For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your ancestors, but with the precious blood of Christ, a lamb without blemish or defect. He was chosen before the creation of the world, but was revealed in these last times for your sake. Through him you believe in God, who raised him from the dead and glorified him, and so your faith and hope are in God” (1 Peter 1:18–20\). Sin is like a crimson stain, indicative of blood guilt. But, to the eternal praise of our Lord Jesus Christ, we can be cleansed of that stain: “Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool” (Isaiah 1:18\).
What does it mean to “remember your Creator in the days of your youth” (Ecclesiastes 12:1)?	Answer [Ecclesiastes](Book-of-Ecclesiastes.html), written by King Solomon (Ecclesiastes 1:1\), explores various aspects of reality, contrasting two worldviews: 1\) life under the sun (life without the acknowledgement of God) and 2\) life beyond the sun, as it were (life with the acknowledgement of God). In Ecclesiastes 12:1, Solomon gives critical guidance for the worldview he posits as true: “Remember your Creator in the days of your youth” \[emphasis added]. This instruction follows an exposition of the assertion that all is vanity “under the sun” (Ecclesiastes 4:7\). All is empty in a life lived “under the sun,” that is, in a life lived without acknowledging God. Life beyond the sun is meaningful and accords with truth. In Ecclesiastes 11:9, Solomon turns his attention to the young man as he addresses the proper attitude of youth. Solomon concludes chapter 11 by asserting that childhood and the prime years of life are fleeting. He begins chapter 12, still talking to the young man, giving another imperative to remember the Creator throughout one’s youth or childhood. Interestingly, two verses prior, Solomon tells the youth to “follow the ways of your heart” (Ecclesiastes 11:9\)—but with the important knowledge that God will judge all actions. Ecclesiastes 11:9—12:4 deals with the freedom humanity possesses (as a gift from God) to follow the desires of their hearts. The caution is that we should utilize that freedom knowing that all actions will come under God’s judgment. The question then becomes, what might we do with our freedom? Solomon qualifies how the desires of the heart should be guided: 1\) know that God will judge your actions, 2\) remove grief and anger, and 3\) remember your Creator. At both ends of the qualifying statements, the focus is on God and our relationship with Him. This idea of remembering one’s Creator refers to a continual remembering, not simply a one\-time occurrence (cf. Deuteronomy 8:18\). Remembering one’s Creator is the foundational concept for a proper worldview. Solomon is imploring the reader to live life in accordance with life beyond the sun; recognize the Creator of all things; live with the Creator throughout the days of youth. We must cultivate a godly fear of the One to whom we must give account. To live life under the sun, without remembering our Creator, is vanity and meaningless (Ecclesiastes 12:8\). This passage emphasizes the wisdom of remembering the Creator in one’s youth because, as one grows older, physical limitations begin to diminish freedom (Ecclesiastes 11:10\), ultimately concluding with death (Ecclesiastes 12:7\). What a tragedy it is to walk through the prime years of one’s life in vanity and [meaninglessness](everything-is-meaningless.html) because of one’s failure to recognize the Creator!
What is a Bible-thumper?	Answer Bible\-thumper is a mildly derogatory term for someone who is deemed overly zealous in his or her Christian faith, especially if the zeal is attended by a “preachy” attitude. The dictionary.com definition of Bible\-thumper is “an evangelist or other person who quotes the Bible frequently, especially as a means of exhortation or rebuke.” The first use of the term Bible\-thumper traces back to the early 1920s. The timing makes sense. [Fundamentalism](fundamentalism.html) was on the rise, having been formalized in the late nineteenth and early twentieth centuries. The Fundamentalists were conservative Christians who were concerned that the moral values of society were being eroded by modernism and a disregard for Scripture. The Fundamentalists refuted liberal, “higher criticism” theologians who denied the literalness and reliability of the Bible. When liberal Christians embraced [Darwinism](Scopes-Monkey-Trial.html) as the best explanation for all life on earth, Fundamentalist preachers, teachers, and scholars united in calling the church to hold firm to the “fundamentals of the Christian faith.” The response of the secular world was dismissive: such backward preachers were nothing but wild\-eyed, pulpit\-pounding “Bible\-thumpers.” One can imagine a Fundamentalist preacher giving a sermon, pointing to this or that passage and “thumping” his hand on the Bible while declaring, “This is God’s Word!” That would be a literal Bible\-thumper. Today, someone may be called a Bible\-thumper if he is serious about following the Bible’s teachings, if he speaks out against moral rot, or even if he evangelizes. The term is loosely and subjectively applied and used mostly as an insult. The insult may be deserved for some believers who act as if they know how everyone else should live and constantly cite Bible verses to justify being a know\-it\-all or busybody. On the other hand, Bible\-thumper is an unfair label for a Christian sincerely doing his best to live according to God’s Word. If a well\-intentioned, loving Christian is called a Bible\-thumper by prejudiced or mean people, he or she should probably take it as a compliment. After all, bringing attention to the Bible is not a bad thing. And Jesus Himself was called “demon\-possessed” (John 7:20\), a “Samaritan” (John 8:48\), a “glutton and a drunkard” (Matthew 11:19\), and a blasphemer (Mark 14:64\). Paul was called a troublemaker and insurrectionist (Acts 16:20–21; 19:26\). The term [Christian](meaning-of-Christian.html) likely began as an insult (Acts 11:26\). Someone in the first century coined the term to tag the crazy fanatics who were turning “the world upside down” (Acts 17:6, ESV). What? You actually believe an executed Jewish rabbi rose from the dead? Are you a Christian* or something?* The early believers were encouraged to wear the insult proudly; they embraced the term Christian, wearing it as a badge of honor: “But if you suffer as a Christian, do not be ashamed, but praise God that you bear that name” (1 Peter 4:16\).
What does it mean that God’s hand is stretched out still (Isaiah 9:12, 17)?	Answer In Isaiah 9:8—10:4, the prophet warns of God’s impending judgment on the northern kingdom of Israel. Despite repeated calls for repentance and severe punishment, the northern kingdom persisted in idolatry and pride. Therefore, God’s anger had not diminished: “The [Syrians](Syria-Aram-in-the-Bible.html) on the east and the [Philistines](Philistines.html) on the west devour Israel with open mouth. For all this his anger has not turned away, and his hand is stretched out still” (Isaiah 9:12, ESV). This key refrain, “his anger has not turned away, and his hand is stretched out still,” first appears in Isaiah 5:25 when God pronounces judgment on the [southern kingdom](Israel-Northern-Southern-kingdoms.html). It repeats here in chapters 9 and 10, indicating that the message of coming judgment applies to both the southern and northern kingdoms (see Isaiah 9:17, 21, and 10:4\). Its repetition signals the growing intensity of God’s anger and mounting certainty of His intention to bring disaster on His people because of their obstinance and disregard for His discipline. In Scripture, God’s hand symbolizes His sovereign power, strength, and possession of controlling influence. Habakkuk sees God’s splendor “like the sunrise; rays flashed from his hand, where his power was hidden” (Habakkuk 3:4\). In God’s hands are “strength and power to exalt and give strength to all,” declares King David (1 Chronicles 29:12\). By the power of His hand, God executes judgment (see Amos 1:6–8; Deuteronomy 32:41; Jeremiah 15:6; Ezekiel 6:14; Zephaniah 1:4; Acts 13:11\). “His fist is still poised to strike in anger,” says Isaiah 9:12 in the New Living Translation. Despite their land already being laid waste by the Syrians and the Philistines, the people of the northern kingdom still believed they would be okay. In their pride, they thought they could rebuild from their current state of ruin (Isaiah 9:10\). Because of their hardness of heart and refusal to repent and return to the Lord, God’s hand was stretched out still: it was like a clenched fist, ready to clobber them in anger. The invading Assyrians were merely the tool of judgment that God would grasp in His hand. In the Bible, God’s hand is stretched out to create (Acts 7:50; Isaiah 48:13; 64:8; 66:2; Psalm 8:3; 19:1; 95:5\), to hold and control all things, including life and death (Psalm 31:15; 95:4; Job 12:10; 36:32; Isaiah 40:12; 41:19–20; Daniel 5:23\), to satisfy and sustain every living thing (Psalm 145:16; 104:28; Isaiah 34:17\), to protect (Ezra 8:31; Isaiah 49:2\), and to ensure success for His people (Isaiah 41:10; Psalm 18:35; Isaiah 49:4\). The Lord redeemed Israel from Egypt by stretching out His hand (Exodus 13:3; see also Exodus 3:19–20; 13:9; Deuteronomy 5:15: 7:8; Nehemiah 1:10; Jeremiah 32:21; Daniel 9:15\). Throughout Scripture, God rescues His people with a mighty outstretched hand (Psalm 138:7; 1 Kings 8:41–42; Psalm 98:1; Isaiah 11:11; Ezekiel 20:33–34\). In Isaiah 9:12, God’s hand is stretched out in judgment. Yet, in Isaiah 65:2, His hands are spread out in mercy (see also Romans 10:21\). Ultimately, God has a loving, kind, and merciful purpose in meting out judgment—to bring His people to repentance and restored fellowship with Him (Hebrews 12:4–11\). God is longsuffering, but His patience with sin is not without limits (Ecclesiastes 3:17; 12:14; Psalm 7:11; 96:13; James 5:9\). If the Lord cannot lead us back with kindness and forbearance, then sometimes He must stretch out His hand to chastise us. If we can’t be brought to our knees through His Word, then the harsher rebukes of discipline, punishment, and judgment are the most merciful actions He can take (see Isaiah 33:14; Luke 12:5; Hebrews 10:31\).
How is God an exceedingly great reward (Genesis 15:1)?	Answer [Abraham](life-Abraham.html) is known for his great faith, but, like all of us, he was flawed with human weaknesses. On the heels of leading a fierce battle to rescue his nephew Lot and interacting with powerful kings (Genesis 14\), Abraham (still Abram at the time) was understandably unnerved. Thus, in Genesis 15:1, the Lord delivers this message of reassurance, promising to protect Abram and bless him even more than he already was: “Do not be afraid, Abram. I am your shield, your exceedingly great reward” (NKJV). Throughout the Bible, God portrays Himself as a shield of protection for His people (Deuteronomy 33:29; 2 Samuel 22:3; Psalm 3:3; 7:10; 119:114\). What’s more, God is our exceedingly great reward. The psalmist declares, “For the Lord God is our sun and our shield. He gives us grace and glory. The Lord will withhold no good thing from those who do what is right” (Psalm 84:11, NLT). The term translated as “reward” (śākār in Hebrew) often refers to a worker’s or servant’s wages (as in Genesis 30:32–33; Deuteronomy 15:18\). Sometimes the word speaks figuratively of a reward for faithfulness (as in Numbers 18:31; Jeremiah 31:16\) or a victor’s recompense (Isaiah 40:10–11; 62:11\). Abram’s reward was different. He had refused any material compensation for his encounters with earthly kings (Genesis 14:22–24\). Abram’s reward was tied to the Lord’s [covenant promise](Abrahamic-covenant.html), as yet not realized. It looked forward to the future inheritance of countless descendants (cf. Psalm 127:3\) and the previously promised land (Genesis 12:1, 7; 13:15; 15:18–21\). “I am your shield, your exceedingly great reward,” said God to Abram, revealing the terms of their covenant relationship. Security, protection, and blessings belonged to Abram because of this relationship. Abram did not need to be shaken or live in fear precisely because He belonged to God. The Lord would always be with him as both protector and provider of all good things. In the immediate context of Genesis 15:1, the “exceedingly great reward” refers to the multitude of promised descendants and the land of promise. This “reward” beckoned Abraham and Sarah to live as people of faith and hope (Hebrews 11:6, 8–12\). In the same way, faith and hope are key to apprehending our reward—which is God Himself: “And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him” (Hebrews 11:6\). In the New King James Version, the promise is, “I am your shield, your exceedingly great reward.” The wording of the English Standard Version (“I am your shield; your reward shall be very great”) and in the New Living Translation (“I will protect you, and your reward will be great”) shows that God is not the reward per se; rather, He gives the reward. The Lord called Abram to trust entirely in God for protection and to place his hope in God’s promise of a very great reward. The theme of abundant reward for those with hearts fully committed to God recurs in Jesus’ teaching, particularly in His [Sermon on the Mount](sermon-on-the-mount.html): “God blesses you when people mock you and persecute you and lie about you and say all sorts of evil things against you because you are my followers. Be happy about it! Be very glad! For a great reward awaits you in heaven” (Matthew 5:11–12, NLT). Jesus warned His followers not to seek admiration from people as this would forfeit their heavenly reward (Matthew 6:1\). The Lord sees the motives of our hearts as we give, pray, and serve Him, and rewards those whose intentions are pure (Matthew 6:4, 6, 18\). Even so, it’s vital to understand that our salvation is not an earned reward (Ephesians 2:8–9\). Our righteousness, which gives us access to God’s presence, comes through faith in Jesus Christ by His grace alone (Romans 3:21–26\). Our great heavenly reward is an inheritance “that can never perish, spoil or fade,” bought and paid for by the blood of Jesus Christ (1 Peter 1:3–9, 18–19\). God’s desire and great delight is that His people be satisfied in Him—He is “our exceedingly great reward.” When our relationship with the Lord is our most treasured pursuit, the ultimate prize is a deeper, fuller, and better knowledge of Him (Philippians 3:7–14\). “In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will” (Ephesians 1:11, ESV). That inheritance is “imperishable, undefiled, and unfading, kept in heaven for you” (1 Peter 1:4, ESV). When God is our exceedingly great reward, we can say, like the psalmist, “My flesh and my heart may fail, but God is the strength of my heart and my portion forever” (Psalm 73:26\).
What is the significance of Chorazin in the Bible?	Answer Chorazin, or Korazim, was a city in the Upper Galilee region sitting upon a hill above the northern shore of the Sea of Galilee, close to [Capernaum](Capernaum-in-the-Bible.html). Along with Bethsaida and Capernaum, Chorazin was part of the “evangelical triangle” of cities where Jesus Christ most commonly walked, taught, and performed miracles during His earthly ministry. Though it was the location of many signs and wonders, Jesus ultimately cursed the city due to the lack of faith and continued sin of its inhabitants. Jesus’ “Woe” to Chorazin The Gospel of Matthew provides an account of the lack of repentance of Chorazin: “Then Jesus began to denounce the towns in which most of his miracles had been performed, because they did not repent. ‘Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you’” (Matthew 11:20–22\). An additional account of this “woe” is recorded in Luke 10:13–14\. Those two passages are the only times Chorazin is mentioned in the Bible. Though the specific [miracles](miracles-of-Jesus.html) Jesus performed in Chorazin are not specified in the Bible, the people there had a front\-row seat for “most” of them. It would seem that the people of Chorazin would have had greater faith and a deeper level of repentance than others, but that was not the case. Later, Jesus placed a curse on a [fig tree](curse-fig-tree.html) near Jerusalem (Mark 11:12–26\). The tree, which was barren of fruit, was symbolic of the nation of Israel, who rejected their Messiah. Much the same way, Chorazin failed to heed the teaching of Jesus or respond to His work. Held to a Higher Standard Jesus contrasted Chorazin with the pagan Phoenician cities of [Tyre and Sidon](Tyre-and-Sidon.html). Jesus says that judgment day will be “more bearable” for Tyre and Sidon than for Chorazin. The reason is simple: if given the same opportunity to witness the Lord’s miracles, those pagan cities would have repented and turned from their sin. Instead, Chorazin failed to repent and effectively rejected the gospel that Jesus was preaching. The people of Chorazin had been given much light, and they were responsible to open their eyes and see. The same principle is found in Luke 12, where Jesus said, “From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked” (verse 48\). Chorazin witnessed the miracles of Jesus firsthand, and they heard the gospel message preached directly from His lips. They had been entrusted with much, and from them much was demanded. Destruction of Chorazin The woe that Jesus pronounced on Chorazin was ultimately fulfilled. The town, usually identified as the modern site of the Khirbet Karraza ruins, was deserted by the time of the historian Eusebius in the fourth century (Onomasticon, entry for “Chorazin”). Chorazin serves as evidence of the consequences of continued sin and unrepentance. We are all responsible for the light we have been given. And God “commands all people everywhere to repent” (Acts 17:30\).
What does the Bible say about alcohol?	Answer The Bible really has quite a bit to say about alcohol. The word wine appears 232 times in the Bible. The phrase fermented drink, in reference to more powerful alcoholic beverages, is mentioned around 20 times. Thus, let’s take an overview of this topic. For the ancient Israelites, possessing lots of wine and new wine was a sign of God’s blessing. In Deuteronomy 7:13, as the people are faithfully obedient to the Lord, He promises to bless them and bring them material prosperity, including “new wine.” In Proverbs 3, loving faithfulness to the Lord is, again, rewarded with overflowing barns and vats brimming over with new wine (verse 10\). These verses and others clearly state having wine is a sign of God’s blessing and is meant to be enjoyed. When the Israelites traveled to Jerusalem for the various feasts, they were instructed to bring or purchase wine or other fermented drink and to enjoy it and rejoice in the presence of the Lord (Deuteronomy 7:26\). Jesus Himself was not opposed to drinking wine, as seen at the [wedding feast](wedding-at-Cana.html) in Cana (John 2:1–10\). Paul encourages Timothy to “take a little wine” to help his stomach ailments (1 Timothy 5:23\). These passages, as well as others, declare that God has a favorable view of wine and that it is to be enjoyed. Wine was also to be given in the various offerings commanded by God. Numbers 15:1–10 is a representative passage. As wine is offered to the Lord in loving, faithful obedience, it is accepted as “an aroma pleasing to the Lord” (Numbers 15:7\). Balancing out the above statements, the Bible contains extremely strong warnings against drunkenness and addiction, both by example and precept. Genesis 9:20–27 and 19:30–38 are the accounts, respectively, of Noah and Lot getting drunk and the horrible consequences that ensued. Proverbs 20:1 gives this strong warning: “Wine is a [mocker](wine-is-a-mocker.html) and beer a brawler; whoever is led astray by them is not wise.” Proverbs 23:29 and 30 also gives a strong warning: “Who has woe? Who has sorrow? Who has strife? Who has complaints? Who has needless bruises? Who has bloodshot eyes? Those who linger long over wine, who go to sample bowls of mixed wine.” Further, in verse 32, we are warned that wine “bites like a snake and poisons like a viper.” The Christian is instructed by Paul in Ephesians 5:18 to “not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit." According to 1 Timothy 3, if a man would be qualified to be a deacon or pastor/elder in the local church, he must “not be given to drunkenness” (verse 3\) and not indulge “in much wine” (verse 8\). So, the Bible speaks at length about alcohol. To bring it all together, Christians can live holy, obedient lives before the Lord and drink alcohol in moderation. However, the biblical warnings and cautions against addiction and drunkenness are strong. A Christian cannot maintain a life of loving obedience and service to the Lord while engaging in the abuse of alcohol. Thus, if a Christian decides to [consume alcohol](sin-alcohol.html), he or she is free to do so. However, if doing so puts the Christian in danger of addiction and drunkenness, wisdom requires abstention. We are also admonished to be considerate of the needs others when we are choosing to consume alcohol (Romans 14:19–21\). In closing, a helpful admonition is found in 1 Corinthians 10:31: “So whether you eat or drink or whatever you do, do it all for the glory of God.” If you choose to enjoy alcohol, enjoy it wisely, enjoy it in limited amounts, enjoy it in consideration of others, and make sure to enjoy it for the glory of God.
Why does Paul say, “When I became a man, I put away childish things” (1 Corinthians 13:11)?	Answer When Paul states, “When I became a man, I put away childish things” in 1 Corinthians 13:11 (NKJV), he is utilizing a common illustration that everyone experiences in life—the growth and maturing process. He employs this illustration to convey the idea that, at the moment he was writing, he and the audience only had part of God’s revelation, but at some point in the future, the partial would be completed. Paul and the Corinthians knew in part as they awaited the full revelation of Scripture; however, at some time in the future, they would have complete knowledge of God’s will. At that time, they would put away the partial; they would leave behind “the ways of childhood.” First Corinthians 13 is in the middle of a discussion regarding particular gifts God gave people with the purpose of establishing the authority of the church and providing further revelation (Hebrews 2:4\). Chapter 12 establishes the unity and purpose of the gifts provided to the church by God (cf. 1 Corinthians 12:7, 11\). Chapter 13 establishes the primary motive for the utilization of the gifts provided; namely, love. Chapter 14 provides information regarding the superior gift of prophecy as well as instructions for the church on how to properly employ the gifts given within the congregation. In the middle of 1 Corinthians 13, as Paul is discussing the primary motivation for the employment of the [spiritual gifts](spiritual-gifts-survey.html), he tells us, “When I became a man, I put away childish things” (NKJV). In leading up to this statement, Paul states, “But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away” (1 Corinthians 13:8\). At the time Paul writes this, there was yet a point in the future when these gifts—prophecy, tongues, and supernatural knowledge—will disappear. These three gifts involve further revelation. The need for further revelation would one day be set aside like a mature adult puts away childish things. In 1 Corinthians 13:10, Paul states that “when completeness comes, what is in part disappears.” What is this “[completeness](perfect-1Corinthians-13-10.html)”? The original Greek word can be translated as “maturity” (cf. 1 Corinthians 14:20\), “perfection” (cf. James 3:2\), or “completeness” (cf. Colossians 1:28\). Due to the nature of Paul’s writing style—he often writes antithetical statements such as in 1 Corinthians 2:6 and 1 Corinthians 14:20—it would seem “completeness” is the best translation, to balance “what is in part.” Paul could have in mind the complete revelation of God’s Word (cf. Revelation 22:18\). Alternately, he could be referring to the eternal state, that is, the glorification of believers. When Paul states, “When I became a man, I put away childish things,” he is pointing to either 1\) the putting away of the revelatory gifts in light of a complete revelation in the Bible or 2\) the completion of God’s plan for His children. In any case, when the complete comes, the partial will disappear (Hebrews 2:3–4\).
What does it mean that the gifts and calling of God are irrevocable (Romans 11:29)?	Answer As Paul states in Romans 11:29, “the gifts and callings of God are irrevocable” or “without repentance” (KJV). “Gifts” are those things that are freely or graciously given—think of the Christmas gifts you may have been given as a child. “Callings” are those things someone has summoned or invited another to do. In this instance, the gifts and callings come from God—God is the giver of the gifts and the initiator of the callings. These particular gifts and callings “can never be withdrawn” (NLT). In the immediate context of Romans 11:29, Paul is discussing the place of Israel in God’s plan. Romans 1—8 discusses the condemnation, justification, sanctification, and future glorification of all the world. He concludes chapter 8 with a wonderful statement of the surety of all these things, particularly the security of the believer in Christ regarding [eternal life](eternal-life.html). The following questions then arise: “Didn’t God make promises to Israel? Are those promises going to be kept?” Paul answers in Romans 9—11\. Prior to the statement, “The gifts and callings of God are without irrevocable” in Romans 11:29, Paul says that “Israel has experienced a hardening in part until the [full number of the Gentiles](fullness-of-the-Gentiles.html) has come in” (Romans 11:25\). When all the Gentiles who will be saved receive salvation, Israel will return to God and [be saved](all-Israel-saved.html) (verse 26\). Paul then concludes that, from the viewpoint of the Gentile, the Israelites are enemies, but, from the viewpoint of God, they are His beloved (verse 28\). God will not renege on His promises to Israel, because the gifts and callings of God are without repentance (verse 29\). The history and future of Israel are foundational for understanding Romans 11:29\. In Genesis 12, God makes a [seven\-part promise](Abrahamic-covenant.html) to Abraham. The first part of this promise is, “I will make you into a great nation” (Genesis 12:2\). Abraham follows the command of God and leaves his homeland. God fulfills His promise by making the descendants of Abraham a great nation—Israel. God calls Abraham to be the father of this nation. This calling is irrevocable. Throughout the Old Testament, God makes many promises to Israel, including an eternal kingdom (2 Samuel 7:12–13\), fellowship with Him (Jeremiah 31:31–34\), and much more. Paul was sure that God had plans for Israel. The people had hardened their hearts against God, but God’s gifts and callings are without repentance. God did not regret those gifts and callings and would not revoke them. Even to this day, God has not fulfilled all the gifts, callings, and promises given to Israel, but we can be certain, as Paul was, that He will. God’s gifts and callings to the believer in Christ are also irrevocable. For example, “the free gift of God is eternal life” (Romans 6:23\). This gift is given to those who believe in the finished work of Jesus Christ (Ephesians 2:8–9\); namely, His death and resurrection (1 Corinthians 15:3–4\). That gift is truly eternal, [secure](eternal-security.html), and irrevocable.
What is the significance of Ashkelon in the Bible?	Answer Ashkelon is a coastal city in the southern part of Israel on the shore of the Mediterranean Sea. It is just north of Gaza and about 36 miles south of modern\-day Tel Aviv. In biblical times, Ashkelon was the oldest and largest seaport in ancient Canaan. Over history, it has been ruled by the Egyptians, the Canaanites, the Assyrians, the Greeks, the Philistines, and others. The geographical location of Ashkelon likely led to these various nations and tribes vying to control it, as it would have been a highly desirable seaport for trade and military staging. Ashkelon \- Philistine Rule The Bible speaks of various battles for the control of Ashkelon. Judges 1:17–18 gives an account of the armies of Judah taking it from the Canaanites: “The men of Judah went with the Simeonites their fellow Israelites and attacked the Canaanites living in Zepeth, and they totally destroyed the city. Therefore it was called Hormah. Judah also took Gaza, Ashkelon and Ekron—each city with its territory.” Throughout Israel’s history, the [Philistines](Philistines.html) were a people group hell\-bent on destroying the Israelites, fighting with them at nearly every turn. Joshua mentioned Ashkelon as one of five cities held by Philistine rulers, along with Gaza, Ashdod, Gath, and Ekron (Joshua 13:3; cf. 1 Samuel 6:17\). Samson, in his wrath against the Philistines, “went down to Ashkelon, struck down thirty of their men, stripped them of everything” (Judges 14:19\). David includes a reference to Ashkelon in his dirge for Saul and Jonathan: “Tell it not in Gath, proclaim it not in the streets of Ashkelon, lest the daughters of the Philistines be glad, lest the daughters of the uncircumcised rejoice” (2 Samuel 1:20\). The contention between the Israelites and the Philistines is a common theme in the Old Testament, with the city of Ashkelon being one of the main theaters of battle. Ashkelon \- Prophecies of Destruction Various prophets went on to prophesy about the ultimate destruction of Ashkelon. Jeremiah said, “This is what the Lord, the God of Israel, said to me: ‘Take from my hand this cup filled with the wine of my wrath and make all the nations to whom I send you drink it. When they drink it, they will stagger and go mad because of the sword I will send among them’” (Jeremiah 25:15–16\). One place made to drink the cup of the Lord’s wrath was Ashkelon (verse 20\). Later, Jeremiah wrote, “Ashkelon will be silenced” (Jeremiah 47:5\) and that the “sword of the Lord” has been ordered “to attack Ashkelon and the coast” (Jeremiah 47:6–7\). The prophet Zechariah, speaking of God’s judgment on Israel’s enemies, said, “Ashkelon will see it and fear” (Zechariah 9\.5\). Zephaniah stated plainly, “Gaza will be abandoned and Ashkelon left in ruins” (Zephaniah 2:4\). Philistine control of Ashkelon was about to come to an end, as foretold by God through His prophets. Post\-Philistine Ashkelon Ashkelon was conquered by [Assyria](Assyria-in-the-Bible.html) about 734 BC, and it was under Assyrian rule that the Philistines were finally driven out. The city changed hands many times after that, as Greeks and [Maccabees](Maccabean-Revolt.html) and Romans and Muslims and [Crusaders](Christian-crusades.html) all had their turn. Some think that Herod the Great was born in Ashkelon; the fact is he did build a palace and aqueduct there. After Saladin destroyed Ashkelon in AD 1191, the city lay in ruins for a century. A town was later built by Arabs near the original site of Ashkelon and called Al\-Majdal. After the Arab\-Israeli War of 1948—49, the place was formally granted to Israel, who renamed it Ashkelon. This event could be seen as a fulfillment of Zephaniah’s prophecy that Ashkelon would eventually be a peaceful place belonging to Judah: “The land by the sea will become pastures having wells for shepherds and pens for flocks. That land will belong to the remnant of the people of Judah; there they will find pasture. In the evening they will lie down in the houses of Ashkelon. The Lord their God will care for them; he will restore their fortunes” (Zephaniah 2:6–7\).
