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What is the meaning of vain deceit in Colossians 2:8?	Answer The apostle Paul believed the [Colossian church](church-at-Colossae.html) was under attack. The believers there were in danger of being captured and dragged away from their genuine devotion to Jesus Christ by the deceitful philosophies and high\-minded ideas of false teachers: “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ” (Colossians 2:8, KJV 1900\). The meaning of vain deceit, an unfamiliar expression to the modern ear, is conveyed in newer translations as “high\-sounding nonsense” (NLT) and “empty deceit” (NIV, ESV, NKJV). The term vain (mataios in Greek) means “empty, vacuous, useless, fruitless, and devoid of significance, point, or benefit.” False teachers were spreading dangerous lies and deceptive philosophies, but, to the Colossian believers, the ideas sounded appealing. Paul’s ruling was that it was all hogwash. Their greatly touted teachings were fruitless, pointless, misleading concepts that lacked any actual content. Without a solid foundation in the truth of God’s Word, Christians can quickly be captivated by the vain deceit (or high\-sounding nonsense) of false religions. Those who embrace empty deceptions are in danger of being spiritually kidnapped and carried far away from the absolute supremacy of Jesus Christ. Paul delivered a similar warning to the church in Ephesus: “Let no one deceive you with empty words, for because of such things God’s wrath comes on those who are disobedient” (Ephesians 5:6\). The empty, hollow, deceitful words of false teachers blatantly conflict with the truth of Jesus Christ, in whom “lives all the fullness of God in a human body” (Colossians 2:9, NLT; see also Colossians 1:19\). With empty deception or vain deceit, [false teachers](false-teachers.html) try to undermine the deity of Christ and the truth of God’s Word still today. Paul identified the roots of empty deception or vain deceit as coming from two sources—“the tradition of men” and “the rudiments of the world” (KJV). According to Scripture, human thinking and earthly wisdom are “foolishness in God’s sight” (1 Corinthians 3:19; see also 1 Corinthians 3:20; James 3:13–15\). God’s thoughts are infinitely higher and wiser than the thoughts of humans (Isaiah 55:8–9; Psalm 92:5\). False teachers spew ideas spun from their own lowly mortal minds and not from the exalted truth of God’s Word. The original Greek word translated as “rudiments” (KJV) in Colossians 2:8 means “one in a series or row.” The term could be applied to elementary sounds or letters (as in the ABCs), to the fundamental elements of the earth and universe (as in 2 Peter 3:10–12\), or to elementary teachings (as in Hebrews 5:12\). One other application of the term in the ancient Greek world related to “the elemental spirits of the world,” such as angels and other unseen spiritual forces (see Colossians 2:20, ESV). The same word was associated with the religious astrology of that time. Thus, in Colossians 2:8 Paul traced empty deception or vain deceit back to the dark spiritual forces at work in the world. Christians who dabble in horoscopes, astral charts, tarot cards, or experiment with any other occult practices are opening themselves to deception and spiritual captivity. God’s wisdom “doesn’t belong to this world or to the rulers of this world” (1 Corinthians 2:6, GW). On the contrary, these worldly spiritual powers have been disarmed, disgraced, and publicly defeated by Christ (Colossians 2:15\). Believers are complete in Jesus, who is “the head over every power and authority” (Colossians 2:10\). If any teacher tries to add or take away from the simple truth of the [gospel of Jesus Christ](what-is-the-gospel.html), they are teaching empty deception or vain deceit (see Galatians 1:9\). Before the apostle Paul issued his warning against false teachers, Jesus alerted His followers to “false Christs and false prophets” who would rise up, mock the truth, and even attempt to deceive God’s chosen ones (Matthew 24:23–27; see also 2 Peter 3:3 and Jude 1:17–18\). Christians must follow the Lord’s instruction and watch out that no one deceives us or leads us astray (Mark 13:5; see also 1 John 3:7\). We must “test the spirits” to see if what they are teaching comes from God (1 John 4:1\). The most effective defense against empty deception or vain deceit is knowing the truth (2 Timothy 2:15\) and holding fast to Scripture (1 Corinthians 15:1–4\).
What is the meaning of Aijeleth Ha-Shahar in Psalm 22:1?	Answer Many of the psalms begin with a prescript or title that sometimes identifies the author, the style of psalm, the musical setting, or even whom the psalm might be for. In the Hebrew Scriptures, the prescript is the first verse of the psalm, but in most English translations it is not numbered as a verse but simply written as a header or introduction to the psalm. Psalm 22:1 includes such a prescript: “To the chief Musician upon Aijeleth Shahar, A Psalm of David” (KJV). The Psalm 22 prescript notes that the Psalm is lamnasseaḥ (“for the preeminent one,” that is, “for the choir director”). The prescript concludes by identifying the author: Psalm 22 is a mizmor (“psalm, melody”) ledawid (“of David”). The song was intended to be sung Al\-Aijeleth Ha\-Shahar, a Hebrew phrase that most translations render as something akin to “To the Tune of ‘The Doe of the Morning’” (NIV) or “Set to ‘The Deer of the Dawn’” (NKJV). We can break down the definition like so: • al means “upon” or “set to” • aijeleth (or ayeleth) means “hind” or “doe” • ha\-shahar (or hassahar) means “of the dawn” or “of the morning” The phrase aijeleth ha\-shahar, meaning “upon a doe of the morning,” could refer to a type of melody or even instrument, but it could also identify the psalm as a morning psalm. The song was written to be sung or recited in the early morning hours—at dawn when the deer are active. Elsewhere, David emphasizes his communion with God [in the morning](early-will-I-seek-you.html). He says that God would hear his voice in the morning, and that he would pray and be alert early in the day (Psalm 5:3; cf. Psalm 88:13\). He would even bring his complaints and difficulties to God in the morning, as during other times of the day (Psalm 55:16\). David would joyfully sing of God’s lovingkindness in the morning (Psalm 59:16\). David adds that it is good to give thanks to the Lord and declare His lovingkindness in the morning (Psalm 92:1–2\), and that is when David loves to hear of God’s lovingkindness (Psalm 143:8\). David’s use of the phrase aijeleth ha\-shahar in Psalm 22:1 is an excellent reminder to us of how important it is to start the new day with fellowship with God. God has given us much for which to be thankful, and He tells of His lovingkindness in the Scriptures. David’s emphasis on the morning as a time to focus on the Lord provides helpful guidance as we develop disciplines and habits in walking with God. By focusing on the Lord in the early morning, we set the tone for the day. We fellowship with Him from the very start. If we begin our day without recognizing Him and all He has done for us, then our focus and priorities for the day may be misguided. With the phrase aijeleth ha\-shahar, David reminds us of the importance of looking to God in the early morning as the day begins. There is perhaps another significance to David’s use of aijeleth ha\-shahar as an introduction to Psalm 22\. This psalm speaks specifically of God’s deliverance and salvation. In Psalm 22 David recognizes that, even in the midst of great difficulty, God is faithful to save. The psalm points ultimately to the Savior, who would Himself echo the words of Psalm 22 on the cross when He cried out, “[My God, My God](forsaken-me.html), why hast thou forsaken me?” (Psalm 22:1, KJV). Both David and Jesus teach us to look to God in times of trouble. By using the phrase aijeleth ha\-shahar in Psalm 22:1, David reminds us that the best time to do this is as early as possible—as early as the doe begins her day.
Why are false teachers compared to wells without water (2 Peter 2:17)?	Answer False teachers have insinuated themselves into the Christian church since its inception. They are dangerously deceptive operators with smooth speech and seductive ways. New believers are particularly susceptible to their methods. Ever the passionately protective shepherd, the apostle Peter dedicates an entire chapter to exposing these religious pretenders. In 2 Peter 2:17, he compares them to “wells without water, clouds carried by a tempest, for whom is reserved the blackness of darkness forever” (NKJV). Peter wants his flock to understand how [false teachers](false-teachers.html) operate, learn to spot them, and avoid falling victim to their heresies. His metaphors likening them to “wells without water” and “clouds carried by a tempest” are similar to a portion of Jude’s description of false teachers: “They are clouds without water, carried about by the winds; late autumn trees without fruit, twice dead, pulled up by the roots; raging waves of the sea, foaming up their own shame; wandering stars for whom is reserved the blackness of darkness forever” (Jude 1:12–13, NKJV). The word Peter uses for “well” actually means “a flowing spring” in the original Greek. When Jesus ministers to the Samaritan woman (John 4:1–26\), He uses the same term to describe the soul\-satisfying, [living water](living-water.html) He can supply. A thirsty first\-century traveler would immediately understand the disappointment of coming upon a well that promises water but does not deliver. Instead of fresh, thirst\-quenching, life\-giving fountains, wells without water are hollow and useless, producing nothing but dust, mud, and unquenchable thirst. Like a dried\-up spring, false teachers promise much but have zero to offer. They do not teach the gospel truth that Jesus calls “a spring of water welling up to eternal life” (John 4:14\). They preach freedom but supply bondage, they guarantee pleasure but furnish anguish, and they promise life but deliver death. False teachers deny the gospel or distort it through human error (2 Peter 2:3; Colossians 2:8; 1 Timothy 6:20–21\) or demonic inspiration (1 Timothy 4:1–2; 2 Corinthians 11:3–4; 1 John 4:1–3\). Like Peter, the apostle Paul devotes much energy to exposing false teachers. Skipping the metaphor of “wells without water,” Paul states plainly, “Let no one deceive you with empty words, for because of such things God’s wrath comes on those who are disobedient” (Ephesians 5:6\). Paul teaches Timothy that false teachers depart from the truth and turn to “meaningless talk. They want to be teachers of the law, but they do not know what they are talking about or what they so confidently affirm” (1 Timothy 1:6–7; see also Titus 1:10–11\). He advises the Colossians, “See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ” (Colossians 2:8\). Peter explains that false teachers “secretly introduce destructive heresies, even denying the sovereign Lord who bought them—bringing swift destruction on themselves” (2 Peter 2:1\). False teachers “come disguised as harmless sheep but are really [vicious wolves](wolves-in-sheeps-clothing.html),” warns Jesus (Matthew 7:15, NLT). Paul affirms, “I know that false teachers, like vicious wolves, will come in among you after I leave, not sparing the flock. Even some men from your own group will rise up and distort the truth in order to draw a following” (Acts 20:29–30, NLT). Comparing false teachers to wells without water is Peter’s figurative way of saying the message of false teachers is valueless, meaningless, and useless. Like the rebellious people of Jeremiah’s day, false teachers in the early church had forsaken God, “the spring of living water, and have dug their own cisterns, broken cisterns that cannot hold water” (Jeremiah 2:13\). Because they reject “the teaching of the wise,” which is “a fountain of life,” they fall into “the snares of death” (Proverbs 13:14; see also Proverbs 14:27\). False teachers hold out a promise of satisfaction for thirsty souls but ultimately leave people parched and in need. Theirs is an empty hope. Their teachings are hollow and void of truth. Like wells without water, they appear to offer life, but they deliver only bondage, destruction, and death.
What is the meaning of “Can a man take fire in his bosom and not be burned?” (Proverbs 6:27)?	Answer Proverbs 6:27 is part of a section that warns against the folly of [adultery](Bible-adultery.html). The verse is translated variously: NASB: Can anyone take fire in his lap and his clothes not be burned? ESV: Can a man carry fire next to his chest and his clothes not be burned? NIV: Can a man scoop fire into his lap without his clothes being burned? NLT: Can a man scoop a flame into his lap and not have his clothes catch on fire? KJV: Can a man take fire in his bosom, and his clothes not be burned? Solomon employs a rhetorical question here. The obvious answer is “NO!” If you scoop up burning coals and hold them close to you, you will burn your clothes and maybe far worse. In the same way, those who choose the path of adultery should expect consequences. The next question in Proverbs 6:28 is similar: “Or can one walk on hot coals and his feet not be scorched?” (ESV). Again, the obvious answer is “NO!” If you step on hot coals, expect your feet to be burned. Even if you allow for the possible exception of some fire walkers who seem to do this very thing, the normal situation is that, if you step on something hot, it will burn your foot. The writer, in warning about the dangers of adultery, asks these questions and forces us to think of the analogies. Just as scooping up a big bunch of burning logs and hugging them will burn your clothes, and just as stepping on hot coals will result in burned feet, so committing adultery will have painful consequences. Those who break their marriage vows should expect to get “burned.” Proverbs 6:29 brings home the point of the passage: “So is he who sleeps with another man’s wife; no one who touches her will go unpunished.” To commit adultery is to knowingly place oneself in harm’s way. [Sexual immorality](sexual-sin.html) should be avoided at all costs (see 1 Corinthians 6:18\). The Bible consistently warns against it. The aftermath of adultery is never good, and only fools ignore the biblical warnings. “He who commits adultery lacks sense; he who does it destroys himself. He will get wounds and dishonor, and his disgrace will not be wiped away” (Proverbs 6:32–33, ESV). Only a fool would scoop up hot coals and hug them close or dump them in his lap thinking there will be no negative consequences. Adultery is just as foolish. Negative consequences are guaranteed, and repercussions are unavoidable. Some of the penalties of adultery will take the form of “natural” consequences—a broken marriage, for example, lasting emotional wounds, and vengeance from a jealous husband (see Proverbs 6:34–36\). Other penalties may be a more directly divine judgment: “God will judge the adulterer and all the sexually immoral” (Hebrews 13:4\).
How can we walk in God’s ways (Psalm 128:1)?	Answer The Bible promises blessings for all people who walk in God’s ways: “Blessed is everyone who fears the Lord, who walks in his ways!” (Psalm 128:1, ESV). Essentially, the message of this passage is the central theme of the entire [book of Psalms](Book-of-Psalms.html). God favors those who reverence and honor Him and live in daily obedience to His Word, will, and ways (Psalm 1:1; 94:12; 112:1; 119:1–2\). What does it mean to walk in God’s ways? Practically speaking, how can we accomplish this? In the original Hebrew, the word translated as “walk” in Psalm 128:1 means “to live or behave in a specific manner.” Reverence for God expresses itself in actions and behaviors (Ecclesiastes 12:13; 2 Corinthians 7:1\). Those who genuinely worship and serve the Lord God Almighty will devote their lives to Him not only with words but also by obeying His commands. The Israelites were called to “walk in obedience,” “watch how they live,” and “walk faithfully” before the Lord in truth and integrity (Deuteronomy 5:33; 1 Kings 2:3–4; 2 Chronicles 7:17\). Moses made the concept of walking in God’s ways clear to the people in the wilderness: “And now, Israel, what does the Lord your God require of you? He requires only that you fear the Lord your God, and live in a way that pleases him, and love him and serve him with all your heart and soul. And you must always obey the Lord’s commands and decrees that I am giving you today for your own good” (Deuteronomy 10:12–13, NLT). The Bible is the definitive roadmap for walking in God’s ways (Psalm 119:105\). The Scriptures illuminate the path for our feet to walk, guiding our way in this world (Proverbs 6:23\). To walk in God’s ways describes a lifestyle of daily seeking to know God and living in obedience to His will. It means delighting oneself in the Lord, meditating on His Word, and discovering His will (Psalm 1:1–2; 40:8\). Those who walk in God’s ways choose behaviors that are pleasing to Him. They “walk by faith, not by sight” (2 Corinthians 5:7, ESV). They “walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God” (Colossians 1:10, ESV). They desire to know the Lord’s heart and earnestly and continually pursue an ever\-deepening relationship with God. Jesus walked in God’s ways as a perfect example for us (Matthew 26:39; John 14:31; Philippians 2:8\). He showed us that obedience and love go hand in hand: “Loving God means keeping his commandments, and his commandments are not burdensome” (1 John 5:3, NLT; see also John 14:15\). The apostle John cites obedience as the proof of our love for God expressed through living for Him: “But those who obey God’s word truly show how completely they love him. That is how we know we are living in him” (1 John 2:5, NLT). Walking in God’s ways is a metaphor for following God and living for Him. Jesus told His disciples, “If any of you wants to be my follower, you must give up your own way, take up your cross daily, and follow me” (Luke 9:23, NLT). There is a cost to walking in God’s ways—that cost is giving up our own way. It involves death to self. In Jesus’ day, the cross represented death. When Jesus said, “[Take up your cross](take-up-your-cross.html),” the disciples understood what He meant—that they had to be willing to die to follow Him. It meant relinquishing self\-will and selfish ambition. Jesus explained, “If you try to hang on to your life, you will lose it. But if you give up your life for my sake, you will save it” (Luke 9:24, NLT). We walk in God’s ways when we do what He wants us to do. We surrender our lives to the Lord because of all He has done for us; we offer our bodies “as a [living sacrifice](living-sacrifice.html), holy and pleasing to God,” and this is our “true and proper worship” (Romans 12:1\). The apostle Paul urges believers to “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 5:2\). Believers are able to walk in God’s ways because they “[walk in the light](walk-in-the-light.html)” of the Lord Jesus Christ, who is the light (1 John 1:7\). God’s Spirit empowers them to “walk by the Spirit,” obey His Word, and live in a way that honors and pleases the Him (Galatians 5:16; Ezekiel 36:27; Romans 8:4–5\). In the future kingdom of heaven, all believers will walk by the light of God’s glory and the light of the Lamb (Revelation 21:23–24\).
How is a virtuous woman a crown to her husband (Proverbs 12:4)?	Answer A [good marriage](God-design-marriage.html) is one of life’s greatest blessings, but a strained one can be a curse. A man who marries a supportive woman will be strengthened by her love rather than weakened. He might even say, “She makes me feel like a king!” Essentially, this was the sentiment King Solomon expresses in Proverbs 12:4: “A virtuous woman is a crown to her husband: But she that maketh ashamed is as rottenness in his bones” (KJV 1900\). The Hebrew phrase Solomon used in Proverbs 12:4 for “virtuous woman” (KJV), “wife of noble character” (NIV), or “excellent wife” (ESV) is the same one Boaz used to describe [Ruth](life-Ruth.html), a “worthy woman” (ESV) of extraordinary loyalty and goodness (Ruth 3:11\). It refers mainly to a woman’s strength of character and moral fortitude. A wife’s character can help make or break her husband. A crown is an ornate, jeweled headdress worn by kings, queens, and other royalty. It represents dignity, honor, blessing, favor, status, and strength. A [virtuous woman](Proverbs-31-virtuous-woman.html) of solid, godly disposition will crown her husband with these attributes. Lemuel describes such a woman in Proverbs 31:10–31: “She is more precious than rubies. Her husband can trust her, and she will greatly enrich his life. She brings him good, not harm, all the days of her life” (verses 10–12, NLT). A virtuous woman is trustworthy, diligent, hardworking, generous, skillful, wise, capable, and kind. The writer observes, “Her husband is well known at the city gates, where he sits with the other civic leaders” (Proverbs 31:23\). This stately man’s wife “is clothed with strength and dignity, and she laughs without fear of the future. When she speaks, her words are wise, and she gives instructions with kindness. She carefully watches everything in her household. . . . Her children stand and bless her. Her husband praises her” (verses 23, 25–28\). Her strength of character shines forth in the admiration of those who know her most intimately. A sister verse to Proverbs 12:4 is Proverbs 14:1: “The wise woman builds her house, but with her own hands the foolish one tears hers down.” Like a jeweled crown that wins respect and distinction, a virtuous woman is a treasure to her husband. Not only does she build up her household, but she also raises her husband to a king’s stature. By contrast, a foolish woman drags down her whole family and weakens her husband. Solomon tells the young man reading his book to “get wisdom” even “though it cost all you have.” [Wisdom personified](wisdom-she-Proverbs.html) should be cherished, for “she will exalt you; embrace her, and she will honor you. She will give you a garland to grace your head and present you with a glorious crown” (Proverbs 4:7–9\). A wise man who chooses a virtuous wife will discover that he has been given a valuable prize and a blessing from the Lord (Proverbs 18:22\). The Good News Translation highlights this idea in Proverbs 12:4: “A good wife is her husband’s pride and joy; but a wife who brings shame on her husband is like a cancer in his bones” (GNT). “Fathers can give their sons an inheritance of houses and wealth, but only the Lord can give an understanding wife,” reveals Solomon (Proverbs 19:14, NLT). Not just any woman is a gift from the Lord, cautions Ecclesiastes 7:26: “I discovered that a seductive woman is a trap more bitter than death. Her passion is a snare, and her soft hands are chains. Those who are pleasing to God will escape her, but sinners will be caught in her snare” (NLT). Scripture reveals that choosing the wrong woman to marry can make a man’s life miserable, destroy his reputation, and even bring him down to death. But a virtuous woman—one who is wise, God\-fearing, and of strong moral character—can raise him to his full, God\-ordained stature. She will be like a crown to her husband, a blessing from God to enrich his life. Thus, a man must use wisdom and care to look past a woman’s external beauty to examine her “inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight” (1 Peter 3:3–4; see also 1 Timothy 2:9\).
Why is there a warning that, “Let not many of you become teachers” (James 3:1)?	Answer James offers much practical counsel [in his letter](Book-of-James.html), including this stern warning: “My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment” (James 3:1, NKJV). The reason that not many should become teachers is that those who teach incur a stricter judgment. Those who teach ought to know better than those who don’t. Teachers are claiming to know the information and ideally to have mastered it, so they are especially accountable for the content they are teaching. The scribes and Pharisees were not righteous (Matthew 5:20\), even though they were claiming to be and teaching about righteousness. Jesus chastised them for being blind guides (Matthew 15:14\). One of the Pharisees, [Nicodemus](Nicodemus-in-the-Bible.html), came to discuss things with Jesus, and Jesus held him accountable as a teacher of Israel. When Nicodemus couldn’t understand what Jesus meant by saying that Nicodemus needed to be born again, Jesus chastised him. Jesus questioned how Nicodemus could be a teacher of Israel and not understand the things about which Jesus was talking (John 3:10\). A teacher of spiritual truth should know spiritual truth. This is why James warns his readers that not many should become teachers (James 3:1\). Those who teach are held accountable for what they are teaching. If a teacher is teaching incorrectly, then he is causing his listeners to stumble. If a teacher fails to walk in a manner worthy of his teaching, then he is a hypocrite and worthy of further judgment. James understood that we all stumble in many ways, particularly when it comes to controlling what we say (James 3:2\). This is another reason why not many should become teachers—teachers say a lot. He explains the power of the tongue with two illustrations: a bit is small in the mouth of a horse yet directs the whole horse, and a rudder is a small part of the ship but directs the whole ship. In the same way, the tongue is a small but supremely influential part of the body (James 3:3–5\). No one can [tame the tongue](taming-the-tongue.html) (James 3:8\). Because we all stumble in many areas—in the use of our tongues, for example—we all have to be cautious about teaching others, lest we be guilty of hypocrisy. Paul challenged all believers to be teaching each other, but he recognized that, in order to do that, we need to let the [word of Christ](let-the-word-of-Christ-dwell-in-you-richly.html) dwell richly in us (Colossians 3:16\). Only then can we teach well. Paul reminded that we should do everything in the name of the Lord Jesus (Colossians 3:17\). That is how we avoid being hypocritical in our lives and in our teaching. In James’ warning to not let many of you become teachers, we find a reminder that we need to be who God designed us to be. We need to walk according to His design before we think about telling others how they should walk. In another context Paul challenged his readers who had confidence in their ability to guide others. He spoke to those who were confident that they could light the way and guide the blind (Romans 2:19\) and to those who believed themselves to be correctors of the foolish and teachers of the immature (Romans 2:20\). Did those who teach others also teach themselves, Paul asked, and did those who preached against stealing actually steal from others (Romans 2:21\)? Those who spoke against committing adultery—did they commit adultery (Romans 2:22\)? Did those who boasted in the law dishonor the Lord by breaking the law (Romans 2:23\)? Paul was showing in this context how everyone is guilty in one way or another. James makes a similar point. All are guilty, and there is a stricter judgment for teachers. Teaching is a serious business, and we need to be careful what we are teaching and even more careful of how we are living. Like Paul cautioned Timothy, guard yourself and your teaching (1 Timothy 4:16\).
What does it mean to live in the meekness of wisdom (James 3:13)?	Answer After challenging his readers about the stricter judgment for those who teach and the universal problem we have in controlling our tongues, James exhorts readers to live in the meekness of wisdom (James 3:13\). James first asks, “Who is wise and understanding among you?” (James 3:13a, ESV). He then explains the way to demonstrate wisdom and understanding: “By his good conduct let him show his works in the meekness of wisdom” (James 3:13b, ESV). James contrasts good and bad behavior and shows the relationship of both to [wisdom](godly-wisdom.html). He warns against bitter jealousy and selfish ambition, noting that, if a person claiming to be wise has those traits, he is arrogant and lying against the truth (James 3:14\). The kind of wisdom that results in bitter jealousy and selfish ambition is not from above but is earthly, natural, and demonic (James 3:15\). This kind of wisdom houses jealousy and selfish ambition and is accompanied by disorder and all evil practice (James 3:16\). By contrast, the kind of wisdom James advocates is wisdom from above. That kind of wisdom is first pure, then peaceable, gentle (or tolerant), listening to reason, full of mercy and good fruits, impartial, and without hypocrisy (James 3:17\). This kind of wisdom bears the fruit of righteousness; the seed sown in peace by peacemakers (James 3:18\). Lest a person think that this incredible heavenly wisdom is out of reach, James introduces his discussion by exhorting his readers to [ask for wisdom](get-wisdom-from-God.html) from God, who will certainly provide it (James 1:5\). Paul offers a similar contrast and helps demonstrate how can we live in the meekness or humility of wisdom. Paul shuns the wisdom of this age (1 Corinthians 2:6\), noting that such false wisdom led to the rulers crucifying Christ (1 Corinthians 2:8\). Instead, Paul speaks of wisdom from God—a wisdom that leads to our glory (1 Corinthians 2:7\). It is important to Paul that his readers don’t place their faith in the wisdom of men, but rather in God’s wisdom. This wisdom of God can allow a person to be spiritual rather than filled with jealousy and strife (1 Corinthians 3:1–3\). Both Paul and James work from the same understanding of wisdom as Solomon, who also helps us understand how we can live in meekness of wisdom. The concepts of meekness and humility are closely connected. Solomon has a great deal to say about humility and wisdom, and he connects the [fear of the Lord](fear-Lord-beginning-wisdom.html) to both. He notes that the fear of the Lord is the instruction for wisdom and that before honor is humility (Proverbs 15:33\). Before one can be wise, he must fear the Lord. Before one can be worthy of honor, he must have humility. Humility and the fear of the Lord go hand in hand and precede the fruit that is born from them (wisdom and honor). This proper perspective is necessary for us to live the kinds of lives He has designed. This is the meekness (or humility) of wisdom that James wants his readers to walk in. The challenge James offers to his readers is simple: live by earthly, natural, or demonic wisdom, or live by the wisdom that God freely provides for all who ask (James 1:5\).
What can we learn from the farmer who waits for the early and latter rain (James 5:7)?	Answer James encourages his readers to action. One of the motivators for that action is their hope for the future. James illustrates the point, wanting us to learn from the farmer: “Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain” (James 5:7, NKJV). James encourages those who are undergoing difficult circumstances (James 1:3, 9\) and chastises those who are living badly yet enjoying riches (James 1:10–11; 5:1–6\). He exhorts his brethren to be patient until the coming of the Lord (James 5:7a). The injustices that are evident in a fallen world would not be fully resolved until then. So James wants people to learn and grow from their difficulties—and even [rejoice in them](count-it-all-joy.html). Enduring through trials and difficult circumstances will produce fruit in the lives of believers and help them persevere until what has been promised is delivered. James illustrates the need for and payoff of [patience](Bible-patience.html) by pointing to the farmer. The farmer has to work diligently in order to get ground prepared and seed planted. The farmer has to patiently wait for the early and latter rain—that is, the autumn and spring rains. Without either of those seasonal rains, the seed would not have healthy growth. The farmer depends upon the rains and cannot do anything to hasten them. The farmer must be patient throughout the entire process, all the while hopeful that there will be the proper rain and the growth that the rain supports. In that same way, we ought to be patiently looking for the coming of the Lord. We need to be patient. We also need to strengthen our hearts and be prepared, because His coming is imminent (James 5:8\). James reminds His readers that the Judge is standing at the door (James 5:9\). Along with the illustration of the farmer, James offers other examples of patience. He speaks of the prophets who patiently waited on the Lord (James 5:10\). He reminds of Job and the remarkable endurance that Job showed (James 5:11\). Finally, James recounts how Elijah was patient and entreated the Lord and the Lord heard him (James 5:17–18\). In this last example, we recognize that waiting patiently is not necessarily waiting passively. James encourages us to be prayerful (James 5:14–18\). Even as we are exhorted to patience, we need to be actively prayerful. As Paul exhorts the Thessalonian believers regarding the Lord’s [imminent](imminent-return-Christ.html) coming (1 Thessalonians 4:13–17\) and the day of the Lord that would follow (1 Thessalonians 5\), he encourages believers not to sleep but to be alert and sober (1 Thessalonians 5:6\). As we prepare for coming final days, we should be always rejoicing (1 Thessalonians 5:16\) and always prayerful and thankful (1 Thessalonians 5:17–18\). What James and Paul desire to see from their readers—from us—is that we have a similar mindset to the farmer, who is active and patiently looking forward to God’s work and the fulfilling of growth. Paul understands that the farmer is not only patient but is hard\-working and ought to be the first to receive from his crops (2 Timothy 2:6\). James knows there is much we can learn from the farmer who waits for the early and latter rain. That farmer trusts in God to provide and does everything in his power to ensure that the ground and seed are ready. Diligence, patience, and trust—these are things we can learn from the farmer who waits for the early and latter rain.
What does it mean to be handed over to Satan (1 Corinthians 5:5)?	Answer In 1 Corinthians Paul writes to address incredible immaturities among the people, and at one point he tells the church to exercise [church discipline](church-discipline.html) against a particular member: “Hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved on the day of the Lord” (1 Corinthians 5:5; cf. 1 Timothy 1:20\). This was a case of a man living with his father’s wife (1 Corinthians 5:1\). Instead of mourning such a great sin, the Corinthians had become arrogant and did not remove the person from their church as they should have done (1 Corinthians 5:2\). Paul knew this kind of [immoral behavior](sexual-immorality.html) should not go unanswered. Even though Paul was not physically in Corinth, he could make a judgment on this situation (1 Corinthians 5:3\). That he could make that judgment from a distance underscored the failure of the Corinthians to judge those within their midst. The judgment Paul announces is an authoritative one. He appeals to the name and power of Jesus and the unity he has with the Corinthians in spirit (1 Corinthians 5:4\). Paul pronounces that this man be handed over to Satan (1 Corinthians 5:5a). At first glance, this judgment of being handed over to Satan would seem to be so severe as to cause the offender to lose his salvation. However, Paul makes it clear that this is not the case. Paul’s purpose in handing this one to Satan is so that the offender’s flesh will be destroyed, but still his spirit will be saved in the day of the Lord (1 Corinthians 5:5b). Earlier in the letter, Paul expressed his confidence that the Corinthians would be confirmed as blameless in the day of the Lord (1 Corinthians 1:8\). The day of the Lord includes the final judgments and would seem to include the [bema seat judgment](judgment-seat-Christ.html) that Paul also mentions in 1 Corinthians 3:12–15\. That judgment does not undo or change one’s position in Christ. In 1 Corinthians 5, Paul hands the offender over to Satan; while this person will have severe consequences in his flesh, the man’s spiritual position in Christ is not threatened. Paul’s judgment in handing this man over to Satan is one of several examples in which we see that God can mete out physical consequences and judgments even if He will never undo the salvation He has provided. [Ananias and Sapphira](Ananias-and-Sapphira.html) were upstanding members of the church at Jerusalem, but they lied to God and lost their lives (Acts 5:1–11\). John talks about sin that can [lead to death](sin-unto-death.html) (1 John 5:16–17\). Paul mentions that some believers at Corinth were sick and some had even died because they were handling the Lord’s Supper improperly (1 Corinthians 11:27–30\). The lesson the Corinthians needed to learn was that they were responsible for judging each other within the church and holding each other accountable for their deeds (1 Corinthians 5:12\). They weren’t to try to assess who was saved and who wasn’t. If someone called himself a brother (in Christ), then they should treat that person as a brother (1 Corinthians 5:11—note the reference to a “so\-called brother,” literally, a “named brother”). Brothers and sisters should hold each other accountable. We ought to encourage one another to love and good deeds, as the writer of Hebrews challenges us (Hebrews 10:24\). Sometimes that includes judging sin rightly and challenging each other to do better. In Paul’s case, in his apostolic authority (something we don’t have), he commanded an offender to be handed over to Satan. While we don’t have that authority, we can certainly still hold each other accountable, knowing the seriousness of immorality and sin.
What does it mean that “they exchanged the truth about God for a lie” (Romans 1:25)?	Answer Romans 1 paints a disturbing picture about people who have rebelled against God. Part of the indictment against them is that “they exchanged the truth about God for a lie” (Romans 1:25\). In exchanging the truth for a lie, these people have “worshiped and served created things rather than the Creator.” In the first few chapters of Romans, Paul explains how all humanity is guilty before God and how God intervened with a means for the forgiveness of that guilt. Paul calls this the [gospel](what-is-the-gospel.html), or the good news. He says that this good news is God’s ability to save all who believe in Jesus (Romans 1:16–17\). Before establishing how God resolved the problem, Paul explains the depth of the problem. God’s wrath is revealed against all ungodliness and unrighteousness. The ungodly suppress God’s truth in their unrighteousness (Romans 1:18\). It is unrighteous of them to suppress His truth because He made His truth so evident to them (Romans 1:19\). Truth is part of His revelation to them and an expression of His love. His invisible attributes, eternal power, and divine nature have been [clearly seen](invisible-attributes-clearly-seen.html) through what He has made (Romans 1:20\). Consequently, all of humanity are without excuse—which makes it all the more heinous that humanity has exchanged the truth of God for a lie. Even though fallen (or unrighteous) humanity knew God, they did not honor Him or thank Him for all He had done for humanity (Romans 1:21\). Instead, humanity became foolish in their speculations, and their hearts were darkened further (Romans 1:21b). While humanity professed to be wise, they became fools (Romans 1:22\). They could have had a relationship with their Creator; instead, they exchanged “the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles” (Romans 1:23\). Consequently, God gave them over to impurity to fulfill the lusts of their hearts, to the dishonor even of their own bodies (Romans 1:24\). God gave them over because they had exchanged the truth for a lie (Romans 1:25\). They had chosen to worship that which was created instead of the One who created everything. God gave them over further to degrading passions (Romans 1:26–27\) and to depraved minds (Romans 1:28–29\) because they did not see fit to acknowledge Him. Rather than acknowledge and thank their Creator, they exchanged the truth for a lie and chose to worship anything and everything else. Paul explains that the consequences of exchanging the truth for a lie were fitting. God allowed humanity to pursue their passions, and it led to further depravity and evil (Romans 1:28–31\). Paul’s indictment is chilling. He says that all who do these things are worthy of death (Romans 1:32; cf. Romans 6:23\). When we examine the list of sinful expressions that are worthy of death (Romans 1:29–31\), we realize that it is not just they who have exchanged the truth for a lie, but it is also we. We are guilty. We have sinned and fallen short of God’s glory (Romans 3:23\). None of us are good or righteous in His sight (Romans 3:12\). Paul wants everyone to understand that we are all guilty—we have all earned the [wages of sin](the-wages-of-sin-is-death.html): death. Paul did not write his [letter to the Romans](Book-of-Romans.html) simply to show that all are condemned. He wrote to proclaim the gospel of God. While the wages of sin is indeed death, the free gift of God is eternal life in Christ Jesus our Lord (Romans 6:23b). Paul champions this wonderful news that God loved us so much that, while we were dead in our sin, Christ died for us (Romans 5:8\). All who believe in Him are reconciled to God and are saved (Romans 5:9–10\). We are given new life and can embrace the truth rather than exchanging the truth for a lie.
Why is it sin to him who knows to do good and does not do it (James 4:17)?	Answer After exhorting his readers on the importance of humility (James 4:13–16\), James warns, “To him who knows to do good and does not do it, to him it is sin” (James 4:17, NKJV). Other translations word it differently, but the thought is the same: “Whoever knows the right thing to do and fails to do it, for him it is sin” (ESV). “If anyone, then, knows the good they ought to do and doesn’t do it, it is sin for them” (NIV). In this verse, James gives an example of a [sin of omission](sin-of-omission.html). When believers know the right thing to do yet fail to do it, God holds them accountable for not doing it. So, it is not only what we do that matters to God; it is also what we fail to do. Inactivity could be as sinful as overt activity. Inaction might be judged the same as action. Throughout his letter, James challenges his readers to action. They should be [doers of the Word](doers-of-the-Word.html) and not just hearers (James 1:22\). If people are hearers but not doers, they are deceiving themselves. They should speak and act as people who are accountable (James 2:12\). God has always made it clear what His expectations are (see Micah 6:8\). We are duty bound to obey. The [Parable of the Good Samaritan](parable-Good-Samaritan.html) contains two examples of people who knew to do good and did not do it. In Jesus’ story, a wounded and dying man lay on the road. A priest and a Levite both passed by the injured man without assisting him. In this, they sinned. They knew the right thing to do—the man needed help—yet they failed to take the action needed. In contrast, a Samaritan stopped and helped. He showed compassion to the injured man and demonstrated what it means to love one’s neighbor as oneself. He knew what was right, and he did it. The implication of James 4:17 is that responsibility comes with knowledge. As we understand what is right, we are obligated to perform what is right. In Luke 12:47–48, Jesus communicates this principle: “That servant who knew his master’s will but did not get ready or act according to his will, will receive a severe beating. Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more” (ESV). When we understand what is good yet fail to act, we are held that much more accountable. James links wisdom to “deeds done in the humility” (James 3:13\). In several specifics, James calls people to take action—to do what they know is right. Do they wish to be close to God? Then they should draw near to Him (James 4:8\). Do they wish to be exalted? Then they should humble themselves (James 4:10\). For each desired result, there is a necessary preceding action, and we are held accountable for doing what we ought to do. “It is sin to know what you ought to do and then not do it” (James 4:17, NLT). James’ entire letter is committed to the necessity of living, active faith. In James 2:14–17, he writes, “What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, ‘Go in peace, be warmed and filled,’ without giving them the things needed for the body, what good is that? So also, faith by itself if it does not have works, is dead” (ESV). Good works will always accompany genuine faith (see Matthew 5:16\). Knowing the right thing to do is important; the follow\-through is just as important.
What does it mean that creation waits in eager expectation (Romans 8:19)?	Answer In Romans 8 Paul instructs believers about the new relationship we have with God when we believe in Jesus. That relationship impacts not just the individual but, eventually, all of creation: “For the creation waits in eager expectation for the children of God to be revealed.” (Romans 8:19\). The revealing of the sons of God that creation awaits has to do with [glorification](glorification.html). Paul explains that believers are free from condemnation and from the law of sin and death (Romans 8:1–2\). Believers are now living in accordance with the Spirit; they are in the Spirit, and the Spirit of Christ is in believers (Romans 8:5, 9\). Believers are adopted as children of God and can call God their Father (Romans 8:15–16\). As children of God, believers are also fellow heirs with Christ because they have suffered with Christ (through His death on the cross, see Colossians 3:3–4, and Philippians 3:10, for example). If we have suffered, died, and been raised with Christ, then we will be glorified with Christ (Romans 8:17\). Believers have an incredibly rich new relationship with God the Father, the Son, and the Holy Spirit. All the sufferings and challenges believers encounter in the present time cannot compare with the glory that will be revealed to believers in the future (Romans 8:18\). Elsewhere, Paul explains that, when Christ is revealed in the future, believers will be revealed with Him in glory (Colossians 3:4\). Not only do individual believers await the glory that is in store, but the rest of creation is waiting, too. All that God made longs anxiously for that glory to be revealed. At the fall of humanity, the earth was cursed for Adam’s sake (Genesis 3:17–19\). Because of the fall, God subjected the earth to futility and to a curse (Romans 5:20; Genesis 5:29\). He did this with the anticipation that one day the creation would be set free from its slavery and corruption and would enjoy the freedom of the glory of the children of God (Romans 8:21\). In the meantime, however, creation is waiting for the revealing of the sons of God (Romans 8:19\). “The whole creation groans” and suffers as if preparing to give birth (Romans 8:22, NASB). The pains are severe, but, just as with childbirth, when the baby is born, there is joy and the labor pains come to an end. Believers likewise groan with pain under the effects of sin in this world. We are waiting for our birthright as adopted children of God: the redemption of the body (Romans 8:23\). While we can’t see now the outward evidence of this adoption and future glory because of the curse in and around us (Romans 8:24\), we have been saved and have hope of that future physical redemption (Romans 8:25\). Because believers have the hope of a blessed physical reality, we can endure with perseverance as we eagerly look forward to being glorified with Christ (Romans 8:26\). Creation is waiting for the revealing of the sons of God because that is when the natural world will be restored and the curse lifted (Revelation 22:3\). The difficulties and struggles of today are not comparable to what God has designed for our future. We look forward to the hope of righteousness (Galatians 5:5\). As children of God and heirs with Christ, we look forward to being revealed with Christ in glory. Because our hope is focused on Christ and His revealing, believers ought to set their mind on things above where Christ is (Colossians 3:4\). Because our citizenship is with Him (Colossians 1:13\) and our lives are hidden in Him (Colossians 3:3\), our identity and existence are no longer defined by the things of earth. Right now, we cannot imagine the glorified state, but all creation is waiting for the revealing of the sons of God. “Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when Christ appears, we shall be like him, for we shall see him as he is” (1 John 3:2\). We have a new relationship with God and a new identity. We are no longer defined by condemnation, curse, and futility.
What does it mean that the foolishness of God is wiser than men (1 Corinthians 1:25)?	Answer When a division arose in the [church of Corinth](church-in-Corinth.html), the apostle Paul blamed the root of the trouble on the Corinthian believers’ misunderstanding of the true nature of wisdom. Many who considered themselves wise were using their own puffed\-up intellect to divide and destroy the church. Thus, Paul spends 1 Corinthians 1:18–25 contrasting worldly wisdom with the wisdom of God. Divine wisdom seems foolish and weak to those who value human knowledge, but Paul asserts, “The foolishness of God is wiser than men, and the weakness of God is stronger than men” (1 Corinthians 1:25, ESV). Paul begins his argument by explaining that “the [message of the cross](message-of-the-cross-foolishness.html) \[or ‘the gospel’] is foolishness to those who are perishing, but to us who are being saved it is the power of God” (1 Corinthians 1:18\). According to the world’s way of thinking, the gospel is utter foolishness, dying on a cross is an act of weakness, and humility, suffering, and servanthood are attitudes of the unwise. The Jewish people were looking for a mighty, miracle\-working, kingdom\-conquering Savior (Acts 1:6\). They forgot the Old Testament prophecies of a Messiah who would suffer and die (Psalm 22; Isaiah 53\). Because of their forgetfulness, Jesus called them foolish (Luke 24:13–35\). Paul tells the Corinthians that their human thinking is worthless, citing Isaiah 29:14, where the prophet reprimands and reminds Israel that “the wisdom of the wise will pass away, and the intelligence of the intelligent will disappear” (NLT). Later, Paul states, “For the wisdom of this world is foolishness in God’s sight” (1 Corinthians 3:19\). Christians are not to rely on their own wisdom or the wisdom of the world. According to James, “such ‘wisdom’ does not come down from heaven but is earthly, unspiritual, demonic” (James 3:15\). God’s wisdom has long been regarded as foolishness to the world (Hosea 9:7; 1 Corinthians 4:9–10\). Some of the world’s most brilliant philosophers, scholars, and debaters say the gospel of Jesus Christ is nonsense. Some people laugh at the message of salvation, “but to those called by God to salvation, both Jews and Gentiles, Christ \[and His saving work on the cross] is the power of God and the wisdom of God” (1 Corinthians 1:24, NLT). Using irony, Paul calls the ministry of the gospel “foolish preaching” because that is how the world sees it: “Since God in his wisdom saw to it that the world would never know him through human wisdom, he has used our foolish preaching to save those who believe” (1 Corinthians 1:21, NLT). Worldly wisdom does not have the power to save anyone. Instead, it only destroys the work of the gospel. The foolishness of God is wiser than men means [God’s wisdom](godly-wisdom.html) far exceeds any human understanding and knowledge that people can possess. The message of Jesus Christ crucified is the ultimate wisdom and power of God (1 Corinthians 1:30\). Those who believe the gospel and accept salvation in Jesus Christ are forgiven and set free from sin’s dominion, from divine judgment, and eternal death (2 Timothy 1:10; Romans 5:12; 6:23; Hebrews 2:14\). Jesus Christ is the Christian’s wisdom and power, indeed, everything we need. What the world calls “the foolishness of God,” true believers understand to be “the power of God,” which conquers death and hell. What the lost call “the foolishness of God,” the saved know to be “the wisdom of God,” who is Jesus Christ crucified, the only One who grants eternal life to those who believe in His name.
What does it mean to be tenderhearted in Ephesians 4:32?	Answer The way we treat people matters a great deal to God. Based on Matthew 7:12, the Golden Rule says, “Do unto others as you would have them do unto you.” In addition, we take our cues on how to behave toward others by considering God’s treatment of us. The apostle Paul commands, “Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you” (Ephesians 4:32, ESV). In Ephesians 4:32, the word translated as “tenderhearted” is an idiom literally meaning “much bowels.” In the original language, one’s ability to [empathize](Bible-empathy.html) or feel compassion for others was conceived as having the internal feature of ample\-sized bowels. A tenderhearted person is easily moved to love, sorrow, and sympathy. Peter uses the same term when he encourages all believers to “sympathize with each other. Love each other as brothers and sisters. Be tenderhearted, and keep a humble attitude” (1 Peter 3:8, NLT). By His very nature, God is tenderhearted (Exodus 34:6; Psalm 86:15\). His infinite compassion toward us is made known throughout the Scriptures: “Can a woman forget her nursing child, or lack compassion for the child of her womb? Even if these forget, yet I will not forget you. Look, I have inscribed you on the palms of My hands” (Isaiah 49:15–16, HCSB). God’s compassion is rooted in His covenant bond with His people (2 Kings 13:23\). The Lord’s [unfailing love](unfailing-love.html) and tenderhearted mercies for us are renewed every morning (Lamentations 3:22–23\). In the New Testament, God’s tenderheartedness is revealed through the life and ministry of His Son, Jesus Christ. The Savior’s compassion moved Him to heal the sick, feed the hungry, and forgive repentant sinners (Matthew 9:36; 14:14; 20:34; Mark 8:2; Luke 15:20\). Our tenderhearted [Shepherd](Good-Shepherd.html) sacrificed His life so that we might be saved (John 10:11\). Just as the love of Jesus compelled Him to give up His life for us, “so we also ought to give up our lives for our brothers and sisters” (1 John 3:16, NLT). God calls us to follow His example by clothing ourselves “with tenderhearted mercy, kindness, humility, gentleness, and patience. Make allowance for each other’s faults, and forgive anyone who offends you. Remember, the Lord forgave you, so you must forgive others. Above all, clothe yourselves with love, which binds us all together in perfect harmony” (Colossians 3:12–14, NLT). Because God is tenderhearted toward us, we must show compassion toward others (Luke 6:36\). After Paul told the Ephesians to be tenderhearted toward one another, he instructed them to “imitate God, therefore, in everything you do, because you are his dear children. Live a life filled with love, following the example of Christ. He loved us and offered himself as a sacrifice for us, a pleasing aroma to God” (Ephesians 5:1–2, NLT). As believers, God is the source and supply of our comfort and compassion for others (2 Corinthians 1:3–5; see also Philippians 2:1–2\). As we let the Holy Spirit guide our lives, He works in us to produce fruits like love, patience, kindness, goodness, and gentleness that we can show to family, friends, neighbors, and fellow believers (Galatians 5:16, 22–23\). Remember that the concept of tenderheartedness evokes a picture of ample insides that are easily touched and moved to action. A tender heart is sensitive and affected. It feels things profoundly and responds quickly. If we are tenderhearted, we will do more than merely feel compassion when we see someone hurting, vulnerable, and in need of help. Like the [Good Samaritan](parable-Good-Samaritan.html), we will be motivated to act with kindness and mercy (Luke 10:30–37\). Tenderheartedness is love in action. It is patience, kindness, and self\-sacrifice (1 Corinthians 13:4–7\). It bears one another’s burdens (Galatians 6:1–3\), patiently tolerates difficult people (2 Timothy 2:24–25\), is considerate (Philippians 4:5\), and always ready to do good (Titus 3:1–2\). The tenderhearted Christian sees other people’s problems and then works to help resolve them.
What does it mean to have a steadfast heart (Psalm 108:1)?	Answer In Psalm 108:1–5, King David praises God for His great love and [faithfulness](faithfulness-of-God.html). The words are taken directly from Psalm 57:7–11\. Amid great adversity, David declares his total confidence in God’s protection: “My heart is steadfast, O God! I will sing and make melody with all my being!” (Psalm 108:1, ESV). The word heart speaks of a person’s inward being—one’s mind, will, emotions, and inclinations. A “steadfast” heart is marked by firm determination or resolution. To be steadfast is to be established, permanent, steady, and unshakeable. David’s whole inner self—his soul—was fixed and firmly settled on trusting God. With a steadfast heart, David would not be shaken by threatening circumstances or blown about by the winds of misfortune. He repeated the refrain twice in Psalm 57:7, emphasizing his concrete resolve to trust in God: “My heart, O God, is steadfast, my heart is steadfast; I will sing and make music.” David wrote Psalm 57 as a heartfelt prayer for deliverance while hiding in a cave and being hunted down by King Saul. Despite the threat to his life, David voiced unswerving confidence in the Lord to rescue him from a desperate situation. Sin is the greatest threat to a steadfast heart. After David committed adultery with [Bathsheba](David-and-Bathsheba.html) and then murdered her husband, Uriah, David’s heart was tainted by sin. A year later, Nathan confronted him, and David acknowledged the seriousness of his offenses against God (Psalm 51:3–6\). He confessed his transgressions and repented. David also accepted that his sin resulted from a compromised and corrupt heart. David prayed, asking God to remove the stain of sin and restore his steadfastness of heart: “Create in me a clean heart, O God, And renew a steadfast spirit within me” (Psalm 51:10, NKJV). Having a steadfast heart is closely related to faithfulness (1 Thessalonians 1:3; 2 Thessalonians 1:4\). The quality of steadfastness belongs to a person who is faithful, reliable, and loyal to the end. Paul encouraged Christians to “be steadfast, immovable, always [abounding in the work of the Lord](abounding-in-the-work-of-the-Lord.html), knowing that in the Lord your labor is not in vain” (1 Corinthians 15:58, ESV; see also 1 Timothy 6:11; 2 Timothy 3:10; Titus 2:2, ESV). Jesus is the most excellent example of someone who is steadfast in heart (2 Thessalonians 3:5; Romans 15:3–5\). James encouraged believers to embrace [trials](trials-tribulations.html) that test our faith because they produce steadfastness in us: “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (James 1:2–4, ESV). The apostle Peter affirmed, “And the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast” (1 Peter 5:10\). James considered believers who remain steadfast “blessed” (James 5:11\). Having a steadfast heart is a quality of someone who trusts God under all circumstances. Such a person’s life reflects the confident inner conviction that God is sovereignly in control over everything. The New Living Translations renders Psalm 108:1 like so: “My heart is confident in you, O God; no wonder I can sing your praises with all my heart!” No matter how hostile the conditions or how menacing the enemy, a steadfast heart will find the courage to sing out praises to the Lord.
How is a shameful wife rottenness to her husband’s bones (Proverbs 12:4)?	Answer The insights and moral principles explored in [Proverbs](Book-of-Proverbs.html) are meant to inform and equip young people to make wise decisions in life. God created us to live in families and receive our deepest joy, purpose, and fulfillment in these committed relationships. Thus, choosing a marriage partner is one of our most critical life decisions. In Proverbs 12:4, Solomon encourages young men to look for a wife of noble character: “An excellent wife is the crown of her husband, but she who brings shame is like rottenness in his bones” (ESV). An “excellent” wife is a godly, capable woman. In the original Hebrew, this word portrays desirable, valuable, helpful, and worthy character traits. The same term describes Ruth (Ruth 3:11\) and the virtuous woman featured in Proverbs 31:1–10\. Solomon says a woman of such qualities is “the crown of her husband.” Often in Scripture, a crown symbolizes blessing, dignity, and honor (Proverbs 4:9; 14:24; 16:31; 17:6; Isaiah 28:5; 62:3\). The wise young man will select a wife based on her excellence of character, and she will bring him blessings, respectability, and honor. On the other hand, a “shameful” wife lacks moral strength, dignity, and soundness of character. Solomon states that such a wife is like rottenness to her husband’s bones. “Rottenness” is associated with decay, stench, putridity, and death. The original Hebrew word is used to describe a moth\-eaten garment (see Job 13:28\) or decomposed wood that easily crumbles (see Job 41:27\). A shameful wife ruins her husband gradually from the inside out. She may look outwardly beautiful, but no amount of physical allure can compensate for a woman’s lack of moral integrity. Instead of building up her home, husband, and family, she slowly tears them down, bit by bit from within, using her own two hands (Proverbs 14:1\). A wife who likes to quarrel is like “the constant dripping of a leaky roof,” explains Solomon (Proverbs 19:13\). No matter how lovely she is to look at, the contentious, nagging, complaining wife will wear down her husband’s patience until he can’t stand to be around her anymore (Proverbs 21:19; 25:24; 27:15–16\). The New Living Translation renders Proverbs 12:4, “A worthy wife is a crown for her husband, but a disgraceful woman is like cancer in his bones.” The excruciating humiliation a husband endures because of his wife’s moral failings slowly weakens and eventually incapacitates him like an untreated cancer. He decomposes from the inside out as she drags him down, holds him back, and hinders his progress. Her effect is much like that of a terrible, debilitating disease. Instead of blessings, dignity, and honor, she brings him to shame, agony, and failure. A woman’s true beauty is cultivated on the inside. Wise young men look deeper than “the outward beauty of fancy hairstyles, expensive jewelry, or beautiful clothes” for “the [unfading beauty](biblical-womanhood.html) of a gentle and quiet spirit, which is so precious to God. This is how the holy women of old made themselves beautiful. They put their trust in God and accepted the authority of their husbands” (1 Peter 3:3–5, NLT; see also 1 Timothy 2:9–10\). A shameful wife is rottenness to her husband’s bones because she causes him deep suffering and sorrow. In the end, she becomes his undoing. But a wife of noble character is a gift from God. “A prudent wife is from the Lord” (Proverbs 19:14\). She is a valuable treasure “worth far more than [rubies](more-precious-than-rubies.html). Her husband has full confidence in her and lacks nothing of value. She brings him good, not harm, all the days of her life” (Proverbs 31:10–12\).
What does it mean to serve one another through love (Galatians 5:13)?	Answer The law of love governs Christian living. The apostle Paul taught that we have [freedom in Christ](freedom-in-Christ.html), but not a license to sin or to serve our own selfish desires. We are called to love others as Christ loves us: “For you were called to be free, brothers and sisters; only don’t use this freedom as an opportunity for the flesh, but serve one another through love” (Galatians 5:13, CSB). The apostle Peter affirms, “Live as free people, but do not use your freedom as a cover\-up for evil; live as God’s slaves” (1 Peter 2:16\). Some believers take [Christian liberty](Christian-liberty.html) to the extreme, thinking they can do whatever they want and live how they please. Others stay burdened under legalistic slavery to the law. True Christian freedom means we are free from sin’s guilt because of Christ’s forgiveness (Ephesians 1:7; Romans 8:1\) and from sin’s penalty because of Christ’s sacrifice on the cross (Romans 5:8–10; 6:23\). We are released from the demands and perils of the law. Through the indwelling Spirit of God, sin’s power over us is broken (Romans 6:1–23; Hebrews 2:14\). Paul defines the new law Christians live under by citing Leviticus 19:18: “For the entire law is fulfilled in keeping this one command: ‘Love your neighbor as yourself.’” The disciples asked Jesus, “Which is the greatest commandment in the Law?” He answered, “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments” (Matthew 22:34–40\). We no longer serve as slaves to the old laws of sin and death but are now free to minister to one another through love. Paul explains: “Although I am free from all and not anyone’s slave, I have made myself a slave to everyone, in order to win more people” (1 Corinthians 9:19, CSB). Paul tells the Romans that love fulfills the law: “Let no debt remain outstanding, except the continuing debt to [love one another](love-one-another.html), for whoever loves others has fulfilled the law. The commandments . . . are summed up in this one command: ‘Love your neighbor as yourself.’ Love does no harm to a neighbor. Therefore love is the fulfillment of the law” (Romans 13:8–10\). How can we serve one another through love? The Holy Spirit enables us to serve one another through love (Romans 5:5\). If we “walk by the Spirit,” Scripture says we “will not gratify the desires of the flesh” (Galatians 5:16\). If we are “led by the Spirit,” we will produce the fruits of the Spirit, which include “love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self\-control” (see Galatians 5:18–23\). Peter urges Christians to use their God\-given gifts “to serve others, as faithful stewards of God’s grace in its various forms” (1 Peter 4:10\). Through love, we serve because love seeks to build one another up (1 Corinthians 8:1–13\) and compassionately care for others (1 Corinthians 12:25–26; 13:4–8\). Jesus Christ is our model. It is His love that compels us to love others (2 Corinthians 5:14\). He told His disciples, “A new command I give you: Love one another. As I have loved you, so you must love one another” (John 13:34\). Jesus lived and died as the supreme example of humble, self\-sacrificing service (Luke 22:27; Matthew 20:28; Philippians 2:6–7; 2 Corinthians 8:9; John 13:1–17\). Christ served others by emptying Himself of His exalted position and “taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!” (Philippians 2:6–8\). Emulating Christ means not seeking our own good but the good of others (1 Corinthians 10:24\). Paul told the Romans, “We should all be concerned about our neighbor and the good things that will build his faith” (Romans 15:2, GW). The exercise of spiritual freedom in Christ must always be balanced by our desire to build up and benefit fellow believers (1 Corinthians 10:24\). Paul did not seek his “own benefit, but the benefit of many, so that they may be saved” (1 Corinthians 10:33, NET). He urged his readers to follow his lead as he followed Christ’s (1 Corinthians 11:1\). Christian freedom involves dying to oneself and becoming a slave in service to others. It is one of the extraordinary kingdom paradoxes. The opposite of self\-serving love is love that serves others. If we genuinely love others, we will help them and bear their burdens (Galatians 6:2\). We will take to heart Paul’s challenge: “Let each of you look not only to his own interests, but also to the interests of others” (Philippians 2:4, ESV).
What does God mean when He says, “Seek me and live” (Amos 5:4)?	Answer [Amos](Amos-in-the-Bible.html) ministered as a prophet to Israel at the nation’s apex of prosperity and political power. Sadly, it was a time when true worship of God had been replaced with idolatry, immorality, greed, materialism, injustice, spiritual complacency, and self\-reliance. God’s people, both in Judah to the south (Amos’s home) and Israel to the north (Amos’s mission field), faced the Lord’s judgment because they had forsaken Him. In a string of dire predictions of coming doom (Amos 3:1—6:14\), Amos offers this one ray of hope: “This is what the Lord says to Israel: ‘Seek me and live’” (verse 5:4\). “Seek me and live” is the central theme and primary message of Amos. The prophet repeats, “Seek the Lord and live, or he will sweep through the tribes of Joseph like a fire; it will devour them, and Bethel will have no one to quench it” (Amos 5:6\). Again, he implores, “Seek good, not evil, that you may live. Then the Lord God Almighty will be with you, just as you say he is” (Amos 5:14\). “Seek me and live” is the cry of God’s heart—His appeal for people to repent and pursue His forgiveness while there is still hope of salvation. The message echoes in Isaiah’s invitation: “Seek the Lord [while he may be found](seek-the-Lord-while-He-may-be-found.html); call on him while he is near” (Isaiah 55:6\). It resonates in Zephaniah’s call: “Seek the Lord, all you humble of the land, you who do what he commands. Seek righteousness, seek humility; perhaps you will be sheltered on the day of the Lord’s anger” (Zephaniah 2:3\). “Seek me and live” is God’s invitation to return to “pure and genuine” devotion to the Lord (James 1:27\), which is the foundation of our life and relationship with Him. When we forsake the Lord, we must humble ourselves before Him, repent, obey His commands, and walk in His ways again. Only in this way can we receive forgiveness of sins and restoration (2 Chronicles 7:14\). The prophets repeatedly warned God’s rebellious children to return to authentic worship, which is our source of spiritual life and the only hope of salvation from the Lord’s judgment and wrath. In the book of Acts, the apostle Paul informs the people of Athens that God’s desire has always been for all people to seek Him: “His purpose was for the nations to seek after God and perhaps feel their way toward him and find him—though he is not far from any one of us. For in him we live and move and exist” (Acts 17:27–28, NLT; see also Psalm 14:2\). God is our “fountain of life” (Psalm 36:9\). From Him we “draw water from the wells of salvation” (Isaiah 12:3; see also Revelation 21:6; 22:17; John 4:10; 7:38\). We should “continually seek him” (1 Chronicles 16:11, NLT) and “sincerely seek him” (Hebrews 11:6, NLT). The people of Amos’s day claimed to follow God with their words (see Amos 5:14\), but their actions and devotions revealed a different truth. Wholehearted pursuit is the key to life with God: “You will seek me and find me when you seek me with all your heart” (Jeremiah 29:13; see also Deuteronomy 4:27–29\). Like David, we must hunger and thirst for the Lord with our whole being (Psalm 63:1; Psalm 84:2; Psalm 42:1\). “Seek me and live” is God’s time\-sensitive opportunity. “Indeed, the ‘right time’ is now. Today is the day of salvation,” says the Lord (2 Corinthians 6:2, NLT). No one is promised tomorrow. We have this one life with breath in our lungs today to seek God and live (Psalm 95:7–8; Hebrews 3:7–15; 4:7\). Not only is “seek me and live” the central theme of Amos and the prophets, but it is also the primary message of the [gospel](what-is-the-gospel.html). God loves the people of the world so much that He sent His only Son to die in our place and, through His sacrifice, give us eternal life in Jesus Christ (John 3:16\). The apostle John clarifies, “And this is what God has testified: He has given us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have God’s Son does not have life. I have written this to you who believe in the name of the Son of God, so that you may know you have eternal life” (1 John 5:11–13\). We must first believe in Him, and then the Christian walk consists of seeking the Lord through a lifelong relationship with Him. Paul expounds, “He will give eternal life to those who keep on doing good, seeking after the glory and honor and immortality that God offers. But he will pour out his anger and wrath on those who live for themselves, who refuse to obey the truth and instead live lives of wickedness” (Romans 2:7–8, NLT).
What did Jesus mean when He said, “Whoever says to this mountain . . .” (Mark 11:23)?	Answer In Mark 11:23, Jesus makes an astonishing statement: “For assuredly, I say to you, whoever says to this mountain, ‘Be removed and be cast into the sea,’ and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says” (NKJV). Does this mean we can move mountains with our words? Is it true that we can have whatever we wish simply by speaking it into existence? First of all, no, Jesus is not teaching that our words of faith can move actual mountains or that we can have whatever we want if we just believe. Rather, Jesus is teaching an important lesson on faith and prayer and the power of God. Let’s back up and take a look at the context. The day before His statement about “whoever says to this mountain,” Jesus had approached a [fig tree](curse-fig-tree.html), expecting to find fruit. To His dismay, the tree had no figs (Mark 11:13\). Jesus cursed the fig tree, saying, “May no one ever eat fruit from you again” (Mark 11:14\). The next day, as they were passing the same fig tree, the disciples “saw the fig tree withered from the roots. Peter remembered and said to Jesus, ‘Rabbi, look! The fig tree you cursed has withered!’” (Mark 11:20–21\). The disciples were amazed by two things: the power of Jesus’ word and the speed of the withering. It’s at this juncture that Jesus says, “Have faith in God. . . . Truly I tell you, if anyone says to this mountain, ‘Go, throw yourself into the sea,’ and does not doubt in their heart but believes that what they say will happen, it will be done for them. Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours” (Mark 11:22–24\). Is this passage applicable to the believer in Christ today? Yes, all of Mark 11 is applicable to believers today. In Mark 11:24 and again in verse 25, Jesus makes clear that He is speaking of prayer, and we are all to pray (1 Thessalonians 5:17\). In this passage following the fig tree lesson, Jesus teaches two things about prayer: 1\) We are to pray believing, without doubting, a truth taught elsewhere, too: “When you ask, you must believe and not doubt, because the one who doubts is like a wave of the sea, blown and tossed by the wind. That person should not expect to receive anything from the Lord. Such a person is double\-minded and unstable in all they do” (James 1:6–8\). Our prayers should be wholehearted. 2\) We are to pray boldly; we are to be courageous, even when the situation seems impossible. God is the God of the impossible (Luke 1:37\), and nothing stands in His way. The mountain referenced in Jesus’ words is the [Mount of Olives](Mount-of-Olives.html). The imagery Jesus uses, of a mountain uprooting itself and casting itself into the sea, is hyperbolic, but there is more to it than that. The phrase mover of mountains seems to have been a commonplace idiom at one time. Rabbah Bar Nachmani was called “a remover of mountains” because of his great learning and ability to overcome great doctrinal difficulties (Lightfoot, J., The Harmony, Chronicle, and Order of the New Testament, 1655, § LXXIV, p. 57\). Interestingly, the Mount of Olives is the site of Jesus’ [future return](Zechariah-14-4-second-coming.html), at which time the mountain will literally move: “The Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south” (Zechariah 14:4\). We do not think Jesus meant that mountains will literally throw themselves into the sea at our bidding. The Matterhorn is safe from the whims of larky Christians. The Mount of Olives that Jesus pointed out was representative of huge obstacles and impossible situations. We seek spiritual applications. Matthew Henry has a good word on this: “Christ taught them from hence to pray in faith. It may be applied to that mighty faith with which all true Christians are endued, and which does wonders in spiritual things. It justifies us, and so removes mountains of guilt, never to rise up in judgment against us. It purifies the heart, and so removes mountains of corruption, and makes them plain before the grace of God” (Concise Commentary on the Whole Bible, 1706, entry for Mark 11:19–26\). In forming doctrine and establishing practice, we draw on the whole of the Bible’s teaching on any subject. Concerning the doctrine of prayer, we look at all of Scripture and we find that we pray to the Father (Matthew 6:9\), in the authority of the Son (John 16:24\), for good and needful things (Matthew 7:11; Philippians 4:19\), from a righteous and grateful heart (James 5:16; Philippians 4:6\), persistently (Luke 18:1\), unselfishly (James 4:3\), in faith (James 1:6\), and according to the will of God (1 John 5:14\). Scripture makes evident the fact that prayer is not just wanting something done and expecting it to be done according to our wishes and words. How should the believer apply the truth of this passage today? We apply the truth of Mark 11:23 every time we pray for an errant son or daughter who is living in rebellion. Every time we pray for the salvation of the curmudgeonly atheist down the street. Every time we pray for the gospel to make inroads into a historically resistant community. Every time we pray for hard hearts to be softened, closed minds to be opened, and wagging tongues to be stilled. Jesus’ words are not a guarantee that our prayers will remove cancer, prevent tornadoes, or give us riches. But, if God wants the mountain to be moved, it will move. We should pray boldly, in faith. [Word of Faith](Word-Faith.html) teachers sometimes latch on to Mark 11:23 to claim a special power in their words. This is a twisting of the passage. According to Word of Faith doctrine, what we believe ultimately controls all things that happen. Faith is a force that shapes our reality, and our words possess miraculous power. According to biblical doctrine, God controls what will happen. Faith in Him and His sovereign plan gives us confidence even when we are faced with seemingly impossible situations.
What does it mean that we shall see Him as He is (1 John 3:2)?	Answer In 1 John 3:1–3, the apostle John is overcome with the miracle of God’s love in claiming us as [His children](be-a-child-of-God.html). For those of us who have surrendered our lives to Jesus Christ as Lord and Savior, that is what we are—children of God! But there’s a catch, explains John: “It has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is” (1 John 3:2, NKJV). A difficulty of our present state of existence is that we cannot fully grasp what it means to be a child of God. We don’t have the complete picture yet because God has not shown us what we will be like when Jesus Christ returns and we see Him face to face. Until then, we can only take in a dimly lit preview. The apostle Paul affirms, “Now we see things imperfectly, like puzzling reflections in a mirror, but then we will see everything with perfect clarity. All that I know now is partial and incomplete, but then I will know everything completely, just as God now knows me completely” (1 Corinthians 13:12, NLT). We shall see Him as He is means that our ability to appreciate and understand the depth, breadth, and fullness of Christ—and who we are in Christ—will only be complete when He returns. When we stand before Him, our spiritual eyes will be wide open, expanding our visual field to take in all of Him. Again, Paul verifies that we “are being transformed into his image with ever\-increasing glory” (2 Corinthians 3:18\). Right now, while we live in this fallen world, the [transformation process](sanctification.html) is gradual, inconsistent, and sometimes imperceptible. But, when we are in the presence of Jesus, our transformation will be swift and all\-encompassing. We will see the Son in all His magnificent glory, and, at last, we will fully comprehend what it means to be a child of God. Scripture is full of reminders that we are inching toward a climactic unveiling (Luke 17:30; 1 Corinthians 1:7; 2 Thessalonians 1:7; 1 Peter 1:7\). The literal meaning of the Greek word apokálypsis (apocalypse in English) is “unveiling, revelation, disclosure.” In the end, Christ will return, and His second coming will make visible everything that is true of Jesus but currently veiled from human eyes. The children of God “will have the wonderful joy of seeing his glory when it is revealed to all the world” (1 Peter 4:13, NLT). Presently, we are following “the upward call of God in Christ Jesus” as we develop ever\-expanding degrees of growth in Christian maturity (Philippians 3:14, ESV). Eventually, the process will culminate in heavenly perfection as “we bear the image of the heavenly man” (1 Corinthians 15:49\). Paul teaches that “in Christ lives all the fullness of God in a human body. So you also are complete through your union with Christ, who is the head over every ruler and authority” (Colossians 2:9–10, NLT). In Christ, believers possess the fullness of God (Ephesians 1:22–23\). In our present state, we can only grasp this fact with imperfect knowledge and partial understanding. We can’t comprehend the total reality of who we are as God’s children because we can’t yet see the full extent of Christ’s personhood. But flawless, unhindered sight will be ours when Jesus Christ returns. When we see Him in person, we shall see Him as He is—in the fullness of [God’s glory](glory-of-God.html). Only a few privileged humans like Moses, Isaiah, and Stephen caught glimpses of God’s glory (Exodus 33:21–23; Isaiah 6; Acts 7:55\). God spoke to Moses “face to face, clearly, and not in riddles! He sees the Lord as he is” (Numbers 12:8, NLT). To see God in all His magnificent glory is to see Him as He truly is. The author of Hebrews tells us that “the Son is the radiance of God’s glory and the exact representation of his being” (Hebrews 1:3\). Those who saw Jesus at His first coming saw His glory (John 1:14; 11:40\). When we see the Son face to face, we too shall see Him as He is—the exact expression of God’s glory. Finally, we will understand everything it means to say, “I am a [child of God](child-of-God.html).”
What does it mean to “ask amiss” (James 4:3)?	Answer After providing the formula for peaceful living (through living by God’s wisdom, see James 3:13–18\), James identifies the source of quarrels and strife. Part of the problem, James explains, is unanswered prayer, and he gives the reason for that: “You ask and do not receive, because you ask amiss, that you may spend it on your pleasures” (James 4:3, NKJV). The pleasures that wage war in our bodies are the first part of the problem (James 4:1\). This gives occasion for lust or intense desires. We lust and commit murder, or we are envious, seeking to fulfill those lusts, and we can’t get what we want so we fight and quarrel (James 4:2\). James adds that we do not have because we do not ask, and even when we ask, we don’t receive because we “ask amiss” (James 4:2b–3a). The Legacy Standard Bible reads, “You ask with wrong [motives](Bible-motives.html)”; the indictment could simply be translated as “you ask wickedly.” In other words, rather than asking with pure motives for what God would want us to have, we ask with wicked motives so that we can satiate our desires. When we “ask amiss,” we are attempting to use prayer to fulfill our lusts. We are asking wickedly so that we can spend what we receive on our own pleasures (James 4:3b). James chastises those who think and pray this way, calling them “adulteresses” (James 4:4, BSB). They are being unfaithful to God, choosing friendship with the world over friendship with God. This is hostility toward God. In pursuing friendship with a corrupt world system, we are walking like enemies of God. The solution is to walk humbly before God (James 4:6\), focusing on His desires rather than our own. Instead of submitting to our own desires and seeking pleasure, we need to submit to God (James 4:7\). We need to follow His direction and design. Only in doing that can we overcome the desires in our bodies (James 4:1\) and the world system that is hostile toward God (James 4:4\). Only then will we be resisting the devil, and only then will he flee (James 4:7\). James outlines in this context how we have three enemies who hinder us from walking as God designed—our own [flesh](the-flesh.html), the corrupt world system, and the devil. Paul recognizes these same three adversaries. When we were dead in our trespasses and sins (Ephesians 2:1\), we walked according to the course of this world, according to the prince of the power of the air (Ephesians 2:2\), and in the lusts of our flesh (Ephesians 2:3\). In this condition we were enemies of God and even children of wrath (Ephesians 2:3\). But by God’s mercy and love He made us alive with Christ (Ephesians 2:4–5\). He saved us by His grace through faith in Jesus, and not by works of our flesh or our own efforts (Ephesians 2:8–9\). He made us new creations designed for good work (Ephesians 2:10\). Paul tells us that prayer is part of the recipe for victory in life (Ephesians 6:18\), and he gives direction about how to pray. James offers similar guidance and recognizes that, when we “ask amiss,” we are not following God’s design for us. We ought to be walking in the newness of life that He has provided us, not allowing ourselves to be enslaved to the things from which He has already freed us. James’ exhortation is helpful in remembering that we ought to pray as God has instructed (in Matthew 6:9–15, for example). If we pray amiss, or ask wickedly, we are using the tools He has given us but for the wrong reasons and in the wrong way.
What does it mean to have a perverse mouth (Proverbs 6:12)?	Answer The Bible provides insight into judging someone’s character. Many of Solomon’s proverbs impart cautionary wisdom to help us recognize people who might wish to do us harm. If we want to understand and identify a scoundrel—a wicked person who goes around doing evil—then we need to heed Proverbs 6:12–15, which gives an excellent description. The passage begins with this interesting observation: “A worthless person, a wicked man, Walks with a perverse mouth” (Proverbs 6:12, NKJV). The first mark of an ungodly person is a perverse mouth. The word translated as “perverse” in the original Hebrew means “distorted.” Perversion involves twisting or turning something toward a wrong or deceptive use. “A perverse mouth” is alternatively rendered as “crooked speech” (ESV), “a corrupt mouth” (NIV), and “speaking dishonestly” (CSB). “What are worthless and wicked people like? They are constant [liars](Bible-lying-sin.html),” reads Proverbs 6:12 in the New Living Translation. A parallel verse warns, “Scoundrels create trouble; their words are a destructive blaze” (Proverbs 16:27, NLT). The wise person will be on guard for people whose mouths are full of deceptive words. “Keep your mouth free of perversity; keep corrupt talk far from your lips,” counsels Solomon (Proverbs 4:24\). In Proverbs, “the mouth” reflects more than one’s speech; it reveals a person’s character as well: “The tongue of the wise commends knowledge, but the mouths of fools pour out folly” (Proverbs 15:2, ESV; see also Proverbs 15:28\). A perverse mouth that twists the truth reflects falsehood and corruptness in one’s heart. By his mouth, the wicked person reveals himself (Psalm 5:9; 36:1–3; 50:19; 59:12; Proverbs 18:6–7\). Jesus said, “For the mouth speaks what the heart is full of” (Matthew 12:34; see also Matthew 15:18–20\). If we listen carefully, the words we hear will paint an accurate picture of a person’s heart: “A good person produces good things from the treasury of a good heart, and an evil person produces evil things from the treasury of an evil heart. What you say flows from what is in your heart” (Luke 6:45, NLT). We can also judge our own hearts by paying close attention to what we say. Are our words pleasing to God, or do we speak with a perverse mouth? The psalmist describes a blameless and righteous person as one “who speaks the truth from their heart; whose tongue utters no slander . . . and casts no slur on others, . . . who keeps an oath even when it hurts” (Psalm 15:2–4; see also Revelation 14:5\). Learning to control our tongues is no small matter, contends James: “Those who consider themselves religious and yet do not keep a [tight rein](taming-the-tongue.html) on their tongues deceive themselves, and their religion is worthless” (James 1:26\). The apostle Paul urges, “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen” (Ephesians 4:29\). Solomon states, “The mouth of the righteous brings forth wisdom, But the perverse tongue will be cut out” (Proverbs 10:31, NKJV). Our words have [incredible power](power-of-the-tongue.html), and believers should use theirs to speak life (Proverbs 18:21; see also Proverbs 10:11\), grace (Colossians 4:6\), and truth (Ephesians 4:15, 25\). How do we rid ourselves of a perverse mouth? By seeking the Lord’s forgiveness (Psalm 51:1–2\) and asking Him to cleanse our hearts and renew our spirits (Psalm 51:10\) so that we might “delight in truth in the inward being” and “wisdom in the secret heart” (Psalm 51:6, ESV). Let this psalm of David be our daily prayer: “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).