What does it mean that “whoever fears God will avoid all extremes” (Ecclesiastes 7:18)?	Answer In [Ecclesiastes](Book-of-Ecclesiastes.html), Solomon supports two major assertions. First, Solomon says that all the great endeavors of life are meaningless and fleeting if one does not acknowledge God. Second, Solomon affirms that, if one acknowledges his Creator, then even the small and seemingly mundane aspects of life have great meaning and worth. Mixed into the framework of those two larger points, Solomon provides a great deal of practical wisdom. One practical observation Solomon makes is that “whoever fears God will avoid all extremes” (Ecclesiastes 7:18\). In Ecclesiastes 7, Solomon exhorts the reader to consider God. God is in control: what He bends cannot be straightened (Ecclesiastes 7:13\). God has made both times of prosperity and adversity (Ecclesiastes 7:14\). Looking from the perspective of his days of futility, [Solomon](life-Solomon.html) noticed that sometimes the righteous person dies early and sometimes the wicked live a long time (Ecclesiastes 7:15\). This seems an injustice or even an evidence of meaninglessness in life. Solomon recognizes that righteousness and long life and earthly blessing don’t necessarily go together. So, he cautions against over\-scrupulous piety and the affectation of wisdom (Ecclesiastes 7:16\). At the same time, one who devotes himself to wickedness will likely die before his time (Ecclesiastes 7:17\). Even from an “[under the sun](nothing-new-under-the-sun.html)” perspective, extremes are unwise. Solomon offers a better approach than simply taking the earthly perspective. He says, “It is good to grasp the one and not let go of the other. Whoever fears God will avoid all extremes” (Ecclesiastes 7:18\). Solomon wants his readers to diligently acknowledge or fear God. The person whose life’s goal is to pursue strict piety may not see happy results (verse 16\), and neither will the person who pursues wickedness (verse 17\). The one who [fears God](fear-Lord-beginning-wisdom.html) will avoid both extremes—and will happily come forth with both wisdom and righteousness (compare Ecclesiastes 7:16 and 7:18\). The Amplified Bible translates Ecclesiastes 7:18 this way: “It is good that you take hold of one thing (righteousness) and also not let go of the other (wisdom); for the one who fears and worships God \[with awe\-filled reverence] will come forth with both of them.” Whatever we do in life must be constrained by the fear of the Lord. The path to true righteousness and wisdom is not adherence to a rigorous ascetic code; it is simply fearing God. Whoever fears God will avoid the extremes of pursuing piety and pursuing wickedness, instead focusing on rightly relating to God. The fear of God is the beginning of wisdom (Proverbs 1:7\), and Solomon understands the connection of wisdom to righteousness (Proverbs 10:31\). Pursuing wisdom or righteousness independent of the fear of the Lord does not accomplish the desired result but often leads to extremism that can ruin a person (see Ecclesiastes 7:16\). If one fears God, he will gain wisdom and righteousness. In that way, whoever fears God will avoid all extremes and the negative consequences often associated with those extremes. Proper priorities are the opposite of extremism. The Bible provides an order of priorities that God expects people to maintain, and we should be diligent in holding to those priorities. At the top of the list is to fear the Lord. Having the right perspective of God and our relationship to Him is never “extreme”; rather, it will lead us to understand what we should value in life. Whoever fears God will avoid all extremes and have a well\-prioritized life.
Is the concept of choosing the “lesser of two evils” biblical?	Answer The lesser of two evils is a saying that expresses a comparison of two bad or undesirable choices. Neither option is good, but the lesser of two evils seems to be the better choice because it is the less detrimental of the two. Corresponding sayings are necessary evil and for the greater good. Rarely, when someone uses the statement lesser of two evils, is he speaking about true moral evil. In most cases, the choice involves less\-than\-sinful options. The issue may be the poor choice of candidates in an election or the least fatty meal at a fast\-food restaurant. The term evil has two applications in Scripture. Most commonly, it implies moral wickedness or sin (Matthew 12:35; Judges 3:12; Proverbs 8:13; 3 John 1:11\). Moral evil refers to sinful transgressions that are contrary to God’s good purposes, His holy character, and His law. The Bible also uses the word evil to conceptualize harmful or destructive natural events. Theologians characterize this as physical or [natural evil](natural-moral-evil.html). In the English language, the term evil has wide\-ranging applications. Circumstances that trigger harm, injury, or suffering are considered evil. A person who causes hurt can be called evil or an evildoer. An ugly or sinister look is called an “evil eye.” Taken literally as “moral evil,” the saying lesser of two evils is not biblically sound. Seldom are we faced with a choice between two literal “evils” that are sin. When we are, it’s never suitable for a Christian to choose evil, even if it seems to be a better choice than the alternative (1 Thessalonians 5:22\). No matter what decision we face, God is faithful to offer a resolution that does not require us to choose moral evil (1 Corinthians 10:13\). As Christians, we are always to choose what is right in the eyes of God, even if that choice negatively impacts our lives. In Acts 4:13–22, the Jewish High Council issued a legal ban, ordering Peter and John never to speak or teach the gospel again. They faced a difficult choice to either disobey their Lord’s command or disobey the [Sanhedrin](Sanhedrin.html)—and to disobey the latter might cost them their lives. The apostles could have sworn to obey the Sanhedrin but gone out again to preach and teach anyway. They may have reasoned that, between lying and dying, telling a lie was the lesser of two evils. Instead, the apostles chose to disregard their own safety and answered the Sanhedrin truthfully, “Do you think God wants us to obey you rather than him? We cannot stop telling about everything we have seen and heard” (verses 19–20, NLT). Daniel was another who, when faced with the difficult choice of obeying his God rather than obeying his earthly king, chose what was right in God’s eyes, fully aware it would get him thrown in the lions’ den (Daniel 6:1–28\). Challenging issues require much prayer and discernment from the Lord. Believers must acknowledge that morality does not equate to legalistic rule\-following but to an active relationship with God, seeking and responding to His will in every moment of life (Romans 14:23; Matthew 5:21–22, 27–28; 15:3–9\). Rather than be guided by the principle of the lesser of two evils, Christians can seek diligently to know the right thing to do and then do it, or else know they are committing a sin (James 4:17\). If, in the end, we do choose one true moral evil over another, we are not excused from the violation. If we break God’s law by lying, we are guilty of sin (Leviticus 19:11; Proverbs 12:22\). Some Old Testament laws had exceptions, like keeping the Sabbath (Matthew 12:11; Exodus 22:2\). Essential or merciful works were sometimes allowed on the Sabbath. But lying and many other moral evils have no scriptural exceptions. Suppose we are convinced we must commit the lesser of two evils because the only alternative is to carry out an even greater evil. In that case, we must admit we have broken God’s law and acknowledge our sin before Him. Thankfully, our Lord is [merciful](God-is-merciful.html), compassionate, and loving. He understands our weaknesses (Hebrews 4:15\). We can seek His forgiveness through repentance and confession and receive God’s extraordinary grace—which is greater than all our sins (Romans 6:14, 23; Hebrews 4:16\).
What does it mean that a man’s heart plans his ways, but the Lord directs his steps (Proverbs 16:9)?	Answer Solomon, in the [book of Proverbs](Book-of-Proverbs.html), discusses the relationship of man’s planning and God’s directing work multiple times (Proverbs 16:1; 19:21; 20:24\). One example of this is found in Proverbs 16:9: “A man’s heart plans his way, But the Lord directs his steps” (NKJV). Humanity often plans and prepares for future events, but in each case God directs the outcome. The [book of Job](Book-of-Job.html) provides a great example of this relationship between one’s plans and God’s directing ministry. God considered Job a righteous man (Job 1:1, 8\). Undoubtedly, Job had plans for the future, including continued work in the fields (Job 1:14–15\), making sacrifices for his children (Job 1:5\), accepting good from the Lord (Job 2:10\), etc. During a prosperous time of Job’s life (Job 1:1–3\), Satan appeared before the Lord and was given permission to test Job’s fear of the Lord. Satan carried out this testing by taking things that belonged to Job such as his material possessions, family, and health, sure that Job would curse God because of his loss. God directed these events, utilizing Satan as a tool for testing Job (Job 1:12; 2:6\). Job certainly did not plan on losing all his possessions (Job 1:13–17\), his children dying in a natural disaster (Job 1:18–19\), and having his wife tell him to curse God and die (Job 2:9\), but God directed the outcomes. The story of Job doesn’t end there, of course, but the contrast in Job’s plans and the steps that God directed Job to take shows the relationship between man’s future planning and God’s present directing work. Just as God directed the circumstances and events in the life of Job, God directs and determines our circumstances and events today. We can take comfort in knowing that the Almighty God is in control of outcomes. Another example of the Lord directing the steps of humanity is seen in Psalm 37:20–26\. David, the second king of Israel, wrote this psalm in the later years of his life (Psalm 37:25\). Part of the psalm contrasts the actions taken by the Lord toward the wicked and the righteous. In verse 22 David discusses “those the Lord blesses” and “those He curses.” The blessed are the righteous under the Mosaic Law, while the cursed are the wicked (see Deuteronomy 27—28\). The righteous man, who delights in the Lord, is promised “firm steps” (Psalm 37:23\). He can move forward with confidence because, “though he may stumble, he will not fall, for the Lord upholds him with his hand” (verse 24\). As a result of God’s directing work, David rejoices in the outcomes: “Wrongdoers will be completely destroyed; the offspring of the wicked will perish. The righteous will inherit the land and dwell in it forever” (Psalm 37:28b–29\). God’s [sovereignty](God-is-sovereign.html) should comfort the believer in Christ. God is in control. It is wise to plan for the future, but we should find comfort in that, ultimately, God directs our steps. His plan leads us in a good path—one we should all rejoice in.
How should we live our lives when we don’t know what tomorrow will bring (James 4:14)?	Answer In his only letter included in the Bible, [James](life-James.html) encourages his readers that there is a way we should live our lives when we don’t know what tomorrow will bring. He also reminds his readers of the brevity of life: “You do not know what tomorrow will bring. What is your life? For you are a [mist](life-is-a-vapor.html) that appears for a little time and then vanishes” (James 4:14\). James challenges the planner to live in humility. He warns against making assumptions. A merchant might plan that tomorrow he travels to such and such a city and resides there for a year to engage in business and earn a profit (James 4:13\). James reminds the merchant who plans his future that he doesn’t know what his life will be like tomorrow. Plans should be made in humility. Because we don’t control tomorrow, we ought to have a different attitude about our planning. Rather than take for granted that all will be as we expect, we should acknowledge that our plans depend on what the Lord wills. Our attitude when announcing our plans to ourselves and others should be that we will do as we plan if the Lord wills (James 4:15\). If God allows, we will live, and, if He allows, we will engage in the various activities we are planning. James offers clear direction about how we should live our lives when we don’t know what tomorrow may bring. We ought to live humbly and in the recognition that God is in control, not us. There is no room for arrogance in our planning. James reminds that boasting about our plans is evil (James 4:16\). God’s constant desire is that His people walk humbly before Him. He has given instruction about how we should live our lives when we don’t know what tomorrow may bring. Through the prophet Micah, God expresses what He considers good for His people: to do justice, to love kindness, and to walk humbly with our God (Micah 6:8\). This is the same message God communicates through James. A person ought to humble himself in the presence of the Lord, and the Lord will exalt that person (James 4:10\). God opposes those who are proud, but He gives to those who are humble (James 4:6\). These exhortations help us to understand how important it is to God that people walk in humility before Him. Solomon also wrote about how we should live our lives when we don’t know what tomorrow may bring. He talked about the importance of the fear of the Lord—that it is the beginning of knowledge (Proverbs 1:7\) and that it comes from the Word of God (Proverbs 2:6\). God knows all things, and we have limited perspectives. If we acknowledge Him as the Creator who is sovereign over all, we have a starting point. From there, we can know how to live our lives when we don’t know what tomorrow will bring. God used James, Micah, Solomon and many others to help us understand that humility before our Creator is the only way to successfully navigate life.
What does it mean that “the fathers have eaten sour grapes” (Jeremiah 31:29)?	Answer In Jeremiah 31 the prophet refers to a proverb that people used in his day. It went like this: “The fathers have eaten sour grapes, and the children’s teeth are set on edge” (Jeremiah 31:29, ESV). The proverb (which also appears in Ezekiel 18:2\) has to do with responsibility. The people who were experiencing hardship pointed to others as the cause; they said, “God is judging us because of the sins of our fathers.” The context is God’s announcement that He will make a new covenant with Israel and Judah (Jeremiah 31:31\), in contrast to the Old Covenant (Jeremiah 31:32\). One of the characteristics of the [Old Covenant](old-covenant.html) (or the Mosaic Covenant) was its conditional nature. If Israel obeyed God, He would allow the nation to live in the land in peace. If, on the other hand, Israel disobeyed God and broke the covenant, God would judge them and remove the nation from the land. The blessings and cursings were corporate: the whole nation rose or fell together. So, to many Israelites, it seemed like the proverb was true: God would punish “the children for the [sin of the parents](sins-of-the-father.html) to the third and fourth generation” (Exodus 20:5\). In their use of the proverb, however, they were ignoring personal responsibility. Jeremiah had been sent to proclaim the inevitability of God’s judgment and the people’s [exile](Babylonian-captivity-exile.html) from the land. The people blamed King Manasseh’s sin—he was the “father” who had eaten the sour grapes—and they excused themselves—it was their teeth set on edge. But God also announces, through Jeremiah, that days were coming when He would bring His people back to the land of Israel, and He would watch over them “to build and to plant” rather than to destroy (Jeremiah 31:28, ESV). The restoration would include individual blessings for individual people who were of Israel (Jeremiah 31:25\). God would bring people and beasts back into the land (Jeremiah 31:27\). God explains that in those days of restoration it will no longer be said that the fathers have eaten sour grapes and the children’s teeth are set on edge (Jeremiah 31:29\). The judgment would be removed, and the people would see that each individual is held accountable for his own iniquity. Blame\-shifting would cease. The one who eats the sour grapes will have to deal with the consequences himself (Jeremiah 31:30\). In the Mosaic Covenant, the actions of the fathers did, to an extent, impact the sons’ ability to enjoy the land. What one generation did could indeed impact the next. The fathers would eat sour grapes, and the children’s teeth were set on edge. Because of previous generations of failure, the nation of Israel endured exile in Babylon. But it was not right for the children of Israel to cast off all [responsibility](personal-responsibility.html). They spouted the proverb as if they bore no guilt at all. But it was their sin that also contributed to the judgment. God explains that the [New Covenant](new-covenant.html) with Israel and Judah will bring a different perspective (Jeremiah 31:31–32\). Each person will be accountable for himself, and God will provide him with righteousness. God promises, “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people” (Jeremiah 31:33\). In addition, each person under the New Covenant will know God, and all will be forgiven of their sin (Jeremiah 31:34\). Under the Mosaic Covenant, Israel was accountable as a nation for their sin. Under the New Covenant, God will hold each individual accountable and provide for each person’s righteousness. No longer would Israel have occasion to say that the fathers have eaten sour grapes and the children’s teeth are set on edge. The New Covenant that God promises to make for Israel and Judah is unconditional, being based purely on the work of God. He will accomplish individual responsibility and individual righteousness by forgiving the people’s sins. Jesus ratified this covenant when He died on the cross. With His shed blood, He paid for the sins of all who would receive the blessings of the New Covenant (Israel and Judah)—and He paid for the sins of all the rest of humanity, in fulfillment of God’s promise to Abraham (Genesis 12:3b). God is faithful and trustworthy. Even though the fathers may have eaten sour grapes, no longer will the children’s teeth be set on edge. Each person is accountable before God, and each person can be righteous in God’s sight by putting his or her belief in Jesus.
What does it mean to esteem others better than yourself (Philippians 2:3)?	Answer If we want to love others as Jesus Christ does, we will follow His example of humility. This is the message the apostle Paul shared with the Philippian church: “Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others. Let this mind be in you which was also in Christ Jesus” (Philippians 2:3–5, NKJV). The world emphasizes the importance of [self\-esteem](self-esteem.html). But in God’s kingdom the followers of Christ march to the beat of a different drum. We are called to understand and embrace biblical humility. Christians are to maintain a realistic perception of who they are: “Don’t think you are better than you really are. Be honest in your evaluation of yourselves, measuring yourselves by the faith God has given us” (Romans 12:3, NLT). It has been said, “Humility is not thinking less of yourself, it is thinking of yourself less.” The genuinely humble Christian thinks of others before he thinks of himself. His focus is not on serving his own needs but on the needs of others. The word translated as “esteem” in Philippians 2:3 means “value, deem, consider, reckon.” Considering others is the key to humility. The humble believer submits himself to Christ as a servant, offering whatever He can for God’s glory and the good of others (1 Corinthians 10:24, 31; James 3:13\). Paul urges Christians to “be devoted to one another in love. Honor one another above yourselves” (Romans 12:10\). “Be completely humble and gentle; be patient, bearing with one another in love,” he explains (Ephesians 4:2\). [Humility](Bible-humility.html) and service, submission and love: these qualities are inextricably linked. Jesus illustrated this when He emptied Himself of His divine privileges, submitted Himself in obedience to God, and took on the humble position of a human slave to die a criminal’s death on the cross so that we might be saved (Philippians 2:1–11\). In one of the most moving scenes in the Bible, Jesus demonstrated how to esteem others better than yourself by humbly washing the disciples’ feet (John 13:1–20\). Although Christ was their sovereign Lord, He took on the role of servant to show them the full extent of His love. By performing the lowly task of [foot\-washing](Jesus-washing-feet.html), Jesus foreshadowed His sacrificial death. He did this so that we might follow in His footsteps (1 Peter 2:21\). Jesus gave His kingdom servants a new commandment to love like He does: “So now I am giving you a new commandment: [Love each other](love-one-another.html). Just as I have loved you, you should love each other. Your love for one another will prove to the world that you are my disciples” (John 13:34–35, NLT). Paul taught us not to use our freedom in Christ “to indulge the flesh” but rather to “serve one another humbly in love” (Galatians 5:13\). Unity in the body of Christ cannot exist without humility, submission, and love (1 Peter 3:8, Colossians 3:12; Galatians 5:26; Titus 3:2; 1 Peter 5:5\). To selflessly esteem others better than yourself is genuine biblical love. It doesn’t mean we put ourselves down; instead, we lift others up. We “share each other’s burdens, and in this way obey the law of Christ” (Galatians 6:2, NLT). “We should help others do what is right and build them up in the Lord,” instructs Paul (Romans 15:2, NLT). We should “pursue what makes for peace and for mutual upbuilding” (Romans 14:19, ESV). Even when we come together to worship, “everything must be done so that the church may be built up” (1 Corinthians 14:26\). God gives us spiritual gifts to strengthen the body for “the common good” (1 Corinthians 12:7\) and to edify the whole church and not just ourselves (1 Corinthians 14:3–4, 12\). In the relationship between a husband and wife, esteeming others as better than yourself means “submitting to one another out of reverence for Christ” (Ephesians 5:21, ESV), with the wife respecting her husband’s headship (verses 22–24, 33b) and the husband selflessly loving his wife (verses 25–33a). For children, it involves obeying and honoring their parents (Ephesians 6:1–3; Exodus 20:12\). Believers are also called to maintain an attitude of humility and submission with their spiritual leaders (Hebrews 13:17; 1 Corinthians 16:15–16\) and “to esteem them very highly in love because of their work” (1 Thessalonians 5:12–13, ESV). When we esteem others better than ourselves in every earthly relationship, we maintain the humble attitude God calls us to as kingdom servants (John 13:12–17; 1 Peter 5:6; James 4:7; 1 Peter 2:21\).
What does the Bible say about truth?	Answer A scriptural understanding of [truth](what-is-truth.html) encompasses more than simple honesty. The Bible reveals truth as a moral concept rooted in God’s character (Psalm 43:3; 25:5; 26:3; 86:11; Isaiah 65:16\). He is the “God of truth” (Isaiah 65:16, NLT), and His truthfulness embraces His steadfastness, trustworthiness, and eternal faithfulness (Psalm 117:2\). Most commonly, discussions of truth have to do with speaking the truth (Psalm 15:2; Proverbs 12:17\). Lying is the opposite of telling the truth (Jeremiah 9:3\), and God never lies (Titus 1:2\). The Bible says that God is not only truthful, but He Himself is the essence of truth. The reliability and trustworthiness of His being were highly significant to the biblical writers in expressing God’s truthfulness. When Scripture speaks of truth, it refers to a completeness of moral integrity that influences how one thinks and behaves (Psalm 86:11; 119:30, 43–44; Malachi 2:6\). God demonstrates that He is truth in the faithfulness and dependability of His words, actions, and dealings: “God is not a man, so he does not lie. He is not human, so he does not change his mind. Has he ever spoken and failed to act? Has he ever promised and not carried it through?” (Numbers 23:19, NLT; see also 1 Samuel 15:29\). God’s Word holds true, and we can trust everything He does (Psalm 33:4\). He is completely reliable (Psalm 31:5\). The Lord is a rock\-solid, trustworthy foundation for life because He is entirely reliable and consistent in His character (Deuteronomy 32:4; Psalm 145:13; 2 Timothy 2:13\). God’s laws and instructions outline the way of truth that is meant to lead people to Him (Psalm 19:7; 119:30, 42–45; Malachi 2:6–7\). The Bible says God’s Word is truth: “The entirety of Your word is truth” (Psalm 119:160, HCSB). As the [Logos](what-is-the-Logos.html)—the living, incarnate Word of God—Jesus Christ is truth (John 1:14, 17; John 6:32\). Jesus Himself said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6\). Scripture also says that the gospel message is truth (Galatians 2:5, 14; Ephesians 1:13\). That message is the good news of salvation—that Jesus is the only way to everlasting life with God. Through Jesus, “we can know the true God. And now we live in fellowship with the true God because we live in fellowship with his Son, Jesus Christ. He is the only true God, and he is eternal life” (1 John 5:20, NLT). Likewise, the Holy Spirit is the “Spirit of truth” who dwells within believers and [leads them](Holy-Spirit-will-guide-you-into-all-truth.html) “into all truth” (John 14:17, NLT; see also John 15:26; 16:13; 1 John 5:6\). The truth of God’s Word also holds sanctifying power for the believer. In His [High Priestly Prayer](Jesus-high-priestly-prayer.html), Jesus asked the Father, “Make them holy by your truth; teach them your word, which is truth” (John 17:17, NLT). Since the Bible is truth, Christians ought to study it, working hard to understand and correctly apply it to their lives (2 Timothy 2:15; 3:16–17\). As we deepen our knowledge and insight into God’s Word, its truth will set us free (John 8:32\). God desires His followers to be people of the truth (Ephesians 4:25\). He loves those who tell the truth and detests those who lie (Proverbs 12:22; 6:16–19\). The Lord underscores the importance of truth by presenting us with “the belt of truth” as the first piece of our spiritual armor (Ephesians 6:10–17\). The rest of our armor is held secure when the truth is wrapped around us. Otherwise, we are defenseless against the lies of our adversary, the devil, who is the father of lies (John 8:44\). The Bible says that God delights in truth. “The Lord is close to all who call on him, yes, to all who call on him in truth,” declares the psalmist (Psalm 145:18, NLT). Because of truth’s high value, Solomon counsels, “Buy the truth and do not sell it—wisdom, instruction and insight as well” (Proverbs 23:23\). God takes pleasure in seeing His truth reflected in the character of His children (Psalm 15:1–5; 51:6\). He calls believers to worship Him in truth (John 4:24\), love others in truth (1 John 3:18\), and always speak the truth (Ephesians 4:15, 25; Zechariah 8:16\).
How can I have a godly marriage?	Answer Understanding God’s purpose for [marriage](questions_marriage.html) is critical to having a godly marriage. God created marriage to be a covenant agreement between two people, a man and a woman, and Himself (Matthew 19:6; Malachi 2:14\). As husband and wife, the couple is united by God as “one flesh” both legally and spiritually (Genesis 2:24\). This three\-way union, with God at the center, forms the foundation on which to build a godly marriage. God has a unique purpose for the marriage covenant. A good resource on this topic is Sacred Marriage by Gary Thomas. In the book, the author explores the biblical concept that God’s intention for marriage is to make us more holy, not to make us happy. Christian marriage is a divine picture of Christ’s relationship with His bride, the church. Through His demonstration of love for us, Jesus Christ modeled how to love our partner in marriage: “Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. In this same way, husbands ought to love their wives as their own bodies. . . . This is a profound mystery—but I am talking about Christ and the church . . . and the wife must respect her husband” (Ephesians 5:25–33\). Jesus came to serve and give Himself sacrificially for the church, which is what husbands and wives are called to do for one another in marriage. If you’ve been married for any length of time, you understand the challenges of blending the lives and aspirations of two flawed and sinful people into one cohesive partnership. Marriage relationships are complex and complicated. We bring our emotional baggage and brokenness from past hurts into the mix. The only way to make a marriage work is for both partners to “follow God’s example, . . . and walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God” (Ephesians 5:1–2\). We must obey the Lord’s command to love our spouse unselfishly, laying down our wants and desires “as Christ laid down his life for us” (1 John 3:16\). God’s purpose in the life of every believer, whether married or single, is spiritual transformation, as the believer is sanctified by the work of the Holy Spirit and conformed to Christ’s image (1 Peter 1:15–16; Romans 8:29; 12:1–2; 1 Thessalonians 4:3–7; 2 Corinthians 3:18; Hebrews 12:14\). How different would our marriages look if we made it our life’s mission to help, support, serve, and pray for our spouse in his or her walk with Christ each day? Instead of focusing on our partner’s faults or our own unmet needs, what if we looked for ways to [love one another](love-one-another.html) in the completeness of God’s love (1 John 4:12\)? What if we followed the instruction to “encourage one another daily” (Hebrews 3:13\), “spur one another on toward love and good deeds” (Hebrews 10:24\), “serve one another humbly” (Galatians 5:13\), “be devoted to one another” and “honor one another” above ourselves (Romans 12:10\), and “be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (Ephesians 4:32\)? A godly marriage requires deliberate effort and sacrifice. The foundation starts with our faith in God and our commitment to our covenant with Him and our spouse. Keeping Christ at the center of our relationship is vital to maintaining the health and success of our marriage. Here are some basic practical guidelines for fostering a godly marriage: • Pray together regularly (Colossians 4:2\). Praying as a couple will strengthen your spiritual bond and bring you both closer to the Lord. Be authentic with each other, confess your sins, and share your struggles. • Read the Bible together regularly (2 Timothy 3:16–17; Psalm 119:105\). • Attend church, worship together, and get plugged into the body of Christ. Serving and sharing your lives with other believers will build you up in the faith and provide a network of friends and counselors to support you through challenging times (Hebrews 10:24–25\). • Make important decisions together (Amos 3:3\). • Keep the lines of communication open (James 1:19\). Listen to your spouse to hear what he or she is saying. Be honest and sincere. Treat each other with kindness and respect. Be quick to forgive. • Nurture the romantic side of your relationship (Proverbs 5:18\). Remember to have fun together, hold hands, laugh together, and admire each other’s accomplishments. You can have a godly marriage. Even if your marriage seems beyond repair, don’t give up. Be sure you have done everything within your power to give God time to restore the relationship. Seek out a trained marriage counselor. Consider that God may have brought you to this place in your marriage to work out a good purpose in your life and the life of your spouse (Romans 8:28\). Nothing is too difficult for God (Genesis 18:14; Jeremiah 32:17; Matthew 19:26\). The Lord wants to make you holy, whole, and complete. Your difficulties in marriage may be the path He has chosen to transform you.
What is the Branch of the Lord in Isaiah 4:2?	Answer Isaiah 4 describes a future time when God restores Zion after a time of judgment (Isaiah 4:4\) and when the Branch (or Shoot) of the Lord brings forth fruit: “In that day the Branch of the Lord will be beautiful and glorious, and the fruit of the land will be the pride and glory of the survivors in Israel” (Isaiah 4:2\). The Branch (Heb., tsemach) is not specifically identified in Isaiah 4:2, but a similar word picture is used in Isaiah 60:21, where the restored remnant of Israel is called the branch (Heb., nazer) of His planting (ESV). In this case it seems that the Branch of the Lord in Isaiah 4:2 is referring to that same restored remnant—the survivors of Israel. The fruit of the earth will be the pride and the adornment of that remnant (Isaiah 4:2\). While the Branch of the Lord in Isaiah 4:2 seems to refer to the restored people of Israel, there are other uses of the same word (tsemach) that refer to One specific Branch. In Isaiah 11:1, for example, several horticultural words are used. A shoot (Heb., choter) will come from the [stock or stem](root-of-Jesse.html) (Heb., geza) of Jesse. A Branch (nazer) from Jesse’s roots (Heb., shorer) will be fruitful. While Isaiah 11:1 does not use the same word for “Branch” as Isaiah 4:2, it is evident that the two passages are talking about the same person—the Branch of the Lord. In Jeremiah 23:5 God confirms that the Branch of Isaiah 11:1 is the [Messiah](what-does-Messiah-mean.html). Jeremiah records that in future days God would raise up for David a righteous Branch (tsemach) who will reign as king. This King would act wisely and would do justice and righteousness (Jeremiah 23:5\). In those days, Judah and Israel would be delivered and dwell securely, and the Branch’s name would be Yahweh Tsedeqenu, which is translated, “The Lord our Righteousness” (Jeremiah 23:6\). The same idea is echoed in Jeremiah 33:15, which records that there would come a righteous Branch (tsemach) of David who would execute justice and righteousness on the earth. The same word (tsemach) is used in Zechariah 3:8 to describe “My Servant,” and again in Zechariah 6:12–13 to describe One who would build the temple and serve as both priest and king. If the Messiah came as the Branch in the line of David, just as promised, then we should also expect that the remnant of Israel will be restored and planted as His branch, as promised. The identity of the Messiah is certain, and so is the promise that God will restore the nation of Israel one day. If we can trust God to keep His promises to Israel for their restoration, we can also trust Him to keep His promise to all who have believed in the Messiah—Jesus the Christ—viz., that they have [eternal life](eternal-life.html) the moment they believed in Him (John 6:47\). We can be confident that one day we will receive all the blessings of that eternal life (1 Peter 1:3–5\), just as He promised.
What does it mean to be lacking nothing (James 1:4)?	Answer James covers many topics in his letter, but all are focused on his readers’ growth and ultimately written so that they will be lacking nothing. While some teachers and gurus have taught that right living will bring prosperity in health and wealth, James (and the other biblical writers) help us to understand what it really means to be lacking nothing. Remarkably, James begins that discussion by telling his readers to embrace various [tests or trials](trials-tribulations.html). He exhorts that we should consider it all joy when we encounter various kinds of difficulties (James 1:2\). This might seem counterintuitive and is certainly counter\-cultural, but James explains why such rejoicing is proper. The testing of our faith produces endurance (James 1:3\). Trials and difficulties test our faith (our belief in Jesus), as we can sometimes wonder if He has left us or forgotten about us. But James reminds that these trials are ultimately for our good. The testing of our faith produces endurance. We are able to face difficulties with more and more strength because we know the outcome of that testing. Endurance also has a result: that we might be lacking nothing. James 1:4 says, “But let patience have its [perfect work](let-patience-have-its-perfect-work.html), that you may be perfect and complete, lacking nothing” (NKJV). The Amplified Bible brings out the spiritual aspect of the testing process: “And let endurance have its perfect result and do a thorough work, so that you may be perfect and completely developed \[in your faith], lacking in nothing.” James is not teaching a wealth and prosperity gospel. In asserting that the testing of our faith brings endurance (or patience), he speaks of our spiritual benefit. Endurance results in our lacking nothing. Far from promising wealth and health, James teaches that trials can often be related to being in humble circumstances (James 1:9\), being poor (James 2:5\), and even being in need of daily food or clothing (James 2:15\). James understands that even those who are poor in other ways can be rich in faith (James 2:5\). Lacking nothing isn’t about the absence of difficult circumstances; it’s about having the maturity to endure in difficult circumstances. James adds that there is a unique blessing for those who have persevered under trial and have passed the test (James 1:12a). They will receive the [crown of life](heavenly-crowns.html) that is promised to those who love the Lord (James 1:12b). To be lacking nothing isn’t a material or circumstantial thing; it is a spiritual thing. The brother who is dealing with humble circumstances is to glory in those circumstances (James 1:9\) because of the resulting endurance. On the other hand, the rich person is reminded that his better circumstances can depart rapidly, and so can his very life (James 1:10–11\). Just as the farmer waits for what is planted to bear a full harvest, James encourages his readers to be patient and to strengthen their hearts, looking for the coming of the Lord (James 5:7–8\). Much of that patience and strengthening comes from undergoing various trials and difficulties. James understands that the key to holding up under those trials is to joyfully endure, knowing the outcome—that we will be mature (or complete) and lacking nothing. We will have everything we need to sustain us through the difficulties of life as we look toward [Jesus’ coming](second-coming-Jesus-Christ.html).
What does Proverbs tell us about a child left to himself (Proverbs 29:15)?	Answer M. Scott Peck, Christian psychologist and author of The Road Less Traveled: A New Psychology of Love, Traditional Values and Spiritual Growth, writes, “Discipline is the basic set of tools we require to solve life’s problems. Without discipline we can solve nothing” (Touchstone, 2003, p. 4\). Throughout Proverbs, King Solomon recognizes the benefits of [disciplining children](disciplining-children.html): “The rod and reproof give wisdom, but a child left to himself brings shame to his mother” (Proverbs 29:15, ESV). Wisdom literature often employs hyperbole, or exaggerated expression, to emphasize important concepts. In Proverbs 29:15, “the rod and reproof” are intended to stress the idea of discipline and not necessarily advocate for the use of physical punishment. In simpler, more straightforward language, the passage might read, “Discipline produces wisdom, but a child left undisciplined brings disgrace to his mother.” A child left to himself is never given the loving parental guidance and attention needed to develop self\-discipline and problem\-solving skills for the future. Parents who neglect to shape and influence their children through discipline do them a disservice: “Those who spare the rod of discipline hate their children. Those who love their children care enough to discipline them” (Proverbs 13:24, NLT). Again, the word hate is a strong term meant to accentuate the idea that discipline is serious business: “Discipline your children while there is hope. Otherwise you will ruin their lives” (Proverbs 19:18, NLT). Discipline may even be a matter of life and death: “Do not withhold discipline from a child; if you punish them with the rod, they will not die. Punish them with the rod and save them from death” (Proverbs 23:13–14\). Parents who raise their children with proper discipline give them a sure foundation and markers to keep them on the right path throughout their lives: “Start children off on the way they should go, and even when they are old they will not turn from it” (Proverbs 22:6; see also Proverbs 6:23\). Rightly administered discipline helps build character and self\-discipline in children (Proverbs 22:15; 20:30\). It will protect them from harm in the future (Proverbs 10:17\). Children who learn to obey their parents are more likely to demonstrate healthy, respectful obedience to other authority figures later in life (Ephesians 6:2–3; Romans 13:1–7\). Discipline is proof of God’s love as well as parental love: “My son, do not despise the Lord’s discipline, and do not resent his rebuke, because the Lord disciplines those he loves, as a father the son he delights in” (Proverbs 3:11–12\). Solomon does not endorse cruel and overbearing physical punishment. Instead, he supports tenderness and loving instruction (Proverbs 4:3–11\). The writer of Hebrews explains that true, godly discipline has its source in love (Hebrews 12:5–11; cf. Deuteronomy 8:5\). A child left to himself is not being shown the fullness of love that God intends. Just as God’s discipline “produces a harvest of righteousness and peace for those who have been trained by it” (Hebrews 12:11\), a parent’s correction produces a harvest of [wisdom](godly-wisdom.html), character, and life\-affirming skills in his or her children. In Proverbs 29:15, Solomon focuses on the child’s need for discipline from a mother’s point of view. In biblical times, fathers may have been more inclined to discipline their children too severely. For this reason, the apostle Paul urges, “Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord” (Ephesians 6:4; see also Colossians 3:21\). Mothers, on the other hand, may have tended toward leniency. Solomon reminds mothers that proper discipline is beneficial to their children, even if it does require “the rod”—a physical form of correction like spanking. In the end, discipline will cause a mother to be proud of her children. But a child left to himself will behave foolishly and bring her only shame, sorrow, and bitterness (Proverbs 10:1; 17:25\).
What does it mean that the end of all things is at hand (1 Peter 4:7)?	Answer [Peter](life-Peter.html) often encourages his readers by reminding them of their present position in Christ and by pointing them toward what Christ will accomplish in the future. In 1 Peter 4:7 Peter says, “The end of all things is at hand; therefore be self\-controlled and sober\-minded for the sake of your prayers” (ESV). The end of all things is at hand can be more literally understood as “the culmination of all things is near.” Peter taught, as Paul did, that God’s plans for the future were motivators for godly living. The imminent return of Christ will be the culmination of history and is probably what Peter had in mind (see 1 Peter 4:13\). Peter reminded his readers that the Chief Shepherd would one day appear (1 Peter 5:4\) and present them with the crown of glory. Peter encouraged them that even in their suffering they could look forward to the day when God would complete, confirm, establish, and strengthen them (1 Peter 5:10\). Even if the end of all things didn’t take place right away, it was at hand—it was imminent. God had been executing His plan, and, as Paul explained in 1 Thessalonians 4 and 5, Jesus would return for His believers and [take them to heaven](rapture-of-the-church.html) with Him (1 Thessalonians 4:14–17\). Then the day of the Lord would take place (1 Thessalonians 5:1–11\). The day of the Lord will include the [seventieth “seven”](seventy-weeks.html) of Daniel’s prophecy (see Daniel 9:24–27\)—the time of tribulation also called Jacob’s distress (Jeremiah 30:7\) and which Jesus foretold in Matthew 24:14–21\. Jesus described those events as “the end” (Matthew 24:14\). At that point, Jesus will come with His saints to reign on the earth (Revelation 19:14\). Jesus, like Peter, taught that the end was at hand or near. He challenged the readers of Revelation to heed the words because He would come suddenly when these things begin to take place (Revelation 22:7\). Peter wrote that the end of all things is at hand, yet he recognized that this did not mean that the end would come right away. He cautioned his readers about false teachings that would arise in the last days. People would think that, since Jesus had been gone for so long, He would not return (2 Peter 3:3–4\). Peter explains that God’s delaying of the end is actually an expression of His patience (2 Peter 3:8–9\). There will come a day in which the heavens and earth will be destroyed by fire (2 Peter 3:10–12\) and God will make new heavens and a new earth (2 Peter 3:13\). The end of all things will represent a new beginning for God’s creation. Peter explains that these things will certainly happen. Because the culmination of all things is imminent, Peter challenges believers to be holy in their conduct (2 Peter 3:11\) and diligent to make the most of the time (2 Peter 3:14\). Peter reminds his readers that God’s patience provides the opportunity for salvation for many (2 Peter 3:15\). The end of all things is at hand. One day God will fulfill all the promises He made regarding future events. In this present age, He is fulfilling the promise Jesus made that He would build His church (Matthew 16:18\). But Jesus will return (John 14:3\), and that return is imminent. It could happen at any moment. In the meantime we ought to heed Peter’s words that the end of all things is at hand and be diligent to make the most of the time God has given us.
Why did Jesus ask the man at the Pool of Bethesda, “Do you want to be made well?” (John 5:6)?	Answer The apostle John records a select number of signs or miracles that help demonstrate who Jesus is and the importance of believing in Him for eternal life (John 20:30–31\). These miracles showed Jesus’ authority—an authority that only the Creator could have. In recounting one of these remarkable miracles, John records that Jesus asks an infirm man at the [Pool of Bethesda](Pool-of-Bethesda.html), “Do you want to be made well?” (John 5:6, NKJV). On a Sabbath during a feast of the Jews (John 5:1, 9, 16\), Jesus sought out a man who had been sick and unable to walk for thirty\-eight years (John 5:5\). This man was part of a multitude of those with severe ailments who would wait by the Pool of Bethesda in hopes of being healed (John 5:3–4\). Jesus knew that this man had been there a long time in that condition, and He asked the man at the Pool of Bethesda, “Do you want to be made well?” Obviously, the man wanted to be made well physically. The man’s being at that location was an indicator of that desire. So, when Jesus asked the man, “Do you want to be made well?” He wasn’t asking the man simply about his physical well\-being. Jesus also cared for the man’s spiritual well\-being. Before resolving the spiritual or the physical problems the man was dealing with, Jesus had this man think about his need. The sick man responds that he had no one to put him in the pool—thought to have healing powers—at the right time. In his mind, he had no means to resolve his problem. The man acknowledged that he needed help (John 5:7\). After the man admitted his own inability, Jesus gives him an incredible direction: “Get up, pick up your pallet and walk” (John 5:8, NASB). Immediately—even before the man could obey the command—the man was healed. Immediately after that, the man did what Jesus had directed him to do: “He picked up his mat and walked” (John 5:9\). Those who saw the man carrying his bedding on the Sabbath argued that it was not lawful for him to do that (John 5:10\). The man responded that he was carrying his mat at the instruction of the man who had healed him (John 5:11\). In this, the man most likely recognized that, because Jesus had demonstrated power over nature, Jesus must also have [authority over the Sabbath](Lord-of-the-Sabbath.html). Later, Jesus found the man again and told him, “See, you are well again. Stop sinning or something worse may happen to you” (John 5:14\). With these words, Jesus was continuing to teach this man that there is more to wellness than physical health. The man seemed to understand that Jesus’ question “Do you want to be made well?” was about more than physical wellness, because, when Jesus found the man again, the man was in the temple (John 5:14\). This miracle shows Jesus’ authority and identity. It illustrates that He is indeed the One in whom we believe for eternal life. It also can help remind us that true wellness is about much more than physical health. If Jesus were to ask us, “Do you want to be made well?” would we recognize, like the man at the Pool of Bethesda, that we can’t resolve our problems ourselves? Would we look to Him as this man did?
Why did Jeremiah say, “Cursed be the day I was born” (Jeremiah 20:14)?	Answer Jeremiah, sometimes called the “[weeping prophet](weeping-prophet.html),” had a difficult ministry. So difficult, in fact, that he one day exclaimed, “Cursed be the day I was born! May the day my mother bore me not be blessed!” (Jeremiah 20:14\). God had warned [Jeremiah](life-Jeremiah.html) in advance that the prophetic ministry would be hard. God told him that those to whom he was sent would fight against him, yet God would deliver him (Jeremiah 1:19\). In the midst of the persecution, God would make Jeremiah like a fortified city, an iron pillar, and a wall of bronze (Jeremiah 1:18\). Jeremiah presented a message of judgment, telling the people that [exile in Babylon](Babylonian-captivity-exile.html) was inevitable (Jeremiah 19\). That was a very unpopular message, and the leaders of his day took steps to silence Jeremiah. Pashhur the priest, “the official in charge of the temple of the Lord, heard Jeremiah prophesying these things, \[and] he had Jeremiah the prophet beaten and put in the stocks” (Jeremiah 20:1–2\). After pronouncing judgment on the persecuting priest (Jeremiah 20:4–6\), Jeremiah cried out in frustration to God. Jeremiah lamented that proclaiming God’s Word was resulting only in reproach and ridicule (Jeremiah 20:7–8\). Jeremiah felt deceived by God, as Jeremiah perhaps expected a better reception. Jeremiah’s frustration was so deep that he wailed, “Cursed be the day I was born!” (Jeremiah 20:14\). Jeremiah wanted to stop prophesying, but he could not. Jeremiah explained that, if he didn’t proclaim what God had told him, the word would be like a burning fire inside of him (Jeremiah 20:9\). Like Paul would later remark, “Woe is me if I do not preach the gospel” (1 Corinthians 9:16\). Jeremiah knew he had to fulfill his ministry even though it involved great personal difficulty. He knew that enemies were plotting against him and looking for his destruction (Jeremiah 20:10\). Still, Jeremiah understood that God was with him and that the persecutors would not ultimately prevail (Jeremiah 20:11\). He longed to see God’s justice on those who had persecuted him (Jeremiah 20:12\). Jeremiah knew that God was the One who could deliver (Jeremiah 20:13\). Despite that knowledge, Jeremiah’s present condition was bitter. The persecution was severe, and the pain was real. Jeremiah cries out, “Cursed be the day I was born!” (Jeremiah 20:14\), and he laments everything about that day (Jeremiah 20:14–16\). He even wished that the person who brought the news of his birth to his father would have killed Jeremiah instead of helping him to be born (Jeremiah 20:17\). “Why did I ever come out of the womb to see trouble and sorrow,” Jeremiah asks, “and to end my days in shame?” (Jeremiah 20:18\). It seemed that Jeremiah had temporarily forgotten the instruction and preparation God had given. God had warned Jeremiah, but that didn’t ease the pain or difficulty of his ministry. Similarly, those who seek to serve God faithfully today can also encounter great difficulties. Paul warned Timothy that all who desire to live godly in Christ Jesus would be persecuted (2 Timothy 3:12\). Jesus warned His disciples that if people hated Jesus they would also hate the ones who followed Him (John 15:18\). While we may never encounter enough difficulty in ministry to say, “Cursed be the day I was born,” we can learn from Jeremiah’s example. Even though Jeremiah was in agony at times because of the ministry God gave him, he persevered and faithfully proclaimed God’s Word. Jeremiah saw the destruction of the city and the people he loved. While he lamented (writing the book called [Lamentations](Book-of-Lamentations.html)), Jeremiah also recognized that even in the greatest difficulties God’s lovingkindness never ceases, and His faithfulness is great (Lamentations 3:21–24\). Jeremiah’s hope was in God. He knew that God was good to those who wait for Him (Lamentations 3:25\). When we feel, as Jeremiah did, that we could say, “Cursed be the day I was born,” we should also recognize, like Jeremiah, that God is faithful. Patient, persevering trust in Him is rewarded.
What does it mean that the church was built on the foundation of the apostles and prophets (Ephesians 2:20)?	Answer In Matthew 16:18 Jesus announces to Peter and the other disciples that “[on this rock](upon-this-rock.html)” He would build His church. Peter understood that Jesus was the rock on which the church would be built. Peter also recognized that Jesus was referencing Isaiah 8:14, and that Jesus was the Messiah, the rock of offense (1 Peter 2:8\). And Peter also understood that the psalmist had indicated that the Messiah would be the cornerstone (1 Peter 2:7\). Paul uses this same imagery when he explains that the church was built on the foundation of the apostles and prophets, saying that believers are “fellow citizens with God’s people and also members of his household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone” (Ephesians 2:19–20\). The Hebrew prophets had illustrated the Messiah’s role using an architectural word picture. While the Messiah would be the rock over which the nation of Israel would stumble (Isaiah 8:14\), He would also be the [cornerstone](Jesus-Christ-cornerstone.html) of something new (Psalm 118:2\). God would do something significant to fulfill His [promise to Abraham](Abrahamic-covenant.html) that in Abraham all the peoples of the earth would be blessed (Genesis 12:3b). One of the ways God would fulfill that promise was by Jesus building His church and serving as its cornerstone. In construction, the cornerstone was the first stone laid by which the entire building had a point of reference and could base its structure. After the cornerstone was placed, the foundation was laid. Paul explains that the church was built on the foundation of the apostles and prophets (Ephesians 2:20\). God’s household (Ephesians 2:19\), which is made up of Jews and Gentiles—people from every tribe, tongue, and nation (Revelation 5:9\)—is built on the foundation of the apostles and prophets, with Christ Himself being the cornerstone. In the building up of the church, God gave apostles and prophets. Their message gave the church a solid foundation. Jesus chose the apostles and commissioned them. They were empowered by the Holy Spirit who guided them into all truth, helping them to remember all that Jesus had spoken to them (John 16:13\). Peter explains that the Holy Spirit moved these men, and they spoke from God (2 Peter 1:21\). Jesus also gave prophets to the early church. Though their ministry was temporary (1 Corinthians 13:8\), it was a way that God communicated with the church in those early, foundational days (see also 2 Peter 1:20–21\). Christ is the cornerstone, and the church was built on the foundation of the apostles and prophets. Once the foundation was complete, the building project moved forward with evangelists and pastors and teachers. Evangelists are those who proclaim the good news of Jesus Christ to those who don’t yet know Him. Pastors and teachers are those who are leading in the church, especially by the teaching of the Word of God to those who do know Jesus. Both roles are needed as the church continues to be built on the foundation of the apostles and prophets. It is important to note that, once the foundation is laid, it is not laid again. The gifts of the apostles and prophets were foundational and necessary in the early days of the church, but their purpose has been completed. There are no [apostles or prophets](apostles-prophets-restored.html) today. Once the Holy Spirit had fulfilled His ministry of guiding the disciples into all the truth (John 16:13\) and inspiring prophecy (2 Peter 1:20–21\), He began using evangelists and pastors and teachers to accomplish the next stage of the building. Today, all believers are being equipped by God’s Word (supplied by the first\-century apostles and prophets) to do the work of God so that the body can continue to be built up (Ephesians 2:21–22, 4:12–13\). The church is built upon the rock, the cornerstone that was placed first, then it is built on the foundation of the apostles and prophets, and it continues to be built with evangelists, pastors and teachers, and you and me.
Why did the disciples conclude that it is better not to marry in Matthew 19:10?	Answer While Jesus was teaching and healing in Judea, some Pharisees tried to trap Jesus by asking Him a loaded question about marriage and the Law of Moses. Jesus’ response caused the disciples to conclude that “it is better not to marry” (Matthew 19:10\). The Pharisees, trying to trap Jesus in a dilemma, asked Him whether it was lawful to divorce a wife for any reason (Matthew 19:3\). They were trying to get Jesus to contradict Moses so they could brand Jesus as a false teacher. Of course, Jesus shrewdly responded by answering them with Scripture. Jesus reminded them that humanity was created male and female and that marriage was God’s joining of the man and woman into one flesh; thus, no person could actually separate what God had united (Matthew 19:4–6\). Jesus appealed to the design of marriage, implying that divorce was a violation of that design. The Pharisees thought Jesus had taken the bait, and they questioned further why Moses allowed for divorce (Matthew 19:7\). Jesus’ answer was perhaps not what they expected. Jesus explained that Moses’ allowance of divorce was a concession because of the people’s hardness of heart, but divorce was never what was designed (Matthew 19:8\). Jesus further explained that, if one divorces for any reason other than immorality (or unfaithfulness) and [marries someone else](divorce-remarriage.html), then he or she is committing adultery (Matthew 19:9\). Matthew did not record the Pharisees’ response, but the disciples concluded that it is better not to marry (Matthew 19:10\). Jesus communicated that God’s standard is high. Those who are married become one flesh and are united by God in a unique way. Only [unfaithfulness](grounds-for-divorce.html) by one partner could warrant the other partner’s divorce and remarriage—and even that was a concession. Divorce was not the ideal and was not to be considered the guaranteed privilege of disgruntled men. The disciples, accustomed to the notion that divorce should be easy, shrank back from the idea of being stuck in an [unpleasant marriage](unhappy-marriage.html). According to Jesus’ teaching, a man who is displeased with his wife has no way out, and the disciples conclude it would be better not to marry than risk a life of unhappiness. In answering the Pharisees’ question, Jesus reiterated the seriousness of the marriage relationship as God has joined the husband and wife. That union was also affirmed by the married persons by their covenant with each other. To violate the covenant would be treachery (see Malachi 2:14–16\). This is why the disciples conclude that it is better not to marry. They understood from Jesus’ words that the marital commitment is a serious responsibility. Divorce was legally permitted for almost any reason, but Jesus explained that the husband had a weighty obligation no matter how easy it might be to legally divorce his wife. Paul later explains in Ephesians 5:22–27 that the husband is to love his wife fully and unconditionally (illustrating Christ’s sacrificial love for the church), and the wife is to subject herself to her own husband (illustrating the church’s response to Christ). These unconditional responsibilities are incredibly serious and should not be undertaken lightly. Just as the disciples conclude that it is better not to marry, it would be wise for those pondering marriage to recognize how important marriage is to God and how He designed it to be a lifelong commitment. Perhaps some might also conclude that it is better not to marry.
How was the tenth plague, which caused the death of Egypt’s firstborn, just in the eyes of God?	Answer In Exodus 11:5–6, God declared through Moses, “Every firstborn son in Egypt will die, from the firstborn son of Pharaoh, who sits on the throne, to the firstborn son of the female slave, who is at her hand mill, and all the firstborn of the cattle as well. There will be loud wailing throughout Egypt—worse than there has ever been or ever will be again.” This dire prophecy was fulfilled in Exodus 12:29–30, “At midnight the Lord struck down all the firstborn in Egypt, from the firstborn of Pharaoh, who sat on the throne, to the firstborn of the prisoner, who was in the dungeon, and the firstborn of all the livestock as well. Pharaoh and all his officials and all the Egyptians got up during the night, and there was loud wailing in Egypt, for there was not a house without someone dead.” This plague on the firstborn sons of Egypt was the tenth and final plague God sent on the nation of Egypt, and it was the one that finally ended the brutal enslavement of the people of Israel. The [other plagues](ten-plagues-Egypt.html) were terrible (see Exodus chapters 7—10\), but the tenth plague was particularly harsh. How was it just for God to cause the death of all the firstborn sons of Egypt? There are at least two primary things to remember. First, God gave Pharaoh and the Egyptians nine warnings, in the form of nine plagues, before He sent the plague that caused the death of the firstborn. With each plague, the Egyptians had an opportunity to repent and release the Israelites from slavery. Every time, the Egyptians refused. Three times Pharaoh said that he would let the Israelites go, only to change his mind once God ended a plague (Exodus 8:15; 9:35; 10:20\). Further, God gave Pharaoh advance warning that all of the firstborn sons of Egypt would die in Exodus 11:4–8\. Even after that direct warning and all the other plagues, Pharaoh still would not release the Israelites from slavery. Second, Pharaoh and the Egyptians brought this plague on themselves by their own actions. Exodus 1:22 records a grim edict from the king of Egypt: “Then Pharaoh gave this order to all his people: ‘Every Hebrew boy that is born you must throw into the Nile, but let every girl live.’” That command was given prior to Moses’ birth. Eighty years later, Moses came to Pharaoh and asked for him to release the Israelites from slavery. There is no indication that the murdering of Hebrew boys ever ceased. How many thousands of Israelite sons had been murdered by the Egyptians? How many Israelite men and women had been murdered during the time of slavery in Egypt? In a way, the tenth plague and the death of the firstborn in Egypt was poetic justice for the targeting of Hebrew boys for slaughter. There is no denying that the tenth plague causing the death of the firstborn of Egypt was severe. But, with the brutal slavery and countless Israelites murdered by Egyptians, whether as adults or as infants, the Egyptians brought God’s brutal judgment on themselves. God had promised [Abraham](life-Abraham.html), “I will bless those who bless you, and whoever curses you I will curse” (Genesis 12:3\). The Egyptians, in choosing to curse Abraham’s children, brought a curse upon themselves.