Why does the Bible tell us to not love sleep (Proverbs 20:13)?	Answer In wisdom literature, loving sleep is a metaphor for laziness, carelessness, or inactivity, while staying awake represents hard work and diligence. According to Solomon, the lazy person fast\-tracks his way to poverty, but the wise one works diligently and receives his payoff in abundance and prosperity: “Do not love sleep or you will grow poor; stay awake and you will have food to spare” (Proverbs 20:13\). Sleep is a natural human process and a gift from God that daily allows the mind and body to rest, recharge, and restore to wholeness (Psalm 4:8; 127:2; Proverbs 3:21–24\). However, like every good gift, sleep can be abused by people. The Bible tells us not to love sleep in excess. The phrase to love sleep in Proverbs 20:13 means “to sleep more than the body requires, to overindulge in sleep, or ‘to sleep all the time.’” The person who “loves to sleep” is a habitual loafer who prefers lying around in bed instead of getting up, going to work, and providing for his family’s needs. Eventually, he will grow poor and hungry because he lacks the discipline and ambition to work hard, make a living, and produce food for himself and his household. “Lazy people are soon poor; hard workers get rich,” affirms the Teacher in Proverbs 10:4 (NLT). Farmers who are “too lazy to plow in the right season will have no food at the harvest” (Proverbs 20:4, NLT). The indolent sluggard who prefers sleep over work reappears throughout the Proverbs: “How long will you lie there, you sluggard? When will you get up from your sleep? A little sleep, a little slumber, a little folding of the hands to rest—and poverty will come on you like a thief and scarcity like an armed man” (Proverbs 6:9–11, NIV). He sleeps too much and goes hungry (Proverbs 19:15\). His laziness “will be the death of him, because his hands refuse to work” (Proverbs 21:25\). He finds any excuse to stay in bed and escape work (Proverbs 26:13–14\). The idea Solomon seems to be driving home is that, for the most part, we are responsible for our financial outlook. If we aren’t prospering and thriving in life, it is generally because of our own bad choices. If we love the pleasure of sleeping too much, idly indulging ourselves, we’re not likely to ever enjoy much wealth. But, generally speaking, if we devote ourselves to hard work, our diligence will eventually reward us with prosperity. God expressly charges spiritual leaders with the job of watchman or spiritual guardian. They are not to love sleep but stay alert; they must be wide awake as shepherds over God’s people (Ezekiel 3:17–21; 33:1–11\). In Isaiah’s day, Israel’s prophets, priests, and leaders were all “blind; . . . they lie around and dream, they love to sleep. . . . They are shepherds who lack understanding; they all turn to their own way, they seek their own gain” (Isaiah 56:10–11\). These leaders of the nation had fallen asleep on the job. In the New Testament, sleep is used symbolically of spiritual apathy. Jesus tells His disciples to remain alert and watchful, always ready for their Master’s return. Jesus warns, “Do not let him find you sleeping” (see Mark 13:35–37; Matthew 25:1–13; 26:40–46\). The apostle Paul challenges believers to remain spiritually on guard and not “be like others, who are asleep, but let us be awake and sober” (1 Thessalonians 5:6\). Christians are to “awake out of sleep” and live every day with an understanding and awareness of their salvation in Jesus Christ (Romans 13:11–13\). There is nothing sinful about wanting a good night’s sleep. Believers can enjoy their sleep and thank God for the blessing of peaceful, restorative slumber. Yet Scripture does counsel us not to love sleep so much that it leads to idleness, laziness, or spiritual indifference.
Why should we not fret because of evildoers (Proverbs 24:19)?	Answer Proverbs 22:17—24:22 contains thirty “sayings to the wise,” which are Solomon’s words of wisdom for those who put their faith and hope in God. The penultimate saying states, “Do not fret because of evildoers or be envious of the wicked, for the evildoer has no future hope, and the lamp of the wicked will be snuffed out” (Proverbs 24:19–20\). This [proverb’s](proverb-Bible.html) point is that wise people do not need to worry, despair, or fret when evildoers experience success because such people have no hope of a triumphant future. The wicked are not to be envied because their success is only temporary. Any satisfaction they enjoy is here today and gone tomorrow. In the end, they are destined for destruction (Psalm 34:16; 37:38\). In a parallel saying of the wise, Solomon advises, “Don’t envy sinners, but always continue to fear the Lord. You will be rewarded for this; your hope will not be disappointed” (Proverbs 23:17–18, NLT). The reward of sinners is short\-lived, but those who put their hope in the Lord have a sure and confident expectation of God’s eternal faithfulness and presence (Psalm 71:5\). This same idea unfolds in Psalm 73\. Asaph confesses that he nearly gave up hope in God’s goodness when he envied and fretted over the success of evildoers: “But as for me, I almost lost my footing. My feet were slipping, and I was almost gone. For I envied the proud when I saw them prosper despite their wickedness. They seem to live such painless lives; their bodies are so healthy and strong. They don’t have troubles like other people; they’re not plagued with problems like everyone else” (Psalm 73:2–5, NLT). Asaph regains his footing when he remembers the fate of evildoers: “Then I went into your sanctuary, O God, and I finally understood the destiny of the wicked. Truly, you put them on a slippery path and send them sliding over the cliff to destruction. In an instant they are destroyed, completely swept away by terrors” (Psalm 73:17–19, NLT; see also Psalm 73:27\). The English verb fret in Proverbs 24:19 is probably a bit mild for the original Hebrew term’s meaning. “Do not get burned up” or “do not get yourself infuriated” might be a better rendering. It’s not unusual for Christians to become furious with anger when they see godless people prospering. But if we allow our focus to shift away from God’s goodness and faithfulness to the success and prosperity of the wicked, like Asaph, we can lose our way, too. Nothing good comes from letting [envy](Bible-envy.html) fester in our hearts. It becomes like a “cancer in the bones” (Proverbs 14:30, NLT). James warns, “But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth. Such ‘wisdom’ does not come down from heaven but is earthly, unspiritual, demonic. For where you have envy and selfish ambition, there you find disorder and every evil practice” (James 3:14–16\). When we are envious of the wicked, we become just like them. But when we let go of our jealous indignation, our outlook shifts back to the eternal perspective where our trusting eyes of faith are firmly fixed on God. The lesson of Proverbs 24:19 echoes in King David’s words: “Do not fret because of those who are evil or be envious of those who do wrong; for like the grass they will soon wither, like green plants they will soon die away. Trust in the Lord and do good; dwell in the land and enjoy safe pasture. Take delight in the Lord, and he will give you the desires of your heart” (Psalm 37:1–4\). In Scripture, a lamp, or the light of a candle, is often a symbol of prosperity and success. When we’re tempted to fret because of evildoers—when a godless person wins the promotion we deserve—remember, “The light of the righteous shines brightly, but the lamp of the wicked is snuffed out” (Proverbs 13:9\). David affirms, “You, Lord, keep my lamp burning; my God turns my darkness into light” (Psalm 18:28\). The believer has a future and a hope (Jeremiah 29:11\); the wicked do not. For this reason, we should not get all worked up and fret because of evildoers. If we do, we reveal our spiritual short\-sightedness and lack of trust in the integrity and faithfulness of God. We forget that “the eyes of the Lord watch over those who do right, and his ears are open to their prayers. But the Lord turns his face against those who do evil” (1 Peter 3:12, NLT). If we fix our thoughts on God and not the fleeting fortune of the wicked, if we trust in the Lord and hope in His [steadfast love](steadfast-love-of-the-Lord-never-ceases.html), God will keep our hearts in perfect peace (Isaiah 26:3; see also Psalm 33:18\).
Does the Bible teach that love is love?	Answer The phrase love is love may seem self\-explanatory. Obviously, love is love; what else would it be? However, the phrase, as commonly used today, implies a largely unbiblical meaning. “Love is love” is most often heard from members and activists of the LGBTQ\+ community. One participant in the 2016 Love \& Equality Rally in New York said, “To me, ‘love is love’ means that my friends and family and anyone who might love someone is able to love them, freely and willingly. No one is telling them that that's not okay” (www.bustle.com/p/8\-lgbtq\-activists\-share\-what\-love\-is\-love\-means\-to\-them\-in\-donald\-trumps\-america\-7278041, accessed 2/3/2023\). Essentially, those who use the phrase love is love are making the point that all that is called “love” is equally valid and valuable, no matter the object or the way it is expressed. All people should be allowed to “love” (often equated with “have sex with”) whomever they want, however they want, and whenever they want. As long as someone is feeling valued, experiencing happiness, and finding sexual satisfaction, it doesn’t matter if the relationship is gay or straight or bi, couple or throuple, or anything else. “Love is love.” But “love is love” is not what the Bible says about love. As C. S. Lewis points out in The Four Loves, there are various types of love expressed in four Greek words throughout the New Testament. These are affection (storge), friendship (philia), romance (eros), and charity (agape) (www.cslewis.com/four\-types\-of\-love, accessed 2/3/2023\). Each of these loves is distinct and applied differently; you do not love your favorite food in the same way you love your best friend, and you don’t love a pet in the same way you love your spouse. God’s love for us, [agape](agape-love.html), is the purest, most unconditional form of love. Therefore, one love is not necessarily equal to another love. Further, the type of love implied by love is love twists the biblical teaching. The slogan is often accompanied by assertions that people can’t help whom they fall in love with, so they should not be judged or shamed for it; love is only natural. The very wording “falling in love” highlights the perceived involuntary nature of love. That view of love is not real love at all but infatuation: hormone\-induced sensations and butterfly\-filled rushes of emotion. It may be true that infatuation can occur unexpectedly and unintentionally, but the feelings involved are generally self\-serving. The true love of the Bible is not merely emotional. It is a daily choice and a series of selfless actions. First Corinthians 13 lists qualities of love, and nothing on the list—patience, kindness, perseverance, etc.—happens without conscious effort. Biblical love is work and is not always accompanied by the gooey sweetness many people associate with love. Jesus certainly didn’t experience happy, fuzzy feelings as He carried out the ultimate display of love on the cross (Romans 5:8\). Additionally, 1 John 4:16 says, “God is love,” so using the phrase love is love removes God from the equation entirely, replacing Him with “love.” Verse 19 says, “We love because he first loved us.” Therefore, God is the source and model of real love; He is the only reason we even know what love is. Taking Him out of the picture leads to people serving and living for what they call love rather than for God and His real love. Chasing an emotional rush and viewing that as the highest good and goal of existence has led to record\-high divorce rates, [LGBTQ\+ relationships](homosexuality-Bible.html), hookup culture, and much more. Replacing God with an idol of self\-defined love pulls people down a slippery slope as well, opening doors for them to pursue any manner of sin and debauchery so long as the individuals involved are “in love.” If “love is love,” then should we embrace “love” that derives sexual satisfaction from children, animals, or inanimate objects? Again and again, Christians are called to “love your neighbor as yourself” (Matthew 19:19; Mark 12:31; James 2:8\). This means loving one another with the intentional, self\-sacrificial love of the Bible—a love originating in and defined by the character of God Himself—not the shallow, self\-serving, twisted love of the “love is love” mentality.
How can the Word of God divide soul and spirit (Hebrews 4:12)?	Answer Perhaps one of the best\-known statements from the writer of Hebrews is that “the word of God is living and active, sharper than any two\-edged sword,” and that the Word of God divides even soul and spirit (Hebrews 4:12, ESV). The “Word” here is the [written Word](Living-Word.html) of God—the Bible. It is the sharpness, the keenness, of the Bible that the writer of Hebrews emphasizes: “Sharper than any double\-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart” (Hebrews 4:12\). The other passage where the Word is compared to a sword is Ephesians 6:17, which admonishes Christians to take up “the [sword of the Spirit](sword-of-the-Spirit.html), which is the word of God.” Just as a physical sword can cut through a person’s body, so the spiritual sword (the Word) can penetrate to the very depths of the human heart. In fact, the Word of God is even more effectual in its cutting power than the most expertly honed double\-edged blade. What God has revealed is so precise and so accurate as to make the minutest of judgments and to be able to discern where the soul and spirit begin and end. It can even expose “our innermost thoughts and desires” (Hebrews 4:12, NLT). Many passages of Scripture mention both “soul” and “spirit.” When this occurs in Hebrew poetry (e.g., 1 Samuel 1:15; Job 7:11; Isaiah 26:9\), the parallelism would seem to equate the two terms. Other passages, such as 1 Thessalonians 5:23, however, seem to treat the soul and spirit as if they were distinct from each other. But the division is never defined or explained. Neither does the writer of Hebrews expound; he only asserts that the Word of God “pierces even to dividing soul and spirit” (Hebrews 4:12, BSB). We can’t discern that division, but God can. So, if the Word of God can divide soul and spirit, what is [the difference](soul-spirit.html) between the soul and the spirit? One way to look at it is that the soul is the “life force” of a person; it is the essence of humanity’s being. The spirit is related to the soul but is more specifically the immaterial part of humanity that connects with God. As commentary puts it, the Word of God reaches “even to the separation of the animal soul, the lower part of man’s incorporeal nature, the seat of animal desires, which he has in common with the brutes; compare the same Greek, 1Co 2:14, ‘the natural \[animal\-souled] man’ (Jude 19\), from the spirit (the higher part of man, receptive of the Spirit of God, and allying him to heavenly beings)” (Jamieson, R.; Fausset, A.; and Brown, D.; A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, 1882, entry for Hebrews 4:12\). There is another way to see this passage, however. Some Bible scholars consider the soul and spirit to be one and the same thing. Instances of the phrase soul and spirit are simply a writer’s way of emphasizing the totality of the inner person. As Heinrich Meyer puts it, the reference to “soul and spirit” (and “joints and marrow”) is “a figurative expression to denote the innermost, most hidden depth of the rational life of man” (New Testament Commentary, 1880, entry for Hebrews 4:12\). And John MacArthur says, “These terms \[soul and spirit] do not describe two separate entities (and more than “thoughts and intentions” do) but are used as one might say “heart and soul” to express fulness. . . . Elsewhere these two terms are used interchangeably to describe man’s immaterial self, his eternal inner person” (The MacArthur Study Bible, English Standard Version, Crossway, 2010, p. 1,853\). Whether the soul and spirit actually have a dividing line, the written Word of God is living, sharp, and powerful and has the ability to judge our thoughts. Scripture has a way of laying open our innermost feelings and desires, exposing our secrets, and forcing honesty before the God who created us.
Why is abortion wrong when God sometimes commanded the death of people in the Bible?	Answer We who support the [sanctity of human life](sanctity-of-life.html) are sometimes asked, “Why are we not allowed to kill people by our own decision when God kills people and sometimes orders His people to kill in the Bible?” This question may be followed by, “Why is abortion wrong, and why is murder wrong if God kills people sometimes?” The Bible clearly expresses the sacredness of human life (Genesis 9:5–6; Matthew 5:21; 1 Timothy 1:9; James 2:11–12\). In Exodus 20:1–21, God gave His people the Ten Commandments. These instructions provided the Israelites with the absolutes of spiritual and moral living. The Lord commanded, “You shall not murder” (Exodus 20:13\). Abortion is wrong because it takes the life of an innocent person, an act that God expressly forbids (Leviticus 20:1–5; 2 Kings 24:2–4\). The Law of Moses viewed unborn babies as human lives worthy of the same rights and protections as adults. God required the same punishment for killing a child in the womb as he did for killing a grown person. The penalty for murder was death, even if the life taken was not yet born (Exodus 21:22–25\). Abortion is wrong for the same reason any act of murder is wrong. Killing an unborn child is no different from killing our parents, neighbor, or the annoying guy at work. In the Old Testament, God intentionally kills many people. Notable examples include the Great Flood (Genesis 6:1—8:22\), the destruction of Sodom and Gomorrah (Genesis 19:1–29\), and the pursuing Egyptian army (Exodus 14:26–31\). Why is killing okay for God or for those He commanded to do it but not for us when we decide to do it? The answer is simple: God the Creator is the author of life. In His hands alone belong the right and authority to give and take away life (Genesis 2:7; Job 1:21; 12:10; Acts 3:15; 17:25\). For those who argue that a fetus is not a life, God considers an unborn child to be as valid and valuable as any adult. God knows us before we are born. He formed, consecrated, and appointed Jeremiah while he was still inside his mother (Jeremiah 1:5\). God called people and named them while they were in the womb (Isaiah 49:1\). The whole span of our lives is known by God while we are still developing inside our mothers (Psalm 139:13–16\). Over and over, the Bible affirms that [life begins at conception](life-begin-conception.html). Supporters of abortion stress that a woman has the right to choose whether or not to continue a pregnancy; it is her fundamental human right to have reproductive freedom. But if an unborn child is a human being, as the Bible supports, shouldn’t the unborn be granted the same fundamental right to life that every other person is afforded? Because we are not the Creator of life, we do not have the right to end a human life outside of certain exceedingly rare occasions permitted by God. For example, the destruction of the Canaanites in the book of Joshua was part of God’s divine punishment upon wicked people. Before the Lord destroyed them, He warned the people of Israel not to involve themselves in detestable acts that God hates: “You must not worship the Lord your God in their way, because in worshiping their gods, they do all kinds of detestable things the Lord hates. They even burn their sons and daughters in the fire as sacrifices to their gods” (Deuteronomy 12:31\). When God established a covenant with Noah after the flood, He said He would never again destroy the earth by water. And He gave this command: “And for your lifeblood I will surely demand an accounting. I will demand an accounting from every animal. And from each human being, too, I will demand an accounting for the life of another human being. ‘Whoever sheds human blood, by humans shall their blood be shed; for in the image of God has God made mankind’” (Genesis 9:5–6\). Post\-flood, humans were still corrupt. Rather than periodically flooding the earth to wipe out evildoers, God handed us humans (who are created in His image) the task of carrying out His justice on earth (Romans 13:4; Jeremiah 51:20\). Sometimes, that involves taking another human life as the [penalty for murder](death-penalty.html). In some places in the Mosaic Law, God prescribed execution for crimes other than murder (Exodus 22:18–20; 35:2; Deuteronomy 21:18–21\). A few, such as working on the Sabbath and disobeying one’s parents, strike us as particularly harsh today. But, in context, these regulations helped keep God’s chosen people pure and set apart from surrounding pagan peoples. They also underlined for them the depravity of sin and the depths of its destructiveness. Like the rest of the law, those regulations were fulfilled with the coming of Christ and are no longer legalistic obligations for God’s people (Matthew 5:17; John 1:17; Romans 10:4\). Today, the only morally permissible circumstances for killing another human include execution for murder, self\-defense, and killing in the context of warfare. Yet, even in these cases, you will find Christians who disagree. Abortion lands solidly outside the narrow conditions set by the Bible for taking a life. The unborn have not harmed or offended anyone and have not committed murder. For those who cite rape and incest as justification for an abortion, only a tiny percentage of abortion cases involve a child conceived through such crimes (www.johnstonsarchive.net/policy/abortion/abreasons.html, accessed 1/17/23\). Abortion, if chosen, only adds to the violence. At the heart of the gospel, God offers a life\-giving option for women whose pregnancy is the result of rape—[adoption](adoption.html) (Romans 8:14–17\). If you are a woman who has had an abortion, you may come to the end of this article feeling condemned. Perhaps you are experiencing post\-abortion trauma involving deep emotional, spiritual, and psychological scars. Maybe you are a man who has supported or funded an abortion, a doctor who has performed abortions, or a clinic worker. Yes, abortion is wrong. Scripture says God hates it (Proverbs 6:16–19\). But, like every other sin we commit, God forgives abortion. He is a God of compassion and forgiveness (1 John 1:9\). May this reading be the start of your healing process— receiving God’s abundant forgiveness and then forgiving yourself.
Is it a sin to check “Yes, I have read and agree to the terms and conditions” when you haven’t actually read them?	Answer On the surface, checking “yes” when we haven’t read the terms of an agreement appears to be [lying](Bible-lying-sin.html), which the Bible expressly forbids (Leviticus 19:11; Proverbs 12:22; Acts 5:1–11; Colossians 3:9; 1 Timothy 1:9–11; Revelation 21:8\). Some Old Testament laws, such as keeping the Sabbath, had exceptions (Matthew 12:11; Exodus 22:2\), but Scripture never presents an instance of lying being called [acceptable](right-to-lie.html). Most importantly, God never lies (Numbers 23:19; Titus 1:2\). Therefore, we should not lie, either (Leviticus 19:2; 1 Peter 1:16\). James reminds us, “It is sin to know what you ought to do and then not do it” (James 4:17, NLT). If we do not know whether something is a sin, it is our business to search God’s Word and try to understand His heart. Even our willingness to learn the answer to this question demonstrates our reverence for God’s holiness and our heart’s desire to please Him by doing His will (Psalm 40:8\). We can reasonably narrow down our question to this: Is it a lie to check “yes” when we haven’t read the terms, even if we have every intention of abiding by the conditions of the agreement? Because, when we say “yes,” that is essentially what we are doing—consenting to accept the contract provisions or the website’s policies. If tasked with reading every word, most of us would not understand much of the legalese, anyway. Instead, we check the box, agree to abide by the terms and policies, and move on. In this case, it seems we are giving an honest answer—we do intend to follow the terms—thus, we are not guilty of the sin of lying. The Greek verb translated as “lie” or “to tell lies” in the New Testament is pseudomai, which means “to tell an untruth; pretend with intent to deceive” and “to deceive by deluding.” [Ananias and Sapphira](Ananias-and-Sapphira.html) told a lie, deliberately setting out to deceive the apostles (Acts 5:1–11\). They were guilty of the sin of lying and paid the ultimate price. When we check “yes” or “I agree,” are we intentionally deceiving or misleading a company to believe that we have thoroughly read their terms and conditions? No, probably not. Too often, as Christians, we fall into the trap of [legalism](Bible-Christian-legalism.html). We become excessively concerned with the minute details of the law while neglecting the underlying concerns. We focus on the letter of the law, not the spirit of it. Sometimes we do this to avoid responsibility; other times, we burden ourselves with unneeded strictures. The apostle Paul teaches believers to focus on developing a living relationship with Jesus Christ rather than following a system of rules and regulations (Colossians 2:20–23; Galatians 5:1\). Legalism is dead religion that appears to be righteous and spiritual, but ultimately misses the mark: “For the law was given through Moses; grace and truth came through Jesus Christ” (John 1:17\). Legalism is too concerned with external performance, while a [Spirit\-led walk](Spirit-walk.html) with Jesus brings about actual, internal, sanctifying change. In most cases, selecting “Yes, I agree” or “Yes, I have read the terms and conditions” is not a lie and, therefore, not a sin. But, in good conscience before the Lord, we must also be diligent and do our best to understand our responsibility. When we check a box, we have essentially signed our name to a contract. If we don’t read the fine print, we can’t know what we have agreed to or the full extent of our commitment. For that reason, in cases when we are uncertain, it might be wise to go ahead and read the fine print. If we are careless, lazy, apathetic, or irresponsible, then maybe we are, in point of fact, sinning by checking the box. We should do everything we can to understand our responsibility and consider the consequences before we hit “agree.” And then we must uphold our commitment to the terms, letting our “yes be yes” (James 5:12\).
What does it mean to be spiritual but not religious?	Answer Those in certain religious or Christian circles have more than likely heard someone say, “I am spiritual but not religious.” In fact, over the last ten years, 22 percent of the population—and about 30 percent of those between the ages of eighteen and thirty—have adopted the “spiritual but not religious” label (www.catholicnewsagency.com/column/52793/what\-does\-spiritual\-but\-not\-religious\-really\-mean, accessed 2/9/2023\). It may not be entirely clear what this means since religious and spiritual can be interchangeable terms in some contexts. For those who are not Christians, being spiritual but not religious might mean that they believe in the spiritual parts of life—like the soul—but do not follow any religion as defined by the various belief systems. These people do not follow Christ or Muhammed or Buddha, but they want to experience their own “transcendent” spiritual journey, so they are “spiritual” in a [New Age](new-age-movement.html) way. Many people—inside and outside of Christianity—presume [religion](definition-of-religion.html) comes with dogmas, doctrines, and rituals while spirituality is more about the heart, feelings, and experiences. Religion is seen as cold, passionless, and even dead. Spirituality, though, is welcoming, passionate, and bursting with life. Some assert that religion practiced within an established tradition makes people less spiritual, forcing them to go through the motions instead of being genuine or devout in their faith. Thus, believers claiming to be spiritual but not religious are attempting to avoid becoming those of Matthew 15:8 about whom God says, “These people honor me with their lips, but their hearts are far from me.” Spiritual people don’t mime their piety in religious services; they are truly pious and maintain intense feelings of spiritual devotion apart from those services. In some people’s minds, religion has become synonymous with corrupt institutions, organizations, and power. Anti\-religious sentiment is growing throughout the world, with people criticizing the Church, its teachings, and its leaders. Public scandals and failures among believers have only fanned these flames of opposition. All of this causes some to distance themselves from religion; however, it is still acceptable to be spiritual. Disconnecting from established religion in favor of a more generic spirituality makes the practice of Christianity seem less controversial. To call oneself spiritual but not religious affirms the desire for the good, the eternal, and the divine while also freeing a person from divisive forms of faith and worship (ibid., accessed 2/9/2023\). Being spiritual but not religious individualizes one’s faith, making it a personal matter rather than the corporate business of a church. It is true that salvation is an individual matter; John 3:16 says, “Whoever believes in Him shall not perish but have eternal life.” Each person must personally decide whether he or she will accept God’s gift of salvation and be “crucified with Christ” (Galatians 2:20\). After one is saved, however, the Church plays a major role in the life of a believer for sanctification. The Church is not an afterthought in God’s plan; it is Christ’s bride and body (Ephesians 5:25–27\). Accordingly, gathering in a community of believers is commanded: “And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching” (Hebrews 10:24–25\). In Philippians 2:2, Paul asks believers to be of the same mind and same love since we are all in the same Spirit. A church that follows these commands will not spread the dead religion so many people criticize; this type of church will be alive and bursting with love for Christ and for people. Forsaking organized faith to be “spiritual but not religious” does not align with the Bible’s teaching. Striving to be spiritual but not religious addresses some perceived problems within Christianity—like emotionless worship or the presence of [nominal believers](nominal-Christianity.html) going through the motions—but it ignores the purpose of the Church and God’s commands to gather in community for mutual growth and encouragement.
Is faith intellectual assent?	Answer To give intellectual assent is to agree with something on a factual basis. [Faith](Bible-faith.html) involves intellectual assent, and intellectual assent is an important part of faith, but faith is much more than knowing facts. Faith does not mean that you suspend your intellect. Someone once defined faith as “believing what you know isn’t true.” Such a suspension of the intellect is not faith! Rather, faith is committing yourself to something that you believe to be true. Many people intellectually agree with something but never commit to it. If you randomly asked people on the street if it is important to eat healthy and exercise, most of them would probably say that it is. They agree with this intellectually. They believe it is a true statement. However, if you asked the same people if they make an effort to eat healthy foods and exercise regularly, many would have to admit that they do not. It is possible to believe something to be true intellectually without committing to it. This is why James 2:17 says that faith without works is dead. Real faith commits to truth and takes appropriate action. Faith involves commitment or trust. Many people fly on planes every day. Some of them may be intimately acquainted with the laws of physics and engineering that allow a passenger plane to fly. Others who fly may have very little knowledge about it, and some actually have a fear of flying. However, every passenger who makes the decision to get on the plane is committing himself to the plane. Someone else watching from the ground may have great confidence that the plane will arrive safely at its destination, but, unless he gets on the plane, he has not committed himself to it—he is not entrusting his life to the plane. A woman may have a completely curable disease that, if left untreated, will kill her. She may give intellectual assent to the fact that she has the disease, that it could kill her, and that a cure is readily available. But until this becomes a real problem in her own estimation—a problem “real” enough to cause her to go to the doctor and submit to the prescribed treatment—she is not exercising faith. (Often, becoming a “real problem” is not the result of more information but of something non\-intellectual. Maybe a close friend dies of the same condition, or the sick woman begins to realize how much her family needs her.) When she admits her dire need and goes to the doctor to receive the necessary treatment, then she is exercising faith—she putting her life in the doctor’s hands even though she may not fully understand all the scientific and medical principles at work. Many people give intellectual assent to the facts in the Bible. They believe that Jesus was the Son of God who died and rose again. They may even believe that His death was “for sinners.” But saving faith builds on those facts and says, “My sin separates me from God. This condition, if left untreated, will be fatal. However, there is a cure. I will go to Jesus who died for my sins and ask Him to take away my sins. I will rely on Him to make me acceptable of the Father, and I will let Him take control of my life.” Intellectual assent is a necessary part of saving faith. No one can be saved who denies the basic facts about Jesus recorded in the New Testament. But saving faith goes beyond acceptance of the facts to embrace the significance of those facts and entrust one’s life to them. This faith—this wholehearted trust—will inevitably change a person’s behavior.
What is the vessel for honor in 2 Timothy 2:21?	Answer As Paul exhorts Timothy to diligence in holiness, he uses a metaphor about vessels “for honor” (2 Timothy 2:21, NKJV). He pictures a large house where there are many vessels. Some of gold and silver, and some of wood and earthenware. Some of these vessels are intended for honorable purposes, and some for dishonorable purposes (2 Timothy 2:20\). Paul notes that, if a person cleanses himself from the things Paul warns Timothy about, then that person will be a vessel for honor (2 Timothy 2:21a). That person will be set apart (or sanctified), useful to the Master and prepared for every good work (2 Timothy 2:21b). In the immediate context, there are several things Paul warns Timothy should be avoided in order to be a vessel unto honor. A vessel for honor shouldn’t quarrel about words because it is of no benefit and hurts those who hear (2 Timothy 2:14\). A vessel unto honor should avoid worldly and empty chatter, as that is a gateway to further ungodliness (2 Timothy 2:16\). A vessel for honor should flee from youthful lusts (2 Timothy 2:22\). A vessel unto honor should refuse foolish and ignorant speculations, as they produce quarrels (2 Timothy 2:23\). Finally, the vessel unto honor should not be quarrelsome (2 Timothy 2:24\). Avoiding these things—or cleansing oneself from these things—allows a person to function as a vessel for honor and to be useful and prepared (2 Timothy 2:21\). In addition to outlining the things to be avoided to be a vessel for honor, Paul highlights some of the [good works](good-works-salvation.html) that one might expect to see from a vessel unto honor. A vessel unto honor ought to pursue righteousness, faith, love, and peace (2 Timothy 2:22\). A vessel for honor ought to be kind to all, able to teach, and patient when wronged (2 Timothy 2:23\). A vessel unto honor ought to correct with gentleness (2 Timothy 2:24\). Paul uses several metaphors in 2 Timothy 2 to illustrate the kind of godly conduct he hopes to see from Timothy and those whom Timothy teaches. Paul refers to a good soldier (2 Timothy 2:3–4\), an athlete who competes according to the rules (2 Timothy 2:5\), the hard\-working farmer (2 Timothy 2:6\), and finally the various vessels in the large house (2 Timothy 2:20–21\). Paul’s exhortations give us occasion to consider whether we are allowing ourselves to be used as vessels of honor who are useful to our Master and prepared for every good work. Paul provides clear guidance and shows how we can be honorable vessels. He prepares Timothy for the tasks ahead in his ministry, knowing what it takes to be useful and prepared. All believers in Christ can be vessels of honor if they simply heed Paul’s direction. It is a sad fact that some who believe in Christ will fail to cleanse themselves of dishonorable things and may in fact be vessels of dishonor, not useful and not prepared.
Who are those outside the gates in Revelation 22:15?	Answer After relating various visions, the book of Revelation offers a final call to action, including a statement about those who are outside of the gates in Revelation 22:15: “Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters and everyone who loves and practices falsehood.” The angel who was speaking to John told him not to seal up the book because the time was near (Revelation 22:10\). It seems the angel also adds the exhortation that those who do wrong and those who do right will continue in their paths (Revelation 22:11\). John then records the words of Jesus, who asserts that He will come suddenly and judge all according to their deeds (Revelation 22:12\). Some will be able to enter the gates of the city (the [New Jerusalem](new-jerusalem.html)), and some will be judged and remain outside of the gates (Revelation 22:15\). Jesus affirms His identity as the [Alpha and Omega](alpha-and-omega.html), the first and the last (Revelation 22:13, referencing Isaiah 48:12\). He adds that there is a blessing for those who wash their robes, for they will have access to the tree of life and be able to enter by the gates of the city (Revelation 22:14\). But there will be others who are outside of the gates. He calls them the dogs, sorcerers, immoral persons, murderers, idolaters, and those who love and practice lying (Revelation 22:15\). All these will be kept outside of the gates of the city. The ones who wash their robes are the ones who take the [water of life](water-of-life.html) without cost (Revelation 22:17\). They are the ones who believe in Jesus (John 4:14; Revelation 7:17; and 21:6\). As for those who do not believe in Him, their names are not written in the book of life, and they will be judged according to their deeds (Revelation 20:12, 15\). They will not be allowed to enter the city—the New Jerusalem that descends from heaven (Revelation 21:2, 8\). Only those whose names are written in the book of life—who have believed in Jesus—will enter the city. Those who have not been cleansed by belief in Jesus and who continue in their sins will not enter (Revelation 21:27\). The writer of Hebrews reminds us that Jesus died outside the gates of the city of Jerusalem to pay for sins (Hebrews 13:12\). He died as a substitute, and all who believe in Him are able to look forward to a lasting city that will come in the future (Hebrews 13:14\). Because of what Jesus accomplished by His own righteousness, all who believe in Him are made righteous (Romans 4:20–25\) and are able to be in the city where Jesus will rule in His kingdom on earth. Those who are outside the gates are those who have refused to acknowledge Jesus and who remain unrighteous. They will be judged based on their deeds, which, of course, are not good enough merit eternal life. All have sinned and have fallen short of the glory of God (Romans 3:23\). All are in need of Christ’s righteousness, which can only be received by grace through faith (Ephesians 2:8–9\). Those who refuse to receive His grace by faith will be outside the gates and will not dwell in the city where Jesus is. Readers of the book of Revelation are encouraged to “come” and take the water of life without cost. The invitation is extended. All who believe may come into the gates and not remain tragically outside.
What is God’s good, acceptable, and perfect will (Romans 12:2)?	Answer Romans 12:2 reveals that the believer who is being [transformed](renewing-the-mind.html) by a new, godly way of thinking “may prove what is that good and acceptable and perfect will of God” (NKJV). This three\-fold description of God’s will can teach us more about who God is and His plan for us. God’s will for the believer is good. It is good because He is fully good (Luke 18:19\) with no evil or darkness in Him (1 John 1:5\). Every “good and perfect gift” comes from God (James 1:17\), and “He withholds no good thing from those who walk uprightly” (Psalm 84:11\). God’s good will is revealed for our benefit and the benefit of those we serve. God’s will for the believer is acceptable. God’s will is acceptable, or pleasing, in that it is approved by God and fully pleasing to Him. Those who obey the will of God are acceptable to Him (Matthew 12:50\). The believer who serves the Lord in a spirit of deference, love, and righteousness is “acceptable to God and approved by men” (Romans 14:18, ESV). God’s will for the believer is perfect. His perfect will has no defect and fully reaches the goal, purpose, or end that was intended. Following God’s perfect will makes us better reflections of God’s perfect nature. God’s perfect will leads us to spiritual maturity. Scripture was given to make the believer “perfect” in the sense of “thoroughly equipped for every good work” (2 Timothy 3:17\). In Romans 12:2, the words good, acceptable, and perfect can also be taken as nouns that rename the will of God; in other words, God’s will equals that which is good and acceptable and perfect. This appositional construction is brought out in the ESV: “You may discern what is the will of God, what is good and acceptable and perfect.” Viewed this way, if you are doing good things that are pleasing to God and leading to your maturity, then you are doing God’s will. At times God’s will does not seem to us to be good, acceptable, or perfect. If His will includes suffering, or if it doesn’t make sense to us, we question it. When God called Moses to go to Egypt and rescue the Israelites, he questioned God’s will, wondering if the people would believe him (Exodus 4:1\). Moses gave excuses for why he could not do it, saying he was not “eloquent” of speech (Exodus 4:10\). God reminded Moses that God made man’s mouth and that He would help Moses speak and teach Moses what to say (Exodus 4:11\). God’s will revealed to Joshua probably didn’t seem to be good, acceptable, or perfect, either. What human sense did it make to walk around Jericho for seven days (Joshua 6:1–27\)? What sense did it make for the widow of Zarephath to give Elijah her last meal (1 Kings 17:7–16\)? For Naaman to bathe in the Jordan River seven times (2 Kings 5\)? For Peter to cast his net on the other side of the boat after a night of fishing in vain (John 21:1–14\)? When Jesus revealed His will that the disciples feed 5,000 people, Philip remonstrated: “Two hundred denarii would not buy enough bread for each of them to have a small piece” (John 6:7\). Jesus told the people at Lazarus’s tomb to roll away the stone, a seemingly pointless thing to do, since Lazarus had been dead for four days (John 11:17–44\). In each of these cases, people obeyed the Lord, with the result that God’s plan was fulfilled perfectly. In our limited thinking and strength, God’s will seems strange, but it truly is good, acceptable, and perfect. Romans 12:1–2 tells us how we can [know and fulfill God’s will](Gods-plan.html). The process begins by consecrating ourselves to God: “In view of God’s mercy, . . . offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship” (verse 1\). As we offer our whole selves to Him, He transforms and redirects our lives. Verse 2 continues with setting ourselves apart from the world and allowing our minds to be transformed: “Do not conform to the pattern of this world, but be transformed by the renewing of your mind.” Then comes the ability to discern God’s will: “You will be able to test and approve what God’s will is—his good, pleasing and perfect will” (Romans 12:2\). As believers renounce the ways of the world and submit to Christ, their minds, hearts, and wills are renewed by God’s Word and Spirit. This is how we can test and approve God’s will. By His divine power, God “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\). Following God’s good, acceptable, and perfect will allows us to enjoy life abundantly (see John 10:10\). May we echo the psalmist’s words in Psalm 119:111–112: “Your statutes are my heritage forever; they are the joy of my heart. My heart is set on keeping your decrees to the very end.”
What does it mean that the law is not of faith (Galatians 3:12)?	Answer In Paul’s great defense of salvation and growth by faith rather than by works, Paul asserts that “the law is not of faith” (Galatians 3:12, ESV). Paul rebukes the Galatians for acting as if their growth (or [sanctification](sanctified.html)) would come from works or obeying the law. He challenges them with a rhetorical question: “Did you receive the Spirit by the works of the law, or by believing what you heard?” (Galatians 3:2\). They knew the answer. They had been born again and received the Spirit of God by grace through faith. The next step in Paul’s defense of faith\-over\-law is a series of logical follow\-up rhetorical questions. If they had begun their new walk by the Spirit of God (whom they had received by faith), then why are they expecting their growth and maturing would be accomplished by the works of the flesh (Galatians 3:3\)? Had everything they had been through to that point been in vain (Galatians 3:4\)? Does the One who provides the Spirit of God accomplish His work among them by works of law or by faith in the gospel (Galatians 3:5\)? The point is that it is contradictory to acknowledge the role of faith at the beginning only to turn back to works and obedience to law. The law is not of (or from) faith (Galatians 3:12\). In case the Galatians had forgotten, Paul reminds them that Abraham, who lived long before the law was given, was justified by God by faith. Abraham believed in God, and it was counted to him as righteousness (Galatians 3:6; referencing Genesis 15:6\). Those who share Abraham’s faith are his “children” (Galatians 3:7\). The Galatians were counting themselves as Abraham’s children, perceiving their need to uphold their ancient heritage. Paul reminds them that the legacy of Abraham was not obedience to law or works of the flesh; it was faith in God. Paul adds that [salvation by faith](by-grace-through-faith.html) is nothing new. God had announced it long beforehand to Abraham (Galatians 3:8\). Just as God had promised, people from all the families of the earth would be saved by faith and would ultimately be blessed with Abraham (Galatians 3:9\). On the other hand, all who try to obey the law are under a curse, because they have to obey all of the commandments perfectly (Galatians 3:10; James 2:10\). In fact, the Law of Moses was never intended to provide righteousness—which has always and only come by faith (Galatians 3:11\). Paul points out that the law is not of (or from) faith (Galatians 3:12\). The law was about works to demonstrate the need for faith. Paul explains that “the Scriptures declare that we are all prisoners of sin, so we receive God’s promise of freedom only by believing in Jesus Christ” (Galatians 3:22, NLT). Before people believed, they were in the custody of the law, as a child is under a guardian (Galatians 3:23\). Law, then, helps make clear the depth and severity of our falling short of God’s glory. The [Law of Moses](Mosaic-Law.html), in particular, serves as a tutor to show us the need for salvation by faith in Jesus (Galatians 3:23\). The law is not of faith, but the law helps us to see the need for faith. By the works of the law no one can be righteous in God’s sight. We must rely on His righteousness, which He freely gives to all who believe in Jesus Christ. One way we recognize that the law is not of faith is in the fact that the Law of Moses was a conditional covenant requiring obedience from the people of Israel to receive God’s blessing on the nation (Deuteronomy 28—29\). All of the other covenants God made with humanity are unconditional. The gospel pre\-announcement that Paul cites in Galatians 3:8 was part of God’s unconditional covenant with Abraham (Genesis 12:2–3\). The good news of righteousness has always been by faith and never by conditions of obedience. The law is not of faith.
What is the significance that the beast’s fatal wound was healed in Revelation 13:3?	Answer In Revelation 13 the apostle John records visions that he saw, including a sign of a dragon and a terrible beast that had “ten horns and seven heads, with ten crowns on its horns, and on each head a blasphemous name” (Revelation 13:1\). As John watches, “one of the heads of the beast seemed to have had a fatal wound, but the fatal wound had been healed. The whole world was filled with wonder and followed the beast” (Revelation 13:3\). The significance of the healing of the beast’s deadly wound is that, because of the healing, the world unites in following [the beast](beast-of-Revelation.html). This beast that had the deadly wound healed came up out of the sea as the dragon (who is identified as Satan in Revelation 20:2\) watched from the seashore (Revelation 13:1\). Just like the dragon, the beast had [ten horns](ten-horns-of-the-beast.html) and seven heads. The beast was given the dragon’s authority (Revelation 13:2\). The heads and horns represent kings who give their authority to the beast (Revelation 17:9–13\). John describes this beast further as a leopard, with feet like a bear and the mouth of a lion (Revelation 13:2\). John’s description is reminiscent of other portrayals of world powers (e.g., Daniel 7\), indicating that this beast would have elements of some of those former powers. But this beast will suffer a deadly wound on one of its heads (or kings and kingdoms). The deadly wound was healed, and the earth is amazed at this beast and its apparent resurrection power. The world will worship this beast (Revelation 13:3\). Recognizing that Satan had given his authority to this beast, the world will also worship the dragon (Revelation 13:4\). As John is describing these things, another beast appears. The [second beast](false-prophet.html) influences the whole earth to worship the ten\-horned and seven\-headed beast whose deadly wound was healed (Revelation 13:12\). This second beast does so by performing signs or miracles and putting the focus on the beast whose deadly wound was healed (Revelation 13:14\). The beast whose deadly wound was healed corresponds to the fourth beast described by Daniel (Daniel 7:7–8\). That beast had a horn that made many blasphemous boasts. It seems that this horn would later have a deadly wound that is healed, yet the beast is ultimately killed and burned up by the fire (Daniel 7:11\). Daniel understood that this fourth beast was different from the [others he had seen](Daniel-four-beasts.html) and far more severe (Daniel 7:19\). The beast would give rise to ten kings and another after those who would defeat three of the kings (Daniel 7:24\). That more powerful king would attack the saints and have authority to rule for three and a half years, but after that his kingdom will be destroyed (Daniel 7:25\). John’s revelation adds that this king will have a deadly wound that would be healed (Revelation 13:3\). His power will be solidified by miraculous happenings. Jesus warned of this type of deceitful person when He said that many will come in His name claiming to be the Christ and seeking to mislead many (Matthew 24:5, 11\). The particular beast whose deadly wound was healed will be the [Antichrist of the end times](what-is-the-antichrist.html), “the prince who is to come” (Daniel 9:26, NKJV). The apostle Paul calls him the man of lawlessness and the son of destruction (2 Thessalonians 2:3\). This one will come in great power and deceive many—even with a counterfeit resurrection. The purpose of the Antichrist’s deception is to swindle many into believing that he is the savior and the one who should be worshiped. But, unlike the true Messiah, this beast’s deadly wound was only temporarily healed. He will later be killed and judged, while the true Christ will be victorious and establish His kingdom in righteousness.
What does it mean to exhort one another while it is still called today (Hebrews 3:13)?	Answer The author of [Hebrews](Book-of-Hebrews.html) writes to believers to encourage them to focus on Christ because Christ is the apex of God’s revelation to humanity (Hebrews 1:1–3\). The writer includes many calls to action, including this in Hebrews 3:13: “Exhort one another daily, while it is called ‘Today,’ lest any of you be hardened through the deceitfulness of sin” (NKJV). Each call to action in the book of Hebrews is grounded on two ideas: the Hebrew Scriptures (the Old Testament) point to Christ (Messiah), and Christ is superior to everything prior that portrayed Him. Consequently, those who desire to rightly handle and apply the Scriptures need to focus on Christ. The writer of the letter to the Hebrews refers to the Hebrew Scriptures more than any other New Testament book (with around 15 percent of its content being quoted from the Old Testament). The writer explains that we must pay close attention to the message we have heard (and read) lest we drift away from it (Hebrews 2:1\). After explaining that Jesus is superior to the angels (Hebrews 2:5–16\), that He is a faithful high priest (Hebrews 2:17—3:5\), and that He is superior to Moses (Hebrews 3:6–11\), the writer cautions readers to be alert (Hebrews 3:12\). We need to cautiously avoid unbelief and turning away from the God who gave us life (Hebrews 3:12\). Instead, day after day, we ought to [exhort](definition-exhortation.html) one another while it is still called “today” (Hebrews 3:13\). That is, we need to be constantly encouraging and exhorting one another so that none of us will be hardened by the deceitfulness of sin. The writer of Hebrews reminds readers of their current position in Christ. We are the house of God, if indeed we have the confidence and hope of Him to the end (and we do, according to Hebrews 3:6\). We also have become partakers of Christ, if indeed we have the beginning or basis of the confidence held fast to the end (again, we do, Hebrews 3:13\). If we have these things because of what the Christ has done for us, then we “must pay the most careful attention to what we have heard” (Hebrews 2:1\). We ought to be exhorting one another right now, while it is still called “today” (Hebrews 3:13\). The writer adds that those who have believed will [enter the rest](enter-Gods-rest.html) promised to those who believe (Hebrews 4:3\). While that promise is firm, believers should make sure that no one will even seem to come short of receiving that rest (Hebrews 4:1\). In other words, God’s promise is certain, yet we should not take it for granted and ignore what He has told us. The constant warnings in Hebrews are to believers who ought to walk like they have been saved by Christ—because they have. In order to help each other, we are supposed to exhort one another while it is still called “today.” As the writer says later in the letter, we ought to consider how to encourage one another to love and good deeds (Hebrews 10:24\).
Side A, Side B, Side X, and Side Y—what are the different Christian viewpoints on LGBTQ+ issues?	Answer There are many competing perspectives on human sexuality and LGBTQ\+ issues. Helping delineate those perspectives is the “Side” approach. This divides the spectrum of beliefs on sexuality into four categories: Side A, Side B, Side X, and Side Y. These labels are used to describe what a person generally believes concerning LGBTQ\+ matters. Each of the four Sides has advocates within the realm of Christianity. Side A. Side A Christians believe that God intentionally created queer people with same\-sex attractions; therefore, same\-sex relationships are blessed by God. Side A is commonly called the affirming view. The number of believers who take this stance has grown over the last several decades, and there are now several affirming denominations led by Side A preachers. Advocates of this Side claim that the various Bible passages that prohibit [homosexuality](homosexuality-Bible.html) (e.g., Leviticus 18:22; Romans 1:27; 1 Corinthians 6:9–11\) do not apply to modern gay relationships. They argue that the biblical authors were referring to ancient sexual practices—or nonconsensual encounters—and not the loving, monogamous, homosexual relationships of today. Thus, Side A Christians affirm that believers can be part of same\-sex relationships if they choose because that desire is made by God and is honoring to Him. Side B. Side B believers hold that homosexual orientation is not a sin, but acting on homosexual inclinations is. Side B takes the position that sexual relationships between people of the same sex are morally wrong, but romantic relationships are different, so celibate same\-sex partnerships are not necessarily wrong. Queer individuals can maintain their sexual identity and even celebrate it while remaining celibate. Proponents of this view say that homosexuality is no different from any other sin since it is listed among many sins and not singled out (see 1 Timothy 1:8–11\). Also, every human on earth has sexual attractions that fall outside God’s design. The key is to not act on those ungodly attractions. So, Side B Christians encourage all believers either to marry a member of the opposite sex or, if they are same\-sex attracted, to live celibately and get involved in an understanding church community. Side X. Side X Christians believe that homosexual attraction itself is a sin. Those with same\-sex inclinations must repent, for heterosexuality is God’s purpose for all people. God can and does change sinful attractions, and homosexuals can be cured; Side X uses terms such as ex\-gay and former LGBTQ\+. According to Side X teachers, the phrasing in Leviticus 18:22 and 20:13—specifically the word detestable—categorizes homosexuality as a terrible offense. Indeed, Side X’ers assert that homosexuality was the primary reason Sodom and Gomorrah were destroyed in Genesis 19 (cf. Jude 1:7 and 2 Peter 2:6–7,10\). Therefore, Christians must leave behind all same\-sex attractions to truly follow and honor God. Josh Proctor, producer of the Life on Side B podcast, summarizes that, for Side X, “marriage and chaste singleness are both viewed as godly options for people with same\-sex attractions to pursue, but while there are multiple ex\-gay individuals who end up single for life, the pursuit of marriage is always seen as the higher calling” (www.lifeonsideb.com/thefoursides, accessed 2/18/2023\). Side Y. Side Y basically falls in between Side B and Side X—agreeing with both Sides that same\-sex sexual relationships are wrong. Side Y’s stance is that we find our identity in Christ, and therefore we shouldn’t identify ourselves by our sexual orientation. We have all been called to holiness. Side Y focuses on identity as a Christian rather than sexual identity, much like Paul removes identification labels in Galatians 3:28 because “you are all one in Christ Jesus.” So, unlike Side B, Side Y does not see maintaining a queer identity as God\-honoring. And unlike Side X, Side Y does not strive to make all Christians heterosexual. The ultimate goal, according to Side Y, is becoming more like Christ in the individual way God has for each person. These four Sides are a way for believers to address LGBTQ\+ questions and understand other perspectives. It should be said that Side A has no scriptural basis whatsoever. The other Sides have varying degrees of biblical support. It is up to Christians to study, pray, and decide for themselves whether Side B, Side X, Side Y, or somewhere in between, best represents their convictions.
What does it mean that Death and Hades will be riding on a pale horse (Revelation 6:8)?	Answer In Revelation 6, the apostle John records the Lamb’s opening of a scroll and six of the seven seals. When the fourth seal is broken, John says, “I looked, and there before me was a pale horse! Its rider was named Death, and Hades was following close behind him” (Revelation 6:8\). The scroll the Lamb opens is introduced in Revelation 5\. Only the Lamb who was slain is worthy to open it (Revelation 5:1–5\). As the Lamb opens the scroll, He breaks seven seals in succession. Each seal unleashes a new judgment on the earth. The first four judgments are known as the [Four Horsemen of the Apocalypse](four-horsemen-apocalypse.html): • The first seal: a rider on white horse. The rider has a bow and a crown and goes out to conquer (Revelation 6:1–2\). • The second seal: a rider on a red horse bringing division and war (Revelation 6:3–4\). • The third seal: a rider on a black horse. The rider has scales for measuring, and he brings famine to the earth (Revelation 6:5–6\). • The fourth seal: a rider on a pale or ashen horse. The rider is named Death. Hades follows with Death. These two are given authority to kill a fourth of the earth with famine, pestilence, and wild animals (Revelation 6:8\). In the Bible, death (Greek, thanatos) refers to either the physical separation of the body from the spirit or the separation in relationship of the human being from God. In the scene that John records, he sees a horse rider who is called Death, perhaps because this rider is given authority to bring death to a fourth of the earth’s population. Hades (an English transliteration of the Greek word hades) refers to the grave, where people await resurrection for judgment (Revelation 20:13\). The riders named Death and Hades are riding together to bring death and send people to the grave (Revelation 6:8\). John does not say that Death and Hades were both riding on a pale or ashen horse, but rather that Death was riding on a pale horse and that Hades was following with him. John doesn’t describe what Hades rides, so it has been assumed by some that Hades was also riding a pale horse. Others see Death and Hades sharing the same pale horse. Either way, the fourth seal brings about the demise of many during the [tribulation](tribulation.html). The pale horse that Death rides is of a sickly, corpse\-like color. Some translations of Revelation 6:8 describe Death riding “an ashen (pale greenish gray) horse” (AMP) or “a pale green horse” (CSB). In this chilling scene, slaughter is personified as the earth experiences unparalleled, terrifying calamities. It is the [Day of the Lord](day-of-the-Lord.html), and “who can endure the day of his coming? Who can stand when he appears?” (Malachi 3:2\). To the eternal praise of Jesus, believers will triumph even over the rider of the pale horse: “‘Death has been swallowed up in victory.’ ‘Where, O death, is your victory? Where, O death, is your sting?’” (1 Corinthians 15:54–55\).
What does it mean that the worlds were framed by the word of God (Hebrews 11:3)?	Answer [Faith](Bible-faith.html) is the undeniable theme of Hebrews 11\. As Christians, we are called to live by faith (2 Corinthians 5:7\). Building on his previous teaching about the necessity of faith to endure (Hebrews 10:39\), the author begins the chapter by describing the nature and quality of faith (Hebrews 11:1–3\). One foundational quality of faith is a firm conviction about invisible, non\-tangible realities. For example, one must have faith to believe God created the world out of nothing: “By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible” (Hebrews 11:3, NKJV). Not only did God form the entire world and everything in it from nothing (Romans 4:17\), but He did it by merely speaking. He commanded all things into existence, forming and shaping them through His authoritative, creative word. Seventeenth\-century Bible translators penned, “The worlds were framed by the word of God” (KJV). In the original language, the term translated as “worlds” speaks of “everything that exists anywhere.” Framed means “created, furnished, equipped, and prepared for a use or purpose.” Genesis 1 also tells us that out of nothing the worlds were framed by the word of God: “In the beginning God [created](creation-days.html) the heavens and the earth. The earth was formless and empty” (verses 1–2, NLT). Then God began commanding, “Let there be light,” and there was light (verse 3\). Day after day, for six days, God opened His mouth and outfitted the entire universe for His purposes. He called into existence the land and sky, all living things, humans, animals, plants, the oceans and all the life they contain, the stars, planets, galaxies, and everything to the furthest reaches of creation. In its original sense, the term worlds represents more than just the physical realm. It also expresses the idea of “ages.” God has ordained different ages throughout history: creation, the days of Noah and the flood, the time of the patriarchs, the wilderness wanderings, the era of judges, kings, and prophets, the church age, the end times, the millennial kingdom, the new heavens and earth, and the consummation of all things in Jesus Christ. If we have faith that the worlds were framed by the word of God, then we can trust God in everything concerning His Word—that He has a purpose and plan for all things taking place on this earth and in every age, past, present, and future (Isaiah 46:10–11; Ephesians 1:11; 2 Timothy 1:9; Ecclesiastes 3:11\). “The Lord has made everything for his own purposes,” declares Proverbs 16:4 (NLT). We can know that the Lord’s purposes are good and loving because His Word says He “causes everything to work together for the good of those who love God and are called according to his purpose for them” (Romans 8:28, NLT). Faith that acknowledges the worlds were framed by the word of God is the kind of faith that recognizes God’s unlimited power. The God who created everything from nothing is all\-powerful. He reveals Himself and His incredible might through His creation: “For ever since the world was created, people have seen the earth and sky. Through everything God made, they can clearly see his invisible qualities—his eternal power and divine nature. So they have no excuse for not knowing God” (Romans 1:20, NLT). Nothing can stop God’s plans, and nothing is impossible or too hard for Him to do (Genesis 18:14; Job 42:2; Isaiah 14:27; Luke 1:37\). The same can be said of God’s Word, which never fails to accomplish its purpose (Isaiah 55:11\). God’s Word is “alive and powerful. It is sharper than the sharpest two\-edged sword, cutting between soul and spirit, between joint and marrow. It exposes our innermost thoughts and desires” (Hebrews 4:12, NLT). In saying, “The worlds were framed by the word of God,” the writer of Hebrews conveys the essence of true biblical faith: trust in God and obedience to His Word no matter the circumstances or consequences. If God said it, we believe it, even if our eyes can’t see it (Hebrews 11:1\). This is how faith operates: “We don’t look at the troubles we can see now; rather, we fix our gaze on things that cannot be seen. For the things we see now will soon be gone, but the things we cannot see will last forever” (2 Corinthians 4:18, NLT). We fix our gaze on Jesus, “the champion who initiates and perfects our faith” (Hebrews 12:2, NLT), and the trustworthy [promises](promises-of-God.html) in God’s Word (see Psalm 119:16; Isaiah 40:8; Proverbs 30:5; Numbers 23:19\) despite what we see with our physical eyes.
What does it mean that the leech has two daughters (Proverbs 30:15)?	Answer Proverbs 30 includes numerical proverbs, which use numbers to illustrate the contrast between wisdom and foolishness. In this chapter are two things asked of God (verse 7\), four things too amazing to understand (verse 18\), four small but wise things (verse 24\), etc. In this context [Agur](Agur-Proverbs.html) says, “The leech has two daughters. ‘Give! Give!’ they cry” (Proverbs 30:15\). The writer adds that there are three things that will not be satisfied, and four that will never have enough: the grave (Sheol), the barren womb, dry earth that continues to soak up water, and fire (Proverbs 30:16\). In his reference to the leech and her two daughters, the writer is condemning [greed](Bible-greed.html). In particular, the writer notes the kind of person “whose teeth are swords and whose jaws are set with knives to devour the poor from the earth and the needy from among mankind” (Proverbs 30:14\). This person seems to be never satisfied and is destructive to those around him. He is like a leech, sucking life from others. The leech has two daughters, always crying, “Give, Give.” These “daughters” are things that resemble the leech in never being satisfied. The writer then lists not just two but three and even four insatiable things with voracious appetites: • The grave is never satisfied. The grave is continually taking the living and will do so until death itself is dead (see Revelation 20:14\). • The barren womb is never satisfied. In ancient Hebrew culture, women desired many children, and the Bible records several instances of childless women asking for a child with importunity (see Genesis 30:1 and 1 Samuel 1:1–10\). • Dry earth is never satisfied. Parched ground, like what is found in the desert, can soak up great amounts of water without being flooded. • Fire is never satisfied. A fire will burn everything in its path as long as it has oxygen and something to burn. An out\-of\-control fire is always ready to devour more and is hard to extinguish. By invoking these images, Agur helps us understand the certainty of the path of greed. It has great appetite, is not satisfied, and causes destruction. The leech has two daughters, and neither is content. In order not to fall into this trap of greed, Agur asks the Lord to give him neither poverty nor riches (Proverbs 30:8\). In wealth he might deny the Lord; in poverty he might resort to stealing (Proverbs 30:9\). The proverb writer recognizes that the Word of God is tested and reliable and will guard the one who trusts in the Lord (Proverbs 30:5\). He understands the consequences of greed and seeks God’s help to avoid its pitfall. The apostle Paul similarly warns against greed: “Put to death, therefore, whatever belongs to your earthly nature: . . . evil desires and greed, which is idolatry” (Colossians 3:5\). Remarkably, Paul equates greed with idolatry. Greed wants what we do not (and often should not) have. In greed we begin to worship the object of our desire, pursuing that instead of pursuing God. Greed is so evil, in fact, that Ephesians 5:3 says that immorality, impurity, and greed should never even be named among believers. Greed should be so far removed from us that no one would ever associate us with the leech or the leech’s two daughters. Instead, we ought to cultivate contentment with godliness, which is great gain (1 Timothy 6:6\). Paul had learned the secret of being content and avoiding greed. Rather than pursue what he did not have, he understood that he could do all things through Christ who strengthened him (Philippians 4:13\).
Will there be a worldwide revival before the end times?	Answer A [revival](Christian-revival.html) is a spiritual reawakening in which a church or community is brought out of a state of dormancy or stagnation, resulting in changed lives and a renewed pursuit of personal righteousness. In one sense, revival can only happen among believers, since it is a restoration to life. In common usage, however, the word revival often refers to any large\-scale response to evangelism in which new converts are made. Does the Bible contain any prophecies about a worldwide revival breaking out? Yes and no. Yes, the Bible does predict times of turning to the Lord, but probably not in the sense that many people expect. Biblically speaking, the “end times” is the period between Jesus’ ascension and His return. We are living in the final dispensation before the day of the Lord occurs. We will take a look at predictions of revival through three periods: the Church Age, the tribulation period, and the millennium. End Times Revival in the Church Age Many of the biblical prophets speak of an outpouring of God’s Spirit in the end times, but Peter interprets that to refer to the coming the Holy Spirit at [Pentecost](day-Pentecost.html) and perhaps the ministry of the church thereafter. In Acts 2, Peter preaches to the crowds: “Fellow Jews and all of you who live in Jerusalem, let me explain this to you; listen carefully to what I say. . . . This is what was spoken by the prophet Joel: ‘In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams. Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy” (Acts 2:14–18\). So, the revival prophesied in Joel 2:28–32 was fulfilled 2,000 years ago when the Church began. During the [Church Age](church-age.html), there has been a great revival—that is, a great influx of people into the kingdom of God, far more than there ever were in Old Testament times. If you lived in the time of the Old Testament and could see what we have today—Christians in every nation actively evangelizing and translating Scripture with the intent of reaching every tribe and language, you would probably call it an incredible revival far beyond anything you could have imagined. The same might be true if you were living in the first century during the time of the apostles. The church has grown exponentially since the day of Pentecost. In Matthew 24:14, Jesus speaks of the gospel being preached to the whole world, “and then the end will come.” Jesus does not indicate what the response to the preaching will be, but just a few verses earlier, He said, “At that time many will turn away from the faith . . . and many false prophets will appear and deceive many people. Because of the increase of wickedness, the love of most will grow cold” (Matthew 24:10–12\). Elsewhere, Jesus asks, rhetorically, “When the Son of Man comes, will He find faith on the earth?” (Luke 18:8\). Jesus said He would build His Church (Matthew 16:18\), and He is doing that. The Church has seen periods of revival and great growth and periods of what seems to be stagnation. But Jesus never taught that a global revival would happen in the last days before the [tribulation](tribulation.html). The apostle Paul, writing to Timothy, did not seem to think there would be a worldwide revival, either: “The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron” (1 Timothy 4:1–2\). Also, Paul wrote, “But mark this: There will be terrible times in the last days” (2 Timothy 3:1\). Note, the description of the last days: they will be “terrible”; in fact, “evildoers and impostors will go from bad to worse, deceiving and being deceived” (2 Timothy 3:13\). Rather than repenting in a worldwide revival, “people will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, without love, unforgiving, slanderous, without self\-control, brutal, not lovers of the good, treacherous, rash, conceited, lovers of pleasure rather than lovers of God—having a form of godliness but denying its power” (2 Timothy 3:2–5\). In another epistle, Paul again says that the last days will be characterized by apostasy, not revival: “Don’t let anyone deceive you in any way. For that day will not come unless the apostasy comes first and the man of lawlessness is revealed, the man doomed to destruction” (2 Thessalonians 2:3, CSB). Paul’s prediction of an [apostasia](great-apostasy.html) before the [Antichrist](what-is-the-antichrist.html) is revealed suggests that what occurs will be the opposite of a revival. It will be a falling away from the truth, as many professing believers abandon the faith and reject biblical teaching in the days leading up to the tribulation. If the [Battle of Gog and Magog](Gog-Magog.html) (Ezekiel 38—39\) takes place during the Church Age, then we could see a revival of sorts in the aftermath of that conflict. The nations of the world will see God’s greatness and holiness demonstrated (Ezekiel 38:23\). And, for Israel, specifically, there will be revival: “From that day forward the people of Israel will know that I am the Lord their God. . . . I will pour out my Spirit on the people of Israel” (Ezekiel 39:22, 29\). End Times Revival in the Tribulation The New Testament speaks of a coming revival among the Jews/Israel. Romans 11:25 says that now, for a time, Israel is “partially hardened . . . until the fullness of the Gentiles has come in” (ESV). Then, “all Israel will be saved,” which seems to indicate that the Jews will one day be “softened” to the gospel and receive it. Revelation mentions what seems to be a revival among Jews during the tribulation, led by [144,000](144000.html) Jewish evangelists (see Revelation 7\). The tribulation will have the effect of turning Jewish hearts to their true Messiah, and this was prophesied in the Old Testament: “It is the time of Jacob’s trouble, But he shall be saved out of it” (Jeremiah 30:7, NKJV). End Times Revival in the Millennium Several Old Testament passages prophesy a coming age of justice, peace, and safety when the Messiah will reign from Jerusalem. During that time, which Revelation 20 says will last [1,000 years](millennium.html), “the earth will be filled with the knowledge of the Lord as the waters cover the sea” (Isaiah 11:9\). That sounds like a truly worldwide revival. Also during that era, former enemies of the Lord “will go up year after year to worship the King, the Lord Almighty, and to celebrate the Festival of Tabernacles” (Zechariah 14:16; see also Habakkuk 2:14; Psalm 22:27; Isaiah 18:7; 19:21; 27:13; and Jeremiah 31:34\). Even after that “revival” and extended time of justice and peace, many people will follow Satan in a rebellion at the end of the millennium (Revelation 20:7–9\). End Times Revival: Conclusion Some believe that we are in the midst of, or building up to, the greatest revival in the history of the Church. We would like nothing better than for God to do a great work and bring multitudes of people into the kingdom, and we pray toward that end. A wholesale turning to God on a global scale would change this world. But Scripture seems to say that, in the days leading up to the rapture, a worldwide revival is unlikely. The last days will be a troubling and alarming time, but we take comfort in the fact that our Lord has overcome the world (John 16:33\). We keep our eyes on Him and let His light shine through us, bringing glory to God as we await our Savior’s return.
What does it mean to fear God and keep His commandments (Ecclesiastes 12:13)?	Answer The [book of Ecclesiastes](Book-of-Ecclesiastes.html) ends with this call to fear God, obey His Word, and live with a sobering respect for His imminent judgment: “Now all has been heard; here is the conclusion of the matter: Fear God and keep his commandments, for this is the duty of all mankind. For God will bring every deed into judgment, including every hidden thing, whether it is good or evil” (Ecclesiastes 12:13–14\). [Fearing God](fear-God.html) and keeping His commandments are repeated themes throughout the Bible (Deuteronomy 6:2; 10:12; John 14:15\). Fear is something most of us want to avoid. But “fear of the Lord” is good and right for believers. The Hebrew word translated as “fear” in Ecclesiastes 12:13 refers to a genuine reverence and respect for the Lord. To “fear God” is to realize His absolute greatness, immutable power, and justice: “And I know that whatever God does is final. Nothing can be added to it or taken from it. God’s purpose is that people should fear him” (Ecclesiastes 3:14, NLT). When we fear God, we acknowledge He is holy and highly exalted (Exodus 3:5–6; Isaiah 8:13; 1 Timothy 1:17\), the only One worthy of our worship and complete obedience. Those who fear God naturally want to obey Him and keep His commands. Many people see God’s commandments as heavy burdens—negative rules that keep us from doing what we want and having fun. But believers who fear God keep His commandments. Our actions conform to His instructions because we trust He loves us and wants what is best for us (1 John 5:2–3\). We have come to understand that His commands are loving instructions from a good and caring Father. God says, “Keep my commandments,” because He wants to bless us and keep us from trouble (Jeremiah 29:11; Psalm 16:11; James 1:17\). Through the Old Testament commandments, God laid out a set of boundaries for His people. These commands included the promise of a good long life (Deuteronomy 17:20\), success and prosperity (Deuteronomy 30:9\), and rich blessings (Deuteronomy 11:27\). The Holman Treasury of Key Bible Words asserts that genuine fear of God (demonstrated through keeping His commands) “results in spiritual, moral and ethical health and wealth before both God and people” (Carpenter, E. E., and Comfort, P. W., Broadman \& Holman Publishers, 2000, p. 60\). Jesus said that, when we [keep His commandments](if-you-love-me-keep-my-commandments.html), we prove that we love Him (John 14:15, 21, 23–24; 15:10\). Our obedience also demonstrates the genuineness of our faith (1 John 2:3–5\). We obey Him because we are fully convinced that God is watching us and evaluating how we think, speak, and live (Matthew 12:36; Psalm 139:2; Jeremiah 12:3\). At the close of Ecclesiastes, Solomon sums up every piece of wisdom he has acquired in all his life experiences. Nothing else matters more in this life than to fear God and keep His commandments because, in the end, we will all face God’s judgment (Hebrews 9:27; Ecclesiastes 3:17; 2 Corinthians 5:10\). Death is not the end of the matter; it is only the beginning. “The world and its desires pass away, but whoever does the will of God lives forever” (1 John 2:17\). There is resurrection life after death (see 1 Corinthians 15\). When the Messiah, Jesus Christ, returns, He will judge every person, living and dead (Matthew 25:31–33; 2 Thessalonians 1:6–7; 1 Peter 4:5; 2 Peter 3:10; 1 Corinthians 4:5; Acts 10:42; 17:31\). All who are made righteous through faith in Jesus Christ will be saved and spend eternity with God in heaven (Matthew 25:34; John 5:24; 2 Timothy 4:8; 1 Corinthians 9:25; Revelation 11:18\). But the ungodly “will go away to eternal punishment” (Matthew 25:41, 46; see also 2 Peter 3:7; Romans 2:5; Hebrews 10:26–28; 2 Peter 2:4, 9\). If we fear God and keep His commandments, we’ve tapped into true wisdom that will guide us on the right path through life. “Blessed are all who fear the Lord, who walk in obedience to him,” promises the psalmist (Psalm 128:1\). We fear God by worshiping Him with the utmost loyalty, respect, and honor; we obey His Word; and we keep an eternal perspective—these three pursuits define the ultimate purpose of our existence and our chief ambition in life.
Why should we restore a brother gently if he sins (Galatians 6:1)?	Answer God deals graciously with us when we sin, and we ought to do the same with fellow believers. The apostle Paul informs spiritually mature Christians of their responsibility to look out for those who are struggling with sin and respond appropriately, with gentleness, humility, and grace: “Brothers and sisters, if someone is caught in a sin, you who live by the Spirit should restore that person gently. But watch yourselves, or you also may be tempted” (Galatians 6:1\). Paul directs his counsel to “you who live by the Spirit,” meaning Christians who “[walk by the Spirit](Spirit-walk.html)” (Galatians 5:16\), “keep in step with the Spirit” (Galatians 5:25\), and thus manifest the fruit of the Spirit in their daily lives. That fruit includes “love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self\-control. Against such things there is no law” (Galatians 5:22–23\). In the next breath, Paul urges, “[Carry each other’s burdens](bear-one-anothers-burdens.html), and in this way you will fulfill the law of Christ” (Galatians 6:2\). The law of Christ is to “love your neighbor as yourself” (Galatians 5:14; see also 1 John 4:21\). Bearing one another’s burdens incorporates restoring a brother gently when he is suddenly tripped up and falls into sin. We are to respond graciously, patiently, and kindly as we fulfill our obligation to love one another as Christ loved us (John 13:34\). Similarly, Paul taught the Romans, “We who are strong ought to bear with the failings of the weak” (Romans 15:1; Proverbs 16:18\). Paul warns, “Be careful not to fall into the same temptation yourself” (Galatians 6:1, NLT). Our gentleness ought to flow from the knowledge that none of us is above falling (Romans 3:23; Proverbs 24:16\). “If you think you are standing strong, be careful not to fall,” insisted Paul (1 Corinthians 10:12, NLT). We must treat fellow believers as we would want to be treated ourselves if we were caught in sin (Matthew 7:12\). The phrase caught in sin implies being overtaken suddenly or taken by surprise. Paul refers to sin that isn’t premeditated or deliberately pursued. When evil ensnares a fellow believer, we are to restore that brother or sister gently. The original Greek verb translated as “restore” here means “to correct, or repair, as in mending what was torn or putting back together what was broken.” A fallen Christian is like a ripped net that must be woven back together or a fractured bone that must be reset. Christ often demonstrated how to restore a brother gently. One of the most poignant examples was when the scribes and Pharisees dragged before Him a woman who had been caught in the act of adultery (John 7:53—8:11\). The harsh attitude of the self\-righteous religious leaders contrasted sharply with the gentleness and compassion of Jesus. The duplicitous Pharisees wanted the woman stoned to death, but Jesus answered, “All right, but let the one who has never sinned throw the first stone!” (John 8:7, NLT). Rather than condemn the woman, Jesus gently restored her, saying, “Go now and leave your life of sin” (verse 11\). A rigid or [legalistic attitude](Bible-Christian-legalism.html) toward a Christian brother or sister who sins will likely do more damage than good. Instead of helping to bear the burden, the legalist offers a heavy yoke (Acts 15:10\). Jesus said of legalists, “They crush people with unbearable religious demands and never lift a finger to ease the burden” (Matthew 23:4, NLT). Because God has shown us overwhelming grace and mercy, we ought to restore a brother gently if he sins, just as we would want to be reinstated. The apostle Peter stresses, “Above all, maintain an intense love for each other, since love covers a multitude of sins” (1 Peter 4:8, HCSB). The God of all mercy and comfort calls us to heal the hurting, mend the broken, and relieve the afflicted with the same comfort God has lavished on us (2 Corinthians 1:3–7\).
Why is sexual immorality described as sin against your own body (1 Corinthians 6:18)?	Answer Paul tells the Corinthians to “flee from [sexual immorality](sexual-immorality.html). All other sins a person commits are outside the body, but whoever sins sexually, sins against their own body” (1 Corinthians 6:18\). In saying that sexual immorality is sin against one’s own body, Paul may have been referencing a common belief among the Greeks of that day that the physical body was not important. In fact, many believed the body to be evil and often described it as a tomb or a weight the soul was forced to carry around. This idea led some in the Corinthian church to take Christian liberty beyond what is appropriate. Why does sexual immorality matter—it’s just a physical act that only involves the body, right? Paul says, “Wrong.” As Paul confronts the issue of sexual immorality, he builds an argument beginning in 1 Corinthians 6:12\. He first establishes the idea that the legality of something is not the only concern. One should ask not just, “Is this permissible for me?” but, “Is this beneficial to myself and others?” Another question is “will this liberty eventually master me, leading to a place of bondage and addiction?” Paul then addresses the Corinthians’ view of the body in 1 Corinthians 6:13\. His readers tended to say, “Food for the stomach and the stomach for food”; that is, “I have an appetite, and it’s not wrong to satisfy it.” Paul responds by saying that both the appetite and the food will be destroyed one day. He then contrasts this to sexual immorality. The body was not designed for immorality in the same way that the stomach was designed for food. Sex is more than a desire to be satisfied; food does not defile a person, but immorality does. Paul goes on to argue against sexual immorality by pointing to the resurrection. The body will be raised in the same power that “raised the Lord from the dead” (1 Corinthians 6:14\). Thus, the body is important, and God still has a plan for the body. It is not an evil that the soul is trapped in, but it is part of the makeup of mankind that God intends to redeem. Both the body and soul will be preserved immortal. So, even if sexual immorality involved only the body, the body is important and intended to glorify the Lord. Beyond this, the Christian’s body is united to Christ through a spiritual union (1 Corinthians 6:15\). What Christians do with their bodies impacts Christ. As the believer is united with Christ, a Christian committing sexual immorality (specifically, in this context, having sex with a prostitute) unites the body of Christ with a prostitute. Paul reacts to this in the most negative way possible in the Greek language, translated, “May it never be!” (1 Corinthians 6:15\). Because of the nature of sexual immorality being against the body, Paul implores the Corinthians to “flee from sexual immorality” (1 Corinthians 6:18\). Sexual immorality is the only sin that unites two people in one flesh (verse 16\). It is a sin that corrupts and ensnares like no other, and it often leads to [physical diseases](Christian-STD.html). For these reasons, Paul concludes that sexual immorality is a sin committed against one’s own body. The body is the Lord’s and should be used for His glory. Sexual immorality is of [particular importance](sexual-sin.html) because it is sinning against one’s own body. The believer’s body has been bought by the Lord at a high price and should be treated that way, so flee sexual immorality. Joseph provides a good example of what fleeing sexual immorality looks like (Genesis 39:12\).