What is the book of the Lord in Isaiah 34:16?	Answer Isaiah 34 announces a profound judgment on the nations and exhorts all the earth to pay attention to what God says (Isaiah 34:1\). In describing the desolations that God will bring against the wicked, [Isaiah](life-Isaiah.html) exhorts the people to “seek and read from the book of the Lord” (Isaiah 34:16, ESV). Earlier in the book of Isaiah, God had told Isaiah to write a message of judgment on a tablet and in a scroll to serve as a witness forever (Isaiah 30:8\). The judgment was for those who had been rebellious and refused to listen to the Lord’s instruction (Isaiah 30:9\). The rebels had wanted the prophets to prophesy pleasant words and illusions because they didn’t want to hear what God actually had to say (Isaiah 30:10\). But Isaiah wrote God’s true words on a tablet and in a scroll, drawing a sharp contrast between the words of false prophets and the book of the Lord. As God pronounces widespread judgment in Isaiah 34, Isaiah exhorts the reader to seek the book of the Lord and read from it. God’s Word is certain and reliable. If the people wanted to know the truth of what was coming, they needed to seek the book of the Lord. If they doubted the future judgment, they needed to seek the book of the Lord—they needed to read from the book that recorded what God had said. God’s Word does not change. What was written was still there. Isaiah emphasizes that things would transpire exactly as the book of the Lord (in this case, Isaiah’s prophecy) had stated. Elsewhere in Isaiah, the prophet gave the people a test for discerning false prophets from true: “Look to God’s instructions and teachings! People who contradict his word are completely in the dark” (Isaiah 8:20, NLT). God’s unchanging Word is the standard. It is truth (John 17:17\). Jesus commissioned the writing of Revelation, telling the apostle John to record what he saw and write it in a book (Revelation 1:11, 19\). John emphasizes the authority of that book, explaining that no one can add to or take away from what is written there (Revelation 22:18–19\). If one seeks to know the truth, he or she will need to read the book of the Lord that was written by John. Paul explains that all Scripture is [God\-breathed](God-breathed.html) (2 Timothy 3:16\). The Word of God is revealed through chosen men, as Peter explains (2 Peter 1:20–21\). The Holy Spirit moved these men and they spoke (and wrote) the words of God. These writings of Isaiah, John, Moses, etc., are the book of the Lord, or the Lord’s book. In other words, God has revealed Himself through people who used written language to communicate the divine message. Roughly forty different men recorded God’s Word over a period of around fifteen hundred years. Isaiah’s prophecy is part of that Scripture and is appropriately referred to as the book of the Lord in Isaiah 34:16\. These biblical references—including Isaiah’s—serve to remind us of the importance of God’s Word. It alone is trustworthy and reliable to make us adequate for all that God has designed us to be (2 Timothy 3:17\). While there are many books and teachers that may tell us what we want to hear (2 Timothy 4:3\), there is only one way of knowing what God wants us to hear, and that is by spending time in the book of the Lord. As Paul exhorts the Colossians, we should all “let the word of Christ richly dwell within” (Colossians 3:16, NASB). This is how our minds are renewed, and this is how we are transformed (Romans 12:2\). The book of the Lord and all of the books it contains (including Isaiah’s) are integral to the lives of those who desire to know God better.
What is the Apocalypse of Paul?	Answer The Apocalypse of Paul, or the Revelation of Paul, is a non\-canonical book, purportedly written by the apostle Paul, that describes, in graphic detail, life in heaven and hell. It supposedly relates what Paul witnessed when he was caught up to the [third heaven](Paul-third-heaven.html) (see 2 Corinthians 12\). As the story goes, Paul wrote his revelation but was ordered to hide the manuscript beneath the foundation of a house situated in Tarsus. Tarsus was the apostle Paul’s place of birth. According to the legend, centuries after Paul’s death, an angel revealed the whereabouts of this hidden book, and, at long last, its contents were made public. Among the many theological oddities in the Apocalypse of Paul, damned souls suffering in hell are given a day of rest each Sunday (§ 44\), an angel in hell with “a great fiery razor” cuts the lips and tongues of hypocrites (§ 37\), and those who did not fast properly are tortured with great thirst while “hanging over a channel of water . . . and many fruits were placed in their sight, and they were not permitted to take of them” (§ 39\). For a time, the book was popular among monks, for, according to its fanciful contents, those who endured the rigors of monastic life with its hard work and spartan conditions receive greater heavenly rewards. As to its authenticity, the Apocalypse of Paul (Latin, Visio Pauli) was unknown to the early church fathers; the manuscript was likely penned between AD 250—400, long after the canon of Scripture was closed. [Augustine of Hippo](Saint-Augustine.html) labeled the writing as fraudulent (http://earlychristianwritings.com/apocalypsepaul.html, accessed 12/7/22\). Scholars tend to believe the manuscript, which was condemned in the Decretum Gelasianum, a late fifth\-century document reflecting the beliefs of the Roman Catholic Church, originated in an Egyptian monastery. The apostle Paul did experience a brief time to heaven. Referring to himself in the third person, perhaps as an indication of personal modesty, he wrote this: “I know a man in Christ who fourteen years ago was caught up to the third heaven—whether in the body or out of the body I do not know, God knows. And I know that this man was caught up into paradise—whether in the body or out of the body I do not know, God knows—and he heard things that cannot be told, which man may not utter.” (2 Corinthians 12:2–4, ESV) The event described by Paul may have occurred when he was viciously attacked by a hostile mob in Lystra (Acts 14:19\). Regardless, whether in the body or in spirit, the apostle was supernaturally transported to the “third heaven.” The third heaven refers to the place where God dwells. As to what the apostle saw and heard there, we do not know, for he was forbidden to share the details of this singular experience. We may assume the place where God dwells is indescribably glorious and far beyond the confines of human imagination. Paul, who had witnessed what awaits God’s people, seemed to have no fear of death (Philippians 1:21–23\). He knew what awaited him in glory. From time to time, someone outrageously claims to have [visited heaven](near-death-experiences.html) (or hell) and returned to earth. Such reports are good for television appearances and book sales, but the discerning Christian must surely ask, “If the apostle Paul was not permitted to tell of his heavenly journey, why would God allow this person to speak of such an experience?” God has told us all we need to know about heaven in the pages of Scripture. Spurious writings, such as the Apocalypse of Paul or a bestselling book touted by modern marketers, serve only to cloud our understanding.
Why should I study theology?	Answer [Theology](what-is-theology.html) is the study of religious faith and practice, as well as the study of God, His nature and works, and His relation to the world. Since the beginning of time, man has struggled with such foundational questions as “Is there a God?” and “Why am I here?” Theology attempts to provide answers to those and many more questions. The study of theology is different than that of other topics. Science, for example, aims to identify and classify observable facts in a controlled environment, while theology is the study of a deity that cannot be seen. In addition, theology branches off in different denominational and cultural directions; science seeks a single, universally applicable explanation. Why study theology? — Benefits to the Christian For Christians, the study of theology is undeniably linked to the study of the Bible, which is of the utmost importance for their spiritual growth and sanctification. Proverbs 2:6 tells us, “For the Lord gives wisdom; from his mouth come knowledge and understanding.” In addition, Proverbs 9:10 states, “The fear of the Lord is the beginning of wisdom, and knowledge of the Holy One is understanding.” We see that, to gain wisdom, we must know God and listen to His words—and the record of what God has said and done is in the Bible. The study of biblical theology rewards the student with more than wisdom, however: “His divine power has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness” (2 Peter 1:3\). The study of theology involves a careful reading of Scripture, but the element of faith is necessary, too. Without faith in Christ, any study of theology is merely academic. “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\). Fortunately, it is through the Word of God that faith comes: “Faith comes from hearing the message, and the message is heard through the word about Christ” (Romans 10:17\). Spiritual understanding and, ultimately, faith are found within the pages of the Bible. Why study theology? —World Religions More broadly, the study of theology can include the study of other religions besides Christianity and other religious texts besides the Bible. An added benefit to the Christian of this type of study is that of understanding other religions and cultures. By taking time to learn what people of other faiths believe, the Christian can better witness to them of Christ. Peter says to “always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have” (1 Peter 3:15\). Giving a reason for our hope implies we have at least a basic knowledge of theology. And, if we are to anticipate the common questions people of other faiths have, we must study the theology of those faiths, too. A study of the theology of world religions allows the Christian to bridge the gap of understanding, hopefully building common ground and dispelling falsehood. Why study theology? —Apologetics [Apologetics](Christian-apologetics.html) is the giving of a reasonable defense of the Christian faith, and good apologetics is grounded in theology. Apologetics takes more of a scientific look at the Christian faith and seeks to defend it in a world that is growing ever more antagonistic. The conversion of such men as Lee Strobel and [C. S. Lewis](C-S-Lewis.html) have hinged on a personal study of apologetics and theology. Why study theology? —Conclusion Students of theology are seeking truth, and, in doing so, they find themselves in the esteemed company of the [Bereans](who-Bereans.html): “Now the Berean Jews were of more noble character than those in Thessalonica, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11\). By studying theology, the born\-again student strengthens his faith (Colossians 2:6–7\), grows in his knowledge of Christ (2 Peter 3:18\), participates in his sanctification (John 17:17; Psalm 119:9\), discerns truth from error (Psalm 119:160\), and equips himself for every good work (2 Timothy 3:17\).
What does the psalmist mean in Psalm 27:4 when he says, “One thing I have asked of the Lord”?	Answer King David’s singular longing for close fellowship with the Lord caused him to continually seek God’s presence and His favor. In the [book of Psalms](Book-of-Psalms.html), David passionately stated, “One thing have I asked of the Lord, that will I seek after: that I may dwell in the house of the Lord all the days of my life, to gaze upon the beauty of the Lord and to inquire in his temple” (Psalm 27:4, ESV). The “one thing” [David](life-David.html) asked of the Lord refers to the foremost ambition of his life—that which was of utmost importance to him. David’s “one thing” was to know God through an [intimate](intimacy-with-God.html), lifelong relationship with Him. In Psalm 23:6, David affirmed, “I shall dwell in the house of the Lord forever” (ESV). The “house of the Lord” references the tabernacle, the Lord’s dwelling place (Leviticus 26:11\). David prayed that He would abide in [God’s presence](Most-Holy-Place.html) all the days of his life. David wanted to be in close fellowship with the Lord every single day. “Lord, I love the house where you live, the place where your glory dwells,” prayed David in Psalm 26:8\. “How lovely is your dwelling place, Lord Almighty! My soul yearns, even faints, for the courts of the Lord; my heart and my flesh cry out for the living God,” he declared in Psalm 84:1–2\. These are not passing thoughts or flimsy intentions. These are the wholly devoted, passionate yearnings of a man after God’s own heart (Acts 13:22; 1 Samuel 13:14\). More than anything else in life, David wanted God Himself. Believers discover their true home is in the presence of God (Psalm 42:1–4; 84:1–4\). “Blessed are those you choose and bring near to live in your courts! We are filled with the good things of your house,” declared David (Psalm 65:4\). Believers experience “fullness of joy” in the Lord’s presence (Psalm 16:11; see also Psalm 21:6\). Morning by morning, day after day, David desired to experience the goodness of God’s presence. To “gaze upon the beauty of the Lord” refers to David’s desire to worship and adore God simply for who He is and not what He could get from Him—he sought God’s face, not His hand. Such an encounter encompasses the true nature and essence of [worship](true-worship.html). Real intimacy is necessary to hold someone’s gaze attentively and contemplate that one’s beauty. Pursuing God’s face is equivalent to developing an intimate relationship with Him: “O God, you are my God; I earnestly search for you. My soul thirsts for you; my whole body longs for you in this parched and weary land where there is no water. I have seen you in your sanctuary and gazed upon your power and glory. Your unfailing love is better than life itself; how I praise you!” (Psalm 63:1–3, NLT). David’s “one thing” that he asked for and continually sought after was to look at God intently and to worship the beauty of His holiness (1 Chronicles 16:29; 2 Chronicles 20:21; Psalm 29:2; 96:9\). In Psalm 27:4, the word for “beauty” in the original language means “grace, favor, kindness, goodness.” The same term is used in Psalm 90:17: “May the favor of the Lord our God rest on us.” Those who earnestly desire unbroken communion with God will diligently set themselves to the “one thing” of seeking the Lord’s presence and favor. When Mary of Bethany sat at Christ’s feet listening to His teaching and spending time in His presence, Jesus told Martha that Mary had “chosen the good portion,” the “one thing” that was “necessary” (Luke 10:38–42, ESV). Mary’s greatest desire was to know the Lord through intimate fellowship with Him. The apostle Paul pursued “one thing” in life as well: “I want to know Christ—yes, to know the power of his resurrection and participation in his sufferings. . . . Not that I have already obtained all this, . . . but one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus” (Philippians 3:10–14\). What is the greatest longing of your heart? Is it to seek God’s presence daily and know the Lord more intimately in all His beauty and wonder? Can you say like King David, “This one thing I have asked of the Lord”?
What did Jesus mean when He said, “You worship what you do not know” in John 4:22?	Answer In Jesus’ conversation with the Samaritan [woman at the well](woman-at-the-well.html), He remarked to her that “you worship what you do not know” (John 4:22\). This was part of a larger conversation in which Jesus offered her living water, resulting in her salvation. As Jesus was going north from Judea to Galilee, He chose to go through Samaria (John 4:4\). Not everyone would take this route, as, historically, there was significant tension between the [Samaritans](Samaritans.html) and the Jewish people. At the end of the monarchy period in Israel, Assyria defeated Israel and brought people from various Assyrian territories to live in the region of Samaria (2 Kings 17:24\). These people worshiped false gods and imported numerous worship systems (2 Kings 17:29\). The later Samaritans were the products of intermarriage and were not received by their fellow countrymen as Jewish; the Samaritans also worshiped false gods along with the biblical God (2 Kings 17:41\). When Jesus said to the Samaritan woman, “You worship what you do not know” (John 4:22\), He was recognizing this cultural history. It was unusual for a Jewish man to speak with a Samaritan woman (John 4:9\), yet Jesus initiated a conversation with her. After asking her for a drink, He offered her [living water](living-water.html) for eternal life (John 4:10–14\). She was uncertain of His identity (John 4:12\), so Jesus demonstrated His knowledge of her. He noted that she had had five husbands, and the man she was with was not her husband (John 4:16–18\). She recognized then that He was a prophet (John 4:19\). The woman at the well also acknowledged that the Samaritans had a different understanding of how to worship God, and she looked to Jesus to provide the answer (John 4:20\). Jesus responded by explaining that the true worship of God was not geographically limited to Samaria or Jerusalem (John 4:21\). Jesus said of the Samaritans, “You worship what you do not know; we worship what we know, for salvation is from the Jews” (John 4:22, ESV). The Jewish people had clear direction about who God was and how to worship Him. The Samaritans had lost that certainty in their pursuit of a more pluralistic approach. The Samaritan woman’s doubt and uncertainty reflected that of the general population of the region of Samaria. But salvation had come from the Jews in the form of the Messiah, the Son of God, in the line of David. Despite the woman’s confusion, she did understand the expectation that the Messiah would come (John 4:25\). At that point, Jesus made the direct claim to her that He was the Messiah (John 4:26\). The woman left her waterpot at the well and went to the town to tell people about the Messiah (John 4:28–30\). Up to that point, it could be said of the Samaritans that “you worship what you do not know” (John 4:22\), but after Jesus’ conversation with the Samaritan woman from Sychar, they were able to know the One whom they were worshiping. Many of the people of Sychar believed in Jesus because of what the woman had told them (John 4:39\). Many more believed in Him because of what He told them over the next two days (John 4:40–41\). Now they knew whom they were worshiping because they had believed in Him (John 4:42\). As John explains in the introduction to his gospel, Jesus came revealing God the Father (John 1:18\). Those who heed His word and believe in Jesus can know with certainty whom they are worshiping. The disciples believed in Him and had come to know who He was (John 6:69\). In another context Jesus challenged His listeners to believe in Him so that they might know (John 10:38\). We do not need to be people who worship what we do not know. Like the Samaritans, we can have true knowledge of God through belief in Jesus.
What is the Valley of Slaughter in Jeremiah 7:32?	Answer In Jeremiah 7 God calls Judah to amend their ways. If they do, He will allow them to dwell in the land (Jeremiah 7:3\). He also warns them of “the Valley of Slaughter” (Jeremiah 7:32\), where a vast number of rebellious Judeans would die. God had made unconditional promises to Abraham that his descendants would possess the land (e.g., Genesis 15:18–21\). God had allowed Abraham’s descendants to live in part of that land for roughly eight hundred years. But they had been unfaithful to another covenant that God had made with Israel through Moses. The [Mosaic Covenant](Mosaic-covenant.html), as it is often called, was conditional. In it, God declared that, if Israel was faithful to obey the covenant, then He would allow that generation to live in the land. If they were disobedient to what God had commanded in that covenant, then He would remove them from the land (Deuteronomy 28–29\). As Old Testament history unfolded, it was evident that the nation had broken the covenant and was living in disobedience to God. This why God calls to the people to amend their ways (Jeremiah 7:3\). He warns them not to trust in the fact that the temple of God was in Jerusalem (Jeremiah 7:4\). They would have nothing to fear if they simply would amend their ways and be obedient to what God had told them (Jeremiah 7:5–7\). The people of Jeremiah’s day were deceiving themselves, thinking that they could commit all kinds of evils and then just enter the temple and be delivered (Jeremiah 7:8–10\). God warns them that He would destroy His temple and cast the people out (Jeremiah 7:12–15\). God would pour out His anger on that whole place (Jeremiah 7:20\) and would introduce them to the Valley of Slaughter (Jeremiah 7:32\). In the stubbornness of their hearts, the people relied on burnt offerings and sacrifices and turned away from the voice of God (Jeremiah 7:21–24\). For many years God had spoken to the people through prophets, but the people refused to listen and became even more resolved in doing evil (Jeremiah 7:25–26\). The people even put instruments of idolatry in God’s temple (Jeremiah 7:30\). They built high places (altars to worship false gods) at [Topheth](Topheth-in-the-Bible.html) in the Valley of Hinnom for the purpose of offering human sacrifices (Jeremiah 7:31\). That location would be an epicenter of God’s wrath. The place would no longer be called Topheth, nor the [Valley of the Sons of Hinnom](Gehenna.html). Instead, it would be called the Valley of Slaughter because there would be so many people to bury there (Jeremiah 7:32\). There was irony in this chilling judgment, as the people used that location for [idolatrous, ritualized murder](child-sacrifice.html), and they would pay—in that very location—with their own lives. God would make the entire land a complete ruin (Jeremiah 7:34\). The Valley of Slaughter reminds us of both the holiness and the grace of God. God had warned the people for centuries, over and over again. He had provided prophets and had urged the people to keep their word and be faithful to the covenant they had made. Instead of amending their ways, however, the people continued in their sin and even worsened it to the point they were committing murder in the name of worshiping their various gods. Despite their sin and the coming judgment, God would allow a remnant to survive, and He would one day restore the nation by making a [new covenant](new-covenant.html) with them that would be without conditions. He would fulfill it Himself, and the Valley of Slaughter would one day be a distant reminder of the price of their evil.
Is it possible to unknowingly take the mark of the beast?	Answer The [mark of the beast](mark-beast.html) has been a popular topic among Christians and non\-Christians for centuries, gaining momentum in recent times. As our world becomes increasingly chaotic, talk of the apocalypse abounds. As our world becomes more technologically advanced, some worry that they might accept the mark of the beast unknowingly. The Mark of the Beast in the Bible The apostle John recorded a vision in Revelation that gives us some details about the mark of the beast. John sees two beasts in his vision. The [second beast](false-prophet.html) exercises authority and performs miracles on behalf of the first beast. The second beast “also forced all people, great and small, rich and poor, free and slave, to receive a mark on their right hands or on their foreheads, so that they could not buy or sell unless they had the mark, which is the name of the beast or the number of his name” (Revelation 13:16–17\). From this description, we know that the mark of the beast, whatever it is, will be forced on all people, not just certain populations. We also know that the mark is tied to commerce and will be required for any type of financial transaction. People will be forced to take this mark on the right hand or in the forehead, and somehow the mark will incorporate the name of the beast or the number representing his name—a number that verse 18 identifies as [666](meaning-of-666.html). The Mark of the Beast — Public Opinion A simple internet search for “mark of the beast” will open an endless jumble of speculation and conjecture. Some believe the mark of the beast will be akin to the chip found in today’s “smart” credit cards. The thought is that a similar chip will be implanted in the skin (where it cannot be lost) and give the bearer access to his or her financial data. Others believe that the mark will be a tattoo or a type of bar code. Another theory is that the mark of the beast will involve artificial intelligence or a genetic modification to “boost” humanity to the next level of evolution. Some worry that many have already taken the mark of the beast unknowingly and point to the COVID\-19 vaccinations as the vehicle to administer it. Such claims agitate people’s fears unnecessarily. The mark of the beast does not exist yet. And when, in the future, the mark is forced on the world, it will be impossible to receive it unwittingly. Timing of the Mark of the Beast Before the mark of the beast can be foisted on people, the beast himself (the [Antichrist](what-is-the-antichrist.html)) will need to be in power, aided by the second beast (the false prophet). Looking at Revelation 13, we find these events taking place before the mark of the beast is decreed: • the Antichrist rises to power (verse 1\) • the Antichrist is healed of a deadly wound (verse 3\) • people openly worship the dragon (Satan) and the Antichrist (verse 4\) • the false prophet performs miracles on behalf of the beast, including calling fire from heaven (verse 13\) • the false prophet constructs an [image of the beast](image-of-the-beast.html) and causes it to speak (verses 14–15\) • the image of the beast orders the death of anyone who will not worship it (verse 15\) • the false prophet orders everyone to receive the mark of the beast (verses 16–17\) We believe that these events will take place after the rapture of the church (see 2 Thessalonians 2:1–12\). Since the Antichrist isn’t yet on the world stage, at least openly, there is no mark to be taken yet. Unknowingly Taking the Mark of the Beast The fact that we don’t know what form the mark will take can cause apprehension in some. However, according to the Bible, unknowing acceptance of the mark is impossible. Taking the mark will be a deliberate act of worshiping the image of the beast (Revelation 13:15–16\). The signs of who the beast is will be unmistakable, and no one will accidentally worship him. People will have a choice. That choice will carry severe consequences one way or the other (see Revelation 13:17 and 14:9–10\), but the choice will be clear. Conclusion Regardless of what the mark of the beast is finally revealed to be, God has a proven track record of allowing individual choice (see Genesis 2:16–17\). We all have a choice to make in this age concerning Jesus Christ. How much better it is to accept Christ today and avoid the perilous time of the coming Antichrist.
What is the significance of the garments of skin that God made Adam and Eve (Genesis 3:21)?	Answer After Adam and Eve sinned in the Garden of Eden, the couple learned the consequence of their disobedience to God. Sin would ultimately bring death to humankind, along with the loss of innocence and a sense of guilt. Realizing they were in a [fallen condition](fall-of-man.html), now naked and ashamed (see Genesis 2:25\), they tried to hide from the Lord and cover their shame with clothing made of fig leaves (Genesis 3:7\). But God did not accept these garments crafted of their own ingenuity: “The Lord God made garments of skin for Adam and his wife and clothed them” (Genesis 3:21\). God told Adam that he would die because of his sin (see Genesis 2:17; 3:19\). Physically, Adam died 930 years later (Genesis 5:5\). But he also died spiritually through immediate [separation](does-sin-separate-us-from-God.html) from God (Genesis 3:22–24\). Before the fall, Adam and Eve walked and talked with God in paradise, but now they were banished from His presence. And although God would indeed punish their sin, He would also offer grace and compassion for them and all humankind. The garments of skin that God Himself made for Adam and Eve and placed upon them to cover their shame required the shedding of blood and were symbolic of the salvation we have been given in Jesus Christ. The animal\-skin garments God placed on Adam and Eve show that the sacrifice of animals was necessary to cover the sinful condition that disgraced humankind. [Arthur Pink](Arthur-Pink.html) comments on the garments of skin God made for Adam and Eve: “It was the first Gospel sermon, preached by God Himself, not in words but in symbol and action. It was a setting forth of the way by which a sinful creature could return unto and approach his holy Creator. . . . It was a blessed illustration of substitution—the innocent dying in the stead of the guilty” (Gleanings in Genesis, ch. 5, § IV, Moody, 1922, p. 44\). In the Jewish [sacrificial system](animal-sacrifices.html), atonement for sin was achieved through the shedding of an animal’s blood: “For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life” (Leviticus 17:11\). The author of Hebrews further explains, “Without the shedding of blood there is no forgiveness” (Hebrews 9:22\). The first shedding of animal blood to make garments of skin for Adam and Eve and the Jewish sacrificial system were both foreshadows of the death of Jesus Christ [on the cross](why-was-Jesus-crucified.html). The Lamb of God laid down His life to pay the price for our sin (1 John 3:16; 4:9–10\). Jesus did this not just to cover our sins but to take them away altogether. In His grace and mercy, He strips away the inadequate work of our own hands and clothes us in His righteousness (2 Corinthians 5:21\). By faith in Jesus Christ, we are entirely covered (Romans 3:21–31\). We are freed from guilt, shame, and nakedness. Jesus does for us that which we cannot do for ourselves. Aware of our shortfalls and sinfulness, many of us, like Adam and Eve, attempt to clothe ourselves in self\-righteous good works. We go to church, perform religious duties, and piece together “fig\-leaf” coverings of our own making. But God says that “all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away” (Isaiah 64:6\). It is only by God’s grace that we are saved from sin through faith in Jesus Christ, “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\). When the [prodigal son](parable-prodigal-son.html) returned home, his father, with grace and forgiveness, said, “Quick! Bring the best robe and put it on him” (Luke 15:22\). Like our heavenly Father, the father in the parable embraced his repentant son and placed his best cloak over him—what mercy, love, and compassion! With garments of skin, God covered Adam and Eve, thereby expressing His grace and forgiveness in the face of sin and judgment. This act reminds us that salvation is all the work of God in Jesus Christ. We are redeemed from the fall through the gracious intervention of God. We can lift our voices and sing with all the redeemed, “I will greatly rejoice in the Lord; my soul shall exult in my God, for he has clothed me with the garments of salvation; he has covered me with the robe of righteousness” (Isaiah 61:10\).
What does it mean that everyone should be subject to the governing authorities (Romans 13:1)?	Answer As perplexing as it may sometimes seem, the Bible explicitly states that all positions of human authority, including those of government officials, have been appointed by God. Therefore, Christians must submit themselves to these [governing authorities](Bible-government.html), recognizing their God\-ordained purpose: “Let everyone be subject to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God” (Romans 13:1\). The apostle Paul is not making a suggestion; he’s issuing a command. In the original language, hypotassesthō (“be subject”) is from a root word meaning “to place or rank under; to submit.” The New Living Translation clearly expresses the present passive imperative verb tense: “Everyone must submit to governing authorities” (Romans 13:1\). Paul immediately explains why everyone should be subject to the governing authorities: because “all authority comes from God” (Romans 13:1, NLT). There is no wiggle room here for Christians. Whether or not we agree with a leader’s policies or politics, we must recognize that God has placed our governing authorities in their positions. Romans 13:1 underscores God’s all\-encompassing authority and sovereignty in human affairs. Believers need not fear submitting to governing authorities since it is God who appoints them. Daniel, who served under the evil King Nebuchadnezzar, understood that his God, and not the king, was ultimately in control: “He \[God] controls the course of world events; he removes kings and sets up other kings” (Daniel 2:21, NLT). The apostle Peter agrees, “For the Lord’s sake, submit to all human authority—whether the king as head of state, or the officials he has appointed. For the king has sent them to punish those who do wrong and to honor those who do right. . . . Respect everyone, and love the family of believers. Fear God, and respect the king” (1 Peter 2:13–17, NLT). As a rule, God establishes government leaders to discipline the disobedient (“punish those who do wrong”) and carry out His righteous will on earth (“honor those who do right”). They are “God’s servants” raised up for the good of the people, to enforce order in the societies they govern, and to prevent chaos and lawlessness (Romans 13:3–4; see also Ezra 7:26; Proverbs 29:4, 14\). Paul urges his disciple Timothy to “pray for all people. Ask God to help them; intercede on their behalf, and give thanks for them. Pray this way for kings and all who are in authority so that we can live peaceful and quiet lives marked by godliness and dignity. This is good and pleases God our Savior” (1 Timothy 2:1–3, NLT). Paul tells Titus to “remind the people to be subject to rulers and authorities, to be obedient, to be ready to do whatever is good” (Titus 3:1\). We don’t have to like our leaders, but we do have to treat them with respect out of reverence for their God\-appointed position. When Paul wrote his letter to the Romans, he was residing under the rule of [Nero](who-was-Nero.html), one of the cruelest Roman emperors. If Paul could submit to Nero’s authority, then so ought we recognize and respect our civil leaders. God is the One who “decides who will rise and who will fall” (Psalm 75:6–7\). He rules over the king’s heart “like a stream of water directed by the Lord; he guides it wherever he pleases” (Proverbs 21:1, NLT). “Fear the Lord and the king,” counseled Solomon to the wise. “Don’t associate with rebels, for disaster will hit them suddenly. Who knows what punishment will come from the Lord and the king?” (Proverbs 24:21–22, NLT; see also Ecclesiastes 8:2–5; Matthew 22:15–21\). Christians are called to obey their leaders, pay taxes, abide by the laws, and show respect. When we disrespect and rebel against our leaders, ultimately, we disrespect God, who places these authorities over us (Romans 13:2\). The Bible says, if we don’t submit, we will incur God’s judgment. There is only one exception when believers are not to be subject to the governing authorities—when those leaders try to force Christians to contradict the will of God. In Acts 5:22–33, the apostles are arrested for preaching the gospel in Jerusalem and proclaiming the name of Jesus Christ. As they stand trial, the apostle Peter defends their actions with these words: “We must obey God rather than any human authority” (Acts 5:29, NLT; cf. Acts 4:18–19\). The Christian has a duty to [disobey human authority](civil-disobedience.html) if the alternative is dishonoring and disobeying God’s law (Exodus 1:17; Daniel 1:8; 3:28; 6:7–10; Hebrews 11:23\). When governing authorities attempt to take the place of God by requiring behavior that conflicts with God’s revealed will, then resistance is justified.
What makes stolen water seem sweet (Proverbs 9:17)?	Answer [Wisdom literature](wisdom-literature.html) often employs metaphorical language to instruct the reader about delicate subjects like married love and sexual relations. The idea that “stolen water is sweet” (Proverbs 9:17\) refers to forbidden sexual indulgence. Using [personification](wisdom-foolishness-women-Proverbs.html), Solomon contrasts wisdom with folly. Both wisdom and folly are like women who invite passing guests into their homes for a feast. The person who accepts wisdom’s invitation makes the critical choice that leads to life: “Come, eat of my bread and drink of the wine I have mixed. Lay aside immaturity, and live, and walk in the way of insight” (Proverbs 9:5–6; cf. John 6:51–56\). However, the person who accepts folly’s invitation chooses a path that leads to death (Proverbs 9:18; cf. Romans 8:6\). Earlier, in Proverbs 5:1–23, Solomon warns the young man against [adultery](Bible-adultery.html). He compares water to physical intimacy: “Drink water [from your own cistern](drink-water-from-your-own-cistern.html), running water from your own well. Should your springs overflow in the streets, your streams of water in the public squares? Let them be yours alone, never to be shared with strangers. May your fountain be blessed, and may you rejoice in the wife of your youth” (Proverbs 5:15–18\). Water was an apt and meaningful illustration in the desert\-like conditions of ancient Jerusalem. Keeping a clean and fresh water supply was crucial to sustaining life. Rainwater was collected and stored in hollowed out rocks or underground cisterns lined with plaster\-like limestone to prevent them from leaking. Due to the scarcity of rainfall, these cisterns had to be carefully maintained and guarded. Drinking from one’s own private water supply was much preferred over transporting water from a public well or stream. God builds a wall around marital intimacy, ordaining marriage and the marriage bed as a private and exclusive “fountain” or “spring” for the enjoyment of sexual pleasure. No one but a man and woman joined in marriage are to drink water from this fountain or share in its joy (Exodus 20:14; Leviticus 18:20\). In Proverbs 9:17, Solomon uses the idea of “stolen water” as an allusion to illicit, forbidden, extramarital sex. Stolen water is taken from someone else’s fountain. It is sexual pleasure outside the bounds of what is lawful and proper. Water from one’s own fountain is pure, clean, and refreshing, but stolen water, no matter how sweet it may seem at the time, is polluted by sin. So, what is it about stolen water that makes it so sweet? For some, the thrill of getting away with something unlawful—the dangerous and secret aspect of an affair, for example—excites and appeals to their baser instincts. The sinful nature craves what it cannot have (Galatians 5:17; Romans 7:14–23\). The more prohibited something is, the more tempting and desirable it becomes. In the New Living Translation, Proverbs 9:17 suggests, “Stolen water is refreshing; food eaten in secret tastes the best!” Both “stolen water” and “food eaten in secret” imply forbidden and covert activities. Nevertheless, in Proverbs 20:17, Solomon warns, “Stolen bread tastes sweet, but it turns to gravel in the mouth” (NLT). The pleasantness of sinful pleasure is short\-lived and misleading (Ecclesiastes 2:10–11; Hebrews 11:25; 1 Timothy 5:6\). What was initially sweet on the tongue quickly turns to bitterness and death once swallowed (Isaiah 5:20\). Folly’s invitation may look and sound attractive. The bread and water she offers may taste sweet, but, eventually, death awaits those who walk through her door (Proverbs 9:18\). God designed physical intimacy not just for the reproduction of human life but for the refreshment and pleasure of couples joined in the covenant bond 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\). Sex is God’s gift to strengthen a married couple’s emotional bond. According to Solomon, sexual intimacy within the appropriate bounds of marriage is like a delicious mouthful of pure spring water. But committing adultery is like ingesting polluted water. Stolen water may seem sweet, but it’s like slurping deadly poison from a sewer. Sex outside of marriage may be exciting and enjoyable initially, but it eventually defiles and destroys everyone who partakes of it (Proverbs 6:20–35\).
What does it mean to stand fast in the faith (1 Corinthians 16:13)?	Answer “Stand fast in the faith” was a frequent encouragement of the apostle Paul. He told the Galatians to “stand fast” in their spiritual freedom in Christ (Galatians 5:1, NKJV). He urged the Philippians to “stand fast in one spirit” as they live a life worthy of the gospel (Philippians 1:27, NKJV). And to the believers in Corinth, Paul exhorted, “Watch, stand fast in the faith, be brave, be strong” (1 Corinthians 16:13, NKJV). Christians in the early church confronted numerous trials and challenges that tested their commitment to Christ. “Stand fast in the faith” seems to be Paul’s mantra, compelling believers to dig in their heels and remain consistent as they face hardship, danger, persecution, and conflict. Paul calls fellow believers to “stay true to the Lord” (Philippians 4:1\). Other translations render the command as “stand firm in the faith” (NIV, ESV, NLT, CSB, NASB). Stand fast or stand firm appears eight times in the New Testament. In the original Greek, the term means “to hold one’s ground, maintain a position, be steadfast, remain upright, persist, persevere, and don’t give up.” In other words, Paul wants us to stay on our toes, spiritually speaking. In a similar warning to remain steadfast in the face of adversity, the apostle Peter writes, “Be alert and of [sober mind](be-sober-and-vigilant.html). Your enemy the devil prowls around like a roaring lion looking for someone to devour. Resist him, standing firm in the faith, because you know that the family of believers throughout the world is undergoing the same kind of sufferings” (1 Peter 5:8–9\). Christians have a real and active enemy who is constantly trying to take them down. We stand fast in the faith through prayer and spiritual warfare—by staying alert and on guard with our eyes wide open so that the devil doesn’t hit us with a surprise attack. For this reason, Paul instructs us to “put on all of God’s armor so that you will be able to stand firm against all strategies of the devil” (Ephesians 6:11, NLT). We stand fast in the faith by studying God’s Word and not wavering in the truth of the gospel (1 Corinthians 15:1\). Paul tells the Thessalonians, “So then, brothers and sisters, stand firm and hold fast to the teachings we passed on to you, whether by word of mouth or by letter” (2 Thessalonians 2:15\). Like Timothy, we must work hard and do our best to present ourselves to God “as one [approved](show-thyself-approved.html), a worker who does not need to be ashamed and who correctly handles the word of truth” (2 Timothy 2:15\). Like Paul, we make it our goal to know and understand what we believe and, most importantly, know the One in whom we have believed: “That is why I am suffering here in prison. But I am not ashamed of it, for I know the one in whom I trust, and I am sure that he is able to guard what I have entrusted to him until the day of his return. Hold on to the pattern of wholesome teaching you learned from me—a pattern shaped by the faith and love that you have in Christ Jesus. Through the power of the Holy Spirit who lives within us, carefully guard the precious truth that has been entrusted to you” (2 Timothy 1:12–14, NLT). We stand fast in the faith by staying in fellowship with other believers. The writer of Hebrews exhorts us to “hold tightly without wavering to the hope we affirm, for God can be trusted to keep his promise. Let us think of ways to motivate one another to acts of love and good works. And let us not neglect our meeting together, as some people do, but encourage one another, especially now that the day of his return is drawing near” (Hebrews 10:23–25, NLT). As members of Christ’s body, we are like [living stones](living-stone.html) being built into a spiritual temple (1 Peter 2:4–5\). With Jesus as our foundational Cornerstone (1 Peter 2:6\) and God living in us by His Spirit, we are becoming a solid, immovable house for His glory (Ephesians 2:19–22\). We stand fast in the faith by depending on God, who establishes, enables, and anoints us to “stand firm in Christ” and “hold firmly to the faith we profess” (2 Corinthians 1:21; Hebrews 4:14\). God’s divine power gives us “everything we need for living a godly life” (2 Peter 1:3, NLT). Instead of shrinking back or turning away from Christ in challenging times, we “hold unswervingly to the hope we profess, for he who promised is faithful” (Hebrews 10:23\). In our own strength, we are powerless. In Christ, we can do all things (Philippians 4:13\). We are like fragile clay jars holding a priceless treasure. We do not faint, and we do not lose heart. We never give up because “our great power is from God, not from ourselves. 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” (2 Corinthians 4:1–18, NLT). The Christian life requires spiritual endurance and stamina. We cling to Jesus Christ and never let Him go. We stand fast in the faith as we mature toward a spiritually stable stance that is rooted, grounded, established, and anchored in Christ and that can never be moved (see Colossians 2:5–7; 4:12; Hebrews 6:19\).
What did Jesus mean when He said, “I give you authority to trample on snakes and scorpions” (Luke 10:19)?	Answer When Jesus sent out His seventy disciples to proclaim the nearness of the coming of the kingdom of God (Luke 10:9\), He said to them, “I give you authority to trample on snakes and scorpions” (Luke 10:19\). In every city where they ministered, they also had Jesus’ command to “heal the sick” (Luke 10:9\). Jesus sent the seventy (or [seventy\-two](70-or-72-disciples.html)) out in pairs to the cities where He was planning to go (Luke 10:1\), and He warned them that He was sending them to those cities as lambs in the midst of wolves (Luke 10:3\). If they were received, they ought to welcome the hospitality (Luke 10:5–8\). He even commanded them to heal the sick within the homes that received them as evidence that the kingdom of God had come near to them (Luke 10:9\). On the other hand, if any city would not receive the disciples, they were to proclaim the nearness of God’s kingdom and pronounce judgment on that city (Luke 10:10–15\). Jesus added an important note to His instructions: whoever listened to the disciples He sent was actually listening to Him. Whoever rejected them was rejecting Him. The consequences of that were significant, because the one who rejected Jesus also was rejecting His Father (Luke 10:16\). In other words, He sent out the seventy with His own authority. Having Jesus’ authority, the seventy discovered what it meant to have the amazing empowerment of Jesus. Upon their return, they rejoiced that even the demons were subject to them because of Jesus’ name (Luke 10:17\). At that point, Jesus gently chastised them, reminding them that He had seen [Satan falling](Satan-fall-like-lightning.html) from heaven like lightning (Luke 10:18\) and that He had given the seventy the authority to trample snakes and scorpions (Luke 10:19\). Satan had no future in heaven, yet the disciples did. Just as God demonstrated His authority over Satan, God had demonstrated His authority in empowering the seventy disciples to trample on snakes and scorpions and to have power over the enemy (Luke 10:19\). Jesus exhorted the seventy not to rejoice over the authority they had been given, but to rejoice in the fact that their names were written in heaven (Luke 10:20\). Jesus repeatedly demonstrated His authority over nature (e.g., Mark 4:35–41, John 9:1–11, 11:1–46\). To ensure that people recognized that the seventy had indeed been sent by Jesus, He empowered them with some of His authority over nature as well, giving them the power to trample on snakes and scorpions. The immediate context is not clear on why Jesus chose to mention those two animals. However, Moses, in Deuteronomy 8:15, had reminded the Israelites how God delivered them through the terrible wilderness that had fiery serpents and scorpions. In alluding to that passage, Jesus seems to say that God would guard these particular disciples in the same way He protected the people of Israel. The disciples may have been “lambs among wolves” (Luke 10:3\), but they had nothing to fear. The apostle Paul may be an example of a similar empowering. Paul was [bitten by a viper](Malta-in-the-Bible.html) on his journey to Rome, but, rather than dying from the bite as all the observers expected, Paul shook off the serpent into the fire and suffered no harm (Acts 28:5\). Jesus gave a unique group of men a unique mission, and He gave them unique authority to trample on snakes and scorpions. Despite these incredible empowerments and miraculous evidences of being sent by Jesus, their highest rejoicing should be in their eternal heavenly hope.
What does it mean to sanctify the Lord God in your hearts (1 Peter 3:15)?	Answer In his book The Air I Breathe, Louie Giglio discusses the idea that God, our Creator, designed every person for [worship](true-worship.html). Worship is what we do, and worshipers are who we are, says Giglio. If we consider how we spend our time, money, and energy and where we focus our affection and loyalty, we will discover a throne. That throne contains the things nearest and dearest to our hearts—it reveals what and whom we worship. The apostle Peter specifies the one Being we are to place above all others on the throne of our hearts: “But sanctify the Lord God in your hearts” (1 Peter 3:15, NKJV). In the original text, the verb rendered “sanctify” (a form of hagiazō in Greek) means “to dedicate, to set apart, to make holy, treat or regard with reverence and honor.” “Lord God” in the New Testament refers to the Messiah, Jesus Christ. Peter says we are to “sanctify,” or set apart, the Lord in our hearts—we are to give Him a special place of honor. Other translations word the command to sanctify the Lord as “you must worship Christ as Lord of your life” (NLT) or “in your hearts honor Christ the Lord as holy” (ESV). Peter positions this exhortation within the context of [persecution](Christian-persecution.html) for “doing what is right” and suffering because of our faith in Christ: “But even if you suffer for doing what is right, God will reward you for it. So don’t worry or be afraid of their threats. Instead, you must worship Christ as Lord of your life. And if someone asks about your hope as a believer, always be ready to explain it” (1 Peter 3:14–15, NLT). Rather than react with worry and fear, believers are to respond to persecution with worship and a renewed dedication to sharing the faith. Peter alludes to the prophet Isaiah: “Make the Lord of Heaven’s Armies holy in your life. He is the one you should fear. He is the one who should make you tremble. He will keep you safe” (Isaiah 8:13–14, NLT). Peter’s admonition also echoes with these words of Jesus: “Don’t let your hearts be troubled. [Trust in God](trust-God.html), and trust also in me. . . . Don’t be troubled or afraid” (John 14:1, 27, NLT). Sometimes in the Christian life, especially when faced with opposition or trouble, we are tempted to worry about potential threats and give in to our fears. Jesus promised us that, despite the tribulations we would have in this world, we can have peace and courage because He has overcome the world (John 16:33\). We can “sanctify the Lord God in our hearts” instead of fearing what people might do to us. Our fear of the Lord will overcome every worldly threat. We can let Christ’s words of reassurance drown out every menacing voice. We can trust that the Spirit of God within us is greater than our earthly enemies (1 John 4:4\). They may try to harm us and even succeed, but suffering a little discomfort now is better than compromising in our relationship with the Lord. Suffering because of our faith is a mega\-theme in Peter’s letters: “Dear friends, do not be surprised at the fiery ordeal that has come on you to test you, as though something strange were happening to you. But rejoice inasmuch as you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed. If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you. If you suffer . . . as a Christian, do not be ashamed, but praise God that you bear that name. . . . Those who suffer according to God’s will should commit themselves to their faithful Creator and continue to do good” (1 Peter 4:12–19\). The apostle Paul reminds us that our earthly afflictions are “light and momentary” compared to the “eternal weight of glory” that waits for us in heaven (2 Corinthians 4:17\). Suffering is an inevitable part of our calling to follow and serve Christ (Matthew 10:22, 38; Acts 9:16; 14:22; Philippians 1:29\). Paul told Timothy, “Everyone who wants to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12\). We should not be surprised if the world hates us (1 John 3:13\). Instead, we should expect persecution and even embrace it, knowing God will empower us to endure through it (2 Timothy 1:8; 1 Peter 2:19; 3:17\) and even bring good from it (Hebrews 12:7; Romans 5:3–4; 8:17; 2 Thessalonians 1:4–5; 2 Corinthians 1:9; James 1:3\). Sanctifying the Lord God in our hearts means giving our wholehearted allegiance to Jesus Christ and worshiping Him only—despite the cost. It reveals profound trust in Jesus as our sovereign Lord and King. We recognize that He alone is in control of our circumstances and those who threaten us are not (see 1 Peter 1:6–7\). To the One who sits on the throne of our hearts we commit ourselves, and we continue to do what is right even if we suffer because of our faith in Him.
What are the implications of God saying, “Return to me” (Jeremiah 3)?	Answer In Jeremiah 3 God illustrates the sin of Israel and Judah using an example of marital infidelity. Israel pursuing idolatry with many gods is compared to a wife becoming a harlot with many lovers (Jeremiah 3:1\). God expresses dismay that Israel did not “return to me” (Jeremiah 3:7\). Judah had seen Israel’s [unfaithful example](spiritual-adultery.html), but Judah did not take heed and was also unfaithful to God (Jeremiah 3:8\). God says that Judah also did not “return to me with all her heart,” though she did make a pretense of returning, trying to deceive God (Jeremiah 3:10\). God urges Israel to return, with the promise that He will show her grace (Jeremiah 3:12\). In Jeremiah 3:14 God urges His faithless people to return to Him. God would provide for them shepherds who would feed them on knowledge and understanding (Jeremiah 3:15\). God promises that, one day, the people of Israel and Judah will return, and in those days the united nation would be multiplied and increase in the land (Jeremiah 3:16, 18\). At that time, they will no longer miss the ark of the covenant (Jeremiah 3:16\). God’s throne will be in Jerusalem, the nations will gather there to worship, and no longer will Israel walk in stubbornness of heart (Jeremiah 3:17\). Israel and Judah would both recognize God as their Father and would follow Him (Jeremiah 3:19\). But those days have not yet arrived, and God reminds Israel and Judah that they have been faithless, like an unfaithful wife (Jeremiah 3:20\). He calls on them to return to Him, and He would heal their faithlessness (Jeremiah 3:22\). For it is in Him that their salvation is found (Jeremiah 3:23\). This chapter is emblematic of how God was so patient with Israel and Judah. In His grace, He promised them a future of restoration even after they were unfaithful. God demonstrates His love and grace, having patience and mercy on His people as He urges them to “return to Me.” One day the nation will return to Him, and they will be delivered from their sin. They will be replanted in the land and given the knowledge of Him. In a similar fashion, God offers that same kind of love and grace to all who will believe in the Messiah and [Savior](Jesus-is-the-Savior.html)—Jesus. Israel and Judah were not the only ones to be unfaithful to God. All have sinned and fallen short of His glory (Romans 3:23\), and the wages of sin is death (Romans 6:23\). The only way any of us can have life is if God has mercy. He has provided that mercy in Jesus Christ. God has made promises specifically to Israel and Judah (e.g., the [New Covenant](new-covenant.html) in Jeremiah 31:31\), and He will one day fulfill literally His promises to them. He has also made promises that all the peoples of the world will be blessed through the seed of Abraham (Genesis 12:3\), and God has fulfilled that promise in Jesus Christ, through whom He has provided salvation to all who believe in Him (Romans 5\). God calls Israel and Judah to “return to Me.” In that same mercy and grace, He also urges all of us to come to Him by belief in Jesus Christ.
What does it mean to proclaim liberty to the captives (Isaiah 61:1)?	Answer Isaiah 61 introduces a person upon whom is the Spirit of the Lord God (Adonai Yahweh) and who is anointed by the Lord (Yahweh): “The Spirit of the Sovereign Lord is on me, . . . the Lord has anointed me” (Isaiah 61:1a). This person would bring good news to the afflicted; He was sent to bind up the brokenhearted and “to proclaim liberty to the captives” (Isaiah 61:1b, ESV). This one would also proclaim the favorable year of the Lord and the day of vengeance of God (Isaiah 61:2\). He would comfort those who mourn in Zion, replanting them as “oaks of righteousness” (Isaiah 61:3, ESV). He would rebuild the ruins and repair the devastation (Isaiah 61:4\), so that the Lord would be glorified. This prophecy speaks of coming days in which the people of Israel would be healed and freed, God would have His vengeance, and the people of Zion would be restored to their cities and their land. Who is this person sent to proclaim liberty to the captives? The New Testament Gospels speak of Him. Centuries after Isaiah wrote his prophecy, Jesus was teaching in a [synagogue](what-is-a-synagogue.html). He was handed a scroll of Isaiah, and He began to read: “The Spirit of the Lord is upon me” (Luke 4:18\). He continued to the line that said, “To set at liberty those who are oppressed, to proclaim the year of the Lord’s favor” and stopped reading (Luke 4:18–21, ESV). The portion Jesus read included the proclaiming of liberty to the captives; after He rolled up the scroll, He said, “Today this scripture is fulfilled in your hearing” (Luke 4:21\). Jesus was claiming to be the One sent to bring good news to the afflicted, to bind up the brokenhearted, and to proclaim liberty to the captives and freedom to the prisoners. Jesus said that He was the person Isaiah was prophesying about. The captives to whom Jesus proclaimed liberty were spiritual [captives to sin](slave-to-sin.html) and [to the law](yoke-of-bondage.html). The people’s outward obedience to the law and their deeds of righteousness were not enough to gain them access to the kingdom of God (Matthew 5:20\). As the apostle Paul explained later, the people were actually in bondage to the law (Romans 7:6\), and they needed to be freed. The law could only bring greater awareness of their sin. It was never intended for or capable of making people righteous. Jesus proclaimed liberty to the captives by explaining that the law was not their way into the kingdom. They could only have righteousness and eternal life by believing in Him (e.g., John 3:16; 6:47\). Jesus announced the coming of His kingdom (Matthew 4:17\). Mercifully, before His kingdom was inaugurated, Jesus proclaimed the good news about how spiritual captives could have liberty and be free. Those who believed in Him would be no longer be bound by the law (Romans 7:6\), and they would be no longer be in bondage to sin (Romans 6:6\). The righteousness of God has always been received by grace through faith (Genesis 15:6; Habakkuk 2:4; Ephesians 2:8–9\) and never by works or human efforts (Romans 3:28\). Jesus fulfilled Isaiah’s prophecy, proclaiming liberty to the captives (see Matthew 11:28 and John 8:32\). He gave them the knowledge of how they could gain God’s righteousness and enter His kingdom—by belief in Jesus and not by works. Many thought that they could enter His kingdom by their own righteousness and efforts, and Jesus sternly yet mercifully corrected them. The righteousness of God can only come [by grace](saved-by-grace.html) through faith in Jesus. That is how captives are given liberty.
How are pleasant words like a honeycomb (Proverbs 16:24)?	Answer [Wisdom literature](wisdom-literature.html) has much to say about the appropriateness and importance of our words. Using concise and elegant language, Solomon extols the value of choosing our words wisely: “Pleasant words are like a honeycomb, Sweetness to the soul and health to the bones” (Proverbs 16:24, NKJV). In the original Hebrew, the adjective translated as “pleasant” here means “gracious, delightful, friendly.” When Solomon wrote this maxim, he did not have words of flattery in mind, but helpful communication that seeks to meet the listener’s need, such as supportive counsel of a godly friend. Pleasant words offer encouragement, comfort, and strength. They are as delightful and desirable as honey from a honeycomb. They uplift and nourish the soul and restore health to a person’s body. Many other proverbs directly link mind, soul, and spiritual health to the well\-being of our physical bodies (Proverbs 3:8; 12:4; 14:30; 15:30; 17:22\). Solomon remarks, “It is wonderful to say the right thing at the right time!” (Proverbs 15:23, NLT). Elsewhere, he emphasizes the importance of good counsel like so: “A word fitly spoken is like apples of gold in a setting of silver” (Proverbs 25:11, ESV). In Psalms 19:10, God’s Word is described as “sweeter than honey, than honey from the honeycomb.” For anyone undergoing hardship or affliction, pleasant words are like a honeycomb because they flow with sweet nourishment, “like pure spiritual milk” (1 Peter 2:2\), to feed the soul and provide healing to the body. Wise biblical teachers and counselors speak God’s truth carefully and graciously to the delight, benefit, and blessing of others. According to Proverbs 18:21, our words have “the [power of life and death](power-of-the-tongue.html).” What we say can make an impact for good or for evil, for building up or tearing down (James 3:1–8; see also Proverbs 16:27\). “With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God’s likeness. Out of the same mouth come praise and cursing. My brothers and sisters, this should not be” (James 3:9–10\). Throughout the Bible, “the tongue” refers to our spoken words. James stresses the difficulty of [taming the tongue](taming-the-tongue.html) and channeling our speech for the good of others and for God’s glory. Well\-chosen words are like a medical prescription for healing a person’s body and soul. “Gentle words are a tree of life,” says the Teacher (Proverbs 15:4, NLT). “The mouth of the righteous is a fountain of life,” affirms Proverbs 10:11\. A wise person will use his or her words to bring healing and life to other people (Proverbs 12:18\). Wholesome, godly, and pleasant words flowing from our lips like honey from a honeycomb have the power to stimulate mental, physical, and spiritual health. If we are wise, we will seek the Lord’s help controlling our tongues. We will let our “conversation be always full of grace, seasoned with salt” so we can “know how to answer everyone” (Colossians 4:6\). We will choose gracious words that promote healing and life. As Paul taught the Ephesians, we will “let no corrupting talk come out of \[our] mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear” (Ephesians 4:29, ESV). If we truly desire to speak pleasant words like a honeycomb, we must pray like King David, “Set a guard over my mouth, Lord; keep watch over the door of my lips” (Psalm 141:3\). Our desire must be, “May the words of my mouth and the meditation of my heart be pleasing to you, O Lord, my rock and my redeemer” (Psalm 19:14, NLT).