What are the first works mentioned in Revelation 2:5?	Answer Jesus Christ’s [letter](church-in-Ephesus.html) to the first\-century church in Ephesus (Revelation 2:1–7\) expresses a concern our Lord might share with any number of churches today: “I have this against you,” He writes, “that you have left your first love. Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place—unless you repent” (Revelation 2:4–5, NKJV). Jesus calls the Ephesian Christians to repent because they have stopped loving as they had initially. They are still very busy, observes Jesus: “I know all the things you do. I have seen your hard work and your patient endurance. I know you don’t tolerate evil people. You have examined the claims of those who say they are apostles but are not. You have discovered they are liars. You have patiently suffered for me without quitting” (Revelation 2:2–3, NLT). Despite all their labor and patient suffering, Jesus recognizes that they have lost their initial zeal and abandoned their first love. Some scholars believe “first love” refers to the fresh passion and devotion believers have for Christ when they are newly saved. Set in the context of Revelation 2, “first love” seems also to speak of their love for one another, which Jesus said would “prove to the world that you are my disciples” (John 13:35, NLT). The “first works” mentioned in Revelation 2:5 correspond directly with their “first love.” Their “hard work” and “patient endurance” are commendable. But as time passed, they had become more motivated by a sense of duty than passionate love for God as demonstrated in compassionate service to others. Most of us have experienced the uninhibited enthusiasm that accompanies new love. In the initial stages of romance, we will do almost anything for our beloved without batting an eyelash. The honeymoon period of a new job is similar. We will work tirelessly and serve unselfishly. The Ephesians stopped performing “first works” because they had lost their “first love.” The Lord had a similar case against His people in Jeremiah’s day: “I remember the unfailing loyalty of your youth, the love you had for me as a bride. I remember how you followed me into the desert, into a land that couldn’t be farmed” (Jeremiah 2:1–2, GW). Like many of us today, the Ephesian believers were busy keeping themselves set apart from evil people and identifying false apostles while neglecting heartfelt devotion. To stay the course in “first works,” we must remain fervent in undying “first love” for Christ (see Ephesians 6:24; 1 Thessalonians 1:3\). Our [love for Him](love-God.html) is the fuel that fires our compassion and service to others. Jesus told the Ephesians how to keep their first love alive. First, He said we must remember, which literally means “to remember and respond” in the original Greek language. We ought to continually call to mind the things we have lost, abandoned, or neglected (Psalm 119:55; Psalm 42:5–6; Jeremiah 51:50; Matthew 16:9–10; Acts 20:35; Galatians 2:10; Hebrews 13:2–3; 1 Corinthians 11:24–28\). Next, we repent. We respond to our memories by changing our minds about sin, confessing our sins to the Lord, and returning to Him, our First Love (Revelation 3:3; 1 John 1:9\). Third, we return; we do the first works. For believers, the “first works” are to “[seek first](seek-first-kingdom-God.html) his kingdom and his righteousness” (Matthew 6:33\). We regain the lost ground “from where we have fallen” by stoking the fire of our devotion and nurturing our relationship with the Lord. We spend time in God’s presence, worshiping, praying, and letting His Word go deep into our hearts. Wisdom instructs, “Let love and faithfulness never leave you; bind them around your neck, write them on the tablet of your heart” (Proverbs 3:3\). As we abide in Jesus Christ, we will bear the fruit of obedient service (John 15:4–8\). With His love burning bright in us, we naturally demonstrate compassionate love for our brothers and sisters (1 John 4:10–12; Ephesians 5:1–2\). Only through His power and grace working in us can we continue to do the first works “which God prepared in advance for us to do” (Ephesians 2:10; see also Philippians 2:13\).
What does it mean that we are to repay no one evil for evil (Romans 12:17)?	Answer Romans 12:17–21 addresses the idea of [revenge](revenge-vengeance.html) and begins by commanding, “Repay no one evil for evil” (verse 17, ESV). This instruction goes against all natural tendencies. If others dump unpleasantness into our lives, we instinctively want to shovel it back at them. But the Christian is not to repay evil for evil. See Proverbs 20:22 and 1 Thessalonians 5:15\. Paul the apostle wrote the [letter of Romans](Book-of-Romans.html) to the saints in Rome. He states gospel truths regarding the sinfulness of man, justification, sanctification, future glorification, and God’s plans for Israel in chapters 1—11\. Throughout these chapters, Paul never gives a command to the church but simply states the realities of the gospel. In chapter 12, Paul begins providing applications of the gospel truths he presented and continues to do so through the end of the letter. One of those applications of the gospel is to let vengeance be the Lord’s. We are not to repay evil for evil. Paul wants the Roman believers to repay evil with good, instead of evil for evil. In fact, in the following verse (Romans 12:18\), Paul implores the Romans to be at peace with all people, as far as it is up to them. If at all possible, be at peace. To retaliate in kind as an act of revenge won’t bring peace. To steal from someone who stole from you is not an effective strategy for producing peace with that person. Paul lays out a different plan, quoting Proverbs 25:21, “But if your enemy is hungry, feed him, and if he is thirsty, give him a drink; for in so doing you will heap burning coals on his head” (Romans 12:20, NASB). Meting out retribution for an evil act is simply not our responsibility. It is the [wrath of God](wrath-of-God.html) that will enact judgment on evil. God will give vengeance and ultimately judge the works of mankind (Romans 12:19; Revelation 20:11–15; Hebrews 10:30\). It is our role is to “do what is right” (Romans 12:17\) and “overcome evil with good” (Romans 12:21\). The overcoming of evil with good can be seen in the gospel. We are by nature children of wrath (Ephesians 2:3\), hostile to God (Romans 8:7; Colossians 1:21\). God will certainly judge those who remain in this state (Revelation 20:11–15\). However, God is merciful, kind, and gracious in that He provided a way for us to become children of God (Ephesians 2:4–7; Colossians 1:21–22\). The evil we had committed (Romans 5:12\) is worthy of God’s wrath, but God has responded with a gracious avenue to reconciliation and adoption (Romans 5:9\). Jesus is the way. The Lord Jesus is the perfect example of how we are not to repay evil for evil. “When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly” (1 Peter 2:23\). All through His trials, scourging, and crucifixion, Jesus never lashed out against His tormentors. No retaliation, no threats, no getting back at anyone. He simply left the matter of justice to His Father in heaven. And on the cross He prayed, “Father, [forgive them](Father-forgive-them.html), for they do not know what they are doing” (Luke 23:34\). The One who taught us to love our enemies practiced what He preached (see Luke 6:35\). There is certainly a place for God’s wrath, and it will come to those who don’t obey the gospel of Jesus Christ (1 Corinthians 15:1–7\). But vengeance belongs to the Lord, not to us (Hebrews 10:30\). We are to be characterized by grace, kindness, mercy, love, and peace, not revenge. “Repay no one evil for evil” (Romans 12:17a, ESV) is the command, but no one says obeying that command will be easy. In fact, human nature desperately wants to repay evil for evil. We use proverbs like “revenge is sweet” and “revenge is a dish best served cold.” However, in the power of the Holy Spirit, we can set those worldly proverbs aside and “give thought to do what is honorable in the sight of all” (Romans 12:17b, ESV). The author of Hebrews provides a way to overcome the desire to repay evil for evil: “Consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart” (Hebrews 12:3, NASB). We must keep our focus on Christ, following His example of mercy and forgiveness.
Why will people neither marry nor be given in marriage in the resurrection (Matthew 22:30)?	Answer In Matthew 22 Jesus fields a series of questions meant to entrap Him in His words. It’s in answer to one of those questions that Jesus says that “at the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven” (Matthew 22:30\). The immediate context of Jesus’ teaching that at the resurrection people will not marry is to answer a group of Jewish religious leaders called the [Sadducees](Sadducees.html). The Sadducees presented a scenario where a woman was widowed seven times without any children, and each time, following the Mosaic Law (Deuteronomy 25:5\), she [married her deceased husband’s brother](levirate-marriage.html), who was to bear a child for his deceased brother. In the Sadducees’ scenario, the woman was married seven times to seven different brothers. They then asked Jesus, “Now then, at the resurrection, whose wife will she be of the seven, since all of them were married to her?” (Matthew 22:28\). The Sadducees’ question was dishonest to begin with, because they denied the reality of a future resurrection (Matthew 22:23; Acts 23:8\). So, their question was purely for the purpose of trapping Jesus. Jesus’ response not only answered their question but also confronted their error concerning two doctrines: the future resurrection and the existence of angels. Jesus attributes the Sadducees’ doctrinal errors to ignorance of two things: “You are in error because you do not know the Scriptures or the power of God” (Matthew 22:29\). Jesus then reveals the truth that “at the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven” (Matthew 22:30\). He proceeds to prove, from the Scriptures, that there is life after death and there will be a [resurrection](resurrection-first-second.html). Quoting Exodus 3:6, Jesus points to God’s self\-identification as the God of Abraham, Isaac, and Jacob. Since God said, “I am” their God (present tense), and since “He is not the God of the dead but of the living” (Matthew 22:32\), the patriarchs are still alive, and God is still their God. Jesus does not address why people will not marry at the resurrection. Some have speculated that marriage won’t exist in the resurrected state because procreation will not be necessary. Some suggest that marriage, as a symbol of Christ and His people (Ephesians 5:22–23\), will not be necessary as the reality will have replaced the symbol. Either way, Jesus is making several things clear: 1\) there is certainly a resurrection; 2\) this state of being will be drastically different from what humanity experiences now; 3\) marriage will not occur; and 4\) humanity will be like the angels, who also do not marry. By answering the Sadducees’ question this way, Jesus was able to affirm the resurrection in the presence of many and provide the solution to the post\-resurrection marriage conundrum. Existence in the resurrected state will simply be different from what we know now. People will not marry or be given in marriage in the resurrected state, but that does not mean people will not remember their earthly relationships. To conclude that people will lose their memories of life before the resurrection stretches the text beyond what it says. Also, being “like the angels in heaven” does not mean that people will become angels, only that they will be like angels regarding marriage. We should look forward to the resurrection, as it will be a glorious event and state of being: No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. They will see his face, and his name will be on their foreheads. There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever (Revelation 22:3–5; cf. Romans 8:18 and Matthew 17:1–3\).
What are the strong bulls of Bashan in Psalm 22:12?	Answer In Psalm 22:12 David, in his distress, laments, “Many bulls surround me; strong bulls of Bashan encircle me.” The picture of being surrounded by angry bulls, intent on goring and trampling their victim, is fearful indeed. Bashan was a territory that Israel won, defeating [King Og](Og-king-of-Bashan.html) during Israel’s conquest of Canaan (Deuteronomy 3:3–4\). The territory included about sixty wealthy cities (Joshua 13:30\), some of which had walls of bronze (1 Kings 4:13\). Bashan was a place of giants (like Og) and mighty oaks (Isaiah 2:13\). Bashan was associated with strength and wealth and plenty. Bashan was also famous for the quality of its cows and flocks. Moses recounts how God had provided Jacob (the people of Israel) with curds of cows, milk of the flock, and fat of lambs and rams of the breed of Bashan (Deuteronomy 32:14\). In His lovingkindness God had delivered the land of Bashan to Israel (Psalm 136:17–22\). But, sadly, the people grew fat from this wealth and forsook the God who provided it for them (Deuteronomy 32:15–16\). Even the women there were oppressing the poor and crushing the needy (Amos 4:1\). Because of the people’s evil, God said He would judge the people of Israel and remove them from the land. The impenetrable forest of Bashan would come down (Zechariah 11:2\). After this judgment, God would again restore Israel to the land, and they would feed in Bashan and Gilead once again (Micah 7:14\). As David describes the difficulty he was facing, he implores God to be not far from him. Trouble was near, and there was no one to help him (Psalm 22:11\). David illustrates his tribulations, noting that he has been surrounded by “many bulls”—and not just any bulls, but strong bulls of Bashan (Psalm 22:12\). David found himself in an unwinnable situation, surrounded by mighty opponents who were strong like the bulls of Bashan. Despite these fearsome circumstances, David knew that God was not far off. God could deliver David’s soul from these threats (Psalm 22:19–20\). David, confident that God would deliver him, committed to praise God (Psalm 22:22–24\). Despite the strength of his enemies—who were like the bulls of Bashan—David knew that God was greater. In his psalms, David provides beautiful examples of trust in God’s faithfulness. Psalm 22 is a [messianic psalm](messianic-prophecies.html). The horrific circumstances David faced and how he dealt with them foreshadowed Jesus’ own difficulties and death at the hands of those who had rejected Him. Jesus in fact uses some terminology from Psalm 22, exclaiming like David that God had [forsaken Him](forsaken-me.html) (Mark 15:34; cf. Psalm 22:1\). Just as it appeared that God had forsaken David (Psalm 22:8\), it appeared that God had forsaken Jesus. And just as David was ultimately delivered from death, Jesus was raised from the dead. His life was delivered (Psalm 22:20\). At the cross, the strong bulls of Bashan had surrounded Jesus and apparently defeated Him, but Jesus was victorious and was delivered from the grave. As David said elsewhere, he had never seen the righteous forsaken (Psalm 37:25\). God delivers those who trust in Him, even when they are facing impossible situations. We may be surrounded by the strong bulls of Bashan, but we have the greatest Bullfighter on our side.
How did John the Baptist fulfill Isaiah’s prophecy “to prepare the way of the Lord; make His paths straight” (Matthew 3:3)?	Answer The apostle Matthew applies a prophecy from Isaiah to introduce readers to Jesus’ cousin [John the Baptist](life-John-Baptist.html): “For this is he who was spoken of by the prophet Isaiah when he said, ‘The voice of one crying in the wilderness: “Prepare the way of the Lord; make his paths straight”’” (Matthew 3:3, ESV). Matthew’s Jewish audience was well acquainted with the scroll of Isaiah and this passage extracted from an extended prophecy about the end\-times restoration of Israel (Isaiah 40:1—45:25\). Matthew confirms that John the Baptist is “the voice” ushering in the beginning of God’s glorious future kingdom with the arrival of the King. John’s role was to prepare the way for the King’s advent. Before John the Baptist was born, an angel of the Lord visited his father, [Zechariah](Zechariah-in-the-Bible.html), explaining, “Your wife, Elizabeth, will give you a son, and you are to name him John. . . . He will be a man with the spirit and power of Elijah. He will prepare the people for the coming of the Lord” (Luke 1:13–17, NLT). After the baby was born, Zechariah prophesied, “And you, my little son, will be called the prophet of the Most High, because you will prepare the way for the Lord” (Luke 1:76, NLT). Later, John the Baptist connected the dots between his mission and Isaiah’s prophecy, testifying, “I am a voice of one crying out in the wilderness: Make straight the way of the Lord,—just as Isaiah the prophet said” (John 1:23, CSB). John declares that Israel’s long\-anticipated Savior is about to step onto the world stage. Through the testimony of Matthew, Mark, Luke, John, Zechariah, and John the Baptist himself, God makes it clear that this rugged wilderness preacher is the fulfillment of Isaiah’s prophecy. But how did John prepare the way of the Lord and make His paths straight? His nickname—“John the Baptist”—gives us a clue. John the Baptist beckoned the Jewish people to repent of their sins and be baptized—an act that outwardly demonstrated the inward dedication of their lives to God through immersion in water. [Repentance](repentance.html) is the inescapable beginning of faith, and baptism represented a new way of doing things for the Jews. As a religious practice, baptism was generally only observed by outsiders (Gentiles) converting to Judaism. To prepare the way of the Lord and make His paths straight, John needed the Jews to understand that their ancestral heritage would not save them. Faith in Jesus Christ as Lord and Savior would require a personal commitment—a turning away from sin and a new life of devotion to God. John’s baptism “called for repentance from sin,” meaning real\-life change as well as belief in Jesus Christ (see Acts 19:1–7, NLT). As John encountered Jesus face to face, he understood that his life mission was to reveal to Israel that Christ was the Son of God and their long\-awaited Messiah. He prepared the way of the Lord by introducing Jesus as “the Lamb of God who takes away the sin of the world” and “the Chosen One of God” (John 1:29–34, NLT). Because of John’s ministry, multitudes of sinners put their faith in Jesus Christ (John 10:39–42\). Highways in the ancient world were built for kings to travel. When a king planned to visit a city, it was the custom to build or prepare a road for him and his entourage to use as they approached the city. The path would be made as straight and level as possible (see Isaiah 40:3–4\). Isaiah 35:8–10 speaks of “a highway” called “the [Way of Holiness](highway-of-holiness.html)” leading to the city of Zion. Holiness is often referred to in the Bible as a straight path (Hebrews 12:13; Psalm 5:8; Proverbs 3:6; Jeremiah 31:9; Isaiah 26:7\). John was God’s messenger chosen to proclaim the coming of Jesus Christ, Israel’s Messiah, who is King of kings and Lord of lords. John preached a game\-changing baptism of repentance that leads to a life of holiness found only in surrendering to Jesus Christ (John 14:6; 2 Timothy 1:9\). As Christians, we prepare the way for the Lord to enter our hearts by repenting of our sins so that Christ can come in and make straight paths and holy temples of our lives (Deuteronomy 26:18–19; Ephesians 1:4; 2:19–22; 1 Peter 1:15–16; 1 Corinthians 3:16–17; 2 Corinthians 6:14–7:1\).
Does portraying Jesus in movies violate the second commandment?	Answer Numerous movies and television programs have portrayed Jesus. These appearances on film are not always accurate. In fact, some are deliberately blasphemous. Others appear to be positive, well\-meaning attempts to sincerely represent Christ and His earthly life. Are these depictions biblical? Are they allowed? Insulting, depraved versions of Jesus are obviously sinful. Some Christians claim any representation of Jesus on film breaks the second commandment, which says, “You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below” (Exodus 20:4\). Yet the law in question prohibits actual idolatry and images intended for improper worship (Exodus 20:5\). It did not condemn every form of visual representation. The key term in the second commandment is the Hebrew root pecel. This has been famously translated as “graven image” (KJV). That English phrase suggests something carved or inscribed. However, pecel refers to an object specifically intended for worship: an idol (Exodus 20:4\). Other carvings, such as those mentioned in 1 Kings 6, use different Hebrew terms. The second commandment continues by speaking about bowing down and worshiping these prohibited items (Exodus 20:5\). When the term seen in the [Ten Commandments](Ten-Commandments.html) appears elsewhere in the Bible, it is always connected to idolatry and improper worship (e.g., Psalm 97:7; Isaiah 42:17; Habakkuk 2:18\). Other English translations of Exodus 20:4 use terms such as “carved image” or simply “idol.” The full text of the commandment refers to images of anything—spiritual or physical—used for worship purposes. Were it to forbid all possible images of Jesus, it would prohibit representations of anything for any reason. When the object is not the focus of prayers, offerings, veneration, or other spiritual practices, it is not an idol. Of course, an object can become an idol, even if it wasn’t made with that intention (2 Kings 18:4\). But the decorations of Solomon’s temple (1 Kings 6:29, 32\) and figures placed on the ark of the covenant (Exodus 25:18\) were not the kind of items being banned. This means the second commandment would not prohibit all artistic representations of Jesus. However, portraying Jesus on film introduces concerns. Movies and television capture our attention and exert potent influence. Without care, details from such media become assumptions, which become traditions, which become dogmas. Many modern expectations about Jesus are driven by His depiction in works of art. Some are so ingrained that people may be offended when Jesus is not visualized in a [stereotypical fashion](Jesus-look-like.html). In modern contexts, one can be tempted to identify a particular actor in the mind’s eye as “the real Jesus.” That makes some believers uncomfortable, even if they themselves feel no such urge. If or when the on\-screen Jesus acts contrary to how the real Christ would have, it offers an opening for false belief and misunderstanding. That said, misconceptions are possible through means other than cinema. Jesus can also be misrepresented in print, in static art, and certainly in preaching and conversation (Galatians 1:6\). The Bible does not forbid all artistic depictions of Jesus. Since the Bible only provides limited details on His full, fully human life (John 21:25\), we are free to use “sanctified imagination” to speculate. Films of actors portraying Christ are not themselves sinful. A specific instance may be deeply, profanely wrong, but in such cases the sin is in the blasphemy, not in the image itself.
Is “live your truth” a biblical concept?	Answer The phrase live your truth is used as an affirming encouragement for people to accept and openly express themselves authentically. It follows the words of Ralph Waldo Emerson, “To be yourself in a world that is constantly trying to make you something else is the greatest accomplishment” (Essays). According to the University of Kentucky’s magazine, The Odyssey, living your truth and being yourself is a four\-step process: 1\) Accept who you are currently; 2\) Realize your worth; 3\) Learn your own personal truth; and 4\) Live your truth (www.theodysseyonline.com/what\-means\-live\-your\-truth, accessed 2/28/2023\). The overall message of live your truth is to not let society’s norms and expectations influence and overwhelm you. You should remain steadfast in who you are and treasure what you have. The message is a noble one on the surface; of course, we should resist negative peer pressure and be steady in ourselves. However, as commonly applied, live your truth largely ignores the teachings of the Bible. For one thing, live your truth implies that each person has his or her own truth deep within that must be discovered and lived out. One person’s truth may differ from another’s. This is not what the Bible teaches; there is just one truth. John 17:17 says [God’s Word is truth](your-word-is-truth.html), and Jesus asserts that He Himself is “the way and the truth and the life” (John 14:6\). The beginning of John’s Gospel teaches that Jesus is the Word made flesh (John 1:14\). Thus, there is not your truth or my truth; there is just the truth—the Word, the person of Jesus. Those who tout the live your truth mindset generally urge you to accept yourself, sins and all—although sin is not usually a word they use. The idea is that you are who you are, and you can’t help it. So, you should not succumb to societal pressure to be something else. This mentality can excuse many sins and character flaws as innate and inescapable. If a woman wants to express herself in shockingly immodest clothing styles, she should live her truth and embrace that as part of who she is. If a man feels like venting his spleen with a string of obscenities, he should live his truth and let the words fly. To live your truth is to live guilt\-free while doing what brings you happiness, not letting anyone influence the authentic self. A woman who feels that she is actually a man needs to live her truth and become a man, and no one can tell her that the feeling is not real because it is her truth. But truth is [not subjective](is-truth-relative.html). It is not dependent on what is known, felt, or experienced by any particular person. It is not malleable, and it cannot be molded and shaped into a personalized form to suit us. People who speak of “my truth” and “your truth” are more accurately referencing “my opinion” and “your opinion.” Truth can have different interpretations, and people can see truth from different perspectives, but there remains only one truth. Believers in Jesus Christ, who is [the Truth](way-truth-life.html), should weigh the concept of live your truth carefully. They should stand firm in their Christian convictions and identity, resisting the world’s influence, remembering that their identity is found in Christ (Galatians 2:20\). Our worth comes from God, who created us and who is at work to conform us to the image of Christ (Romans 8:29\). Live in God’s truth is a more biblical mantra than live your truth.
Why were there two trees in the Garden of Eden?	Answer God intentionally placed two trees in the [Garden of Eden](Garden-of-Eden.html) because He valued Adam and Eve’s free will. As His precious, created beings who were made distinctly in His own image, [Adam and Eve](Adam-and-Eve-questions.html) possessed the ability to choose. For context, let’s take a look at the story behind these trees and the fall of mankind. In Genesis 2:8–9, after God had created Adam (but not Eve, yet), the two trees are specifically mentioned: “The Lord God planted a garden toward the east, in Eden; and there He placed the man whom He had formed. Out of the ground the Lord God caused every tree to grow that is pleasing to the sight and good for food; the tree of life was also in the midst of the garden, and the tree of the knowledge of good and evil” (NASB). In Genesis 2:15–17, God places Adam in the Garden of Eden to cultivate and tend it. God then gives this command: “From any tree of the garden you may freely eat; but from the [tree of the knowledge of good and evil](tree-knowledge-good-evil.html) you shall not eat, for on the day that you eat from it you will certainly die” (NASB). After Eve is created and the couple is living in Eden together, Satan, in the form of a serpent, tempts Eve to eat from the tree of the knowledge of good and evil (Genesis 3:1–5\). Unfortunately, Eve gives into temptation and eats the forbidden fruit, giving it to Adam who also eats it (Genesis 3:6\). Adam and Eve’s “eyes” are opened, so that they know that they are naked; ashamed, they sew fig leaves together and make themselves coverings (Genesis 3:7\). God then holds Adam and Eve to account for the decision they had made to eat of the forbidden tree (Genesis 3:9–13\). As part of their punishment, Adam and Eve are expelled from the garden. To prevent humanity from accessing the tree of life and living in their sin forever, God stationed “cherubim and a flaming sword flashing back and forth to guard the way to the tree of life” (Genesis 3:24\). Some may say that God is not loving because He placed the two trees in the garden. He allowed Adam and Eve to have access to the tree of the knowledge of good and evil—knowing that, if the fruit were eaten, sin and death would enter the world. There are a couple points that should be considered. First, God did not force or trick Adam and Eve into eating of the tree of the knowledge of good and evil. In fact, He specifically commanded Adam to not eat of the tree, making it clear that it would result in certain death. Adam chose to break God’s commandment and as a result faced the consequences of his sin, along with the [rest of humanity](inherit-sin.html) (Romans 5:12–14\). Second, God’s love is benevolent (agape love) and therefore does not force human beings into subjection as a tyrant would. Because we are created in His image (Genesis 1:27\), set apart from the rest of creation, He gives us free will. In order for Adam and Eve to truly be free, they had to have a choice—therefore, two trees were necessary. Unfortunately, Adam and Eve chose, of their own free will, to disobey God and eat the forbidden fruit. In conclusion, God gave Adam and Eve a choice in the Garden of Eden to obey or disobey God’s command. He gave them this choice because He designed them to have free will reflecting His own and because He valued their freedom and loved them enough to not force them into subjection. They were free moral agents, not programmed robots. Still today, there are choices set before us: “Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son” (John 3:18\). We must choose wisely.
Should we trust our feelings?	Answer Scripture instructs us to put our trust in God, not in our own wisdom, our own strength, our own skills, or our own feelings. Feelings or emotions are especially notorious as foci of misplaced trust. What can feel very right can actually be very wrong. People often associate feelings with that which flows out of a person’s heart. The biblical definition of a “[heart](what-is-the-heart.html)” encompasses a person’s mind, will, or center of being where originate thoughts, emotions, desires, and feelings. What does the Bible say about the nature of the human heart? Jeremiah 17:9 says, “The heart is deceitful above all things, and desperately sick; who can understand it?” (NASB). After Adam disobeyed God’s command and sin entered the world, every part of our being—including our heart—was polluted with sin (Romans 5:12–14\). Throughout Scripture, we see many examples of the devastating consequences of acting upon the fleshly desires of the human heart and trusting our feelings. Examples include Aaron making a golden calf for the Israelites to worship, which resulted in the death of nearly 3,000 Israelites (Exodus 32:1–28\); King David committing adultery with Uriah’s wife, Bathsheba, which led to murder and the death of a baby (2 Samuel 11:1–27; 12:1–19\); and Judas Iscariot betraying Jesus in exchange for money, which resulted Judas eventually killing himself (Matthew 26:14–16; 26:47–50; 27:1–5\). Proverbs 3:5–6 gives explicit instruction in the matter of trusting our feelings: “Trust in the Lord with [all your heart](trust-in-the-Lord-with-all-your-heart.html) And do not lean on your own understanding. In all your ways acknowledge Him, And He will make your paths straight” (NASB). In other words, we should (1\) put our full confidence in God at the very core of our being—this includes our “feelings”; (2\) avoid relying on our own flawed understanding; and (3\) seek to know God in all of our “ways” so that our life’s path will be made “straight”—as opposed to being crooked or twisted, the result of placing confidence in the feelings of our deceitful hearts. Seeking after God with our whole heart brings a blessing: “Blessed are those who keep his statutes and seek him with all their heart— they do no wrong but follow his ways” (Psalm 119:2–3\). Seeking God wholeheartedly might involve feelings of peace, joy, and contentment; but seeking God wholeheartedly might just as often involve feelings of distress, desperation, and discontent. People seek God for various reasons and in diverse circumstances, and the feelings they experience are not an accurate gauge of the validity of their quest. Whatever emotions or feelings are present, seeking God involves diligently listening to God and doing what His Word says, rather than “listening to your heart” and doing what it says. But aren’t feelings a part of the [Holy Spirit’s ministry](Spirit-today.html) in our lives? It’s true that certain works of the Holy Spirit may involve a feeling; He brings conviction of sin, comfort, and empowerment for Christian service. But Scripture does not instruct us to base our relationship with the Holy Spirit on how or what we feel. And we must be discerning: is this feeling of mine a prompting of the Holy Spirit, or is it a fleshly urge exerting influence on my heart? Feelings are fickle, but God’s Word is constant. Good and bad, feelings come and go, but God’s Word is forever. Feelings are often a result of our fallen human hearts, but God’s Word is the result of the Holy Spirit. We must learn when to say “no” to our feelings and put our complete trust in God, who will supply all of His children’s needs “according to His riches in the glory of Jesus Christ” (Philippians 4:19, NASB).
What does it mean that the government will be on His shoulders (Isaiah 9:6)?	Answer In prophesying an extremely dark period of punishment in Israel’s history, Isaiah sees even further forward to a future time of hope and deliverance. The prophet announces that the Lord will send a Redeemer, the promised Messiah, to usher in a new day: “For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isaiah 9:6\). The prophecy reveals that the Messiah will be a human\-born male child upon whose shoulders the government will rest. The Hebrew word translated as “government” in Isaiah 9:6 means “dominion, power, or sovereignty through legal authority.” Israel’s Savior was to be a sovereign King who would rule on David’s throne (see Psalm 132:10–18\). The prophecy continues to disclose that the Messiah’s “government and its peace will never end. He will rule with fairness and justice from the throne of his ancestor David for all eternity” (NLT). Seven centuries later, the [angel Gabriel](angel-Gabriel.html) announces Messiah’s birth to His mother, Mary: “He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end” (Luke 1:32–33, ESV). This language of placing dominion or “the government” on someone’s shoulders symbolizes royal authority. In Isaiah 22:22, Eliakim is to be given Shebna’s position of power and influence as King Hezekiah’s administrator: “I will place on his shoulder the key to the house of David; what he opens no one can shut, and what he shuts no one can open.” Revelation 3:7 links this passage to the sovereign rule granted to the Messiah, King Jesus. As Jesus prepared to send out His disciples, He told them, “All authority in heaven and on earth has been given to me” (Matthew 28:18\). As the supreme ruler of God’s heavenly kingdom, Jesus Christ “must reign until he has put all his enemies under his feet” (1 Corinthians 15:25\). As we consider these words—the government will be on His shoulders—we can’t help but think of the cross our Lord carried on His shoulders while a crown of thorns was resting on His brow. [Justin Martyr](Justin-Martyr.html), the second\-century philosopher\-turned\-Christian teacher, recognized this imagery as signifying “the power of the cross, which, at his crucifixion, he placed on his shoulders” (McKinion, S. A., ed., Isaiah 1—39, InterVarsity Press, 2004, p. 71\). Jesus Christ had the divine government—the dominion, power, and authority of the kingdom of heaven—on His shoulders when He bore the cross for our sins (1 Corinthians 1:18; Colossians 2:14; 1 Peter 2:24\). For it was by this act that He conquered sin, death, hell, and the devil (John 16:33; Acts 2:24; Romans 6:9–10; 1 Corinthians 15:24–25, 54–57; 1 John 3:8; 2 Timothy 1:10\). The apostle Paul acknowledges that Jesus is “the head over every ruler and authority” (Colossians 2:10, NLT). His sacrifice on the cross “canceled the record of the charges against us and took it away by nailing it to the cross. In this way, he disarmed the spiritual rulers and authorities. He shamed them publicly by his victory over them on the cross” (Colossians 2:14–15, NLT). Jesus Christ ushered in a glorious new day for all humanity when the King “humbled himself in obedience to God and died a criminal’s death on a cross. Therefore, God elevated him to the place of highest honor and gave him the name above all other names, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue declare that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:8–11, NLT). One day, during the [millennial kingdom](dispensation-of-Millennial-Kingdom.html), Christ will rule from Zion, and the world will see the government placed on His shoulders. The kingdom of the world will become “the kingdom of our Lord and of his Messiah, and he will reign for ever and ever” (Revelation 11:15\). When Jesus sits on the throne of David, “in the last days the mountain of the Lord’s temple will be established as the highest of the mountains; it will be exalted above the hills, and all nations will stream to it” (Isaiah 2:2\). Hope, deliverance, and peace for God’s people were established when Jesus Christ endured the cross. Now He “is seated at the right hand of the throne of God” (Hebrews 12:2, ESV). The highest government in all creation with power to exercise absolute dominion over every being in heaven and on earth will be on His shoulders for all eternity (Psalm 146:10\). He is the King of Kings and Lord of Lords (Revelation 17:14; 19:16\).
How can I obtain favor from the Lord (Proverbs 8:35)?	Answer In Proverbs 8 wisdom is [personified](wisdom-she-Proverbs.html) as a woman calling out from the entrance to the city (Proverbs 8:1–2\). To all passersby, she extends the promise: “Whoever finds me finds life and obtains favor from the Lord” (Proverbs 8:35, ESV). Those who lack wisdom will be bereft of blessing: “But those who fail to find me harm themselves; all who hate me love death” (Proverbs 8:36\). Wisdom tells her listeners that she dwells with prudence, and she possesses knowledge and discretion (Proverbs 8:12\). She explains that the fear of the Lord is to hate evil as she does (Proverbs 8:13\). It is by her that kings and princes rule and judge rightly (Proverbs 8:14–16\). She loves those who love her, and those who seek her will find her (Proverbs 8:17\). There are many advantages wisdom offers, including enduring wealth and righteousness (Proverbs 8:18\). The fruit of wisdom is better than gold and silver (Proverbs 8:19\). Gold and silver are temporary, but the wealth and righteousness that wisdom provides endures. In eternity past, God possessed wisdom (Proverbs 8:22–26\). When He created the world and the people in it, He used wisdom (Proverbs 8:27–30\). Wisdom has always shown who God is and directed us to Him. Because of that, the person who keeps the ways of wisdom is blessed (Proverbs 8:32\). The one who finds wisdom finds life and obtains favor from the Lord (Proverbs 8:35\). In contrast, those who hate wisdom hurt themselves and love death (Proverbs 8:36\). Throughout Proverbs, Solomon shows the connection between the [fear of the Lord](fear-Lord-beginning-wisdom.html) and wisdom, and he explains that the fruit of both endures. The fear of the Lord is the beginning of knowledge (Proverbs 1:7\) and, more specifically, the knowledge of God (Proverbs 2:5\). The fear of the Lord is the beginning of wisdom (Proverbs 9:10\) and is the instruction for wisdom (Proverbs 15:33\). And just like wisdom, the fear of the Lord leads to life (Proverbs 19:23\). A good man—the one who has the enduring righteousness that wisdom provides—obtains favor from the Lord (Proverbs 12:2\). The one who heeds the exhortations of wisdom and keeps her ways is blessed (Proverbs 8:32–34\). God’s favor is His acceptance, grace, and good will given to those He loves. Solomon explains that the way to discern the knowledge of God is through the wisdom God has revealed in His Word (Proverbs 2:5–6\). We ought to be diligent to discover what He has told us in that Word. Paul exhorted Timothy to be a diligent workman who was accurately handling the word of truth (2 Timothy 2:15\). If God’s Word offers us the way to obtain favor from the Lord, then pursuing God’s wisdom in the Bible is the greatest pursuit in life. God’s Word is a [light](lamp-to-my-feet.html) to our path (Psalm 119:105\). Only a fool would disregard the light and walk where there is no light. Wisdom calls out to encourage all to choose the enduring wealth and righteousness that her light provides (Proverbs 8:18\). We need to heed instruction and be wise (Proverbs 8:33\). In so doing we obtain favor from the Lord (Proverbs 8:35\).
Who are the multitude of all nations, tribes, peoples, and tongues in Revelation 7:9?	Answer From the beginning, God’s plan of salvation has always involved a massive global strategy. The Lord told Abraham that his people would be “beyond number, like the stars in the sky and the sand on the seashore” (Genesis 22:17, NLT) and that in them “all nations on earth will be blessed” (verse 18\). In Revelation 7:9, the apostle John sees “a great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands, and crying out with a loud voice, saying, ‘Salvation belongs to our God who sits on the throne, and to the Lamb!’” (Revelation 7:9–10, NKJV). John describes an immense gathering of people standing in front of the Lamb’s throne in heaven, wearing white robes and joyously celebrating with palm branches as they worship God in a loud voice. Who are these multiethnic, culturally diverse, multilingual people of every nation, tribe, and language? The answer is given in Revelation 7:14: “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.” Scripture leaves no room for doubt: these are the ones saved through faith in Jesus Christ during the [Great Tribulation](Great-Tribulation.html). John 3:16 tells us that God loved the whole world so much that He sent His only Son—the Lamb of God—to save people who believed in Him from all around the globe. Jesus told His disciples, “Go into all the world and preach the Good News to everyone” (Mark 16:15, NLT). Christ was slain as the sacrificial Lamb of God to redeem people from “every tribe and tongue and people and nation” (see Revelation 5:9, NKJV). Before we received Christ as Lord and Savior, we were stained crimson by sin (Isaiah 1:18\). It is “the blood of Jesus” shed on the cross that “purifies us from all sin” (1 John 1:7\). We are redeemed by “the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:18–19\). Our redemption is only possible by the blood of the Lamb (see Hebrews 9:11–28\). Revelation 7 provides a possible connection between the numberless multitude from all nations, tribes, and tongues (verses 9–14\) and the [144,000](144000.html) sealed servants of God (verses 1–8\). The 144,000 are from the tribes of Israel, while the multitude is from every tribe and nation. John sees the 144,000 on earth (verses 1–3\) and the numberless multitude in heaven (verse 9\). It seems that the mission of the 144,000 will be to evangelize the post\-rapture world and proclaim the gospel during the tribulation. As a result of their ministry, millions—the “great multitude . . . from every nation, tribe, people and language” (Revelation 7:9\)—will come to faith in Christ. This redeemed multitude from all nations, tribes, and tongues are those who will forever worship “before the throne of God and serve him day and night in his temple; and he who sits on the throne will shelter them with his presence” (Revelation 7:15\). Jesus describes these worshipers as victorious overcomers whom He will “make a pillar in the temple of my God. Never again will they leave it. I will write on them the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on them my new name” (Revelation 3:12\). They will live in God’s constant protection and presence (Revelation 21:3\). This vast crowd from all nations, tribes, and tongues suffered famine, thirst, extreme deprivation, and persecution during the Great Tribulation (Revelation 6:5–6; 13:16–17\). Since its earliest days, the church of Jesus Christ has suffered oppression and mistreatment, but nothing as terrible as experienced by those believers saved in the last half (3\.5 years) of the tribulation period (Matthew 24:21; Daniel 12:1; Jeremiah 30:7\). During that time, the [beast](beast-of-Revelation.html) or Antichrist will have authority to unleash terror on “every tribe and people and language and nation” (see Revelation 13:1–10; see also Revelation 16:1—18:24\). This multitude from all nations, tribes, and tongues is a great throng of faithful believers worshiping the Lamb of God on His heavenly throne. These citizens of heaven will “eat from the tree of life” (Revelation 2:7\) and enjoy “springs of living water” (Revelation 21:6\). “They will never again be hungry or thirsty; they will never be scorched by the heat of the sun. For the Lamb on the throne will be their Shepherd. He will lead them to springs of life\-giving water. And God will wipe every tear from their eyes” (Revelation 7:16–17, NLT).