What happened on Paul’s voyage to Rome?	Answer Paul the apostle had a deep love for the church in Rome and sought to minister to them in person. In [his letter](Book-of-Romans.html) to them, written toward the end of his third missionary journey, he said, “Constantly I remember you in my prayers at all times; and I pray that now at last by God’s will the way may be opened for me to come to you” (Romans 1:9–10\). What Paul didn’t know then was that he would indeed reach Rome; however, God’s method of getting him there was as a prisoner in chains. Paul’s Arrest and Trials After his [third missionary journey](Paul-third-missionary-journey.html), Paul wanted to visit the church in Jerusalem. He had heard about increased persecution in Jerusalem, and his friends urged him not to travel there (Acts 21:4\). However, a defiant Paul insisted, “I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus” (Acts 21:13\). And so he went to Jerusalem. There, he was the focus of a riot in the temple and was eventually arrested and kept in the Roman barracks (Acts 22\). While in custody, Paul heard from the Lord one night: “Take courage! As you have testified about me in Jerusalem, so you must also testify in Rome” (Acts 23:11\). The Romans eventually transferred Paul to Caesarea for trial, after a plot on his life was uncovered (Acts 23:23–35\). In Caesarea, Paul faced a trial before [Governor Felix](Felix-in-the-Bible.html), more jail time, and a trial before [Governor Festus](Porcius-Festus.html), who had succeeded Felix. When Festus suggested that Paul return to Jerusalem to stand trial, Paul recognized the danger in that and appealed to Caesar, as his Roman citizenship allowed him to do (Acts 25:11\). This appeal is what led to Paul’s eventful voyage to Rome. Paul’s Initial Voyage Acts 27—28 gives a detailed account of Paul’s voyage to Rome. The ship had 276 passengers including Paul, other prisoners, Luke, a Macedonian named Aristarchus, and a centurion named Julius (Acts 27:1–2\). Julius showed kindness to Paul throughout the voyage, allowing him to meet friends in when they stopped in Sidon (Acts 27:3\). From Sidon the ship took a route north of Cyprus and skirted the coast of Cilicia and Pamphylia to Myra on the southern coast of Asia Minor. There they changed ships and continued sailing west along the coast. Sailing to Crete, the ship put in at Fair Havens on the south side. At Fair Havens, Paul warned those on the ship about coming trouble: “Men, I can see that our voyage is going to be disastrous and bring great loss to ship and cargo, and to our own lives also” (Acts 27:10\). Instead of heeding this warning, the centurion Julius decided to press on in hopes of reaching another harbor in Crete, Phoenix, which Julius considered better to winter in. This ill\-fated decision put the ship, the crew, and the passengers directly in harm’s way. Before they could reach Phoenix, “a wind of hurricane force, called the Northeaster, swept down from the island” (Acts 27:14\). The ship, driven by the wind, passed by the island of Cauda. The crew took drastic steps to lighten the ship, stabilize it, and reinforce the hull (verses 16–19\). Shipwreck During the tempestuous storm that raged “for many days,” the ship’s occupants “finally gave up all hope of being saved” (Acts 27:20\). It was then that Paul received a visit from an angel, and he passed this encouragement on to the crew: “Keep up your courage, because not one of you will be lost; only the ship will be destroyed. Last night an angel of the God to whom I belong and whom I serve stood beside me and said, ‘Do not be afraid, Paul. You must stand trial before Caesar; and God has graciously given you the lives of all who sail with you.’ So keep up your courage, men, for I have faith in God that it will happen just as he told me. Nevertheless, we must run aground on some island” (Acts 27:22–26\). As the angel foretold, the ship ran aground on a sandbar in Malta (Melita) and “was broken to pieces by the pounding of the surf” (verse 41\), but no one died. The Roman soldiers had wanted to kill the prisoners to prevent their escape, but Julius restrained them, since he wanted to spare Paul’s life (Acts 27:43\). Everyone made it to shore safely, swimming or holding on to whatever they could. Paul’s Ministry on Malta The people of [Malta](Malta-in-the-Bible.html) showed kindness to Paul and his fellow voyagers, building them a fire to warm them. While gathering wood for the fire, Paul was bitten by a viper on his hand. The pagan and superstitious people of Malta took this as an [omen](what-is-an-omen.html), saying, “This man must be a murderer; for though he escaped from the sea, the goddess Justice has not allowed him to live” (Acts 28:4\). To their astonishment, Paul suffered no ill effects from the viper bite, and the people changed their opinion of Paul, believing him to be a god. Publius, the chief official of the island, generously invited Paul and his companions to stay with him. Publius’s father was dying of fever and dysentery, and “Paul went in to see him and, after prayer, placed his hands on him and healed him” (Acts 28:8\). Word quickly spread, and all the other sick people on the island came to Paul and were also cured (Acts 28:8–9\). It was clear that God’s hand was upon Paul during this detour, as the people of Malta saw the glory of God and heard the gospel of Jesus. Paul’s Arrival in Rome After three months in Malta, the travelers set sail once again. The grateful people of Malta “furnished us with the supplies we needed” (Acts 28:10\). The rest of the voyage was comparatively uneventful. The ship made a three\-day stop in Syracuse (in southeast Sicily), stopped in Rhegium (on the “toe” of Italy), and came to Puteoli, a port in western Italy, where “we found some brothers and sisters who invited us to spend a week with them” (Acts 28:14\). From Puteoli, the sea\-weary Paul is taken by land to Rome. As he was coming along the way, some Christians came down from Rome to meet him. Some traveled 30 miles to the Three Taverns to meet up with Paul; others traveled 40 miles to the Forum of Appius (Acts 28:15\). From those places, a joyful procession of believers accompanied Paul to Rome. Once in Rome, Paul was given the privilege of living by himself, though with a Roman guard (Acts 28:16\). And “for two whole years Paul stayed there in his own rented house and welcomed all who came to see him. He proclaimed the kingdom of God and taught about the Lord Jesus Christ—with all boldness and without hindrance!” (Acts 28:30–31\). God kept His promise to Paul, and the apostle did make it to Rome. The means of getting him there were far more roundabout—and far more dangerous—than Paul had expected. But through it all, he had God’s protection and took advantage of the many opportunities to preach Jesus Christ.
What does it mean that our sufficiency is of God (2 Corinthians 3:5)?	Answer [Paul](life-Paul.html) was a highly educated, brilliantly qualified teacher of the law, yet he did not depend on his own competence in his ministry as an apostle of Jesus Christ: “And we have such trust through Christ toward God. Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God, who also made us sufficient as ministers of the new covenant” (2 Corinthians 3:4–6, NKJV). Genuine ministers of Christ can have rock\-solid confidence, but only as they depend wholly on the Lord and His grace. In 2 Corinthians 3, the apostle Paul confronts the ideas and practices of legalistic [false teachers](false-teachers.html) who brag about their “letters of commendation” (2 Corinthians 3:1\). These powerful, self\-reliant men were challenging Paul’s authority and apostleship. They thought Paul lacked the necessary credentials and resources to be a competent minister. Paul asserts that we (he and all genuine Christian ministers) don’t need to depend on human\-supplied credentials because our sufficiency comes from God. In 2 Corinthians 3:5, the Greek noun translated “sufficiency” means “the quality of being able to meet a need satisfactorily, or being fit enough, capable, competent, or adequate for the job.” In a similar warning to the Philippians about false teachers, Paul explains that, perhaps more than anyone, he has good reason to trust in his own competency: “Indeed, if others have reason for confidence in their own efforts, I have even more! I was circumcised when I was eight days old. I am a pure\-blooded citizen of Israel and a member of the tribe of Benjamin—a real Hebrew if there ever was one! I was a member of the [Pharisees](Pharisees.html), who demand the strictest obedience to the Jewish law. I was so zealous that I harshly persecuted the church. And as for righteousness, I obeyed the law without fault” (Philippians 3:4–6, NLT). Humanly speaking, Paul was overqualified for the job. Nevertheless, he puts “no confidence in the flesh” (Philippians 3:3\). He does not rely on his rich heritage, religious zeal, theological training, or natural ability. Everything that defined and qualified Paul as an apostle was credited to God and His grace: “For I am the least of all the apostles. In fact, I’m not even worthy to be called an apostle after the way I persecuted God’s church. But whatever I am now, it is all because God poured out his special favor on me—and not without results. For I have worked harder than any of the other apostles; yet it was not I but God who was working through me by his grace” (1 Corinthians 15:9–10, NLT). Paul claims no credit and takes no glory for himself but gives it all to God and the power of His marvelous grace. “Our sufficiency is of God” is not a declaration of false humility. Instead, it is a pronouncement of confidence in God’s competence, acknowledging that there is only one source to draw from as ministers of the gospel of Jesus Christ—the unlimited supply of grace poured into us through the power of God’s Holy Spirit. In the book of Acts, the apostles recognized that their “great power” to “testify to the resurrection of the Lord Jesus” came from “God’s grace,” which was “powerfully at work in them all” (Acts 4:33\). God’s grace is the only letter of recommendation we need (Acts 14:26; Romans 15:15–16\). Paul admits that in all his dealings he “depended on God’s grace” and not on his own “human wisdom” (2 Corinthians 1:12, NLT; see also 1 Corinthians 2:1–5\). Our sufficiency is of God means that none of us are fit, capable, or satisfactorily qualified by our human efforts or aptitudes to minister to the hearts of lost people. Only God can enable us or make “us sufficient to be ministers of a new covenant” (2 Corinthians 3:6, ESV). Our success in ministry comes from God alone, as Paul eloquently illustrates throughout his letter: “We ourselves are like fragile clay jars containing this great treasure. This makes it clear that our great power is from God, not from ourselves. . . . 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. . . . We live in the face of death, but this has resulted in eternal life for you. . . . All of this is for your benefit. And as God’s grace reaches more and more people, there will be great thanksgiving, and God will receive more and more glory” (2 Corinthians 4:7–15, NLT; see also 2 Corinthians 5:18\). Our sufficiency is of God, and His grace is all we need (2 Corinthians 12:7–10\).
What is the one shepherd and one flock that Jesus talks about in John 10:16?	Answer John 10 gives us a beautiful portrayal of Jesus Christ as the [Good Shepherd](Good-Shepherd.html). He is the “gate” and “gatekeeper” to the sheep pen, meaning that only through Jesus can anyone be made right with God and thereby enter the sheepfold (verses 1–3\). The sheepfold is comprised of members of God’s kingdom. Jesus is the true Shepherd who leads, cares for, and protects His sheep, even to death (verses 3–15\). As the Good Shepherd, Jesus explains, “I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd” (John 10:16\). Who are these “other sheep that are not of this sheep pen”? Most scholars understand that the sheep pen introduced at the beginning of the chapter represents first\-century Jewish believers. Initially, Jesus focused His ministry on “the people of Israel—God’s lost sheep” (see Matthew 10:5–6; 15:24–27, NLT). At Pentecost, “God\-fearing Jews from every nation under heaven” were converted to Christianity (Acts 2:5\). But, eventually, Peter and Paul would take the message of Christ’s salvation to the Gentiles and to the farthest reaches of the Roman world (Acts 10:1—11:30; 13\). The true mission of God’s heart has always been to have one flock comprised of disciples from “every tribe and language and people and nation” (Revelation 5:9; see also Matthew 28:18–19; Isaiah 49:6\). The “one flock” is the New Testament Christian church made up of both Jews (from the sheep pen) and Gentiles (the other sheep). Of “the other sheep,” Jesus said, “I must bring them also.” In Romans 11:11–24, the apostle Paul compares the people of Israel to the natural branches of a cultivated olive tree and the Gentiles to the wild branches of an uncultivated olive tree. Most of the natural branches were “broken off” because they rejected their Messiah. In the sheep analogy, these Jews would have failed to enter the sheep pen because they did not come through the gate. The wild branches (the Gentiles) were “[grafted in](grafted-Israel.html) among the others and now share in the nourishing sap from the olive root” (Romans 11:17\). The Gentiles were made partakers of God’s salvation. Jesus has brought them into the sheep pen. Together, Jews and Gentiles—all those who belong to the Good Shepherd—now comprise the spiritually unified “one flock,” the body of Christ, and Jesus is their “one shepherd.” In Ephesians 2:11–22, the apostle Paul teaches about the oneness that has come to God’s people through Christ: “Don’t forget that you Gentiles used to be outsiders. You were called ‘uncircumcised heathens’ by the Jews, who were proud of their circumcision, even though it affected only their bodies and not their hearts. In those days you were living apart from Christ. You were excluded from citizenship among the people of Israel, and you did not know the covenant promises God had made to them. You lived in this world without God and without hope. But now you have been united with Christ Jesus. Once you were far away from God, but now you have been brought near to him through the blood of Christ” (Ephesians 2:11–13, NLT). Jews and Gentiles have been united with God and with one another through one shepherd—the Good Shepherd. They are all now one flock. Jesus is “our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility . . . to create in himself one new humanity out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which he put to death their hostility. . . . For through him we both have access to the Father by one Spirit” (Ephesians 2:14–18\). Later, Paul refers to the oneness of the New Testament church as a “mystery” that “through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus” (Ephesians 3:6\). God’s plan has always been to gather in one flock “the scattered children of God, to bring them together and make them one” (John 11:52; see also Isaiah 56:8; Matthew 8:11\). Jesus prayed for His flock, “Holy Father, protect them by the power of your name, the name you gave me, so that they may be one as we are one” (John 17:11; see also John 17:21–22\). No matter how different we are, no matter how diverse our backgrounds, as redeemed believers in Jesus Christ, we are no longer estranged from one another. We are one flock with one shepherd—fellow citizens of the kingdom of God. Skin color, social class, ethnicity, and nationality are all united in the Good Shepherd’s sheep pen (Ephesians 2:19\).
What does the Bible say about people who are wise in their own eyes (Proverbs 26:12)?	Answer Solomon offers quite a bit of counsel to encourage people not to be wise in their own eyes. One such warning is Proverbs 26:12, which says, “Do you see a person wise in their own eyes? There is more hope for a fool than for them.” Given the Bible’s description of [fools](fool-Bible.html) as corrupt rebels prone to trouble, the warning not to be wise in one’s own eyes should be taken seriously. Those who are wise in their own eyes are exhibiting the worst kind of foolishness. The pride of thinking he has all the answers blinds a person to reality. To be wise in one’s own eyes keeps him from seeking the counsel of the Lord and from seeking wisdom from those who truly do have some answers. Those who are wise in their own eyes are unteachable. In Proverbs 3:7 Solomon instructs his son not to be wise in his own eyes, and he counteracts that type of pride with the instruction to “fear the Lord and shun evil.” When we are wise in our own eyes, we fail to have the proper fear of the Lord—the proper perspective of Him as the Sovereign Creator. When we fail to acknowledge Him, we fall into the path of evil. Solomon wants his son to avoid that error. Elsewhere, Solomon says, “The way of a fool is right in his own eyes, but a wise man listens to advice” (Proverbs 12:15, ESV). And he notes that the tendency of the rich is to be wise in their own eyes, but a poor person who has understanding can judge rightly (Proverbs 28:11\). Solomon isn’t the only biblical author to critique a person’s being wise in his own eyes. Isaiah pronounces a judgment on those who are wise in their own eyes and clever in their own sight (Isaiah 5:21\). This intellectual conceit is a form of pride, and the Bible has plenty to say about [pride](pride-Bible.html). James reminds his readers that God opposes the proud but gives grace to the humble (James 4:6\). Those who are wise in their own eyes are not following God’s wisdom at all (see James 3:15–17\). Paul instructs the Corinthians that true wisdom comes from God. God’s wisdom is foolishness to the world and is embodied in Jesus Christ; consequently, we boast not in ourselves but in God (1 Corinthians 1:30–31\). A prime example of people who were wise in their own eyes are the religious leaders of Jesus’ day. They refused to heed Jesus’ instruction, thinking they had no need to be taught by a rustic rabbi from Galilee. Because of their willful blindness, they missed out on the kingdom of God. Jesus confronted them about their stubborn pride: “Truly I tell you, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him” (Matthew 21:31–32\). There was more hope for the “fools” who believed (the tax collectors and prostitutes) than for those who were wise in their own eyes (the chief priests and elders of the people).
What have we not known or heard (Isaiah 40:28), and why does it matter?	Answer Twice in Isaiah 40 the question is asked about things we have not known or heard (Isaiah 40:21, 28\). The first appearance of the question is in Isaiah 40:21: “Have you not known? Have you not heard? Has it not been told you from the beginning? Have you not understood from the foundations of the earth?” (NKJV). Isaiah’s fourfold question is rhetorical. Of course, they had known; of course, they had heard that it is God alone “who sits above the circle of the earth, And its inhabitants are like grasshoppers, Who stretches out the heavens like a curtain, And spreads them out like a tent to dwell in. He brings the princes to nothing; He makes the judges of the earth useless” (Isaiah 40:22–23, NKJV). The point is that no one is God’s equal (Isaiah 40:18, 25\). Isaiah’s readers have known and heard, and it matters because God is the Creator and Sovereign over all. Thus, all are accountable to Him. [Idolatry](idolatry-definition.html)—the worship of false gods—is foolish (verses 19–20\). Isaiah adds that God controls the weather and has created, numbered, and named the stars (Isaiah 40:24, 26\). Isaiah reminds his readers that, if God is in control of nature to this extent, then what they have known and heard does indeed matter. They should not think that their way is hidden from God or that they would escape justice (Isaiah 40:27\). Later in the same passage, Isaiah asks again, “Do you not know, have you not heard?” (Isaiah 40:28a). The point this time is that the Creator has unlimited strength and wisdom: “The Lord is the everlasting God, the Creator of the ends of the earth. He will not grow tired or weary, and his understanding no one can fathom” (Isaiah 40:28b) He is the One who, in His mercy, strengthens those who have no strength (Isaiah 40:29\). Even those who have strength might stumble (Isaiah 40:30\), but those who wait on Him will be strengthened (Isaiah 40:31\). The people had known and heard the truth; it had been declared to them from the beginning, even from the foundations of the earth. As Paul would later explain, God has revealed Himself through all that He has made, showing His invisible attributes, eternal power, and divine nature (Romans 1:20\). Through His creation God has shown enough of Himself that all people are without excuse (Romans 1:20\). We have known and heard, and it does matter. As Isaiah explains, God shows through His sovereignty over nature that all people are accountable to Him. To those who will depend on Him, God will give strength to soar, run, and walk without being weary. God has [revealed Himself](God-reveal-Himself.html) through what He has made. We have known and heard. While this natural revelation is sufficient for all people (no one can claim he didn’t know about God), God has revealed much more detail about Himself in His Word and through Jesus Christ. In fact, we are told that the way we receive the grace of God leading to righteousness is by faith in Jesus Christ. We are all accountable to God. He asks us to believe in Jesus. Imagine, the sovereign Creator of all simply asks us to put our trust (or faith) in Him so that we can have a new relationship with Him and eternal life. Like us, Isaiah’s audience needed to understand that they were accountable to God and that He is the One who could provide what they needed. They had known and heard. Now they needed to act on what they knew.
Why did Jesus say, “I have not come to call the righteous but sinners to repentance” (Matthew 9:13)?	Answer When the [Pharisees](Pharisees.html) saw Jesus eating and socializing easily with tax collectors and sinners in [Matthew’s](Matthew-in-the-Bible.html) home, they were scandalized. They questioned why Jesus would hang out with the most despised “lowlifes” of society. According to their self\-righteous standards, no truly godly teacher would fellowship so intimately with the world’s “scumbags.” Unashamedly, Jesus responded to their hypocrisy by saying, “Those who are well have no need of a physician, but those who are sick. But go and learn what this means: ‘I desire mercy and not sacrifice.’ For I did not come to call the righteous, but sinners, to repentance” (Matthew 9:12–13, NKJV). Jesus presents Himself as a doctor and healer of those who are spiritually sick (the unrighteous sinners of the world). God loves sinners (Romans 5:8\) and sent His Son into this world to save them (1 Timothy 1:15\). Repentance is the treatment plan, and forgiveness is the cure Jesus offers. “Those who are well” or “the healthy” (NIV) don’t need a doctor. Jesus’ critics thought they were healthy and saw no need for a doctor, but, in reality, they were deceived. Jesus is not implying that the Pharisees were righteous. Removing all sarcasm and irony from Christ’s statement, the verse might read, “I haven’t come to call on those who think they’re righteous, but to treat those who know they’re sinners.” Jesus quotes Hosea 6:6—“I desire mercy and not sacrifice”—as an indictment against the Pharisees. They do not understand the verse’s true meaning and therefore do not perceive their own spiritually reprobate condition. The Pharisees observe the letter of the law perfectly. They are flawless in their execution of religious rituals and sacrifices. But, if they were truly righteous, they would appreciate the spirit of the law by demonstrating God’s kindness, compassion, and mercy toward the outcasts of society. When doctors call on sick people, they must get up close and personal with them to have any hope of helping and healing them. So, too, Jesus calls sinners to Himself. His love for the lost compels Him to come down to where they are and get mud on His feet with them (Hebrews 2:9; Philippians 2:7; 1 John 3:16\). “The Pharisees prove their religion by keeping clean. Jesus proves his love by getting dirty” (Knowles, A., The Bible Guide, Augsburg, 2001, p. 419\). Jesus came “to seek and to save the lost” (Luke 19:10\). He did not leave heaven to pat self\-satisfied religious people on the back and ignore everyone else who fails to measure up to the Pharisees’ meticulous standards. Jesus came to call “all who are far off” (Acts 2:39\) and bring them near by His blood shed on the cross (Ephesians 2:13\). Tax collectors and sinners know they are spiritually sick. They long for God’s healing forgiveness. They are “the poor in spirit,” “the meek,” and “those who hunger and thirst for righteousness” (Matthew 5:3, 5–6\). On the other hand, the Pharisees are blind to their own neediness. They think they are healthy but are instead “blind fools” (Matthew 23:16–17, 23–24; see also Luke 6:41\). Jesus said, “I have not come to call the righteous but sinners to repentance.” The “righteous” are respectable people in the eyes of the world and those who are righteous in their own eyes. “Sinners” are the outcasts of the world. If we are to follow in Christ’s footsteps and not be like the Pharisees, we will get our hands dirty, too. We will reach out to the rejected, the homeless, addicts, prostitutes, criminals, afflicted, diseased, abused, and marginalized in our society. We’ll love the unlovable, dine with the undesirable, and befriend the forsaken of the world. Like Jesus, we’ll have compassion for the single parent, the widow, the divorcees, and the elderly (Matthew 9:36\)—compassion that moves us to act on their behalf (Matthew 15:32; Luke 7:11–17\). Like the [Good Samaritan](parable-Good-Samaritan.html) (Luke 10:25–37\), we’ll show mercy with deeds of kindness by walking “in the way of love, just as Christ loved us” (Ephesians 5:2\).
What does it mean that the magi saw His star in the east (Matthew 2:2)?	Answer Part of the Christmas story is the visit of the [magi](three-wise-men.html). Some time after Jesus was born, wise men from the east arrived in Jerusalem asking, “Where is He who has been born King of the Jews? For we have seen His [star](star-of-Bethlehem.html) in the East and have come to worship Him” (Matthew 2:2, NKJV). In order to understand the significance of that event, one has to go back in time more than a thousand years prior to the birth of Jesus. During the time of exodus, there was a ruler of Moab named Balak (Numbers 22:4\). He saw how the Israelites had defeated the Amorites, and he was afraid. Balak and the Moabites began to feel the threat of the people of Israel moving closer. Balak sent word to a prophet named [Balaam](Balaam-in-the-Bible.html) and asked him to curse the people of Israel on Moab’s behalf (Numbers 22:6\). God instructed Balaam to refuse the invitation (Numbers 22:12\). But, after several exchanges between Balak’s messengers and Balaam, Balaam finally went to meet with Balak (Numbers 22:21\). Despite God’s displeasure with Balaam and after God’s miraculous deliverance of Balaam’s life by the voice of his donkey (Numbers 22:22–35\), God allowed Balaam to present a message to Balak. God’s message to Balak was not what the king wanted. There was no curse of Israel, only blessing. Included in the oracle was a prediction that a star shall come forth from Jacob and a scepter would rise from Israel (Numbers 24:17\). While the message spoke in part of the coming judgment on Moab, it also reminded the world that there would one day be a King in Israel who would lead the people to victory and judgment on Israel’s enemies. Sometime after Jesus was born (Matthew 2:1a), magi (Gr. magos) from the east came to Jerusalem to find that King (Matthew 2:2a). Tradition tells us that the wise men may have been three in number, that they were from three different nations, and other interesting embellishments, but the biblical text simply records that these wise men were from the east (Matthew 2:1\), and they all seemingly came from one country (Matthew 2:12\). The magi journeyed west to find the prophesied King because they saw His star in the east (Matthew 2:2\). The magi recognized that the star they saw signified that the King of prophecy had arrived. They followed the star to Bethlehem until it was directly overhead the Christ Child’s location (Matthew 2:9\). They “rejoiced exceedingly with great joy” when they saw the star above (Matthew 2:10, ESV), and they came to the house where Mary and Jesus were. Upon entering the house the star had led them to, the magi presented their gifts to Jesus and began to worship Him. They had met the One they recognized as the King of the Jews and the fulfillment of prophecy (Matthew 2:2, 11\). In contrast to the magi’s reaction to the birth of Christ is that of [King Herod](Herod-the-Great.html) (the Roman\-appointed ruler in Jerusalem). Herod heard that the magi had come to Jerusalem looking for the King of the Jews. He reached out to them secretly to inquire when they had first seen the star in the east (Matthew 2:7\). He then tried to deceive them into thinking that he also wanted to worship this newborn King, but God warned the magi of Herod’s deception. Rather than report Jesus’ location back to Herod, the magi went home another route (Matthew 2:12\). Matthew does not make it clear whether the star the magi saw in the east is the same star predicted through Balaam, but there was a star predicted to rise in Israel, and that star would be associated with the King (Numbers 24:17\). The magi rightly calculated that the particular star they saw from the east would lead them to the King of the Jews. Perhaps God communicated something directly to them (as He did in Matthew 2:12\). Perhaps they also knew of Daniel’s prophecy concerning the timing of the King’s birth (Daniel 9:25\). Perhaps they just recognized a connection to Balaam’s prophecy. In any case, the magi got it right: they were guided by “His star in the east,” and they arrived at the exact place where the newborn King of the Jews was staying.