What does it mean that Jesus makes His ministers a flame of fire (Hebrews 1:7)?	Answer The [book of Hebrews](Book-of-Hebrews.html) was written to explain the gospel of God’s grace to born\-again Hebrew believers. The writer wants to show that salvation in Jesus Christ is far superior to the Hebrew religious system. First\-century Jews revered the ancient prophets and angels, some to the point of worshiping them (Colossians 2:18\), so the author of Hebrews begins by establishing the superiority of Jesus Christ over the prophets (Hebrews 1:1–3\) and angels (Hebrews 1:4–14\). Old Testament Scripture was something Hebrew Christians would understand and appreciate. Thus, these opening passages include multiple citations to confirm the exalted preeminence of Jesus Christ. In Hebrews 1:6–7, Jesus is proved to be better than the angels. [Angels](angels-Bible.html) are spiritual messengers who dispense information and revelation on God’s behalf. They are highly significant beings but play a subordinate, inferior role to the Son of God: “And again, when he brings the firstborn into the world, he says, ‘Let all God’s angels worship him.’ Of the angels he says, ‘He makes his angels winds, and his ministers a flame of fire’” (ESV). No angel in the Bible holds a position as exalted as Jesus Christ. Instead, angels bow in reverence to Him because they recognize His nature to be far greater than their own. Indeed, angels worshiped Jesus at His birth (Luke 2:8–14\), proving they are lower\-ranking beings than the Son of God. As messengers who do God’s bidding (Psalm 103:20\), angels serve the Son of God. Jesus makes His ministers and servants as “winds” and “flames of fire.” This passage in Hebrews 1:7 alludes to Psalm 104:4: “He makes winds his messengers, flames of fire his servants.” To the early Hebrew believers, Jesus makes His ministers a flame of fire was a straightforward declaration of the angels’ subservient, lesser position as agents of Jesus Christ. Angels were created by Jesus and for Jesus (Colossians 1:16; John 1:3\). They are spirits without bodies (Hebrews 1:14\), but they can take on human form (Daniel 8:16; 9:21\). In the original language, the word translated as “winds” conveys the basic meaning of “spirits,” indicating their swift and subtle nature. “Flame of fire” communicates fiery devotion and all\-consuming fervor. Yet, in the natural realm, the wind is invisible and ephemeral. Even the hottest flames eventually burn out. Like angels, these transitory, fleeting elements of nature cannot compare to the Son of God, who is substantial, majestic, and eternal (Hebrews 1:3; Colossians 2:9; John 1:14; 14:9\). While Jesus ministered on the earth, angels were always on call, ready to serve Him (Matthew 26:53; Psalm 91:11–12\). After the Lord was tempted in the wilderness, “angels came and attended him” (Matthew 4:11\). Just before His arrest, as Jesus prayed on the Mount of Olives, “an angel from heaven appeared to him and strengthened him” (Luke 22:43\). In days of old, God sent His angels to shut the mouths of lions (Daniel 3:28\), guide believers in ministry (Acts 8:26\), and deliver apostles from prison (Acts 12:6–11\). Over and over throughout the ages, angels have performed the Lord’s bidding (1 Kings 19:5–7; Psalm 78:23–25; Genesis 19:15; Daniel 3:28\). Still today, Jesus makes His ministers a flame of fire, sending out angels to protect, deliver, help, and serve His human followers (Acts 5:19; Psalm 34:7; 91:11–12\).
What does it mean that life is more than food (Luke 12:23)?	Answer The highest priorities of the believer’s life are loving God and [seeking His kingdom](seek-first-kingdom-God.html) first (Matthew 6:31–33\). Unfortunately, in our frail human state, we tend to worry too much about the everyday concerns of this life. Worry distorts our perspective and redirects our attention. We focus on meeting temporal needs instead of dedicating ourselves to kingdom pursuits. In Luke 12:22–34, Jesus teaches His followers not to be anxious about worldly concerns like food and clothing: “Therefore I tell you, do not worry about your life, what you will eat; or about your body, what you will wear. For life is more than food, and the body more than clothes” (Luke 12:22–23\). Having food to eat is important—a necessity for survival (Genesis 28:20–22; 1 Kings 17:12\). We cannot sustain life without food. Solomon tells us that eating and drinking are God’s gifts for our enjoyment (Ecclesiastes 2:24–25; 3:13\). But life is more than food—it is not the main event or the object of center stage. Nevertheless, [worry](Bible-worry.html) blinds us to the truth that God will take care of His creation (Matthew 10:29–31; Luke 12:6–7\). God wants us to trust Him to provide everything we need as we give ourselves to kingdom service (Philippians 4:19\). God promises always to bless His faithful ones with a sufficient supply of food (Leviticus 26:3–5; Deuteronomy 11:15; 12:7; Psalm 128:1–2; Proverbs 13:25; Isaiah 1:19; 65:13\). In the wilderness, God fed the Israelites with [manna](what-was-manna.html) from heaven (Deuteronomy 8:16; Psalm 78:23–29\). He brought them to live in a rich and fertile land flowing with milk and honey (Joshua 24:11–13; Isaiah 7:22\). The learned psalmist observes, “Once I was young, and now I am old. Yet I have never seen the godly abandoned or their children begging for bread” (Psalm 37:25, NLT). God cares for the birds in the sky and feeds them. He makes the wildflowers grow and become beautiful. Surely, He will take care of His children, who are worth far more to Him than birds and flowers (Matthew 6:25–34\). The Scriptures aren’t implying that we sit around idly and let God meet our needs. Instead, we must trust God and not worry as we co\-labor with Him, pursuing His kingdom (2 Thessalonians 3:6–15\). If we can say, like Jesus, “Life is more than food,” it means we understand that toiling for necessities is not our chief aim. Instead of putting our confidence in self\-provision, we trust God as our provider. After Jesus fasted in the wilderness for forty days and nights, the Bible says He became famished (Matthew 4:2\). The devil came and [tempted Jesus](led-into-the-wilderness-to-be-tempted.html) to depend on His own resources, saying, “If you are the Son of God, tell these stones to become loaves of bread” (Matthew 4:3, NLT). The Lord’s answer showed His wholehearted dependence on God: “No! The Scriptures say, ‘People do not live by bread alone, but by every word that comes from the mouth of God’” (Matthew 4:4, NLT). Jesus would not misuse or misdirect His power to provide for Himself and satisfy His hunger. Jesus lived to do His Father’s will only (John 6:38\). Once, after a long journey without food, the disciples urged their Lord to eat. But He told them, “I have food to eat that you don’t know about” (John 4:32, HCSB). Then Jesus explained, “My food is to do the will of Him who sent Me and to finish His work” (John 4:34, HCSB). As human beings, we are often tempted to take matters into our own hands—to function independently from God and provide for ourselves. We may become preoccupied with hoarding food and supplies before a storm. Perhaps our sense of security hinges entirely on the figure in our retirement account. We worry about inflation, unemployment, gas prices, and food shortages. But life is more than food. God calls us to recenter our priorities—to trust in Him. Instead of being anxious, we should remember the apostle Paul’s encouragement: “Don’t worry about anything; instead, pray about everything. Tell God what you need, and thank him for all he has done. Then you will experience God’s peace, which exceeds anything we can understand. His peace will guard your hearts and minds as you live in Christ Jesus” (Philippians 4:6–7, NLT).
Why did Peter cut off the ear of Malchus, one of the people trying to arrest Jesus?	Answer The [Synoptic Gospels](Synoptic-Gospels.html) detail one of the most dramatic events during Jesus’ arrest in Gethsemane: a disciple cutting off the right ear the high priest’s servant (Matthew 26:51; Mark 14:47; Luke 22:50\). John’s account then fills in the details: [Peter](life-Peter.html) is the one who struck and cut off the ear of the servant, whose name was Malchus (John 18:10\). It was a late night after a full day, and Peter was thoroughly exhausted. In the [Garden of Gethsemane](garden-of-Gethsemane.html), Peter had dozed off several times while he was supposed to be praying, and each time Jesus roused him. Then a mob led by Judas—a fellow disciple and friend—appeared in Gethsemane to arrest Jesus. Peter, shocked and scared, acted on impulse to defend his Lord. He swung his sword and cut off Malchus’s ear in the chaos. Jesus rebuked Peter: “Put your sword back in its place, . . . for all who draw the sword will die by the sword” (Matthew 26:52\). Jesus then let Himself be taken. It is strange that Peter would cut off someone’s ear in this situation. It is unlikely that he was aiming for Malchus’s ear and nothing else; he wanted to cause a more serious injury. There are two ways Malchus’s ear could have been hit: 1\) Peter swung his sword down vertically, aiming to cleave Malchus’s skull, or 2\) Peter swung his sword horizontally, aiming for the head or neck. In either case, Malchus moved his head out of the way of the swinging sword, which grazed the right side of his head and removed his ear. Dodging the sword probably saved Malchus’s life. Why did Peter engage in swordplay in the first place? It seems the rash and tired apostle believed that Jesus needed help to prevent His arrest, but Jesus corrected him. Jesus had all kinds of help available to Him: “Do you think I cannot call on my Father, and He will at once put at My disposal more than twelve legions of angels? But how then would the Scriptures be fulfilled that say it must happen in this way?” (Matthew 26:53–54\). This arrest was not an accident. Jesus knew it was coming. If Christ had really wanted to prevent His crucifixion, He would not have needed Peter’s little sword; all the angels of heaven would have come in an instant if summoned. But the Scriptures must be fulfilled (Mark 14:49\), and Jesus had to go to the cross and “[drink the cup](let-this-cup-pass-from-me.html) the Father has given Me” (John 18:11\). After halting the violence, Jesus reattached and healed Malchus’s ear (Luke 22:51\). Amazingly, even after witnessing that miracle of mercy, the mob proceeded to arrest the Lord. Jesus submitted to His Father’s plan and let Himself be apprehended and crucified to fulfill Scripture and pay for the sins of the world. Peter, who at that time had “merely human concerns” in mind (Matthew 16:23\), tried to prevent the arrest with violence. Peter’s earth\-bound perspective, fear, and exhaustion clouded his judgment the rest of that night (see Matthew 26:69–75; Mark 14:66–72; Luke 22:54–62; John 18:15–18, 25–27\).
What does it mean that the kingdom of God is not eating and drinking (Romans 14:17)?	Answer In Romans 14, the apostle Paul discusses the matter of Christian freedom, especially regarding “[disputable matters](disputable-matters.html),” such as whether believers should eat meat that has been sacrificed to idols. In the Old Testament, God’s people followed numerous laws about what was lawful to eat and drink. But under the New Covenant, a higher law of love reigns supreme in the kingdom of God (1 Corinthians 13:13\). This law of love is revealed in our willingness to live in peace and unity with our brothers and sisters in Christ: “For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit” (Romans 14:17\). The church in Rome was a mixture of Jewish and Gentile believers. Although they were unified through faith in Jesus Christ, they were passing judgment on one another in two specific areas: their choices about whether to eat meat (Romans 14:2\) and over which days should be observed as holy days (Romans 14:5\). The Old Testament regulations for holy living clashed with New Testament church practices. Paul considered these “disputable matters”—gray areas in which the Bible does not provide clear\-cut guidelines. They were sensitive issues but not the highest priorities in the greater scheme of kingdom life. Many believers in the Roman church, most likely Jews, had stopped eating meat altogether for devout reasons. Either they feared that the meat sold in local markets was forbidden under Jewish dietary restrictions or that it had been used in pagan sacrifices. In short, Paul’s solution was to stop condemning those who hold a different view than our own; the matter is between them and God (Romans 14:1–4\). Paul spends the balance of the chapter explaining why believers should stop judging and condemning one another. The kingdom of God is not eating and drinking is Paul’s leading argument. One commentator summarizes: “Paul’s main point in this entire section is that there is a kingdom of God, not a cuisine of God, that is the priority. And in God’s kingdom, there is only one thing on the menu: unity—manifested by ‘righteousness, peace and joy’” (Boa, K., \& Kruidenier, W., Romans, Vol. 6, Broadman \& Holman Publishers, 2000, p. 422\). The sentiment resonates in Paul’s instruction to the Corinthians: “So whether you eat or drink or whatever you do, do it all for the glory of God” (1 Corinthians 10:31\). Unity in the church brings glory to God and reveals the evidence of our [love for one another](love-one-another.html). The believer who practices the higher law of love will lay down his own need to be right for the sake of love and to maintain righteousness, peace, and joy in the fellowship of believers. Paul states, “If another believer is distressed by what you eat, you are not acting in love if you eat it. Don’t let your eating ruin someone for whom Christ died” (Romans 14:15, NLT). In God’s kingdom, acting in love is more important than being right (see 1 Corinthians 10:23—11:1\). When we grasp that God’s kingdom is not concerned with eating and drinking, but with maintaining righteousness, peace, and joy in the Holy Spirit, we begin to understand what it means to give our bodies to God as “a living and holy sacrifice—the kind he will find acceptable” (Romans 12:1, NLT). Even though we may have [Christian freedom](Christian-freedom.html) to enjoy a glass of wine, for example, God wants us always to conduct ourselves in a way that honors Him. If drinking that glass of wine will cause a brother or sister to stumble into sin, we ought to give up our freedom for the benefit of the weaker believer. Paul affirms, “If you serve Christ with this attitude, you will please God, and others will approve of you, too. So then, let us aim for harmony in the church and try to build each other up. Don’t tear apart the work of God over what you eat. Remember, all foods are acceptable, but it is wrong to eat something if it makes another person stumble” (Romans 14:18–20, NLT). Eating and drinking are secondary concerns in the kingdom of God: “We can’t win God’s approval by what we eat. We don’t lose anything if we don’t eat it, and we don’t gain anything if we do” (1 Corinthians 8:8, NLT). Eating and drinking are external concerns, and God cares more about what is in our hearts (Matthew 15:11, 16–20\). What matters most is loving people well, maintaining unity, and pleasing God.
What does it mean that the kingdom of God does not come with observation (Luke 17:20)?	Answer At the end of the Old Testament, the Israelites were left anticipating the coming of the [Messiah](what-does-Messiah-mean.html) and the establishment of the kingdom of God on earth. The Israelites believed the establishment of this kingdom would result in political independence for themselves: the Messiah would remove the yoke of Rome from the Israelites. Jesus’ statement, “The kingdom of God does not come with observation” (Luke 17:20, NKJV) was in answer to a Pharisee’s question about when the kingdom would come (verse 20\). Jesus’ reply was shocking to His audience because it went against centuries of anticipation of a kingdom that is observable! The New Testament begins with John the Baptist announcing that the [kingdom of God](kingdom-of-God.html) is at hand (Matthew 2:2\). Jesus, the King, begins His ministry also announcing that the kingdom of God is at hand (Matthew 4:17\). Jesus performs signs and miracles proving His statement and revealing who He is (Matthew 8:14–17; 9:1–8\). Even with Jesus presenting the proof and fulfilling prophecies regarding the Messiah, He is rejected by Israel (Matthew 21:42; Luke 9:22; Mark 8:31; cf. Matthew 12:22–29\). This rejection of Jesus leads to His death, resurrection, and ascension. Again, God’s people were left anticipating the coming of Christ as King (Revelation 19:11–19\). One day, He will establish His kingdom on earth (Revelation 20:1–7\). In Luke 17:20, when Jesus says that “the kingdom of God does not come with observation” (NKJV), He is stating that the kingdom will not be preceded by observable signs. The kingdom of God would not be inaugurated with spectacle or splendor. Contrary to popular opinion, there would be no great and magnificent leader who staked out a geographical claim and routed the Romans; rather, the kingdom would come silently and unseen, much as leaven works in a batch of dough (see Matthew 13:33\). In fact, Jesus says, the kingdom had already begun, right under the Pharisees’ noses: “You won’t be able to say, ‘Here it is!’ or ‘It’s over there!’ For the Kingdom of God is already among you” (Luke 17:21, NLT). God was already ruling in the hearts of believers, and the King Himself was standing among them, although the Pharisees were oblivious to the fact. The first coming of Jesus was accompanied by signs, miracles, and wonders, but He never sought the public eye. His [second coming](second-coming-Jesus-Christ.html) will be different. Jesus was rejected during His first coming but will reign at His second. The establishment of the kingdom has been postponed and will be fulfilled at a later date (Luke 19:11–27; Revelation 19:11—20:6\). Jesus described the nature of His return as sudden and obvious: “For the Son of Man in his day will be like the lightning, which flashes and lights up the sky from one end to the other” (Luke 17:24\). The Jewish leaders of Jesus’ day were correct in their belief that, when Jesus establishes the kingdom of God on earth, it will be physical and triumphant. Jesus will rule from Jerusalem on the throne of David (Psalm 110:1–2; 2 Samuel 7:16\). However, they disregarded prophecies such as Isaiah 53 regarding Jesus’ rejection and [suffering](suffering-servant-Isaiah-53.html). The Pharisees looked for the Messiah to be a conquering king who marches into Jerusalem with grandeur and a great show of might. What they got was not much to observe: a nondescript man “lowly and riding on a donkey” into Jerusalem (Zechariah 9:9; cf. Matthew 21:1–11\). The kingdom had come, but not with observation.
What does it mean that Jesus is the true light (John 1:9)?	Answer The apostle John opens his [Gospel](Gospel-of-John.html) with a systematic, 18\-verse introduction to the Lord Jesus Christ. A key aspect of Christ’s nature that John highlights is that He is the bearer of light. Jesus brings the revelation of God’s life and light into a dark world (verses 4–5\). In John 1:6–9, the apostle explains that [John the Baptist](life-John-Baptist.html) was merely a witness to the light, but Jesus is the true light: “There was a man sent from God whose name was John \[the Baptist]. He came as a witness to testify concerning that light, so that through him all might believe. He himself was not the light; he came only as a witness to the light. The true light that gives light to everyone was coming into the world.” John the Baptist’s message was illuminating, but he was not the true light. Jesus is the true light, the real thing, the genuine article—God in the flesh. He alone reveals God’s glory in the world because He is God incarnate who “became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth” (John 1:14; see also 1 Timothy 3:16; 1 John 1:1–2; 4:2\). By stating that Jesus is the true light coming into the world, John directly connects Him to Israel’s Messiah as the prophets foretold: “The people walking in darkness have seen a great light; on those living in the land of deep darkness a light has dawned” (Isaiah 9:2; see also Isaiah 49:6; 60:1–2; Malachi 4:2\). Jesus is “the radiance of God’s glory and the exact representation of his being” (Hebrews 1:3\). He beams forth the light, truth, and life of God to the world and into the hearts of men and women. Jesus Himself declared, “I am the [light of the world](light-of-the-world.html). Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12; see also John 9:5\). At Christ’s [transfiguration](transfiguration.html), Peter, James, and John caught a glimpse of the true light as Jesus’ “face shone like the sun, and his clothes became as white as the light” (Matthew 17:2\). In the book of Revelation, John describes Jesus’ face “like the sun shining in all its brilliance” (Revelation 1:16\). He is the “bright Morning Star” (Revelation 22:16\). Jesus is the true light of God for those who partake of His salvation. When we receive Jesus Christ as Lord and Savior, He makes God’s “light shine in our hearts” so we can “know the glory of God that is seen in the face of Jesus Christ” (2 Corinthians 4:6\). Those who trust in Jesus and “believe in the light” become “children of light” (John 12:35–36, 46\). As children of the light, we are called to bring His “salvation to the ends of the earth” (Acts 13:47\). Jesus said, “Let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:16\). Several elements are necessary to sustain human life: light, air, water, and food are among the most critical. Jesus is the true light means He is our essential source of life. Without light, it is impossible to sustain life of any kind on earth. If the sun ceases to shine, everything will die. Not only is Jesus our light, but He is also the spiritual air we breathe. By His Holy Spirit, He breathes on us the “breath of life” (John 3:8; 20:22\). Jesus is also the “[living water](water-of-life.html)” who, by His Holy Spirit, becomes in us “a spring of water welling up to eternal life” (John 4:10–14; 7:37–39\). Jesus declared Himself to be “the true bread from heaven” (John 6:32\). He is the genuine “[bread of life](bread-of-life.html)” (John 6:35\). He is our life\-giving, life\-sustaining source. He fully meets all our needs and perfectly satisfies our souls. In John 15:1–17, Jesus revealed that He is “the [true vine](true-vine.html),” and His Father owns the garden. Christ’s followers are described as fruit\-bearing branches. They are the true believers who “abide in the vine.” Jesus is everything we need for life because He is God, “the fountain of life” (Psalm 36:9\). Jesus is the true light is John’s unequivocal way of stating that Jesus Christ is the ultimate, one and only, genuine self\-disclosure of God to man. The Word of God became flesh and blood, and Jesus Christ is “the light of the world.” In Him, there is “no darkness at all” (1 John 1:5\). His light is our “light and our salvation” (Psalm 27:1\). Jesus Christ is the true light of God sent into the world to pierce through the darkness. Through His life, ministry, and message, Jesus brought the light and life of God to bear on everyone He encountered. That light continues to shine on earth through His Church (Ephesians 5:8; Philippians 2:15\).
Why does the Gospel of Mark use the term immediately so often?	Answer The English word immediately jumps off the page in the [Gospel of Mark](Gospel-of-Mark.html). It is used at least 35 times in Mark, close to half the occurrences of the word in the entire New Testament. With so many events happening “immediately” in Mark, the Gospel takes on an urgent tone. Through the eyes of John Mark, Bible readers get a quick\-paced, action\-packed view of Jesus Christ’s earthly ministry. In Mark’s Gospel, Peter and Andrew “immediately” leave their nets to follow the Lord (Mark 1:18, ESV). In Capernaum, Jesus “immediately” goes to the synagogue on the Sabbath to teach (Mark 1:21, ESV). When Jesus takes Jairus’s dead daughter by the hand and says, “Little girl, . . . get up,” the child “immediately” stands up and begins to walk around (Mark 5:41–42\). The word translated as “immediately” (eutheōs in Greek) means “without delay or hesitation; with no time intervening; soon; directly.” It is sometimes rendered “straight away,” “suddenly,” and “at once.” Almost everything in Mark happens in dramatic, rapid\-fire succession, emphasizing what Jesus did more than His teaching. Mark wastes no time with lengthy introductions: “This is the Good News about Jesus the Messiah, the Son of God” (Mark 1:1, NLT). He jumps right in, telling his primarily Roman (Gentile) audience that he has life\-changing, world\-altering news to share about Jesus Christ, the Son of God and Savior of humanity. Mark then quotes two Old Testament prophets (Isaiah 40:3 and Malachi 3:1\) to prove that this moment of Christ’s coming had been predicted long ago: “I will send my messenger ahead of you, who will prepare your way—a voice of one calling in the wilderness, ‘Prepare the way for the Lord, make straight paths for him’” (Mark 1:2–3\). In the original text, the word for “straight” here is euthys (closely related to eutheōs); it means “free from curves or angles, level, smooth, or direct.” This figure of speech make straight paths was associated in the ancient world with the custom of preparing a road or highway for a visiting king and his entourage. The path had to be made as level and direct as possible so that the royal’s journey would be smooth and swift. John the Baptist was the messenger sent to prepare the way and make level paths for the King’s imminent arrival (Mark 1:4–8\). Right out of the gate, Mark develops a sense of urgency to his message. Readers need to get ready, for their King is coming. Mark’s repeated use of immediately heightens the pressing insistency. With each repetition of the word, the critical nature of Christ’s mission is reinforced: “The time has come,” declared Jesus. “The kingdom of God has come near. Repent and believe the good news!” (Mark 1:15\). The nearness of God’s kingdom creates a need for people to respond decisively (2 Corinthians 6:2; Hebrews 3:13–15\). As a literary technique, Mark also includes the word immediately to signal the importance of an event. Mark swiftly ushers his readers from one powerful work of Christ to another. More than half of the Lord’s recorded miracles are in the Gospel of Mark, revealing Jesus as the ultimate Servant of action and fulfillment. The message of Mark’s Gospel is presented more through Christ’s compelling actions than His words, taking readers immediately from one event to the next. Mark is likely the first or earliest of the Gospels to be written. It is also the shortest of the Gospels. Perhaps it was the author John Mark’s personal sense of urgency, as reflected in his style and tone, that compelled him to preserve the record without delay or hesitation. His purpose was to show us who Jesus Christ is as a person—the Savior of the world. And he illustrates that we must respond to Christ immediately.
What is the Eliakim Typological Argument?	Answer The Eliakim Typological Argument is an apologetic defense used to support the Roman Catholic papacy—the doctrinal and administrative office of the pope. The pope holds the central organizational and leadership office of the Roman Catholic Church. His authority is believed to come from the apostle Peter, whom Catholics assert led the church before his martyrdom. Put simply, Catholics believe Jesus appointed Peter to be the [first pope](Peter-first-pope.html) and that there is an unbroken line of [papal succession](apostolic-succession.html) to the present day. The Eliakim Typological Argument originates from the Roman Catholic Church’s interpretation of Matthew 16:13–20\. In this passage, Jesus asks the disciples, “Who do you say I am?” (verse 15\). In verse 16, the apostle Peter—always the outspoken one of the group—answers for all of them. He confesses that Jesus is “the Christ, the Son of the Living God” (ESV). In a powerful and unambiguous way, Peter declares that Jesus is God’s Son and Israel’s promised Messiah. Jesus responds to Peter’s confession with these words: “Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven. And I tell you that you are Peter, and [on this rock](upon-this-rock.html) I will build my church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” (Matthew 16:17–19\). The Lord’s response to Peter intentionally paralleled Peter’s confession of faith. Peter confessed, “You are the Christ.” Jesus responded, “You are Peter.” Peter’s first name was originally Simon, but the Lord renamed him Peter (Petros in Greek), meaning “rock” (John 1:42\). Based on Christ’s next statement, “And on this rock I will build my church,” Roman Catholics believe Jesus endowed Peter with authority to become the first pope, along with all the various roles and duties that role entails. The Eliakim Typological Argument asserts that, when Jesus gave “the keys of the kingdom of heaven” to Peter, He was alluding to and fulfilling Isaiah 22:20–24, which Catholics see as a typological prefigurement of Peter’s role in the church. Isaiah’s prophecy says, “In that day I will summon my servant, Eliakim son of Hilkiah. I will clothe him with your robe and fasten your sash around him and hand your authority over to him. He will be a father to those who live in Jerusalem and to the people of Judah. I will place on his shoulder the key to the house of David; what he opens no one can shut, and what he shuts no one can open. I will drive him like a peg into a firm place; he will become a seat of honor for the house of his father. All the glory of his family will hang on him: its offspring and offshoots—all its lesser vessels, from the bowls to all the jars.” The Eliakim Typological Argument claims that Eliakim, who received “the key to the house of David,” is a type of Peter. Eliakim foreshadowed the eventual role that Peter would play as the founding pope. The argument also links the statements “What he opens no one can shut, and what he shuts no one can open” with the Lord’s promise to Peter that “Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” In drawing a correlation between Isaiah 22 and Matthew 16, the Roman Catholic Church erroneously regards the office of the pope as biblical and confers foundational and infallible authority to whoever occupies that office. The problem with the Eliakim Typological Argument is that Eliakim prefigures Christ, not Peter. In Isaiah 22:22 Eliakim is given “the key of the house of David.” This corresponds with the description of Jesus in Revelation 3:7: “who is holy and true, who holds the key of David.” Further, Isaiah 22:22 says concerning Eliakim, “What he opens no one can shut, and what he shuts no one can open.” This, too, is applied to Jesus in Revelation 3:7: “What he opens no one can shut, and what he shuts no one can open.” The blessing of Eliakim in Isaiah 22 should be read in light of Revelation 3, not Matthew 16\. Scripture demonstrates unambiguously that Jesus is the [authority of the church](head-of-the-church.html), not Peter. The Eliakim Typological Argument postulates a dubious and highly speculative interpretation of Matthew 16 in light of Isaiah 22\. There is simply no scriptural basis for the office of the pope or the doctrine of papal infallibility, and the Eliakim Typological Argument fails to overturn that fact.
What is a devil’s advocate?	Answer Although the term devil’s advocate sounds sinister, it has nothing to do with the devil. The term refers to a rhetorical device used to further discussion. Playing devil’s advocate often involves pretending to be against an idea or plan in order to prompt continued dialogue or to make a conversation more interesting. The key word here is pretending. Those who play devil’s advocate may not truly hold the position they are advancing—they seek to enliven the conversation or generate further consideration of the matter at hand. The goal of using this rhetorical device should be to challenge others to think critically. The term devil’s advocate has its origin in the Roman Catholic Church. In the 1500s, the church thought it good to formally present evidence against the [beatification and canonization](beatification.html) of potential saints. Pope Leo X introduced the term devil’s advocate, and Pope Sixtus V officially established the office of devil’s advocate, also called Promoter of Faith, in 1587\. The devil’s advocate acted as a prosecutor in the canonization process. His job was to critically examine the miracles attributed to the potential saint, assess the testimonies concerning him or her, and look for character flaws or misrepresentations. Pope John Paul II revised canonization procedures in 1983, and since that time the role of the devil’s advocate has diminished. Today, in most contexts, playing devil’s advocate has nothing to do with ecclesiastical law. Rather, people will play devil’s advocate in order to stir controversy, spark discussion, or defend a contrary position. Sometimes, out of courtesy, the person presenting the contrary view will announce his or her intention to play devil’s advocate, and this allows the conversation to sustain a certain level of politeness and civility. Before playing devil’s advocate within a conversation, we should first examine our motives. Are we pretending to disagree with an idea to encourage well\-meaning conversation, or are we simply initiating an argument for the sake of arguing? Saying things just to get a rise out of people is not godly. Also, we should take care not to always take a contrary position. The role of devil’s advocate should be played infrequently, when necessary. In 2 Timothy 2:16, believers are instructed to avoid “worldly, empty chatter” (NASB), and in Colossians 4:6, Paul says our speech is to always “be with grace as though [seasoned with salt](let-your-words-be-seasoned-with-salt.html)” (NASB)—believers’ words should impact conversations positively so that the “flavor” of such interactions edifies others. When done properly, playing devil’s advocate is a great way to challenge others’ beliefs. We are to always be ready to “make a defense to everyone who asks you to give an account for the hope that is in you, but with gentleness and respect” (1 Peter 3:15, NASB). Playing devil’s advocate can help others see the flaws in their logic and ultimately point them toward the ultimate source of truth—God’s Word.
What is purity culture?	Answer Purity culture is the term used to describe the [evangelical movement](evangelical-church.html) that promotes a biblical view of sexual purity as outlined in 1 Thessalonians 4:3–8\. The movement discourages dating in favor of “courting” and heavily promotes chastity before marriage. Tokens of purity culture include signed purity pledges, [purity rings](Christian-purity-ring.html), and events like purity balls (dances for fathers and daughters during which fathers pledge to be examples of purity and integrity for their daughters). The purity culture movement began in the early 1990s. Christians who grew up in the sexual revolution began to have kids and teenagers of their own at a time when teen pregnancy was at an all\-time high, and AIDS was wreaking havoc (www.thegospelcoalition.org/article/faqs\-know\-purity\-culture/, accessed 3/13/23\). Many evangelicals reacted to the consequences of sex outside of marriage and sought to ground ideas about sex in biblical teaching. In 1992 Lifeway Christian Resources developed the idea of “True Love Waits” as a theme for a Christian sex education campaign. A year later, the Southern Baptists adopted the program, and at the 1994 True Love Waits rally in Washington D.C., the campaign displayed 210,000 commitment cards (purity pledges). In 1997 Josh Harris’s book I Kissed Dating Goodbye popularized the concept of courting rather than dating. The book sold over a million copies, becoming a primary text for the purity culture movement. Some would argue that purity culture has been successful in its mission. There was a significant decline in sexual activity for both teenage boys and girls between 1995 and 2002\. The number of sexually active girls ages 15—17 dropped from 38 percent to 30 percent in that time, and for boys in the same age group over the same time, the numbers went from 43 percent to 31 percent (www.cdc.gov/nchs/data/nsfg/Ser2\_Example6\_FINAL.pdf, accessed 3/13/23\). Teen pregnancies also dropped considerably. However, it is unclear how much credit purity culture and the True Love Waits movement deserve for these numbers. A 2009 study showed no significant difference between the sexual behavior of teens who had taken purity pledges and teens who had not (https://pubmed.ncbi.nlm.nih.gov/19117832/, accessed 3/13/23\). Not only that, but well\-known teen celebrities who had openly worn purity rings—e.g., Miley Cyrus, Selena Gomez, and the Jonas Brothers—failed to maintain their purity, some even going to the opposite extreme and embracing overt sexualization. Critics of purity culture have also highlighted some other glaring problems. Josh Harris apologized for his book I Kissed Dating Goodbye and asked publishers to stop its publication, and in 2019 Harris divorced his wife and declared he was no longer a Christian (www.cnn.com/2019/07/29/us/joshua\-harris\-divorce\-apology\-scli\-intl/index.html, accessed 3/15/23\). Others have claimed that purity culture instills a dread of mistakes and becoming “damaged goods” while falsely promising a happily\-ever\-after marriage to those who follow the program. What purity culture gets right is that [chastity](sexual-purity.html) is important in the Christian life (1 Corinthians 6:18–20\). Our sexual purity matters to God. But when the focus of purity becomes maintaining chastity in order to have a good life, problems arise. Richard Ross, who was involved in the early days of the purity movement, explains: “In the past, True Love Waits young people have often made promises thinking, ‘Jesus wants me to do this because it will make my life better, so bad things will not happen to me, so I will not be a disobedient Christian. Now, there is an element of truth in each of those statements, but I detect a shift \[toward] ‘Not that I do this so that my life will be better, but I choose purity for Christ’s glory. I am doing this for his sake, not my sake. I am doing this because he deserves adoration, and the purity of my life is a way to show him that adoration.’ The focus comes off of ‘me,’ and the focus goes to ‘him.’ There is no moralism. If I choose sexual purity for the glory of Christ, that is just pure worship” (cited in www.thegospelcoalition.org/article/faqs\-know\-purity\-culture, accessed 3/15/23\). Purity culture should be about worship, about honoring God with our bodies, which are living sacrifices to the Father and temples for the Holy Spirit (Romans 12:1\).
What does it mean that Jesus was in the beginning with God (John 1:2)?	Answer The opening verses of John’s Gospel give us one of the most theologically rich and vivid glimpses into the nature of Jesus Christ: “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made” (John 1:1–3\). With these statements, John deliberately lays out the foundational doctrine upon which his entire message would stand—the [deity of Jesus Christ](deity-of-Christ.html). The fact that Jesus was in the beginning with God proves several key points: Jesus Christ is God—He is divine; He existed in the beginning because Jesus is eternal; He was not created in the beginning but is co\-Creator. He was with God, distinct in personhood from the Father and a member of the triune Godhead. Jesus Christ Is God “The Word” ([Logos](what-is-the-Logos.html) in Greek) is an undeniable reference to Jesus Christ, as the Word was made flesh (John 1:14\). John would emphasize the deity of Christ throughout his Gospel (John 1:14; 5:17–18; 10:30, 36–38; 12:45; 14:7, 9–11\). In the book of Revelation, John reintroduces Jesus as the “Word of God” (Revelation 19:13\). Jesus Christ Is Eternal John describes Jesus as pre\-existent. Jesus was in the beginning with God means He was already present in Genesis 1:1 when the universe began. He has always existed (John 8:58\). The writer of Hebrews applies Psalm 102:25–27 to Jesus: “In the beginning, Lord, you laid the foundation of the earth and made the heavens with your hands. They will perish, but you remain forever. They will wear out like old clothing. You will fold them up like a cloak and discard them like old clothing. But you are always the same; you will live forever” (Hebrews 1:10–12, NLT). Jesus Himself revealed in prayer that He shares in God’s eternality: “And now, Father, glorify me in your presence with the glory I had with you before the world began” (John 17:5; see also John 17:24\). Again, in the book of Revelation, Jesus declares, “I am the Alpha and the Omega—the beginning and the end. . . . I am the one who is, who always was, and who is still to come—the Almighty One” (Revelation 1:8, NLT). Jesus Christ Is Creator Jesus was in the beginning with God means that Jesus was not a created being but an active co\-Creator with God. The term for “with” in the original Greek expresses a living, dynamic union in the closest, most intimate sense. John could not state it any more precisely: “God created everything through him, and nothing was created except through him” (John 1:3, NLT; see also John 1:10\). The apostle Paul confirms, “For through him God created everything in the heavenly realms and on earth. He made the things we can see and the things we can’t see—such as thrones, kingdoms, rulers, and authorities in the unseen world. Everything was created through him and for him” (Colossians 1:16, NLT). Jesus Christ Is God the Son Jesus was in the beginning with God also supports the doctrine of the [Trinity](Trinity-Bible.html). Jesus is God, yet He was “with God.” Jesus is distinct in His personhood from God the Father; He is God the Son. They are One but not identical. They interact with one another. The world was created by God through Jesus: “There is one God, the Father, by whom all things were created, and for whom we live. And there is one Lord, Jesus Christ, through whom all things were created, and through whom we live” (1 Corinthians 8:6, NLT). As members of the Trinity, the Father and Son act distinctly but in close collaboration with one another (Genesis 1:1–3; cf. John 1:1–3\). The apostle Paul further describes this collaborative action in 2 Corinthians 4:6: “For God, who said, ‘Let there be light in the darkness,’ 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” (NLT). Jesus reveals “the visible image of the invisible God” (Colossians 1:15–17, NLT). “The Son radiates God’s own glory and expresses the very character of God, and he sustains everything by the mighty power of his command” (Hebrews 1:3, NLT).
What does it mean that in the days of the judges everyone did what was right in their own eyes (Judges 17:6)?	Answer Some Bible verses are incorporated like footnotes from the writer or narrator to help interpret or explain how certain events could occur. An example appears in Judges 17:6: “In those days there was no king in Israel; everyone did what was right in his own eyes” (NKJV). The same commentary recurs in the concluding verse of the book: “In those days Israel had no king; all the people did whatever seemed right in their own eyes” (Judges 21:25, NLT). Everyone did what was right in his own eyes equates to saying that a state of anarchy existed in Israel. The phrase originates in the Pentateuch. Israel’s [wilderness wandering period](wilderness-wandering.html) was an unsettled time when some of the sacrifices and tithes were not being offered. Moses described this time as “everyone doing whatever is right in his own eyes” (Deuteronomy 12:8, ESV). The haphazard worship of those days would end in the Promised Land, which would allow for a more stable mode of community life (Deuteronomy 12:9–14\). The [days of the judges](Book-of-Judges.html) were dark and troubling times for the nation of Israel. Moses had commanded the people to do what is right in God’s eyes (Exodus 15:26; Deuteronomy 6:18; 12:25, 28; 13:19; 21:9\). But, after the death of Moses and then Joshua, the people quickly went astray. Judges 17 is the account of Micah and his family, provided as an example of the widespread corruption taking place among the people. Idolatry and moral confusion were rampant. Without a king over the people, everyone did what was right in his own eyes. There was no central governing authority to maintain discipline and order in Israel, and the result was lawlessness. They did what was right in their own eyes is equivalent to today’s philosophy that “if it feels right, then do it” or “you be you.” Nowadays, we “do our own thing” and sing songs that boast, “I did it my way,” as though this is a good thing. But such [moral subjectivism](moral-relativism.html) got Israel into trouble, leading the nation into the depths of depravity and moral decay. It will do the same for societies today. God has an absolute right way spelled out for us in His Word. Proverbs 14:34 puts it like this: “Godliness makes a nation great, but sin is a disgrace to any people” (NLT). The same proverb warns, “There is a way that appears to be right, but in the end it leads to death” (Proverbs 14:12\). If everyone does whatever is right in his own eyes, spiritual confusion and compromise arise, and nations fall into disgrace. God calls His people to obedience and conformity to the standards of right living in His Word: “He will give eternal life to those who keep on doing good, seeking after the glory and honor and immortality that God offers. But he will pour out his anger and wrath on those who live for themselves, who refuse to obey the truth and instead live lives of wickedness. There will be trouble and calamity for everyone who keeps on doing what is evil—for the Jew first and also for the Gentile. But there will be glory and honor and peace from God for all who do good—for the Jew first and also for the Gentile. For God does not show favoritism” (Romans 2:7–11, NLT). Thankfully, when we [call on the name of Jesus](call-upon-the-name-of-the-Lord.html), we are made right in God’s eyes through Jesus Christ’s work of redemption (1 Corinthians 6:9–11; Romans 8:3–4\). God’s Spirit guides and empowers us to live righteous and holy lives so that we no longer do as we please but instead live to please Him (Romans 8:11–14; Galatians 5:19–24; Ephesians 4:22–24; Philippians 2:12–13; Hebrews 8:10\).
What does it mean that Jesus made Himself equal with God (John 5:18)?	Answer Jesus heals a lame man [on the Sabbath](heal-on-the-Sabbath.html) in John 5, and that caused the Jewish leaders to persecute Jesus. “In his defense Jesus said to them, ‘My Father is always at his work to this very day, and I too am working’” (John 5:17\). This statement raised the leaders’ anger to a fever pitch: “For this reason they tried all the more to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God” (John 5:18\). The identity of Jesus is critical to understanding the Christian faith, and it’s a topic that the Gospel of John sheds much light on. In fact, it’s the first topic John addresses in his book: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1\). John describes the Word (Jesus) as “with God”—distinct from God the Father in some way—yet, at the same time, Jesus is God. In addition, Jesus was “in the beginning,” pointing the reader back to Genesis 1:1\. Jesus has always existed as one of the three Persons of the Trinity. Jesus’ words in John 5 making Himself equal with God were a simple reflection of reality. In John 5:18 the Jewish religious leaders wanted to kill Jesus because He was claiming deity and equality with God. They were correct in this accusation (John 1:1–2; 5:17; 8:58\). The Jews rightly understood that, when Jesus said, “My Father is always at his work . . . , and I too am working” (John 5:17\), He made Himself equal to God. He spoke of Himself as if He were on the same level as God, and He professed a special relationship with God—He said, “My Father,” not “our Father.” The Jews considered Jesus to be guilty of blasphemy in three ways: 1\) Jesus called God His “Father,” 2\) He worked in tandem with God, and 3\) He asserted the same authority to work on the Sabbath as God has. It is notable that Jesus did not correct them; He accepted the accusation that He had claimed deity for Himself. That was not the only time Jesus laid claim to deity. In John 8:58 Jesus claims to have existed [before Abraham](Jesus-and-Abraham.html). As Abraham lived roughly 2,000 years prior to Jesus making the claim, the only way Jesus’ claim could be true is if He is God. Not only that, but Jesus makes the claim by identifying as “I am.” This is the name of God spoken to Moses at the burning bush. It was the name Moses provided to the Hebrew people when asked who sent him to free them from Egypt (Exodus 3:14\). In saying He was the I Am who existed before Abraham, Jesus was clearly making Himself God, and the unbelieving Jews responded accordingly—“They picked up stones to stone him” (John 8:59\). The Jewish leaders in John 5 started with the false premise that Jesus is not God in the flesh. They refused to entertain the thought, even after seeing the miracle He performed. So they were offended by His words and the fact that He had healed on the Sabbath. But Jesus simply presented Himself as He is. [He is God](is-Jesus-God.html). The Jews accused Jesus of making Himself equal with God as if He were a charlatan trying to boost Himself into that position. They missed the truth that Jesus, as the Son of God, has always been God. There were other witnesses to the deity of Jesus. John the Baptist (John 5:33–35\), Jesus’ own works (John 5:36\), God the Father (John 5:37–38\), and the Scriptures (John 5:39–47\). Jesus’ deity is also attested in Hebrews 1:1–3; Colossians 1:15–17; Ephesians 1:3–14; and Philippians 2:1–11\. Jesus’ deity is a central aspect of the gospel of Jesus Christ. Jesus provides those who believe in Him with the righteousness of God (2 Corinthians 5:21\). He can do this because He is God and therefore has the righteousness of God to give. Jesus, God the Son, took on flesh and walked sinlessly among His creations, was wrongfully killed by them, and rose again so they may have the righteousness of God and eternal life. This is the [good news](gospel-good-news.html) of Jesus Christ.
What does it mean that the Lord is the God of recompense (Jeremiah 51:56)?	Answer God is [sovereign](God-is-sovereign.html) over every person and power on earth. In the Old Testament, heathen nations rose up and exacted judgment on the people of God, but, ultimately, God was in control. Babylon dominated the scene in Jeremiah’s day, but this world superpower was a prime enemy of God, and, therefore, the Lord pronounced His judgment upon that nation in Jeremiah 50:1—51:64\. Jeremiah brings good news to the captive Israelites. Once God was finished using [Babylon](Babylon-in-the-Bible.html) for His purpose, He would come against the proud empire to punish and destroy her: “Because the plunderer comes against her, against Babylon, And her mighty men are taken. Every one of their bows is broken; For the Lord is the God of recompense, He will surely repay” (Jeremiah 51:56, NKJV). The Hebrew noun translated as “recompense” here means “a reward or punishment (whether tangible or intangible) based upon what someone deserves.” Because of their sins, God allowed His chosen people to be taken captive in Babylon. But when they had humbled themselves and repented, they would return to Jerusalem and renew their covenant relationship with the Lord. The scattered children of Israel would be gathered back to their homeland. The Lord would forgive their sins and restore His blessings. The time would come for Babylon to get what it had coming—the Lord’s day of reckoning would arrive. The God of recompense would topple Babylon and leave her in ruins. The prophet Isaiah delivered a similar message regarding the [Assyrians](Assyrians.html) after they mistreated and oppressed God’s people: “According to their deeds, accordingly He will repay, Fury to His adversaries, Recompense to His enemies; The coastlands He will fully repay” (Isaiah 59:18, NKJV). As believers, we can trust God to punish those who deserve punishment and reward those who deserve a reward. The apostle Paul explained that God “will judge everyone according to what they have done. He will give eternal life to those who keep on doing good, seeking after the glory and honor and immortality that God offers. But he will pour out his anger and wrath on those who live for themselves, who refuse to obey the truth and instead live lives of wickedness. There will be trouble and calamity for everyone who keeps on doing what is evil—for the Jew first and also for the Gentile. But there will be glory and honor and peace from God for all who do good—for the Jew first and also for the Gentile. For God does not show favoritism” (Romans 2:6–11, NLT; see also Deuteronomy 7:9–10; Luke 14:14; Jeremiah 25:14; Isaiah 13:11\). The [Jewish exiles](Babylonian-captivity-exile.html) cried out to the Lord, feeling disgraced and insulted because of what the Babylonians had done to them (Jeremiah 51:51\). As Christians we can pray and ask the God of recompense to bring His judgment upon those who deserve it. But we must not take on the job of repaying “evil for evil” ourselves (Romans 12:17\). Scripture advises us to wait patiently for the God of recompense to act: “Do not say, ‘I will recompense evil’; Wait for the Lord, and He will save you” (Proverbs 20:22; see also Proverbs 24:29; Leviticus 19:18; Hebrews 10:30\). Paul urged, “Dear friends, never take revenge. Leave that to the righteous anger of God. For the Scriptures say, ‘I will take revenge; I will pay them back,’ says the Lord” (Romans 12:19\. NLT). In His [Sermon on the Mount](sermon-on-the-mount.html), Jesus taught that [personal revenge](revenge-vengeance.html) has no place in God’s kingdom: “You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also. And if anyone wants to sue you and take your shirt, hand over your coat as well. If anyone forces you to go one mile, go with them two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you” (Matthew 5:38–42\). In due course, God will achieve His sovereign purpose in our lives, in national affairs, and in human history. When the people of God walk in disobedience, the God of recompense knows how to humble them and bring them back to repentance. Likewise, when the enemies of God work evil and injustice against the Lord’s people, the God of recompense promises to pay them back the wages they deserve in His time and in His way.
How are we to exhort one another daily (Hebrews 3:13)?	Answer There are no lone ranger Christians in the body of Christ. All believers have the responsibility to encourage one another daily: “Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God; but [exhort](definition-exhortation.html) one another daily, while it is called ‘Today,’ lest any of you be hardened through the deceitfulness of sin” (Hebrews 3:12–13, NKJV). In the original language, the verb translated “exhort” in Hebrews 3:13 means “to earnestly support or encourage a response or action.” It comes from the Greek noun paraklésis, which refers to the calling of someone alongside to help or encourage. The word is related to the name Jesus gave to the Holy Spirit—[Paraclete](paraclete-Holy-Spirit.html), which means “Helper.” The apostle Paul uses this same Greek word in 1 Thessalonians 5:11: “So encourage each other and build each other up, just as you are already doing” (NLT). As Christians, we are called to develop close relationships, walking beside one another, strengthening each other in the faith, and encouraging continued spiritual growth. Christian exhortation carries the idea of stirring or motivating fellow believers to action (see Romans 12:1–2\). One of the primary ways we can exhort one another daily is through real\-life, one\-on\-one, rubber\-meets\-the\-road involvement in each other’s lives. Later in Hebrews, the author writes, “And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching” (Hebrews 10:24–25\). We can’t exhort one another daily if we aren’t in daily fellowship with other believers. Paul prayed for an opportunity to see the believers in Rome, writing, “For I long to visit you so I can bring you some spiritual gift that will help you grow strong in the Lord. When we get together, I want to encourage you in your faith, but I also want to be encouraged by yours” (Romans 1:11–12, NLT). Mutual exhortation is the main purpose of Christian fellowship (see 1 Thessalonians 2:11–12; 1 Timothy 4:13\). In Acts 11:22–23, the church at Jerusalem sent [Barnabas](life-Barnabas.html) (whose name means “son of encouragement/exhortation”) to inspire and fortify the believers in Antioch: “When he arrived and saw what the grace of God had done, he was glad and encouraged them all to remain true to the Lord with all their hearts” (Acts 11:23\). Christians exhort one another daily through the exercise of spiritual gifts. In Romans 12:3–8, Paul teaches that, as members of Christ’s body, we all belong to each other and, therefore, need one another. Out of the abundance of His grace, God gives us different gifts to build one another up. Indeed, one of these spiritual gifts is exhortation (verse 8\). Paul urges the Corinthians to seek to excel in the gifts “that will strengthen the whole church” (1 Corinthians 14:12\). If we separate ourselves from the body, we will miss out on these gifts. In isolation, we leave ourselves vulnerable to temptation and spiritual attacks (Ecclesiastes 4:9–12\). But when we stand alongside one another, we have great strength to overcome our enemy, the devil (1 Peter 5:9\). Together we can better support one another in the spiritual battle (Galatians 6:1\). Prayer is another way we can exhort one another daily. Paul gives us many examples of faith\-building prayers (Ephesians 6:18–20; 2 Thessalonians 2:16–17; Romans 15:5–6; Colossians 1:10–12\). We can also exhort one another daily by speaking words of life and truth (Colossians 3:16; 1 Thessalonians 4:18; Romans 15:4\). Our words hold [tremendous power](power-of-words.html) both to destroy and to restore lives (Proverbs 18:21\). Paul cautions us to speak only what will build up and benefit others: “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen” (Ephesians 4:29\). Paul’s protégé [Timothy](life-Timothy.html) was tasked as a young pastor with the responsibility of exhorting his flock through preaching and teaching of God’s Word, correcting, rebuking, and exhorting “with great patience and careful instruction” (2 Timothy 4:2; see also 1 Timothy 4:13\). While pastors have a unique obligation to exhort the body of Christ (Hebrews 13:7, 17\), every Christian ought to look out for fellow believers who might be struggling in the faith. We are all called to come alongside one another for mutual encouragement, instruction, comfort, and support in our daily Christian walk (1 Thessalonians 5:14; 2 Corinthians 1:4\).
What does it mean to “establish your hearts” (James 5:8)?	Answer Success in the Christian life requires keeping the mindset not of a short\-distance sprinter but of a marathon runner, especially in challenging times. Strength, stamina, and patient endurance are needed to go the distance as a follower of Jesus Christ. James is focused on this topic when he encourages fellow believers to “establish your hearts, for the coming of the Lord is at hand” (James 5:8, ESV). The word for “establish” in the original language means “to strengthen, to confirm, to make more marked by firm determination or resolution.” An established heart is ready for anything in the face of suffering. “Stand firm. Let nothing move you,” declares the apostle Paul to the Corinthians, “Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain” (1 Corinthians 15:58\). Enduring until the end is the Christian’s goal because the precious prize of salvation and eternity with the Lord awaits us (Matthew 10:22; Acts 20:24; Hebrews 10:36; 2 Timothy 2:12\). In the meantime, we must endure hardship and heartache with patient endurance, standing firm until Jesus Christ returns (Acts 14:22; Romans 15:4; 1 Timothy 4:16\). “Establish your hearts” is James’ way of saying, “Determine with your whole heart to pursue a lifestyle of persistent devotion as you serve the Lord.” One motivation James offers for showing such firmness of purpose is the closeness of [Christ’s return](second-coming-Jesus-Christ.html). Paul gives a similar incentive to the believers in Thessalonica: “May the Lord make you increase and abound in love for one another and for all, as we do for you, so that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints” (1 Thessalonians 3:12–13, ESV). We are to live with eager expectation of Christ’s second coming, knowing He could return at any minute (1 Corinthians 1:7; Philippians 3:20\). James illustrates what it means to establish your hearts by presenting the example of farmers “who patiently wait for the rains in the fall and in the spring. They eagerly look for the valuable harvest to ripen” (James 5:7, NLT). A farmer must remain patient for a healthy crop to arrive. As he waits, he has no control over the weather. Instead, he must entrust his valuable crop into the Lord’s hands. In the same way, we establish our hearts by determining not to “become weary in doing good, for at the proper time we will reap a harvest if we do not give up” (Galatians 6:9\). Like the good soil in the [parable of the sower](parable-sower.html), we establish our hearts when we “hear God’s word, cling to it, and patiently produce a huge harvest” (Luke 8:15, NLT). The farmer works hard, year\-round, waiting to reap the harvest (Luke 12:43\). It doesn’t happen overnight but takes months of nurturing. Our spiritual harvest is the fruit of the Holy Spirit’s slow and steady work in our lives (Galatians 5:22–23\). Earlier, James urged his brothers and sisters in Christ, “When troubles of any kind come your way, consider it an opportunity for great joy. For you know that when your faith is tested, your endurance has a chance to grow. So let it grow, for when your endurance is fully developed, you will be perfect and complete, needing nothing” (James 1:2–4, NLT). We establish our hearts by keeping our eyes on the prize no matter what we face in life (Luke 9:62; Philippians 3:13–14; 1 Corinthians 9:24; 1 Timothy 6:11\). We stay put and stand fast, even when we want to run. Like the psalmist, we say, “I keep my eyes always on the Lord. With him at my right hand, I will not be shaken” (Psalm 16:8\). James’ appeal to “establish your hearts” resonates in Paul’s letter to the Romans: “We can rejoice, too, when we run into problems and trials, for we know that they help us develop endurance. And endurance develops strength of character, and character strengthens our confident hope of salvation. And this hope will not lead to disappointment. For we know how dearly God loves us, because he has given us the Holy Spirit to fill our hearts with his love” (Romans 5:3–5, NLT). An established heart is filled with a strength of character and confident hope in God’s steadfast, ever\-present love. It is “rooted and grounded in love” (Ephesians 3:17, ESV). It is a heart convinced that nothing in all creation will ever be able to separate us from the love of God that is revealed in Christ Jesus our Lord” (see Romans 8:38–39, NLT). No matter what we must endure, [God’s love](does-God-love-me.html) will establish our hearts and carry us home to heaven.
Why does Paul say, “I count everything as loss” in Philippians 3:8?	Answer The phrase “I count everything as loss” in Philippians 3:8 would be literally translated as “I count all things as dung.” Paul has good reason for strong language in the context of Philippians 3\. Paul had just listed several things that might have given him confidence in the flesh: he was a duly circumcised, law\-keeping, zealous Pharisee of the stock of Benjamin. “But,” he says, “whatever were gains to me I now consider loss for the sake of Christ” (Philippians 3:7\). And he continues: “Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ” (Philippians 3:8, KJV). Paul begins Philippians 3 by urging his readers to avoid those who would require a Christian to undergo [circumcision](circumcision.html). Circumcision was meant to be a sign of the Abrahamic Covenant for the people of Israel. Jewish males had to be circumcised eight days after their birth (Genesis 17:10–12; Leviticus 12:2–3\). The Old Testament requirement of circumcision led to a debate among the Christians in the early church (Acts 15:1–2\), resulting in the [Jerusalem Council](Jerusalem-Council.html) (Acts 15:6\). At the council, the church leaders ruled that circumcision was not required for salvation in Christ. God was blessing those who believed in Jesus with the Holy Spirit, regardless of whether they were circumcised (Acts 15:7–20\). Gentile believers had been baptized into the body of Christ by the Spirit (1 Corinthians 12:13\), and they did not need the external rite of circumcision. It is in this context that Paul counts “all things as dung.” Paul sees the [Judiazers](Judaizers.html) (those who required circumcision) as “mutilators of the flesh” who were forcing an unnecessary rule on Gentile Christians (Philippians 3:3\). We are not saved by fleshly acts, and we should “put no confidence in the flesh” (Philippians 3:4\). If anyone had reason to boast in the flesh, it was Paul. He had achieved much before Christ found him, but he considered all that as dung. He gladly gave up his earthly accolades so that he “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 a Christ—the righteousness that comes from God on the basis of faith” (Philippians 3:8–9\). Paul was a religious leader—a good one, at that. However, that did not save him. Only the righteousness of Christ can save a person (Philippians 3:10; Ephesians 2:8–9\). That righteousness is achieved through faith, not by one’s pedigree or an impressive resume of works. Paul continues in Philippians 3:14 and puts works in its proper place: “I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.” The works that provided self\-righteousness Paul counts as dung, but the works that are a result of Christ’s righteousness he counts as worth striving after. The Philippians were righteous through faith in Jesus Christ (Philippians 1:1\). Paul exhorts the them to live in a righteous manner, according to their position in Christ (Philippians 3:15–16\). Like the Philippians, we cannot work our way to heaven. It doesn’t matter how often we go to church, how many material possessions we give away, or how righteous we believe ourselves to be. Without faith in Jesus Christ, those things are like so much dung. However, the believer in Christ has been “created in Christ Jesus to do good works” (Ephesians 2:10\). Those things that are in accordance with the will of God and found in the Scriptures are worthy of striving after. (Ephesians 2:8–9\).
What is the Abrahamic Family House?	Answer The Abrahamic Family House is an interfaith enterprise inaugurated in February 2023 on Saadiyat Island in Abu Dhabi, UAE. The location is home to three worship centers: the Imam Al\-Tayeb Mosque, the His Holiness Francis Church, and the Moses Ben Maimon Synagogue. Each of these structures is built of equal size to the others, and all are connected by a garden. The intention is for the three world religions connected to Abraham—[Islam](Islam.html), [Christianity](Christianity.html), and [Judaism](Judaism.html)—to gather to learn from each other and celebrate their shared humanity. The building of the Abrahamic Family House was inspired by the Document of Human Fraternity signed by Pope Francis and Dr. Ahmed Al\-Tayeb in 2019\. The main goal of the project is “the pursuit of peaceful coexistence for generations to come. Our space serves to bridge our common humanity through the exchange of knowledge, ongoing dialogue, and the practice of faith” (from the official Abrahamic Family House [website](https://www.abrahamicfamilyhouse.ae), accessed 3/21/23\). There is an emphasis on [coexistence](religions-coexist.html), multiculturalism, and diversity. The name Abrahamic Family House is fitting since Christians, Muslims, and Jews all consider Abraham to be a prophet of God and, on some level, a father of their faith. Arabic Muslims trace their lineage back to Abraham through Ishmael (see Genesis 17:20\). Ethnic Jews are descended from Isaac, the promised child of God’s covenant with Abraham (Genesis 15:4\). Christians consider themselves the spiritual children of Abraham, who modeled faith and was justified by God (Galatians 3:6–9\). Working for peace and understanding in the world, as the Abrahamic Family House does, is commendable. However, it is not Abraham who unites us; it is Jesus. And Jesus made some exclusive claims: “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6\). Jesus, the Prince of Peace, is the only way to be reconciled to God and have true peace. Jesus alone saves—not Muhammed, not Jewish tradition, not tolerance of others. “We preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God” (1 Corinthians 1:23–24\). Perhaps the Abrahamic Family House could be a mission field for born\-again Christians to present the gospel to Muslims and Jews and nominal Christians in an atmosphere of open dialogue. What believers must guard against is diluting their faith. The truth of [the gospel](what-is-the-gospel.html) is clear and unchanging, and compromise with falsehood is spiritually dangerous (see 2 Corinthians 6:14–15\).
What is the significance of Cappadocia in the Bible?	Answer Cappadocia was the easternmost province of the ancient Roman Empire in eastern Asia Minor. Part of the region was dominated by mountains and highlands; the rest featured a fertile plain all the way to the Euphrates River. Though there isn’t much detail about the territory in the Bible, the New Testament does make mention of Cappadocia as a place where some believers were, evidence of the widespread growth of Christianity in the first century. Cappadocia—The Day of Pentecost The first mention of Cappadocia is in Luke’s account of the outpouring of the Holy Spirit on the [day of Pentecost](day-Pentecost.html), after Jesus had ascended to heaven. Acts 2:1–4 states, “When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.” The large gathering of Jews at that time included people from “every nation under heaven” (Acts 2:5\), including “residents of . . . Cappadocia” (verse 9\). Cappadocia—Peter’s First Letter Believers in Cappadocia are mentioned specifically by Peter. He pens his first letter to “God’s elect, exiles scattered throughout the provinces of Pontus, Galatia, Cappadocia, Asia and Bithynia, who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, to be obedient to Jesus Christ and sprinkled with his blood: Grace and peace be yours in abundance” (1 Peter 1:1–2\). During this time, believers were being brutally persecuted and found refuge in places like Cappadocia. There, the believers continued to multiply. Cappadocia—Later Christian Expansion After the apostolic age, Cappadocia became an important hub of Christian activity. The [Cappadocian Fathers](Cappadocian-Fathers.html) of the fourth century lived in the region and were integral to the defense of Christian doctrine against the falsehoods of [Arianism](arianism.html). Cappadocia eventually became part of the [Byzantine Empire](Byzantine-Period.html), as did all of Asia Minor, but in the eleventh century fell to the Turks. Today, visitors to Cappadocia can tour underground cites and see many churches and ancient homes cut out of rock.
Does the RFID chip have anything to do with the mark of the beast and the end times?	Answer The [mark of the beast](mark-beast.html) is a popular end\-times topic and has been for centuries. More recently, technological advances have sparked more speculation as to what the mark will actually look like and how it will be administered. An intriguing possibility gaining traction lately is that of an RFID chip. The RFID Chip Radio\-frequency identification (RFID) uses electromagnetic fields to automatically identify and track tags (or chips) attached to objects. This technology has been around for decades and currently has many uses such as tracking pharmaceuticals, library books, vehicles, jewelry and other valuables, and wildlife and pets. RFID allows for the simple locating of these things as well as rapidly identifying them. RFID is the basis for transponder\-key vehicle ignitions and contactless payment methods. And now the RFID chip is being used in humans. Some firms have made RFID chip implants available to their employees; with an implanted chip, an employee can wave a hand to open doors, pay for food in the cafeteria, and gain access to the copy machine. Proponents of the RFID implants in humans envision a streamlined future in which no one has to carry a wallet or a passport, children and the elderly can be located when they wander off, kidnap victims can be found readily, and EMTs can access the medical records of an unconscious patient. RFID technology in humans is gaining popularity around the globe, but there are concerns medically, technologically, and ethically. For the reader of the Bible, an RFID chip sounds suspiciously like the mark of the beast prophesied in Revelation, especially given that most transponder implants are being placed in a person’s right hand. The Mark of the Beast in the Bible The book of Revelation gives us some details about what the mark of the beast does. When the [Antichrist](what-is-the-antichrist.html), or the beast, comes to power, “all people, great and small, rich and poor, free and slave, \[are forced] 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\). In mandating the mark, the beast will be able to control commerce and, if it’s an RFID chip, track everyone and have access to their personal information. The Timing of the Mark Revelation 13 lays out a chronology leading up to the forced application of the mark of the beast. These events will take place in order: • the Antichrist rises to power (verse 1\) • the Antichrist is healed of a [deadly wound](fatal-wound-beast.html) (verse 3\) • people openly worship the dragon (Satan) and the Antichrist (verse 4\) • the [false prophet](false-prophet.html) performs miracles on behalf of the beast, including calling fire from heaven (verse 13\) • the false prophet constructs an image of the beast 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\) • after all of the above, the false prophet orders everyone to [receive the mark of the beast](antichrist-mark-beast.html) (verses 16–17\) We believe that these events will take place [after the rapture](see-the-antichrist.html) of the church (see 2 Thessalonians 2:1–12\). We Aren’t There . . . Yet We don’t know for sure what the mark of the beast will be. Technology similar to RFID may be what the Antichrist will use to mark people during the tribulation. Or an RFID chip could be exactly what the mark of the beast will be—the technology is already here. What we do know is that the mark of the beast isn’t upon us yet. Since the Antichrist isn’t yet on the world stage, at least openly, there is no mark to be taken yet. Is it possible that the mark of the beast will be an RFID chip implanted in the right hand or the forehead? Yes. Does that make the technology itself evil? No. It is the sinful use of a tool that is wrong, not the tool per se. The RFID Chip and the Mark of the Beast: Conclusion Regardless of what the mark of the beast will be—an RFID chip or some other means of tracking and control—Christians should redeem the time: “Be very careful, then, how you live—not as unwise but as wise, making the most of every opportunity, because the days are evil” (Ephesians 5:15\). We have much to praise God for, much good to do in the world, and many people to reach with the gospel. All the while, we look for “the blessed hope—the appearing of the glory of our great God and Savior, Jesus Christ” (Titus 2:13\). Maranatha.
Does the European Union have anything to do with the end times?	Answer [End\-times prophecies](questions_end-times.html) have been of interest to Christians and non\-Christians alike for centuries. Attempting to predict the timing of events related to the end times and the key players involved is a favored pastime for students of the Bible. A common and intriguing question has to do with the role of the European Union (EU) in the time leading up to and including the tribulation. To address this question, we’ll look at a couple dreams that Daniel interpreted. King Nebuchadnezzar’s Dream King Nebuchadnezzar of Babylon had a disturbing dream one night, and he called on his wise men to tell him both what the dream was and its interpretation. No one could except [Daniel](life-Daniel.html), who had been recently taken captive from Jerusalem. Daniel gives glory to God, “who reveals mysteries” (Daniel 2:28\). Then he correctly relates the content of the dream Nebuchadnezzar had: “There before you stood a large statue—an enormous, dazzling statue, awesome in appearance. The head of the statue was made of pure gold, its chest and arms of silver, its belly and thighs of bronze, its legs of iron, its feet partly of iron and partly of baked clay” (Daniel 2:31–33\). Daniel then provides the interpretation: “You are that head of gold. After you, another kingdom will arise, inferior to yours. Next, a third kingdom, one of bronze, will rule over the whole earth. Finally, there will be a fourth kingdom, strong as iron—for iron breaks and smashes everything—and as iron breaks things to pieces, so it will crush and break all the others” (Daniel 2:38–40\). Also described is what seems to be an extension of the fourth kingdom, pictured by the statue’s feet, made “partly of iron and partly of baked clay” (Daniel 2:33\). In [Nebuchadnezzar’s dream](Nebuchadnezzars-dream.html), we see the chronological order of the kingdoms of the world. Each successive kingdom is of a lesser quality in some way: gold to silver to bronze to iron to an iron\-and\-clay mixture. But each kingdom is stronger than the one that precedes it. Daniel specifies that Babylon is the gold head. Following that, we can identify the other kingdoms as Medo\-Persia (the silver arms and chest), Greece (the bronze belly and thighs), and Rome (the iron legs). The feet represent a kingdom somehow related to Rome (iron mixed with clay). Daniel’s Dream Later, Daniel experiences a similarly themed dream. In his dream, he sees the kingdoms of the world coming as [various beasts](Daniel-four-beasts.html). The fourth beast Daniel sees is one he describes as “terrifying and frightening and very powerful” (Daniel 7:7\). This dreadful beast “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” (verse 7\). As Daniel watches, “another horn, a little one, . . . came up among them; and three of the first horns were uprooted before it. This horn had eyes like the eyes of a human being and a mouth that spoke boastfully” (Daniel 7:8\). An angel interprets the dream for Daniel, stating that “the fourth beast is a fourth kingdom that will appear on earth. It will be different from all other kingdoms and will devour the whole earth, trampling it down and crushing it. The ten horns are ten kings who will come from this kingdom. After them another king will arise, different from the earlier ones; he will subdue three kings. He will speak against the Most High and oppress his holy people” (Daniel 7:23–25\). The Kingdom of Iron In both dreams, the fourth world kingdom is associated with iron. This kingdom, Rome, “breaks and smashes everything” (Daniel 2:40\) and is said to “devour the whole earth, trampling it down and crushing it” (Daniel 7:23\). The Roman Empire was well known for crushing all resistance with an iron heel. Also in both dreams is the detail that the Roman kingdom (or some semblance of it) would be divided: the feet of the statue have ten toes, and the terrible beast has ten horns representing ten kings. The European Union Is the European Union linked to the ten toes of Daniel 2 or the ten\-horned beast of Daniel 7? Some speculate that there is some connection. The precursor to the European Union was the European Economic Community, formalized with the Treaty of Rome in 1957\. The current EU was organized in 1993, and some Bible scholars view the EU as potentially fulfilling the prophecies of the final kingdom of the world. One difficulty with this identification is that the [revived Roman Empire](Revived-Roman-Empire.html) of prophecy is a federation of ten kingdoms, whereas the current EU has nearly 30 members. But, given the common currency and shared sovereignty among member nations, the European Union could well be a model for the coming “[super state](one-world-government.html)” of the Antichrist in the end times. When the “[little horn](little-horn.html)” of Daniel 7:8 emerges, it will come from a federation of nations much like the EU. Conclusion One of the world kingdoms prophesied in Daniel will be a unified group of nations related somehow to the Roman Empire. Today’s unified Europe, represented in the European Union, shows the will of the people to unite and lays the groundwork for another such a coalition in the future. The word of the Lord cannot be broken. One day, the Antichrist will rise to power, subduing three of the ten united kings before him. The kingdom that he leads will wage war against the saints and prevail against them for a time (Daniel 7:21; cf. Revelation 17:14\). But this only happens “until the Ancient of Days arrived and pronounced judgment in favor of the saints” (Daniel 7:22\). At that time, “the beast was slain, and its body was destroyed and thrown into the blazing fire” (Daniel 7:11; cf. Revelation 19:20\). No matter what he boasts of or how powerful he seems to be, the Antichrist will be brought low, stripped of his might, and consigned to his doom.
What does it mean that “by strength shall no man prevail” (1 Samuel 2:9)?	Answer After [Hannah](life-Hannah.html) dedicated her son Samuel to serve the Lord in the tabernacle, she prayed a joyous prayer of praise and thanksgiving to the Lord, celebrating God’s sovereignty and wondrous works (1 Samuel 2:1–10\). She acknowledged that Samuel was a gift from God and not the result of her strength or achievement, saying, “For by strength shall no man prevail” (1 Samuel 2:9, KJV 1900\). In the New Living Translation, Hannah’s admission is, “No one will succeed by strength alone.” “Strength” in 1 Samuel 2:9 refers to physical or mental power, ability, and might. Human strength cannot hold a candle to the force of the all\-powerful God who satisfies the needs of the hungry, opens the womb of a childless woman, and orchestrates life and death (1 Samuel 2:5–6\). The meaning of by strength shall no man prevail is that it’s impossible to succeed in this life depending on our own strength. Other passages affirm the same truth: “No king is saved by the size of his army; no warrior escapes by his great strength” (Psalm 33:16\). “Cursed are those who put their trust in mere humans, who rely on human strength and turn their hearts away from the Lord” (Jeremiah 17:5, NLT). King Hezekiah reminds us that our enemies have “only the arm of the flesh, but with us is the Lord our God to help us and to fight our battles” (2 Chronicles 32:8\). The pathway to success is “not by force nor by strength, but by my Spirit, says the Lord of Heaven’s Armies” (Zechariah 4:6, NLT). King David found his strength in the Lord (1 Samuel 30:6\), and we too must depend on God’s power in the battles we face (2 Samuel 22:40; Psalm 18:39\). In every circumstance “and every situation, whether well fed or hungry, whether living in plenty or in want,” like the apostle Paul, we can say, “I can do all this through him who gives me strength” (Philippians 4:12–13\). The believer’s source of strength is Jesus Christ. The power we need is not human or fleshly: “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms” (Ephesians 6:12\). The strength we require does not come from this world: “The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds” (2 Corinthians 10:4\). By strength shall no man prevail means that, to navigate and overcome life’s challenges, we must look to something entirely different from flesh\-and\-blood, worldly strength. We require the divine power of God. We need “all the [armor](full-armor-of-God.html) that God supplies. In this way you can take a stand against the devil’s strategies” (Ephesians 6:10–11, GW). We tend to overestimate our power and significance. We tend to underestimate our need for humble dependence on God. Hannah realized that only God could transform her desperate situation into one of pure joy, and she praised Him for it. By accepting our human weakness and declaring our [dependence on God](depend-on-God.html), we, like Hannah, have the opportunity to celebrate and showcase the miracle\-working, life\-changing strength of God (2 Corinthians 12:9–10; 13:4; 1 Corinthians 1:25–27\). God is able to transform our lives. He is working in and through us, and nothing is impossible for Him (Mark 10:27; Luke 1:37; 18:27\). We can depend on His strength and not our own to serve God, to preach the gospel, and to endure suffering, and we can trust Him to restore, support, strengthen, and keep us on a firm foundation (1 Timothy 1:12; 2 Timothy 4:17; 1 Peter 5:10\).
What does it mean that “the Word was God” in John 1:1?	Answer In John 1:1, the apostle John writes, “In the beginning was the Word, and the Word was with God, and the Word was God.” In this statement, John reveals three things about the Word (Gk. [Logos](what-is-the-Logos.html)): that in the beginning, when the world was created, He existed; that He existed with God; and that He was in fact God and therefore made all things. In other words, the Logos existed eternally, distinct from the Father, yet equal to the Father. In the beginning reminds every reader of Genesis 1:1, “In the beginning, God created the heavens and the earth.” Both in Genesis 1:1 and John 1:1a, the word beginning refers to the origin of all things, and it is by the Word of God that all things came to be (Genesis 1; John 1:3–4\). John uses the word Logos to refer to God’s “divine self\-expression” (cf. Hebrews 1:3\). If the Word created all things, then it follows that the Word is uncreated. By definition, God is the only uncreated being. Therefore, the Word is God (John 1:1c). Some have argued that John 1:1c should be translated as “and the Word was a god” because the Greek text lacks a definite article before theos (“God”). They reason, therefore, that the Word was divine but not God. This is unacceptable for the following reasons: 1\. The Greek word for “divine” is theios not theos. 2\. There are many New Testament passages where a definite article does not precede a subject and yet the subject is specific. For example, in John 1:49 (“you are the King of Israel”), there is not a definite article before King in the original text. 3\. In John 1:1b, theos clearly refers to the one true God. Therefore, 1:1c must also refer to the one true God rather than a lesser god. 4\. In John 1:1c, the Word is the subject of the sentence, and God is part of the predicate complementing the subject. The word was is a linking verb, or an equative. Thus, the Word is equal to God. The question arises that, if the Word is God, how can He be with God? Does this mean that there are two gods? The Greek text gives the answer. In John 1:1b, the preposition for “with” is pros, which means “to” or “towards.” The same preposition is used elsewhere in the New Testament (Mark 6:3; 14:49; 2 Corinthians 5:8; Philemon 1:13; 1 John 1:2\). In these passages, pros shows the relation of two persons who are with each other, usually in a close and intimate way. Hence, the Word is inseparable from God yet distinguishable from God (John 17:5\). In other words, God the Son has the same essence as God the Father, but they are not the same person. As the [Athanasian Creed](Athanasian-creed.html) says, “We worship one God in trinity and the Trinity in unity, neither confusing the persons nor dividing the divine being.” The Word of John 1:1 is plainly identified as Jesus in John 1:14: “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.” In this way, God’s ultimate self\-expression made His way to the cross to lay down His life for ours (John 10:11, 15\).