Why should I be baptized?	Answer If you are a believer in Christ, you should be [baptized](Christian-baptism.html). If you are not a believer, then you should not be baptized. The primary reason for a believer to be baptized is obedience to Christ. In the [Great Commission](great-commission.html), Jesus told His disciples, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matthew 28:18–20\). If Jesus commanded the apostles to make disciples and baptize them, it only stands to reason that a disciple should be willing to submit to baptism. It does not make sense for a person to claim to be a disciple and then object to the first thing mentioned by Jesus in conjunction with being a disciple. That would be akin to a disciple refusing to be taught all the things that Jesus commanded so that he might obey them. Water baptism, as a ritual, does not save anyone. Neither does the obedience required to submit to baptism. Baptism is an outward picture of an inner transformation. Baptism pictures the washing away of sin and also the death, burial, and resurrection of Christ on behalf of the believer. Baptism shows the believer’s identification with Christ. In first\-century Judaism, baptism was only performed on Gentiles who were converting to Judaism. When [John](life-John-Baptist.html) started baptizing Jews, they were admitting that, because of their sin, they were no better off than Gentiles. They, like the Gentiles, needed to repent. This is why John responds to the religious leaders who were not being baptized, “And do not think you can say to yourselves, ‘We have Abraham as our father.’ I tell you that out of these stones God can raise up children for Abraham.” The religious leaders were at least in part relying upon their Jewish heritage to save them, but John tells them that their heritage was of no importance. John’s baptism was a public declaration of one’s sin and need to repent in view of the coming of Christ. In the early church, baptism soon became the way that a person was identified as a true believer. If a person was casually connected with Christians or a church, but not baptized, no one considered him to be a Christian. When he was baptized, he was considered part of the church. If he was Jewish, he was often cut off from his family and synagogue, and in the Roman Empire, this was when persecution might really start as well. Baptism does not make a person a Christian, but it publicly identifies one as a Christian and opens one up to [persecution](Christian-persecution.html) in many cultures even today. So, in obedience to Christ, a believer should be baptized. The believer’s baptism is a picture of the washing away of sins, the believer’s death and resurrection with Christ, and the believer’s public identification as a Christian.
What does it mean to live peaceably with all (Romans 12:18)?	Answer The dominant theme of Romans 12 is sacrificial love—how believers express it and how we prove it by the way we live. The apostle Paul submits that a true Christian strives to [love others](love-one-another.html) sacrificially and authentically, including one’s enemies, but especially members of Christ’s body, the church. He closes the passage with a quick pep talk, listing several practical exhortations on demonstrating love to all people in every circumstance (see Romans 12:9–21\). In this context, Paul states, “If possible, so far as it depends on you, live peaceably with all” (Romans 12:18, ESV). We know from the [Beatitudes](beatitudes.html) that “God blesses those who work for peace, for they will be called the children of God” (Matthew 5:9\). Kingdom people are called to be peacemakers who “plant seeds of peace and reap a harvest of righteousness” (James 3:18, NLT). We demonstrate genuine Christian love by doing everything within our power to live at peace with everyone. This is a tall order, particularly if we’ve been mistreated, but this is precisely what Paul has in mind, for he says, “Do not repay anyone evil for evil” (Romans 12:17\) and “Do not take revenge” (verse 19\). As the old saying goes, “It takes two to argue.” If we don’t fight back or repay “wrong for wrong, but always strive to do what is good for each other and for everyone else” (1 Thessalonians 5:15\), then the fighting stops with us. In a parallel encouragement, Peter teaches, “Do not repay evil with evil or insult with insult. On the contrary, repay evil with blessing, because to this you were called so that you may inherit a blessing” (1 Peter 3:9\). Reminiscent of Jesus’ command to “love your enemies and pray for those who persecute you” (Matthew 5:44\), Paul urges, “Bless those who persecute you; bless and do not curse” (Romans 12:14\). The best way to deal with an enemy is to treat him with goodness and kindness in the hopes of winning him over for Christ (see Proverbs 25:21–22\). We must leave the work of vengeance and punishing sin to God (Deuteronomy 32:35, 41; Ecclesiastes 12:14\). Believers are called to “peaceful and quiet” living so as not to hinder or harm the work of the gospel (1 Timothy 2:1–4\). Division among believers damages the [body of Christ](body-of-Christ.html) and the ministry of the gospel (Galatians 5:15\). When the disciples argued about who will be regarded as the greatest among them (see Mark 9:34, Luke 9:46, and Luke 22:24\), Jesus told them to “be at peace with each other” (Mark 9:50\). Paul urges the believers in Corinth to “strive for full restoration, encourage one another, be of one mind, live in peace. And the God of love and peace will be with you” (2 Corinthians 13:11\). In Romans 14:19, Paul encourages, “Let us therefore make every effort to do what leads to peace and to mutual edification” (see also 1 Thessalonians 5:13\). The writer of Hebrews affirms, “Make every effort to live in peace with everyone” (Hebrews 12:14\). The psalmist echoes, “Turn from evil and do good; seek peace and pursue it” (Psalm 34:14\). How can we live peaceably with all people? The first step is experiencing peace with God through a relationship with Jesus Christ (Romans 5:1; John 16:33\). God’s presence and peace in our lives are foundational (Philippians 4:9; 1 Thessalonians 5:23; Hebrews 13:20–21; Romans 14:17\). Only with the peace of Christ ruling in our hearts are we able to live at peace with other people (Colossians 3:15\). And since [peace](fruit-Holy-Spirit-peace.html) is a fruit of the Spirit (Galatians 5:22; Romans 8:6\), we must depend on the Holy Spirit’s work in our hearts to become successful peacemakers in this world. An excellent motivator for living at peace with other believers is our fellowship in Christ as one interconnected body, which “makes for harmony among the members, so that all the members care for each other” (1 Corinthians 12:25, NLT; see 1 Corinthians 12:12–30\). “So it is with Christ’s body. We are many parts of one body, and we all belong to each other” (Romans 12:5, NLT). We keep the peace by letting go of our pride (Romans 12:16\), by choosing to forgive one another (Mark 11:25; Matthew 18:21–22; Luke 6:37; Ephesians 4:32; Colossians 3:13\), and by dying to our selfish wants in sacrificial love for others (Philippians 2:1–4\). It is our job to strive to live peaceably with all people, whether friend or foe, brother or enemy, Christian or non\-believer. Unfortunately, there are times when, no matter what we do, we won’t be able to live peaceably with everyone. For this reason, Paul includes two conditions: “if possible” and “so far as it depends on you.” Complete reconciliation and peaceful coexistence require cooperation from two parties. If the other person is unwilling to reconcile or live in harmony, peacemaking becomes impossible. And, if making peace involves some moral or biblical compromise on our part, then peace in its fullest sense is not appropriate or expected of us.
Why did Jesus need to be led into the wilderness by the Spirit to be tempted (Matthew 4:1)?	Answer The idea that Jesus was intentionally directed by the Spirit of God into the wilderness to be [tempted by the devil](Jesus-temptations.html) is a theologically challenging concept. Yet that is precisely what the Gospels indicate: “Then Jesus was led by the Spirit into the wilderness to be tempted by the devil” (Matthew 4:1; cp. Mark 1:12–13; Luke 4:1–2\). It doesn’t take long in the Christian walk to discover that temptations frequently come. We might wonder, does God deliberately orchestrate such tests, or was the wilderness temptation of Jesus an exclusive experience only for the [Son of Man](Jesus-Son-of-Man.html)? As we consider these questions, we’ll see that God allows His followers to be tested for a good purpose. Christ’s experience in the wilderness serves as an example for Christian disciples. But as we study the account, an even deeper meaning is revealed. The Spirit led Jesus into the wilderness to be tempted because God wanted His Son and His followers to understand the Lord’s messianic mission clearly—that Christ had not come to earth as Israel’s Conquering King but as her Suffering Servant. Temptation itself is not a sin. Jesus was “tempted in every way, just as we are—yet he did not sin” (Hebrews. 4:15; see also 2 Corinthians 5:21\). The Lord was not tested to see if He would fail. Jesus was led into the wilderness by the Spirit to be tempted to demonstrate how we can resist the temptation to sin, and how, through Christ’s power, we, too, can overcome (Hebrews 2:18\). Many Bible scholars suggest that the specific temptations Jesus faced in the wilderness represent three main categories of all human temptation. The apostle John labeled these as “the lust of the flesh, the lust of the eyes, and the pride of life” (1 John 2:16\). With the first test, Jesus was tempted to depend on His own independent provision of food rather than rely on God. After forty days of fasting, Christ was hungry, so Satan tried to persuade Him to turn desert rocks into bread. But Jesus was determined to do His Father’s will alone (John 4:34; 5:30; Luke 22:42; Hebrews 10:5–7\). It was not the Father telling Jesus to transform the rocks, and so our Lord resisted the temptation with the truth of God’s Word (Matthew 4:4\). Our Lord’s example shows us that the Word of God is our best defense against Satan’s schemes. At the same time, Jesus affirmed His messianic mission, submissively entrusting Himself to the Father’s plan rather than forcefully paving His own way and meeting His own needs. The second temptation involved performing a miracle that would show off Christ’s supernatural power and draw attention to Himself. It was the temptation to abuse His power for His own benefit. Again, Jesus voiced God’s Word in response to the temptation (Matthew 4:7\). Satan deceptively portrays sin as acceptable and desirable. The solution is to counter his lies with the truth. In the third test, Jesus was tempted to secure an earthly crown and bypass the suffering and sacrifice He would endure on the cross. Satan offered “all the kingdoms of the world and their splendor” (Matthew 4:8\). It was the kingship that Christ was ultimately destined for, minus the suffering. “All this I will give you,” Satan told Jesus, “if you will bow down and worship me” (Matthew 4:9\). The tempter repeatedly offers what seems like a better plan or an easy way out. But the liar fled when Jesus stabbed him with “the sword of the Spirit, which is the word of God” (Ephesians 6:17\), declaring that only the Lord God is to be worshiped and served (Matthew 4:10\). The fact that the Spirit led the Son of Man into the wilderness to be tempted creates an interesting contrast with another event in Scripture. Adam, the first man, was in a lush and fruitful garden when he was tempted. He failed the test, plunging all of humanity into sin and death (see Romans 5:12\). In contrast, Jesus, the [Second Adam](Jesus-second-Adam.html), was tempted in a dry and barren wilderness—our paradise having been lost. Jesus passed the test, thrice over, and it is in Him that the Adamic curse is reversed and we have eternal life. “For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive God’s abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ!” (Romans 5:17\). The backdrop to Jesus being led into the wilderness by the Spirit to be tempted is found in Deuteronomy 8:1–5\. Moses remembered how the Lord God led the people of Israel in the wilderness for [forty years](wilderness-wandering.html) “to humble and test you in order to know what was in your heart, whether or not you would keep his commands. He humbled you, causing you to hunger and then feeding you with manna, which neither you nor your ancestors had known, to teach you that man does not live on bread alone but on every word that comes from the mouth of the Lord.” It’s important to understand that God does not tempt anyone to sin (James 1:13\). But He does allow us to be tested and evaluated (Hebrews 11:17–19; 2 Corinthians 13:5; James 1:12; Psalm 17:3; 139:23; Malachi 3:3\). God tested our Savior’s character through adversity in the wilderness, and He applies the same initiative in our lives today. Through trials and temptations, we grow in faith and understanding of our mission as servants of His kingdom (Deuteronomy 13:3; 2 Chronicles 32:31; James 1:3; 1 Peter 1:6–7\). Through every test, we develop spiritual muscle memory, helping us to depend on Him and His Word to overcome life’s difficulties and challenges.
What is the significance of the healing trees with leaves for medicine (Ezekiel 47:12)?	Answer The prophet Ezekiel is shown healing trees with leaves for medicine (Ezekiel 47:12\) as part of a series of visions that God gave him regarding the future of Israel (Ezekiel 40:2\). In those visions (Ezekiel 40—48\) God shows Ezekiel a future temple in Jerusalem (Ezekiel 40—43\), sets new rules for a coming prince and the future priests (Ezekiel 44—45\), describes the sacrifices to take place during that time (Ezekiel 46\), details the topography and boundaries of the restored land of Israel, and numbers the gates of Jerusalem (Ezekiel 47—48\). As God was showing Ezekiel the [massive temple](Ezekiel-temple.html) that will exist in the future, Ezekiel saw that there was water flowing from under the south side of the temple to the east side of the temple (Ezekiel 47:2\). For roughly a thousand cubits to the east (1,700 feet) the water was ankle deep (Ezekiel 47:3\). For another thousand it was knee deep, and at the third thousand the water was roughly waist deep (Ezekiel 47:4\). Beyond that it was too deep to walk through (Ezekiel 47:5\). The river flowed into the sea and made the seawater fresh and teeming with life (Ezekiel 47:8–10\). As Ezekiel observed the banks of the river, he saw many trees on both sides (Ezekiel 47:6–7\). These trees provided food, and their leaves never withered. “They will bear fruit every month, because their water flows from the sanctuary. Their fruit will be for food, and their leaves for medicine” (Ezekiel 47:12, NKJV). Ezekiel’s description of [a river](river-of-life.html) lined with healing trees matches some aspects of a vision in Revelation 22, where John is shown a similar scene. In the New Jerusalem, John sees the river of life, which comes from God’s throne and the Lamb’s throne (Revelation 22:1\). On both sides of this river was the tree of life, which will bear fruit every month, and which had leaves “for the healing of the nations” (Revelation 22:2\). In both Ezekiel and Revelation, the [tree of life](tree-of-life.html) provides fruit for food each month—a continual harvest, with no dormancy—and the tree heals, having leaves for medicine. Ezekiel and John are describing similar time frames and providing a glimpse of what Jerusalem will look like in the coming kingdom of Jesus. The first [thousand years](millennium.html) of that kingdom (Revelation 20:2–5\) take place prior to God’s final judgments (Revelation 20:11–15\), and this is what Ezekiel describes. After that, there will be a new heaven and earth and a new Jerusalem, which will be the epicenter of God’s kingdom from then on (Revelation 21:1–3ff); this is what John describes. In the millennium and the [New Jerusalem](new-jerusalem.html), the tree of life will be the (primary, at least) healing tree with leaves for medicine (Revelation 22:2\). With the description of the tree of life, the Bible comes full circle. Human history started out with the tree of life in the center of the Garden of Eden. But when Adam sinned, he and all his descendants were barred from accessing that tree, and they were doomed. Then Christ came to save sinners, and those who trust in Him will be granted full access to the tree of life once again. It seems that, in the future kingdom of God, the tree is growing everywhere, not just in one place. Because of the amazing grace of God, we will have life in abundance, partaking of the tree’s unending fruit and benefiting from the healing properties of its leaves like medicine.
What does it mean that He who has called you is faithful (1 Thessalonians 5:24)?	Answer In the apostle Paul’s first letter to the Thessalonians, he focuses on encouraging new Christians in the faith and inspiring them to pursue godly living. As he closes this personal, instructive, and uplifting pastoral letter, Paul offers hope\-filled reassurance. Followers of Jesus Christ have the incredible opportunity to experience an extraordinary Christian life because God’s faithfulness underpins their faith: “Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ. He who calls you is faithful; he will surely do it” (1 Thessalonians 5:23–24, ESV). In the original Greek text, the adjective for “faithful” means “reliable, trustworthy, permanent.” The term describes someone whose steadfast affection and allegiance can always be counted on. Paul wants new believers to know, “You are not alone!” The God who calls you to holy living (see 1 Thessalonians 4:7; Romans 12:1\) has promised to give you the strength and grace to walk in holiness (see Romans 4:21\). God has not left you on your own to figure out how to be Christ’s disciple. He is always with you; He who has called you is [faithful](faithfulness-of-God.html). Yes, we have a responsibility to be spiritually alert (1 Thessalonians 5:6\), “hold on to what is good,” and “reject every kind of evil” (1 Thessalonians 5:22\). We are expected to pursue personal holiness through obedience to God, which is a main thrust of the letter. But believers can rest in the knowledge that the call of God is accompanied by His faithful empowering to see it through to the end. The writer of Hebrews confirms: “Let us hold unswervingly to the hope we profess, for he who promised is faithful” (Hebrews 10:23\). God has pledged to equip us to lead godly lives and transform us into the image of Christ (2 Corinthians 3:18; see also Colossians 3:10\). He called us (1 Thessalonians 2:12\) and chose us (1 Thessalonians 1:4\) “to become like his Son” (Romans 8:29, NLT). In a parallel teaching to believers in Corinth, Paul assures, “He will keep you strong to the end so that you will be free from all blame on the day when our Lord Jesus Christ returns. God will do this, for he is faithful to do what he says, and he has invited you into partnership with his Son, Jesus Christ our Lord” (1 Corinthians 1:8–9, NLT). Without God’s faithfulness, we are powerless to live the [victorious Christian life](victorious-Christian-life.html). We cannot accomplish the work of sanctification on our own or make ourselves holy. Sanctification is the unique work of the Holy Spirit (Romans 15:16; 1 Corinthians 6:11; Galatians 5:5; 2 Thessalonians 2:13\). Focusing on our human weakness inevitably leads to a sense of hopelessness and despair. King David experienced heartbreaking personal failures but learned to trust in God’s faithfulness and unfailing love. He wisely advised, “Give your burdens to the Lord, and he will take care of you. He will not permit the godly to slip and fall” (Psalm 55:22, NLT). Every day believers must cling to the Lord for help, for He is our source of sustaining power. Again, King David insisted, “Commit everything you do to the Lord. Trust him, and he will help you” (Psalm 37:5, NLT). When we are weak and discouraged, the Lord says, “Come to me, all you who are weary and burdened, and I will give you rest” (Matthew 11:28\). The God who called us is faithful to help us in times of [temptation](Bible-temptation.html): “No temptation has overtaken you except what is common to mankind. And 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\). Even if we do fall short and give in to the temptation to sin, God’s Word promises, “If we confess our sins to him, he is faithful and just to forgive us our sins and to cleanse us from all wickedness” (1 John 1:9, NLT). Paul agrees that even if “we are unfaithful, he remains faithful, for he cannot deny who he is” (2 Timothy 2:13, NLT). The God who called us is faithful to strengthen and protect us from the evil one (2 Thessalonians 3:3\). His trustworthy promises are our armor and protection (Psalm 91:4\). Like Joshua, we can know deep in our hearts that every promise of the Lord our God will come true. “Not a single one has failed!” (Joshua 23:14, NLT). We can always count on the Lord and draw great hope from this truth: “Because of the Lord’s faithful love we do not perish, for His mercies never end. They are new every morning; great is Your faithfulness!” (Lamentations 3:22–23, HCSB).
Who was Hazael in the Bible?	Answer Hazael, whose name is translated “God has seen,” was a high\-ranking officer in the court of [Ben\-Hadad II](Ben-Hadad-in-the-Bible.html), king of Aram (Syria). Later, Hazael became king of Aram himself, in fulfillment of the word of Elijah, the prophet of Israel. Hazael was an ambitious and ruthless man who ruled over Aram about 46 years. Hazael is first mentioned in 1 Kings 19:15 when God told [Elijah](life-Elijah.html) the prophet to “go to the Desert of Damascus. When you get there, anoint Hazael king over [Aram](who-Arameans.html).” Elijah obeyed, but Hazael was not made king until years later. Hazael’s Wickedness Hazael remained a court official under Ben\-Hadad until the time of [Elisha](life-Elisha.html), Elijah’s successor as Israel’s prophet. Ben\-Hadad was gravely ill. Elisha traveled to Damascus and was met by Hazael, who had brought “forty camel\-loads of all the finest wares of Damascus” as a gift from the king (2 Kings 8:9\) along with a query from the king about whether he would recover from his illness. Elisha gave Hazael a paradoxical answer: “Go and say to him, ‘You will certainly recover.’ Nevertheless, the Lord has revealed to me that he will in fact die” (2 Kings 8:10\). Elisha, in speaking with Hazael, began to weep (2 Kings 8:11\). Hazael asked why the prophet was weeping, and Elisha said, “I know the harm you will do to the Israelites” (2 Kings 8:12\). Hazael expressed doubt, citing his lack of authority, and Elisha repeated God’s prophecy that Hazael will be king (verse 13\). Hazael returned to Ben\-Hadad, and “the next day he took a thick cloth, soaked it in water and spread it over the king’s face, so that he died. Then Hazael succeeded him as king” (2 Kings 8:15\). It is likely that Hazael had been planning the murder for some time and that his response to Elisha’s prophecy was feigned surprise. God had seen the treachery in his heart. Hazael’s Military Might During his reign as king, Hazael led the Arameans in battle against the combined forces of King Jehoram (Joram) of Israel and King Ahaziah of Judah, whom he attacked at Ramoth\-Gilead (2 Kings 9:14\). Jehu became king of Israel, and Hazael went on to take more Israelite territory: “Hazael overpowered the Israelites throughout their territory east of the Jordan in all the [land of Gilead](land-of-Gilead.html) (the region of Gad, Reuben and Manasseh), from Aroer by the Arnon Gorge through Gilead to Bashan (2 Kings 10:32–33\). Israel suffered these losses due to the idolatry of King Jehu; it was the Lord who “began to reduce the size of Israel,” using Hazael as the means (verse 32\). Hazael also seized the city of Gath (2 Kings 12:17\) and came against Jerusalem in Judah. There his military campaign ended. “Joash king of Judah took all the sacred objects dedicated by his predecessors—Jehoshaphat, Jehoram and Ahaziah, the kings of Judah—and the gifts he himself had dedicated and all the gold found in the treasuries of the temple of the Lord and of the royal palace, and he sent them to Hazael king of Aram, who then withdrew from Jerusalem” (2 Kings 12:18\). God’s Providence God used the cruel Hazael to punish the nation of Israel for her wickedness. During the entire reigns of Joab and Jehoahaz of Israel, Hazael and his son oppressed Israel. The reason was the evil that Israel pursued (2 Kings 13:2–3\). Hazael’s oppression was so severe that “nothing had been left of the army . . . except fifty horsemen, ten chariots and ten thousand foot soldiers, for the king of Aram had destroyed the rest and made them like the dust at threshing time” (2 Kings 13:7\). Eventually, King Jehoahaz sought the Lord’s favor, and “the Lord provided a deliverer for Israel, and they escaped from the power of Aram” (2 Kings 13:5\). This prophecy was fulfilled when Jehoash was able to recapture the towns that Hazael had taken from Israel (verse 25\). Elisha’s Prophecy In the midst of the oppression of Hazael, [King Jehoash](King-Joash.html) of Israel went to Elisha the prophet to inquire about what God said about the matter. Elisha, who was on his deathbed, told Jehoash to shoot an arrow out the window to the east. Elisha called it “The Lord’s arrow of victory” and said, “You will completely destroy the Arameans at Aphek” (2 Kings 13:17\). Then Elisha told Jehoash to shoot arrows into the ground. The king shot three arrows and then stopped. Elisha was angry with the king’s lack of zeal, saying, “You should have struck the ground five or six times; then you would have defeated Aram and completely destroyed it. But now you will defeat it only three times” (2 Kings 13:19\). Hazael’s Death In time, God put an end to Hazael’s reign, and he was succeeded by his son, Ben\-Hadad III (2 Kings 13:24\). God raises up kings and puts them down again (Daniel 2:21; cf. Romans 13:1\). He can even use a wicked man like Hazael to orchestrate His plan. And, afterward, Aram was held accountable for their cruelty: “This is what the Lord says: ‘For three sins of Damascus, even for four, I will not relent. Because she threshed Gilead with sledges having iron teeth, I will send fire on the house of Hazael that will consume the fortresses of Ben\-Hadad’” (Amos 1:3–4\). Through all the trouble that Israel has suffered, from Aram and other countries, God remains faithful to His covenant with them. As the biblical historian noted, even during the oppression of Hazael, “the Lord was gracious to them and had compassion and showed concern for them because of his covenant with Abraham, Isaac and Jacob. To this day he has been unwilling to destroy them or banish them from his presence” (2 Kings 13:23\).
Why should glory not be unto us (Psalm 115:1)?	Answer The saying goes, “Give credit where credit is due.” When it comes to receiving honor and glory, believers discover only One deserves all the credit: “Not unto us, O Lord, not unto us, But to Your name give glory” (Psalm 115:1, NKJV). Psalm 115 contrasts the superiority of the [sovereign God](God-is-sovereign.html) of the universe with the impotent false gods and worthless human\-made idols of pagan nations (verses 2–8\). It was penned in an era when Israel’s enemies constantly insulted and mocked them. “Your name” in Psalm 115:1 refers to God’s essential character and nature, or His reputation—it stands for God Himself. “Glory” is a state of high honor. Thus, the psalmist opens worship with the bold assertion that everything God’s people are and all they accomplish should not be for their own benefit or credit but for [God’s glory](glorify-God.html). Isaiah 42:8 and 48:11 inform us that God will not yield His glory to people or His praise to idols because all glory belongs to Him alone. God’s glory is unique: “Who among the gods is like you, Lord? Who is like you—majestic in holiness, awesome in glory, working wonders?” (Exodus 15:11\). God’s people are called to “declare his glory among the nations, his marvelous deeds among all peoples. For great is the Lord and most worthy of praise; he is to be feared above all gods. For all the gods of the nations are idols, but the Lord made the heavens. Splendor and majesty are before him; strength and joy are in his dwelling place. Ascribe to the Lord, all you families of nations, ascribe to the Lord glory and strength” (1 Chronicles 16:24–28; see also Psalm 96:3–7\). The hypocritical [Pharisees](Pharisees.html) sought glory for themselves. They wanted to be seen by other people as righteous and receive honor from humans (Matthew 23:5; 6:16; John 5:44\). But Jesus told us to practice our good deeds in secret: “So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you” (Matthew 6:2–8\). The apostle Paul taught that our Christian service is to be motivated by a desire to please God and not by human praise (1 Thessalonians 2:4–6\). Rather than seeking a name or reputation for ourselves, whatever we do should exalt God and be done for His glory (Psalm 34:3; 63:3; 86:12; Romans 15:6–7; 1 Corinthians 10:31\). Psalm 115:1 further explains the reason that God’s glory should not be unto us but to the Lord alone: because of His steadfast love and faithfulness. In another psalm, David declared, “Your steadfast love, O Lord, extends to the heavens, your faithfulness to the clouds” (Psalm 36:5, ESV). God’s loyalty is unlimited, and He loves us always; therefore, we must honor Him alone and not ourselves or any other person or thing. Glory should not be unto us but given to God alone because “we ourselves are like fragile clay jars containing this great treasure. This makes it clear that our great power is from God, not from ourselves” (2 Corinthians 4:7, NLT). Humans are weak and prone to failure (1 Corinthians 1:25, 27–29; 2 Corinthians 12:5–10; Hebrews 4:15; Matthew 26:41\). Idols are worthless (Habakkuk 2:18; Isaiah 40:18–20\). The psalmist declared, “No pagan god is like you, O Lord. None can do what you do! All the nations you made will come and bow before you, Lord; they will praise your holy name. For you are great and perform wonderful deeds. You alone are God” (Psalm 86:8–10, NLT). All credit, honor, praise, and glory should not be unto us but unto our great God because only He deserves it. Our God is the supreme, all\-powerful Creator of the world (Acts 17:24–25\). No one compares to the Mighty One whose name is full of power (Luke 1:49; Jeremiah 10:6\). “Great is the Lord! He is most worthy of praise! He is to be feared above all gods” (1 Chronicles 16:25, NLT). Only the one true “King of glory” deserves to be enthroned in the place of high honor (see Psalm 24:10\).
Why does Paul pray “that the eyes of your heart may be enlightened” (Ephesians 1:18)?	Answer In Ephesians 1:15–23, the apostle Paul prays for the Ephesian believers to be filled with spiritual insight to know Jesus better and understand the fullness of God’s blessings in Christ: “I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better. I pray that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in his holy people, and his incomparably great power for us who believe” (verses 17–19\). Throughout the Bible, the “[heart](what-is-the-heart.html)” often represents the center of a person’s physical, emotional, mental, and spiritual life—the whole inner person, encompassing the mind, will, and emotions. Thus, “the eyes of your heart” refers to our inner perception. Our “inner eyes” are “enlightened” when they open and light is cast on them, allowing them to see and understand the things of the Spirit. Paul prays for the Father to give believers the “Spirit of wisdom and revelation.” True spiritual enlightenment can only come from the Holy Spirit (Isaiah 11:2; John 14:25–26; 16:12–14; 1 Corinthians 2:9–16\). The natural mind cannot comprehend the things of God. Christians “have received God’s Spirit (not the world’s spirit), so we can know the wonderful things God has freely given us” (1 Corinthians 2:12, NLT). The Spirit of God opens the eyes of the heart to see, receive, and understand the truth in God’s Word (Psalm 19:8; 119:18\). Paul says, “I pray that the eyes of your heart may be enlightened” because he wants all believers to comprehend the great hope, riches, and power they have received in Jesus Christ. Paul himself would have remained a blind Pharisee had the eyes of his heart not been opened on the [road to Damascus](Damascus-Road.html). Acts 9:1 says Paul (then Saul) was “still breathing threats and murder against the disciples of the Lord” (ESV). While on his way to arrest followers of Jesus in the city of Damascus, Paul was struck down by a blinding light. He heard the voice of Jesus calling him to salvation. Three days later, he was filled with the Holy Spirit, and his sight was restored (Acts 9:17–19\). The restoration of physical eyesight symbolized Paul’s inner transformation as the eyes of his heart were enlightened to see the truth of salvation in Jesus Christ. Paul tells the believers in Corinth that the same God who spoke light into existence in Genesis 1:3 “has made this light shine in our hearts so we could know the glory of God that is seen in the face of Jesus Christ” (2 Corinthians 4:6, NLT). The apostle wants Christians to grasp three things: the hope of our calling (Romans 8:30; Ephesians 4:4; Colossians 1:5; 2 Timothy 1:9; 1 Thessalonians 2:12; Philippians 3:14\), the riches of our glorious inheritance (Colossians 1:12; Ephesians 1:14\), and the matchless power that is available to us who believe (Ephesians 3:7, 16; Philippians 3:21; 4:19\). The Christian life is an ongoing experience of growing in our faith, knowledge, and understanding of God and our relationship with Jesus Christ. Before salvation, we lived in darkness until the true [light of the world](light-of-the-world.html) shined in our hearts (Isaiah 9:2; Matthew 4:16; John 1:9; John 8:12; Acts 26:18; Ephesians 5:8\). But once we come to know Him through salvation, the eyes of our hearts are opened (John 17:3; Hebrews 6:4\). He becomes our Savior and Lord. Jesus says to us, “Blessed are your eyes, because they see; and your ears, because they hear” Matthew 13:16 (NLT). If we keep seeking the Lord throughout our lives, we will increasingly get to know Him through experiential sanctification (Philippians 3:10–16\). We will discover that He is our “Abba, Father” (Romans 8:15\), “Good Shepherd” (John 10:10–16; 1 Peter 5:1–4\), and “Bright Morning Star (Revelation 22:16\). We will slowly transform into the image of Christ (Romans 8:29; 2 Corinthians 3:18; Ephesians 4:22–24; Colossians 3:9–10\) until one day the eyes of our hearts are fully enlightened, and we know Him “face to face” in complete perfection (1 Corinthians 13:9–12\).
What does it mean that even a child is known by his deeds (Proverbs 20:11)?	Answer Authenticity and truthfulness are marks of [godly character](Christian-character.html). God is concerned with who we are on the inside and not the image we portray externally (1 Samuel 16:7\). According to Solomon, actions do indeed speak louder than words to reveal the truth about our inner selves: “Even a child is known by his deeds, Whether what he does is pure and right” (Proverbs 20:11, NKJV). Proverbs 20:11 is an indictment against [hypocrisy](Bible-hypocrisy.html) and deceit, attitudes that displease God and are condemned in Scripture (Psalm 26:4; Isaiah 29:13; Matthew 23:27–28; Luke 12:1–2; 20:46–47; Titus 1:16; 1 Peter 2:1\). A hypocrite pretends to be something or someone on the outside to hide his inner reality. But God knows who we are and what we are truly like on the inside (Luke 16:15\). He sees through false displays of purity and righteousness to uncover what lies in our hearts. Not only does God see below the surface to unmask duplicity, but eventually people will see through it, too. Thus, Solomon warns the wise person to consider the danger of deception and duplicity (Proverbs 6:12–15; 10:10; 11:3; 16:30; 20:14; 23:6–8, 23–26\). These verses double as a caution to the wise to look out for insincerity in others who may not have our best interests in mind. Even a child is known by his deeds also suggests that our behavior is the most decisive proof test of uprightness and virtue. A child may say, “I’m a well\-behaved kid.” But if he disobeys his parents and teachers, starts fights, breaks the law, and constantly seeks out trouble, his actions reveal the true story. As children are known by their conduct, so we should all be distinguished by purity, genuineness, sincerity, and [truthfulness](Bible-honesty.html) in our commitment to God and in our service toward others. Conduct is the best judge of inner integrity. Our words may reveal our innermost nature (Matthew 12:33–37\), but they can be deceiving. Actions and deeds are the better evaluators (James 2:14–26; 1 John 3:18\). The wise person will not only listen to what people say but also observe what people do (see Proverbs 20:12\). Jesus taught the principle of knowing people by their actions: “Beware of [false prophets](false-prophets.html) who come disguised as harmless sheep but are really vicious wolves. You can identify them by their fruit, that is, by the way they act. Can you pick grapes from thornbushes, or figs from thistles? A good tree produces good fruit, and a bad tree produces bad fruit. A good tree can’t produce bad fruit, and a bad tree can’t produce good fruit. So every tree that does not produce good fruit is chopped down and thrown into the fire. Yes, just as you can identify a tree by its fruit, so you can identify people by their actions” (Matthew 7:15–20, NLT). Even a child is known by his deeds has an additional implication. The Hebrew noun translated as “child” in Proverbs 20:11 refers to a young person around the age of adolescence. The term indicates one who is still living with and dependent on his parents. The verb rendered “is known” carries the idea of making people recognize what kind of person he is. The Good News Translations expresses the sentiment well: “Even children show what they are by what they do; you can tell if they are honest and good” (Proverbs 20:11, GNB). God is interested in the condition of our hearts in childhood and not just in adulthood. The formation of a person’s character begins at an early age. Wise parents pay attention to their child’s actions and do their best to “train up a child in the way he should go” so that “even when he is old he will not depart from it” (Proverbs 22:6, ESV).
What is the meaning of “Do Not Destroy” in the prologue of Psalms 57, 58, 59 and 75?	Answer The title text of Psalm 57 reads, “For the director of music. To the tune of ‘Do Not Destroy.’ Of David. A miktam. When he had fled from Saul into the cave.” A similar introduction appears in Psalm 58\. Likewise, the title of Psalm 59 states, “For the choir director: A psalm of David, regarding the time Saul sent soldiers to watch David’s house in order to kill him. To be sung to the tune ‘Do Not Destroy!’” (NLT). These titles provided instruction from the author of the psalm ([King David](life-David.html), in the above three) and were meant for the choir director. A [miktam](michtam.html), or michtam, was a technical or musical cue, or possibly even a liturgical term indicating the genre or classification of a hymn. Biblical scholars dispute the term’s exact meaning. It may have instructed the chief musician on the piece’s arrangement or performance or suggested a connection with other psalms of a similar theme. Psalm 75’s author is said to be [Asaph](who-was-Asaph.html), as its introduction informs: “For the choir director: A psalm of Asaph. A song to be sung to the tune ‘Do Not Destroy!’” (NLT). So, four psalms were written to be performed to tune of “Do Not Destroy.” “Do Not Destroy” (Altaschith in Hebrew) likely represented a musical method or a melody. Various words can be sung to the same melody; for example, the hymns “Crown Him with Many Crowns” and “Soldiers of Christ, Arise” can both be sung to the tune “Diademada,” composed by George Elvey. “Do Not Destroy” may have been the opening words to the original tune to which these psalms were to be sung. Also, the words may have associated the psalms with the dire circumstances in which the authors had penned them. David wrote Psalm 57 after fleeing from [King Saul](life-Saul.html) and hiding out in a cave in fear for his life (see 1 Samuel 22:1–10\). Perhaps, while camped out in the dark, cavernous recesses of the cave, David meditated on this prayer of Moses: “Sovereign Lord, do not destroy your people, your own inheritance that you redeemed by your great power and brought out of Egypt with a mighty hand” (Deuteronomy 9:26\). The background drumbeat to David’s contemplation may have thudded with the rhythm of “do no destroy.” In Psalm 58, David cried out with righteous anger against human injustice. He passionately prayed for God to bring His judgment against corrupt earthly authorities who harmed and persecuted the righteous. David confidently believed that, in the end, God would punish all wrongdoers and save, deliver, and reward those who do good. David was inspired to write Psalm 59 while recalling another dark time when Saul seriously threatened his life. God brought deliverance to David through his wife, [Michal](David-and-Michal.html), who warned him of the danger and helped him escape by night through a window (1 Samuel 19:11–17\). Psalm 75 was most likely written by Asaph or a descendent of Asaph in the days before the Assyrian invasions (2 Kings 18—19\). This hymn of thanksgiving expressed the author’s profound sense of gratitude for God’s divine justice that would destroy the wicked from the earth and reward the righteous. Whatever it sounded like, the tune of “Do Not Destroy” seemed to invoke in worshipers a prayerful and confident sense of trust in God in the face of injustice, oppression, and danger. Today we know that music—especially certain melodies with familiar arrangements of notes and words—has the capacity to stir emotions and prompt faith\-filled responses in worshipers. We can only speculate, though it seems quite reasonable, that the ancient instruction, “to be sung to the tune of ‘Do Not Destroy,’” might resemble the modern\-day directive “to be sung to the tune of ‘Amazing Grace’ or ‘How Great Thou Art’ or ‘the Hallelujah Chorus.’”
Why is it that what comes out of the mouth is what defiles (Matthew 15:11)?	Answer The [scribes](scribes-Jesus.html) and [Pharisees](Pharisees.html) constantly tried to catch Jesus violating the law. On one such occasion, they asked Him, “Why do your disciples disobey our age\-old tradition? For they ignore our tradition of ceremonial hand washing before they eat” (Matthew 15:2, NLT). In response to their question, Jesus told the listening crowd, “Not what goes into the mouth defiles a man; but what comes out of the mouth, this defiles a man” (Matthew 15:11, NKJV). According to the [Sanhedrin](Sanhedrin.html), the Jewish high council, the long\-held oral teachings of the elders, passed down throughout the generations, held nearly the same authority as Jewish law. But Jesus found these manufactured interpretations of the law to be unreasonably heavy burdens placed on people’s shoulders (Matthew 23:2–4; cf. Matthew 11:28, 30\). The Pharisees and scribes believed that ceremonial defilement happened when unclean hands passed contaminated external matter into the body through the mouth. By neglecting the ceremonial rules before eating, Christ’s disciples broke the [tradition](Christian-tradition.html) of the Pharisees. But the actual law only required priests to perform ceremonial handwashing before service. The Jewish elders had saddled the people with a purifying ritual meant exclusively for priests (Exodus 30:17–21; cf. Mark 7:3–4\). Jesus turned the scales on the scribes and Pharisees, asking, “And why do you break the command of God for the sake of your tradition?” (Matthew 15:3\). These religious leaders were guilty of far more severe offenses than failing to wash their hands. The disciples had neglected a tradition of the elders, but the Pharisees had disobeyed a direct commandment of God. They had created loopholes in the law—ignoring the will of God—to benefit themselves at the expense of the elderly and needy (Matthew 15:3–6\). Jesus exposed these leaders for who they really were: “You hypocrites! Isaiah was right when he prophesied about you, for he wrote, ‘These people honor me with their lips, but their hearts are far from me. Their worship is a farce, for they teach man\-made ideas as commands from God’” (Matthew 15:7–9, NLT). The Pharisees presented an outward purity that falsely represented their inner selves. They were religious pretenders. Their hands may have been clean, but their hearts were soiled. For this reason, Jesus said, “What comes out of the mouth defiles a man.” Whatever is in our hearts comes out of our mouths through our words and reveals our inner condition, whether clean or defiled. Jesus clarifies, “Anything you eat passes through the stomach and then goes into the sewer. But the words you speak come from the heart—that’s what defiles you. For from the heart come evil thoughts, murder, adultery, all sexual immorality, theft, lying, and slander. These are what defile you. Eating with unwashed hands will never defile you” (Matthew 15:17–20, NLT). Pharisaical, works\-based religion is still alive and kicking in the church today. But God has not called us to a lifeless existence of merely following rules. God wants our hearts and not our lip service (Isaiah 29:13\). He is interested in inner purity, not outward ceremony. Authentic worship flows from the heart. In His description of true kingdom worshipers, Jesus said, “Blessed are the [pure in heart](pure-in-heart.html), for they will see God” (Matthew 5:8\). Purity of heart involves single\-minded devotion to our relationship with God. An undefiled heart has no hypocrisy, duplicity, or hidden agenda. The pure in heart desire to obey God’s Word and please Him in all things. They do more than wash their hands and behave pristinely; they possess the innermost purity of soul. To be genuinely pure and undefiled in heart, we must first be saved “not because of righteous things we had done, but because of his mercy . . . through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior” (Titus 3:5–6\). The apostle Paul explains, “If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved” (Romans 10:9–10\). It’s not what goes in but what comes out of the mouth that defiles or saves us, insofar as what comes out of the mouth reveals the true condition of the heart.
Why are we told that whatever we do, we are to do it heartily as unto the Lord (Colossians 3:23)?	Answer Christians are representatives of the Lord Jesus Christ to the world (2 Corinthians 4:5; 5:20\). People watch our lives to see how we conduct ourselves. For this reason, the apostle Paul tells us, “And whatever you do, do it heartily, as to the Lord and not to men” (Colossians 3:23, NKJV). The context of this statement fits within Paul’s teaching about holy living in household relationships (Colossians 3:18—4:1\). In this passage, Paul gives instructions to husbands and wives, parents and children, and servants and masters regarding how to carry out their mutual responsibilities and interactions. Leading up to this, Paul states, “And whatever you do or say, do it as a representative of the Lord Jesus, giving thanks through him to God the Father” (Colossians 3:17, NLT). Paul gives extra attention to the dealings between servants and masters, which in today’s culture directly correlates to the relationship between employees and employers. We can properly apply this teaching to the workplace by inserting the word employees for servants/slaves, and the word employers for masters. For example, “\[Employees], obey your earthly \[employers] 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. Work willingly at whatever you do, as though you were working for the Lord rather than for people. Remember that the Lord will give you an inheritance as your reward, and that the Master you are serving is Christ. But if you do what is wrong, you will be paid back for the wrong you have done. For God has no favorites. \[Employers], be just and fair to your \[employees]. Remember that you also have a Master—in heaven” (Colossians 3:22—4:1, NLT). In the original language, the words for “do it heartily” (NKJV) or “work heartily” (ESV) mean “to carry out or perform an action with enthusiasm, or with all your heart.” Other Bible versions translate the phrase as “work at it with enthusiasm” (NET) or “work at it with all your heart” (NIV). Not only are unbelievers watching us at work to see if we will set a good example, but our heavenly Father and Master Jesus are watching us, too. God weighs our heart attitudes (1 Samuel 16:7; Proverbs 21:2; Psalm 44:21\) and considers our outward deeds (Psalm 139:1–4; Proverbs 5:21; Matthew 6:4; Jeremiah 17:10\). Jesus Christ set the standard of servanthood ministry for His followers (Matthew 20:28; Philippians 2:7\). He, the Master, washed His disciples’ feet (John 13:1–20\). Whether we must serve good earthly managers or terrible ones, Christian servants owe complete obedience to our Lord and Master. In everything we do, it is Him we serve, and our work should be done for His glory (1 Corinthians 10:31\). The apostle Peter affirms, “Do you have the gift of speaking? Then speak as though God himself were speaking through you. Do you have the gift of helping others? Do it with all the strength and energy that God supplies. Then everything you do will bring glory to God through Jesus Christ” (1 Peter 4:11, NLT). Followers of Jesus Christ are called to serve people—no matter who they are—willingly and sincerely as though we are serving the Lord. Paul writes, “Slaves must always obey their masters and do their best to please them. They must not talk back or steal, but must show themselves to be entirely trustworthy and good. Then they will make the teaching about God our Savior attractive in every way” (Titus 2:9–10, NLT). How we live affects our testimony. When we set a good example at work, [doing our work heartily](Christian-work-ethic.html) as unto the Lord, we make the gospel message we preach more appealing to unbelievers. As Christian workers, we ought to be the best employees on the job for the glory of God. We can pray for help in letting our thoughts, words, and actions please the Lord at all times (Psalm 19:14\). We can do what we’re told without arguing so that we are not a burden to our bosses. We can obey them, as Paul instructed, “with deep respect and fear. Serve them sincerely as you would serve Christ. Try to please them all the time, not just when they are watching you. As slaves of Christ, do the will of God with all your heart” (Ephesians 6:5–6, NLT). If we follow these principles, we will receive our reward from the Lord, even if our earthly supervisors fail to recognize our hard work and diligence (Ephesians 6:8; Job 34:10–11; Matthew 25:23; Proverbs 10:16\).
What does it mean to buy the truth and not sell it (Proverbs 23:23)?	Answer Job 28:12–19 informs us that wisdom is priceless “beyond rubies.” It cannot be purchased “with the finest gold,” silver, or any precious stones. What, then, did Solomon mean when he said, “Buy the truth and do not sell it—wisdom, instruction and insight as well” (Proverbs 23:23\)? Rather than suggesting that [truth](what-is-truth.html), wisdom, instruction, or insight can be bought like a commodity, Solomon urges wisdom seekers to value truth highly and never give it up. Wisdom is the ability to correctly apply truth, knowledge, experience, insight, or common sense. In the original Hebrew, the word translated as “buy” here means “to get something, often through one’s efforts or as compensation.” The “buying” of truth involves effort and sacrifice. The wise person will do whatever it takes to gain truth, wisdom, instruction, and insight, which are far better than gold and silver (see Proverbs 16:16\). Once a person takes hold of truth, he should never let it go. The word rendered “sell” in Proverbs 23:23 comes from a Hebrew verb meaning “to exchange or deliver something for money or its equivalent.” Solomon advises the wise person to get truth and keep it. Don’t exchange truth for anything or sell it later. Truth will hold its value, and the person who has it is truly rich. The apostle Paul warns that godless people have foolishly “exchanged the truth about God for a lie” and pursued idolatry (Romans 1:18–25\). Instead of buying the truth, they sell themselves out to the lie of a darkened, shameful, sin\-filled life. Solomon’s encouragement to hold tightly to truth and wisdom echoes in Proverbs 4:7: “The beginning of wisdom is this: Get wisdom. Though it cost all you have, get understanding.” Truth, discernment, understanding, knowledge, insight—these are all priceless possessions that must be sought out and secured through determined exertion (Proverbs 18:15\). The things of God are beyond compare, as Jesus taught in the [Parable of the Hidden Treasure](parable-treasure-pearl.html): “The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field” (Matthew 13:44\). Jesus also compared the kingdom of heaven to “a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it” (Matthew 13:45–46\). John Bunyan, in his allegory [The Pilgrim’s Progress](The-Pilgrims-Progress.html), illustrates Proverbs 23:23 in the scene of Vanity Fair. The pilgrims Christian and Faithful are passing through Vanity Town, a place that kept a year\-round fair. The vendors there “sold all sorts of [vanity](Bible-vanity.html)” (Signet Classics, 1981, p. 84\). The two pilgrims stood out from the crowd by adamantly refusing to do any sort of business; in fact, they “cared not so much as to look upon \[the merchandise]” (ibid., p. 86\). Things quickly came to a head: “One chanced mockingly, beholding the carriage of the men, to say unto them, What will ye buy? But they, looking gravely upon him, answered, ‘We buy the truth.’ \[Prov. 23:23] At that there was an occasion taken to despise the men the more; some mocking, some taunting, some speaking reproachfully, and some calling upon others to smite them. At last things came to a hubbub and great stir in the fair, insomuch that all order was confounded” (ibid., p. 86\). In a world full of baubles, we, like Bunyan’s brave men, must commit to buying only the truth. God is the essence of truth (Numbers 23:19; Psalm 33:4; Isaiah 65:16; Jeremiah 10:10; John 3:33\), and He wants His people to reflect His truth in their lives (Psalm 15:1–5; Ephesians 4:25\). The Lord delights in His children who buy the truth and do not sell it (Proverbs 12:22\). To His faithful followers, Jesus said, “If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free” (John 8:31–32\). Jesus Christ is the embodiment and complete revelation of God’s truth: “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we live in fellowship with the true God because we live in fellowship with his Son, Jesus Christ. He is the only true God, and he is eternal life” (1 John 5:20, NLT). Jesus told His disciple Thomas, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6\). When we accept Jesus Christ as our Lord and Savior, we “come to a knowledge of the truth” (1 Timothy 2:3–4\)—we “buy the truth and not sell it”—we lay hold of the truth and never let it go. The gospel of our salvation is “the message of truth” (Ephesians 1:13; Galatians 2:5; Colossians 1:5\). When we receive Jesus Christ, we also gain “the Spirit of truth” who guides us “into all truth” (John 16:13; see also 1 John 5:6\). Jesus explained, “I will ask the Father, and he will give you another advocate to help you and be with you forever—the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you” (John 14:16–17; see also John 15:26\). Truth is a rarity, but that’s only part of what makes it so valuable. Truth aligns with what is real; it reflects God’s character; it guides us through life. Once we possess the truth, no amount of wheedling, cajoling, rationalizing, mocking, or threatening should ever cause us to part with it.
What is the significance of the baskets of figs in Jeremiah 24?	Answer After one of the [Babylonian attacks](Judah-conquered-by-Babylon.html) on Jerusalem, God gave the prophet Jeremiah an interesting vision: “The Lord showed me two baskets of figs placed in front of the temple of the Lord. One basket had very good figs, like those that ripen early; the other basket had very bad figs, so bad they could not be eaten” (Jeremiah 24:1–2\). Each basket of figs represented something, as the Lord makes plain to Jeremiah in the subsequent verses. [Nebuchadnezzar](Nebuchadnezzar.html), king of Babylon, invaded Judah three times: in 605, 597, and 586 BC. In the final of those conquests, Nebuchadnezzar destroyed Jerusalem and the temple, exiling all who remained. During the second invasion, Nebuchadnezzar carried away [King Jehoiachin](King-Jehoiachin.html) (Jeconiah) of Judah and craftsmen and smiths. That’s when Jeremiah had his vision of two baskets of figs in front of the temple (Jeremiah 24:1\). The figs in the two baskets were of different quality. The first basket was good for eating, while the second was rotten (Jeremiah 24:2–3\). God explained to [Jeremiah](life-Jeremiah.html) that He would regard those who had gone into captivity to Babylon as the good figs (Jeremiah 24:5\). He would set His eyes on them for good and would one day bring that remnant back into the land (Jeremiah 24:6\). He would give them a heart to know Him, and they would return to Him with their whole heart (Jeremiah 24:7\). In contrast to the good figs, the basket of bad figs illustrated the nature of those who remained in Jerusalem and those who had fled to Egypt (Jeremiah 24:7–8\). This group included the wicked [King Zedekiah](King-Zedekiah.html), whom Nebuchadnezzar had placed on the throne in Jehoiachin’s stead. God had commanded everyone to go into exile to protect them from the judgment that was coming on the land (Jeremiah 21:8–10\). Despite God’s merciful warning, Zedekiah, his officials, and many other Jews refused to obey God and remained in the land. Consequently, God announced that He would completely destroy them from the land by sword, famine, and pestilence (Jeremiah 24:9–10\). They were the bad figs. The Promised Land had been given to their forefathers, but God determined that this particular generation would no longer enjoy their home. They would be removed, and the blessing of the land would be given to another generation. After establishing the symbolism of the baskets of figs in Jeremiah 24, contrasting the obedient and the rebellious, God returns to the theme in Jeremiah 29\. Parts of the prophet’s message, written from Jerusalem to the exiles in Babylon, were dire: “This is what the Lord says about the king who sits on David’s throne and all the people who remain in this city, your fellow citizens who did not go with you into exile—yes, this is what the Lord Almighty says: ‘I will send the sword, famine and plague against them and I will make them like figs that are so bad they cannot be eaten’” (Jeremiah 29:16–17\). God’s curse was upon them, and He spells out the reason: “‘For they have not listened to my words,’ declares the Lord, ‘words that I sent to them again and again by my servants the prophets’” (verse 19\). Even in judgment, there is mercy. The people of Judah were exiled in Babylon for their past disobedience to God, yet God would mercifully protect all those who obeyed His direction to go willingly into exile. They were the good figs. In fact, in the midst of this judgment, God gives His people a beautiful promise: “This is what the Lord says: ‘When seventy years are completed for Babylon, I will come to you and fulfill my good promise to bring you back to this place. For [I know the plans](Jeremiah-29-11.html) I have for you,’ declares the Lord, ‘plans to prosper you and not to harm you, plans to give you hope and a future’” (Jeremiah 29:10–11\). Jeremiah 29 is a vivid reminder of how longsuffering God is. Even though the people of Judah did not deserve to be given another chance, God extended His mercy. Similarly, none of us deserve His goodness. All of us were dead in our trespasses and sins (Ephesians 2:1\), and we were even by nature children of God’s wrath (Ephesians 2:3\). But God is rich in mercy and loved us greatly (Ephesians 2:4\). He allowed us to have life in Jesus Christ (Ephesians 2:5\). Because of His mercy and love, we are saved by grace through faith in Jesus Christ (Ephesians 2:8–9\). Some casual readers of Scripture may think that the [God of the Old Testament](God-different.html) is a God of wrath, while the God of the New Testament is a God of grace. However, if we simply read what He has said, we see that He is the same in both eras. He is holy and gracious throughout all of history. The two baskets of figs in Jeremiah 24 show us two important and constant principles about God. First, He is merciful and gracious to the utmost. He always provides a way for people to receive mercy. Second, God will not compromise His holiness. If the path of mercy is ignored, then there are severe and unavoidable consequences. The baskets of figs in Jeremiah 24 remind us that mercy is available—a mercy that we know today comes by grace through faith in Jesus Christ.

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