Who is “the seed of the woman” in Genesis 3:15?	Answer In Genesis 3, God pronounces judgment against Adam, Eve, and [the serpent](Satan-serpent.html) for their sinful rebellion. To the serpent, God says, “I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (verse 15, KJV). This verse is known as the [protoevangelium](protoevangelium.html), or the “first gospel,” because it introduces the theme of a Savior who will redeem humanity from the curse of sin (Galatians 3:13\). In Genesis 3, the Savior is called the “Seed” of the woman (NKJV and AMP). The Hebrew word for “seed” here means “offspring,” which is how many translations render it (e.g., NIV, ESV, CSB). The figurative language in Genesis 3:14 (“dust you shall eat,” ESV) indicates that the subsequent verse speaks of a spiritual war between Satan (the serpent) and humanity (the seed of the woman). The woman spoken of is Eve, the mother of humanity (Genesis 3:20\). The prophecy is that her offspring would be continually harassed by Satan and his followers (the offspring of the serpent). Sin entered the world through Adam’s disobedience, and we all suffer because of it (Romans 5:12–14\). The perpetual war Satan wages against humanity began in the Garden of Eden. There is an indication of number in Genesis 3:15 that we cannot overlook. The woman’s offspring is referred to by the singular noun seed, and that seed is immediately antecedent to the singular pronouns he and his. So, the seed of the woman is individualized. There is one Seed in particular who is to come. The sole tempter will be countered by the sole Savior. Also, Genesis 3:15 speaks of the seed of a woman rather than the seed of a man. This unusual wording could indicate that the woman’s offspring would not have an earthly father. In that case, the protoevangelium is certainly fulfilled in Jesus Christ, who was begotten of the Holy Spirit and [born of a virgin](virgin-birth.html) (Luke 1:34–35\). The enmity spoken of in Genesis 3:15 is ultimately between Satan and Christ. Satan “bruised the heel” of the Savior when Jesus was crucified—Jesus suffered in His flesh. But the story does not end there. On the third day, Jesus rose from the grave. In so doing, He crushed the power of Satan, sin, and death—He crushed the serpent’s head. Jesus is the Seed of the woman who has won the victory over the tempter and enemy of mankind. And, to His eternal praise, He grants victory to everyone who believes in Him (John 16:33\). “To the one who is victorious, I will give the right to sit with me on my throne, just as I was victorious and sat down with my Father on his throne” (Revelation 3:21\).
How can we do all things without grumbling or disputing (Philippians 2:14)?	Answer Jesus is the ultimate role model for Christians. In Philippians 1:27—2:18, the apostle Paul presents Christ’s example of [humble servanthood](servanthood.html). Believers who want to live a life worthy of the gospel and dwell together in unity must empty themselves of pride, serving one another unselfishly, just as Jesus demonstrated in His earthly life and ministry. One way to model our Lord’s selfless attitude is to “do all things without grumbling or disputing” (Philippians 2:14, ESV). For most of us, obeying Philippians 2:14 is a tall order. How, then, can we do all things without grumbling or disputing? Paul gives us the answer in the preceding verse. We can’t concoct the attitudes and behaviors of Jesus Christ through our own human effort. We must submit ourselves to God and allow Him to work in us, giving us “the desire and the power to do what pleases him” (Philippians 2:13, NLT). Without God’s power operating on the inside, we cannot obey Him on the outside. That power comes from the indwelling Holy Spirit (John 14:16–17, 26; Acts 1:8\). In Ephesians 1:19–23, Paul prays for believers 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). The same Holy Spirit who empowered our Savior is available to work in us so we can do all things without grumbling and [complaining](Bible-complaining.html). One way God’s power is released in us is through His Word (1 Thessalonians 2:13; Hebrews 4:12\). As we listen to, [read](why-read-Bible.html), and study Scripture, it trains us in righteousness, “corrects us when we are wrong and teaches us to do what is right. God uses it to prepare and equip his people to do every good work” (2 Timothy 3:16–17, NLT). Spending time in prayer is another way we make room for the Spirit’s power to work in us (Ephesians 3:20; Romans 8:26–27\). In addition, God’s Spirit works in us through suffering (1 Peter 4:12–19; Philippians 3:10; Romans 8:17; Acts 14:22; Hebrews 12:11\). As we suffer and “share in the death of Jesus,” His life becomes more and more evident in our own lives (2 Corinthians 4:8–10, NLT). The Greek noun translated “grumbling” in Philippians 2:14 describes “a complaint uttered in a low and indistinct tone.” On the other hand, “disputing” refers to “arguing in a raised voice, debating and quarreling out loud.” In the Old Testament, the repeated complaints of the Israelites—whether done in whispers or shouts—greatly displeased God because they revealed the underlying disobedience in their hearts (1 Corinthians 10:5–11\). Jesus Christ’s faithful obedience to God stands in glaring contrast to Israel’s constant grumbling. Our Savior never murmured or argued against God. Jesus was devoted to His mission to fulfill His Father’s will no matter the cost (John 6:38; 8:29; 15:10; Hebrews 10:5–9; Luke 22:42\). Christ was perfect in His obedience, even to the point of death on the cross (Philippians 2:8\). Our Lord’s humble obedience set the standard for us in our attitude toward God and our dealings with one another. The apostle James urges, “Don’t grumble about each other, brothers and sisters, or you will be judged. For look—the Judge is standing at the door!” (James 5:9, NLT). Similarly, Peter says, “Offer hospitality to one another without grumbling” (1 Peter 4:9\). Paul writes to Timothy, “I want the men everywhere to pray, lifting up holy hands without anger or disputing” (1 Timothy 2:8\). With Christ as our example, and God’s Spirit transforming our hearts, we too can do all things without grumbling or disputing.
What is the significance of God saying, “I will betroth you to me forever” (Hosea 2:19)?	Answer In Hosea 2:19, the Lord speaks words of comfort and commitment to the nation of Israel: “I will betroth you to me forever.” This promise is especially remarkable given the context in which it is made. In the first half of the same chapter, Israel is under God’s judgment—it is a passage of disgrace, damage, and deprivation. But God will not forever forsake His people, and He promises a restoration, a renewal of their vows. [Hosea](Hosea-in-the-Bible.html) was a prophet primarily to the northern kingdom of Israel. He announced God’s judgment for the people’s breaking of the Mosaic Covenant (Hosea 1:2–4\). In 722 BC, shortly after Hosea’s ministry, God utilized the Assyrians as an instrument of that judgment, and the northern kingdom went into exile (cf. Deuteronomy 28:15–68\). In predicting the judgment, Hosea used a marriage covenant as a symbol of God’s covenant with Israel. God had been faithful to His people, but they had broken their vows and chased after other “lovers” (see Hosea 1:2; 2:5\). In Hosea 2:13, the Lord lays out His case against Israel: “She burned incense to the Baals; she decked herself with rings and jewelry, and went after her lovers, but me she forgot.” But God remains committed to the relationship. Still using the language of a marriage covenant, God extends this promise: “In that day,” declares the Lord, “you will call me ‘my husband’; you will no longer call me ‘my master.’ I will remove the names of the Baals from her lips; no longer will their names be invoked. . . . Bow and sword and battle I will abolish from the land, so that all may lie down in safety. I will betroth you to me forever; I will betroth you in righteousness and justice, in love and compassion. I will betroth you in faithfulness, and you will acknowledge the Lord” (Hosea 2:16–20\). In the midst of a dire announcement, Hosea predicts a future [restoration of Israel](all-Israel-saved.html), one characterized by peace, righteousness, love, and faithfulness. God’s grace and love for Israel are on full display here. Three times in Hosea 2:19–20, God says, “I will betroth you.” The threefold repetition has the effect of intensity and solemnity. God means what He says. Despite Israel’s unfaithfulness to God (as illustrated by [Hosea’s wife’s](Gomer-in-the-Bible.html) unfaithfulness to him), God has plans to restore the relationship to a place of blessing and abundance. The betrothal will be forever, and nothing will break the bond. The nation that had previously played the harlot will become a faithful wife. God’s promise to Israel, “I will betroth you to me forever,” goes beyond forgiveness, beyond restoration, beyond kindness. The promise is an intimate relationship that overcomes the past and looks only to the future. God gives Himself wholly to Israel, and Israel will give herself wholly to Him. There will be nothing temporary about the union. Jeremiah prophesies a similar time of blessing upon future Israel: “This is what the Lord, the God of Israel, says: I will surely gather them from all the lands where I banish them in my furious anger and great wrath; I will bring them back to [this place](Israel-promised-land.html) \[the land of Israel] and let them live in safety. They will be my people, and I will be their God. I will give them singleness of heart and action, so that they will always fear me and that all will then go well for them and for their children after them. I will make an everlasting covenant with them: I will never stop doing good to them, and I will inspire them to fear me, so that they will never turn away from me. I will rejoice in doing them good and will assuredly plant them in this land with all my heart and soul” (Jeremiah 32:36–41\). These promises show that God still has a plan for the people of Israel. These promises are still going to be kept. We can be sure that all God has said is true and will take place. The New Testament uses a metaphor similar to what’s found in Hosea, as the Church is called the “[bride of Christ](bride-of-Christ.html)” (see Ephesians 5:25–27\). The Church’s responsibility during the “betrothal,” before the consummation, is to be faithful to Him (2 Corinthians 11:2; Ephesians 5:24\). At the rapture, the Church will be united with the Bridegroom, and the official “wedding ceremony” will take place. At that time, the eternal union of Christ and His bride will be realized (Revelation 19:7–9; 21:1–2\). Praise God, His unconditional promises are not invalidated by the unfaithfulness of mankind. Israel was unfaithful and pursued idols, but God said, “I will betroth you to me forever.” We, as part of the Church, are also unfaithful at times. Our hearts are prone to wander. Yet God’s ultimate purpose to bless His people remains intact. We are held firmly in the grip of God’s grace (see John 10:28–30\). Even when we experience the discipline of the Lord, we are confident in His [unfailing love](unfailing-love.html). He has promised to betroth us to Himself forever. “His anger lasts only a moment, but his favor lasts a lifetime; weeping may stay for the night, but rejoicing comes in the morning” (Psalm 30:5\).
Who are the “frozen chosen”?	Answer Generally, people apply the term frozen chosen in a couple of ways. In some contexts, frozen chosen denotes Christian groups that tend to be intellectual, reserved, and more focused on doctrine than on loving their neighbors. It is most often employed to refer to [Presbyterians](Presbyterians.html) and/or other Reformed Christians who emphasize being “chosen,” (i.e., the elect), while appearing to be emotionally cold. Churches that seem callous and unwelcoming might be referred to as “the frozen chosen.” In other contexts, the label frozen chosen is applied to those who are “frozen,” or not growing, in their walk with God. It is true that some churches are less emotive than others. Some churches consider loud, emotional displays during worship to be disrespectful to God’s status as King. Such churches strive to maintain a reverential hush before and during the service. Other churches worship the Lord with shouts of hallelujah and boisterous, freewheeling praise. A church of one type tends to look askance at the other type. The reserved church may consider the less reserved to be impious; the louder, more spontaneous church may consider the quieter, more structured church to be the “frozen chosen.” Of course, there is nothing sinful about being reserved and quiet in one’s [worship](true-worship.html). And there is nothing sinful about being loud and expressive in one’s worship. Every church has its own personality, as it were—some are more introverted, and some are more extroverted. Every church has a different “feel” to it, because every church develops its own culture, its own way of doing things. As long as the doctrine of a church is biblical, there is room for diversity of methods. Sometimes, the “frozen chosen” label is an unfair characterization. People who do not understand cultural differences may bandy the label about, as may those who equate worship with emotionalism. But, other times, the label is deserved. We must guard against becoming the “frozen chosen.” Our churches should be warm, welcoming places, even as we strive for a reverent atmosphere. We should weep with those who weep and rejoice with those who rejoice (Romans 12:15\). We should not allow a studious approach to the Word of God to inhibit a robust, real\-life application of that Word (see James 1:22\). It is possible for believers to grow cold in their love for the Lord and for others and in that way be part of the “frozen chosen” (see Revelation 2:4\). The remedy for this condition is prescribed by the Lord Jesus as He addressed the Ephesian church: “Consider how far you have fallen! Repent and do the things you did at first” (Revelation 2:5\). When we “see what great love the Father has lavished on us, that we should be called children of God” our love for Him must warm and grow (1 John 3:1\). Finally, Christians may go through periods when they feel cold and distant from God. These might be times when not much fruit is produced and not much love is felt. Christians at times may not even [feel saved](feel-saved.html). But the feeling is not permanent. Once we turn again to the foundational truths of the Christian life— the sovereignty of God, the sacrifice and intercession of Christ, the promise of the Holy Spirit, and the hope of eternal glory—the coldness abates. In the end, we should be cautious about using the phrase the frozen chosen, either of ourselves or of others.
Does 1 Corinthians 14:34–35 belong in the Bible?	Answer First Corinthians 14:34–35 reads, “Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.” In addition to being difficult to interpret, seeming to say that [women must be absolutely silent in church](women-silent-church.html), there are some textual issues as well. In a minority of Greek manuscripts, the two verses appear after verse 40 rather than after verse 33\. As a result of the varied placement of 1 Corinthians 14:34–35, some textual critics and scholars contend that the two verses were not originally part of Paul’s letter. Rather, these verses were a “gloss,” that is, a scribal note in the margins of a manuscript. Through the years, the gloss was accidentally (or intentionally) added to the actual text of 1 Corinthians. Why else would some manuscripts have the two verses after verse 33 while other manuscripts place them after verse 40? The problem with this view is that the content of 1 Corinthians 14:34–35 appears somewhere in every copy of 1 Corinthians. There is no Greek or Latin manuscript that lacks the two verses. Further, the vast majority of manuscripts contain the two verses after verse 33\. It is only a relatively small number of manuscripts in one of the three major manuscript traditions that place the two verses after verse 40\. The textual evidence for including the two verses after verse 33 is overwhelming. While a textual issue like this should never be ignored, the science of [textual criticism](textual-criticism.html) leads to the conclusion that 1 Corinthians 14:34–35 belongs precisely where it is in today’s translations. It would be highly unusual for a scribal error or intentional insertion to affect every biblical manuscript in every manuscript tradition. The fact that some manuscripts contain the same content at a slightly different location is interesting, but it does not block the content from being considered part of Paul’s original letter.
What does it mean to follow cunningly devised fables (2 Peter 1:16)?	Answer In his second letter, Peter explains that Christians do not just believe cunningly devised fables: “We did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty” (2 Peter 1:16, NKJV). Peter and the other disciples didn’t concoct fables or myths; rather, they recorded what they saw and heard. Peter points out that they were actually there on the mountain when Christ was [transfigured](transfiguration.html) (or glorified), and they heard the Father affirm Christ, saying, “This is my beloved Son with whom I am well pleased” (2 Peter 1:17–18, ESV). Peter could lean on his own personal experience, as could the other disciples, to confidently say that Christians are not simply believing cunningly devised fables. However, Peter appeals to something even more reliable than their experience. Peter adds that the prophetic message is even more certain (2 Peter 1:19\). God’s revelation in Scripture is an even more reliable and trustworthy way to know the truth about God. As reliable as Peter’s experience was, the written Word of God is even more trustworthy. As Peter points out the certainty of prophecy in Scripture, he reminds his readers that the prophets themselves relied on God, not their own understanding (2 Peter 1:20\). Peter explains that the prophecies were made not by human will, but by the Holy Spirit moving the writers. The prophets accurately recorded the Word of God (2 Peter 1:21\). Christians believe in actual historical events involving actual historical persons. They do not just believe cunningly devised fables. Peter helps us understand an important principle about interpreting the Bible. Readers don’t determine the meaning of the Bible; the Author does. Often people ask, “What does the text mean to me?” but Peter gives us a better question to ask: “What did God say?” The meaning of a passage isn’t different for one reader than for another, because it is from the Holy Spirit and recorded by the men He chose to speak through. Certainly, there are different applications based on a reader’s situation, but the meaning doesn’t change. It means what it says. Because of the certainty and reliability of the Bible, Christians can have confidence that the Scriptures will accurately guide them (see Psalm 119:105\). What they read in those pages is not a collection of cunningly devised fables. Jesus really did heal the sick, teach the multitudes, die, and rise again. These are [facts of history](did-Jesus-exist.html). Peter also reminds us that, even when we may be unsure of or doubt our experience, we can be sure of what God has said. We ought to shape our beliefs and understanding by what the Scriptures say. Without the certainty the Bible provides, we would not have a standard for discerning the truth from cunningly devised fables. As it is, we have “something completely reliable, and \[we] will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in \[our] hearts” (2 Peter 1:19\). That message, Peter says, is even more reliable than our own experience.
Why does it say in 1 Timothy 4:1 that some will depart from the faith?	Answer As part of Paul’s instructions for preparing Timothy to lead and appoint leaders in the church at Ephesus, Paul warns him that some will depart from the faith: “Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons, through the insincerity of liars whose consciences are seared” (1 Timothy 4:1–2, ESV). Paul uses the Greek word apostesontai, which means “to be apart from, depart from, or stand apart from.” It’s the source of our English word [apostasy](apostasy.html). In this case, those departing are leaving “the faith.” Instead of holding to the sound teaching that is part of the faith that is in Christ Jesus (as Paul mentions in 1 Timothy 3:13\), these people are choosing to follow a different path and listen to different voices. Those who depart from the faith in the last times will choose to listen to deceitful spirits and doctrines or teachings of demons. They will follow false teaching that sounds convincing and is intended to deceive. These falsehoods are carefully devised; their design is to deceive people from following the faith. Those who depart from the faith are following liars with “[seared](seared-conscience.html)” consciences. Their consciences are burned; the false teachers, who are mouthpieces for evil spirits, are dull to their own hypocrisy and unscrupulous behavior (1 Timothy 4:2\). To ensure that Timothy understands, Paul provides him with a couple of specific examples. The false teachers of the last times will forbid marriage and abstain from foods that God has permitted (1 Timothy 4:3\). Those who will depart from the faith will be deceived by a kind of [legalism](Bible-Christian-legalism.html). No longer will these people focus on the grace of Christ or the faith that Jesus authored and perfected (Hebrews 12:1\). Instead, they will attempt to regulate behavior in contradiction to the freedom God has provided. In the immediate context, Paul explains how some people will depart from the faith, but not exactly why. However, in 1 Timothy 6:3–5 Paul offers an explanation of why a person might choose to follow falsehood. Paul notes that one either agrees with the “sound instruction” of Christ or becomes “conceited and understand\[s] nothing.” A teaching that differs from the apostle’s doctrine does not comport with godliness (1 Timothy 6:3\). Paul further explains that these who depart from the faith have an unhealthy interest in controversies and disputes (1 Timothy 6:4\). The result is envy, strife, abusive language, evil suspicions, and constant friction. Such is the condition of those who are depraved of mind and deprived of truth (1 Timothy 6:4–5\). The warning, then, is that we ought to [hold fast](keep-the-faith.html) to the sound words—the words of Jesus Christ. Paul cautions Timothy to “watch your life and doctrine closely. Persevere in them” (1 Timothy 4:16\). Before Timothy could encourage others to hold fast to the faith, he needed to guard himself against hypocrisy. Only then could he teach well and encourage others not to depart from the faith. Despite all efforts, some people will depart from the faith, and Timothy ought to carefully prepare to deal with such people. The preparation involved being above reproach himself and being equipped with the sound words of Christ and grounded in the teachings of the faith.
Why did the man Jesus healed in Mark 8:24 at first see people “like trees walking”?	Answer Mark 8 records Jesus’ healing of a blind man at Bethsaida. After the first stage of the two\-stage miracle, the man looked up and said, “I see people, but they look like trees, walking” (Mark 8:24, ESV). The man had been brought to Jesus by some men who were begging Jesus to just touch the blind man (Mark 8:21\). It seems they had great faith, knowing that Jesus had the power to heal this man who was afflicted with blindness. Perhaps they were aware that many had been healed by Jesus (see Mark 3:10\). In answer to their request, Jesus took the blind man by the hand and led him outside of the village. Jesus had used this approach earlier when a deaf person had been brought to him to be healed (Mark 7:32\). In that instance also, Jesus brought the man away from the crowd. It seems Jesus wanted to interact with the man on a personal level rather than heal the man in an impersonal or showy way (Mark 7:33–35\). Again, similar to how Jesus healed the deaf man, Jesus used His saliva as part of His healing of the blind man. Jesus applied the saliva, laid His hands on the man, and asked him if he could see (Mark 8:23\). The blind man at first saw people “like trees walking around” (verse 24\). A second time Jesus put His hands on the man, and this time the man’s sight was fully restored, and he could see clearly (Mark 8:25\). Jesus then told the formerly blind man not even to go back into the village (Mark 8:26\). This [instruction](do-not-tell.html) is similar to what the formerly deaf man received. At this early stage in Jesus’ ministry, it seemed He wanted to delay the inevitable trajectory of His popularity so that He could fulfill the entire ministry before Him. Jesus demonstrated His Messianic identity through His healing ministry (see Isaiah 29:18\) and by showing great compassion and kindness (Isaiah 61:1\). He had much to do before His ministry culminated with His crucifixion. Jesus often healed with a single word or act, but in this case, He healed the blind man in two stages. After the first stage, the man could only see people “like trees walking.” There is no reason given in the text for the two stages. Perhaps it was to show the man that He was healing him deliberately and personally. Perhaps it was to test the blind man’s faith. After all, Mark doesn’t record that the blind man asked Jesus to heal him. That request was made by those who brought the blind man to Jesus. Perhaps Jesus wanted the man to demonstrate his own personal faith in Jesus. Because Jesus doesn’t explain Himself and Mark doesn’t give us any additional insight, we cannot be certain why at first the man only saw the “walking trees.” What we can be certain of, however, is that Jesus healed the man entirely and that as a result of miracles like this many people recognized that Jesus was no ordinary man. Jesus was indeed the Messiah and the One who is worthy of our faith.
Why did Jesus tell Mary, “Do not cling to me” (John 20:17)?	Answer After Jesus rose from the dead, [Mary Magdalene](Mary-Magdalene.html) met Him at the tomb, and after recognizing Him, she clung to Him. “Jesus said to her, ‘Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, “I am ascending to My Father and Your Father, and My God and your God”’” (John 20:17, ESV). Early on that Sunday morning, the third day after Jesus had been crucified, Mary Magdalene went to Jesus’ tomb. She was surprised to see that the massive stone sealing the entrance had been rolled away (John 20:1\). When she told Peter and John, they ran to the tomb (John 20:2–4\). After investigating, they saw and believed and returned to their homes (John 20:5–10\). Mary remained at the tomb, weeping because she didn’t yet understand that Jesus had risen from the dead. She saw two angels and explained that she was weeping because she didn’t know where Jesus’ body had been taken (John 20:11–13\). She then saw Jesus but didn’t recognize Him. Thinking He was the gardener, she asked Him where the body had been taken (John 20:14–15\). When Jesus called her by name, she recognized Jesus and clung to Him (John 20:16\). Jesus tells Mary, “Do not cling to me.” He explains to her that He had not yet [ascended to the Father](ascension-Jesus-Christ.html). He was still there, and He wasn’t leaving yet. She didn’t need to hang on to Him as if to keep Him from leaving. He had come back from the dead, and He wasn’t yet going to ascend to the Father. He instructed Mary to go to His “brethren,” the other disciples, and tell them that He was going to ascend to the Father (John 20:17\). Mary did exactly as instructed (John 20:18\). Jesus remained with His disciples for a while before ascending to the Father. He appeared to them on several occasions, strengthening their faith (e.g., John 20:19–29\). They certainly rejoiced to see Him again. Mary was overjoyed that Jesus had risen from the dead. She had been grief\-stricken at His death and wept at His tomb. This was the Man who had rid her of seven demons and whom she had followed since early in His ministry (Luke 8:2\). It is no surprise that, when she recognized Him and realized that He had indeed risen from the dead, her reaction was to cling to Him. In telling Mary, “Do not cling to me,” Jesus gently reminded her that He had things that needed to be done, and so did she. He gave her the joyous task of announcing to the disciples that He was no longer dead. He had conquered death and returned just as He said He would. It is likely that Mary was one of the women mentioned in Acts 1:14 who were devoting themselves to prayer and looking forward to the coming of the Holy Spirit, whom Jesus said He and the Father would send (John 14:26; 15:26\). While the Bible doesn’t tell us much about Mary Magdalene, it is clear that she loved Jesus. She received a precious blessing in being the first person recorded to have seen Jesus after His resurrection. She loved Him so much that her first reaction was to grab hold of Him and not let go. Jesus’ words to Mary, “Do not cling to me,” were not a rebuke; rather, they were a comfort that He would be around for a little while longer. Mary’s response to Jesus offers us an opportunity to consider whether we really love Jesus. Are His death and [resurrection](why-believe-resurrection.html) just historical facts to us? Or, like Mary, do we love Him enough to cling to Him and then fulfill the tasks He has given us?
What does the Bible say about restorative justice?	Answer Restorative justice aims to restore and rehabilitate offenders and reconcile them with their victims and with the affected community. In contrast to restorative justice is retributive justice, which aims to punish wrongdoers according to what they deserve without the goal of restoration. In retributive justice, individuals reap what they sow. Both forms of justice are present in Scripture, though the theme of restorative justice is more prominent. To understand what the Bible says about restorative justice, it is helpful to recognize the theme of retributive justice in Scripture. The Bible says that sin has consequences and that poor decisions often lead to negative outcomes (Isaiah 59:2; Proverbs 1:32\). These themes of retribution and measured punishment for the guilty are present throughout the Old Testament legal system and sprinkled throughout the New Testament (Deuteronomy 19:21; Ecclesiastes 11:4; Galatians 6:7–8\). It is also important to note that God assigns governmental authorities the role of punishing evil (Romans 12:19—13:5\). Being just, God does not leave evil unchecked. Pagans and Christians alike face consequences for their sin. Scripture makes it clear that there is value in punishing wrongdoing, but, ultimately, [justice](Bible-justice.html) is God’s to mete out (Romans 12:17–21; 1 Peter 2:21–23\). To some degree, there are retributive themes in Genesis 3\. Adam and Eve disobey God and suffer the consequences of sin. However, Christ took our deserved punishment upon Himself with the purpose of full redemption (see Isaiah 53:5 and Hebrews 9:12\). It is God’s grace that adds to the story of retributive justice. God’s gift of redemption, restoration, and forgiveness for undeserving sinners permeates Scripture (Isaiah 32:17; Psalm 111:9; 130:8; John 3:16; Acts 3:19; Colossians 1:19–23\). The goal of restorative justice in Scripture is the full restoration of the relationship between God and sinful humans. We see an example of a redemptive approach in Jesus’ [Sermon on the Mount](sermon-on-the-mount.html). The Lord says, “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. . . . You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I tell you: Love your enemies and pray for those who persecute you” (Matthew 5:38–39, 43–44\). In these verses, Jesus emphasizes the importance of restoring relationships between parties rather than repaying wrongdoing. While He does not negate the importance of government fulfilling its duty to punish wrongdoing, He teaches that our hearts should have a posture of forgiveness and reconciliation. A clear example of restorative justice in Scripture comes from the [book of Philemon](Book-of-Philemon.html). Philemon’s slave, [Onesimus](Onesimus-in-the-Bible.html), escapes and flees from his master. In those days, masters had the right to sentence their runaway slaves to execution. Making an effort to reconcile with one’s master was unthinkable. However, through the influence of Paul, the runaway Onesimus places his trust in Christ. Paul then pens a letter to his close friend Philemon, asking him to welcome Onesimus home. Rather than seeking the punishment Onesimus deserves, Paul seeks to restore the relationship between slave and master. He goes even further, telling Philemon to receive Onesimus “no longer as a slave, but . . . as a dear brother” (Philemon 1:16\). Paul then offered to pay Philemon any damages incurred: “If he has wronged you at all, or owes you anything, charge that to my account” (Philemon 1:18\). The theme of restorative justice in this story points toward the gospel. We see restorative justice in the gospel through Jesus’ death on our behalf. Our sins deserve punishment, but Jesus took our punishment on Himself in order to save us from the consequences of sin and to restore us to a right relationship with God. One day restorative justice will be fully realized. When Christ returns He will restore relationships, bodies, and even the earth (John 5:24–25; Romans 6:5–7; Revelation 21:25\). It is a great act of [grace](grace-of-God.html) that God chooses a balance of restorative justice and retributive justice for sinners. Out of gratitude and obedience, believers should also choose restoration, redemption, and forgiveness in their relationships (Ephesians 4:31–32\). In summary, restorative justice is paramount to the overarching story of Scripture. Without it, there is no right relationship between God and sinners.
What does it mean that angels long to look into these things (1 Peter 1:12)?	Answer Peter writes to encourage and admonish believers suffering terrible [persecution](Christian-persecution.html). He emphasizes his gratitude for Christ’s mercy, resurrection, and salvation. In Christ we have an eternal inheritance, a living hope, and an inexpressible joy. He reminds believers that their suffering and trials are temporary and serve to strengthen and refine their faith (1 Peter 1:6–7\). Following this introduction, Peter makes an interesting statement regarding both prophets and angels: Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of the Messiah and the glories that would follow. It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things (1 Peter 1:10–12\). Peter reminds the New Testament believers that they are the recipients of the prophets’ scrupulous documentation and attention to Christ’s redemption. Even as they wrote of the Messiah’s suffering and glorification, the prophets did not fully understand what would happen or when it would happen. They desired to know the object to which Scripture pointed. New Testament believers now understand the gospel and the salvation about which the prophets had spoken. Peter then says something unexpected about the angels: “Even angels long to look into these things.” That is, they are curious about the gospel and how and why it was procured. The angels live in the presence of God, so why would they be interested in human salvation (Matthew 18:10; 22:30\)? Believers in Jesus Christ understand what it is like to be dead in sin and alienated from God (Ephesians 2:1–3\). They also understand the overwhelming grace and mercy shown in Christ dying the death they deserve (Ephesians 2:13\). They are adopted into the family of God, and their relationship with God is redeemed (Romans 8:14–17\). Angels, on the other hand, do not know the sweetness of redemption. They have no experiential knowledge of grace and salvation. Angels in heaven have not been separated from God, nor have they personally known reconciliation or the depth of intimacy that follows. It is a foreign concept that piques their curiosity. The Greek word for “to look into” means “to physically stoop down, peer intently, and inspect curiously.” Over the course of human history, angels have had a front row seat in watching God’s redemptive work with humanity (1 Timothy 3:16\). The book of Hebrews describes them as “[ministering spirits](ministering-spirits.html) sent out to serve for the sake of those who are to inherit salvation” (Hebrews 1:14, ESV). They are amazed by salvation and lean in attentively, longing to understand its mysteries. It is important to note that the angels who disobeyed God are not restored or redeemed like humanity. The Son of God became a man to redeem humanity; He did not become an angel to redeem the heavenly host. Angels cannot fully understand salvation, as it is not for them. In the book of Exodus, we see further evidence of angelic interest in God’s mercy. God commands that the cherubim on the lid of the [ark of the covenant](ark-of-the-covenant.html) were “to have their wings spread upward, overshadowing the cover with them. The cherubim are to face each other, looking toward the cover” (Exodus 25:20; cf. Numbers 7:89; 1 Kings 8:7–8; Hebrews 9:5\). The mercy seat represents God’s throne; it is where His presence dwelt and the blood of the atonement was offered for sin. The gold cherubim on the ark were placed as if gazing upon God’s redemptive purposes. In 1 Peter, angels long to understand the immeasurable joy found in Christ’s atonement for sin. The fact that angels long to look into things pertaining to our salvation is a poignant reminder of what a precious gift salvation is. May we long for salvation and cherish the wonder of redemption!
What is the significance of the repeated phrase come and see in the Gospel of John?	Answer In the first chapter of John, the apostle introduces his readers to Jesus, the [Son of God](Jesus-Son-of-God.html). John writes that Jesus is the pre\-existent and co\-eternal Word of God who became flesh (John 1:1 and 14\), the creator of the universe (verses 3 and 10\), the life and true light of men (verses 4, 5, and 9\), the only begotten Son of God “full of grace and truth” (verse 14\), superior to Moses (verse 17\), and the only one who has seen the Father (verse 18\). As the Gospel of John unfolds, readers are repeatedly prompted to “come and see” who Jesus is and engage with Him. In John 1:36, John the Baptist identifies Jesus as the [Lamb of God](Jesus-Lamb-of-God.html). When two of his own disciples hear this, they immediately begin to follow Jesus (verse 37\). One of the disciples was [Andrew](Andrew-in-the-Bible.html), Simon’s Peter’s brother (John 1:40\). The other, unnamed disciple could be John the apostle (“the [disciple whom Jesus loved](disciple-whom-Jesus-loved.html),” see John 13:23; 19:26; 20:2; 21:7, 20\). Jesus turns to both of John’s disciples and asks a simple yet profound question: “What are you seeking?” (John 1:38\). The you here is directed at the two men, but it has universal application, as does the same word in John 3:3 and John 3:5\. That is, Jesus’ question extends beyond Andrew and the unnamed disciple. Jesus wants to know whether we seek after Him for superficial reasons, such as fame or curiosity, or if we earnestly desire to have our sins forgiven and become genuine disciples. This question challenges everyone who claims to be a disciple of Christ. What are we really seeking? Jesus knows our thoughts (John 2:24–25\), yet He still wants us to articulate what is on our minds. John’s two disciples cannot answer the question, so they reply with a question of their own, “Rabbi” (which means “Teacher”), “where are you staying?” (John 1:38\). The word staying means “abiding,” which is how the ASV renders it. In a gentle manner, Jesus says to them, “Come . . . and you will see” (verse 38\). It is not an accident that the word come precedes see. We must first come to Jesus before we can fully understand who He is. And the longer we abide (or remain) with Him, the more He reveals Himself to us (verse 41\). The disciples come, “and they spent that day with him” (verse 39\). They did not delay, and neither should we. Tomorrow is promised to no one (James 4:14\). So, if we wish to see Jesus, we must do so today. “The next day,” Jesus finds [Philip](Philip-in-the-Bible.html) and says to him, “Follow me” (John 1:43\). Philip then finds [Nathanael](Nathanael-in-the-Bible.html) and says to him, “We have found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, the son of Joseph” (verse 45\). Did Philip come to this conclusion on his own? No, it was revealed to him from heaven (Matthew 16:17\). Nathanael skeptically asks, “Can anything good come out of Nazareth?” (John 1:46, ESV). Philip knows that the best remedy for preconceived opinions and doubt is for people to “come and see” the Messiah for themselves (see also John 4:29–30\), and that’s what he invites Nathanael to do. Nathanael comes to Jesus and is rid of false presumptions (John 1:48–51\). In John 11:34, Jesus asks where His friend [Lazarus](Lazarus-in-the-Bible.html) is buried. “Come and see, Lord,” they respond. Before Jesus arrives at the tomb, He weeps (verse 35\). He wept because He sympathized with those who were suffering (verse 33; Lamentations 3:33; Hebrews 4:15\). He wept because He is grieved over sin and death. He wept because He is distressed about His coming crucifixion (Luke 12:50; 22:44\). He wept because He dreaded the unimaginable wrath that would be poured upon Him for the sins of everyone (Matthew 26:39; Mark 14:36; Luke 22:42\). And He wept because He knew that raising Lazarus to life would prompt the religious leaders to finally put Him to death (John 11:45, 53\). Burdened as He was, Jesus still went to Lazarus’ tomb and called him out of the grave (verse 43\), and “the dead man came out” (verse 44\). As Jesus had told Mary, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live” (John 11:25, ESV). He has the same message for everyone today. Do we believe that Jesus is the Lamb of God? Do we believe that He is the Messiah, the Christ? Do we believe that He is the resurrection and the life? If so, then let us “come and see” the risen Savior that we may have life and have it abundantly (John 10:10\).
How do we know that Jesus died for our past, present, and future sins?	Answer In Colossians 2:13–14, Paul writes, “And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross” (ESV, emphasis added). The word all means “any, every, the whole of.” Thus, all of our sins—past, present, and future—were nailed to the cross and completely forgiven (see Psalm 103:12 and 1 Peter 2:24\). In 1 John 5:13, the apostle says, “I write these things to you who believe in the name of the Son of God, that you may know that you have eternal life” (ESV, emphasis added). John wrote this epistle (or letter) to reassure believers of their eternal salvation, which is a present and future reality (John 3:16\). But if only our past sins are forgiven, then we could not know that we are saved, and John would be a liar. John is not a liar (John 1:14; 1 John 1:1–4\). Therefore, we know that our salvation is eternally secure. Our past, present, and future sins have been eternally forgiven (John 10:25–30\). In Hebrews 10:10, the writer says, “We have been sanctified through the offering of the body of Jesus Christ once for all” (ESV, emphasis added). Because of the blood of Jesus Christ, we have been “made perfect forever” (verse 14\), God will remember our sins no more (verse 17\), and “there is no longer any offering for sin” (verse 18, ESV). But if only our past sins are forgiven, then none of this is true, and we would stand condemned before God. Yet the writer of Hebrews clearly expresses that the sacrificial death of Jesus was offered once for all. Therefore, we know that the blood of Jesus covers our past, present, and future sins (1 John 1:7\). In 1 John 2:12, the apostle writes, “I am writing to you, little children, because your sins are forgiven for his name’s sake” (ESV, emphasis added). Are only our past sins forgiven? No, all of our sins are forgiven! In the original language, the words translated “have been forgiven” refer to a past action that continues in the present. Simply put, believers are forgiven and remain forgiven: “My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. He is the propitiation for our sins, and not for ours only but also for the sins of the whole world” (1 John 2:1–2, ESV). The word [propitiation](propitiation.html) means “appeasement” or “satisfaction.” In other words, the sacrificial death of Jesus wholly appeases and satisfies God’s wrath against our past, present, and future sins. The condemnation fell on Him instead of on us. The biblical evidence shows that Jesus died for our past, present, and future sins. If you are still uncertain, or if you are worried that you are not [forgiven](got-forgiveness.html), then God wants to give you assurance today. The burden of sin is too heavy for you to carry (Psalm 34:8\). Why not give it to Jesus? He will carry it for you (Matthew 11:28–30\).
What was the Feast of Firstfruits?	Answer The Feast of Firstfruits was a festival commanded by the Lord that took place within the Passover celebration. One of [seven feasts of the Lord](Jewish-festivals.html), the Feast of Firstfruits was celebrated in the Jewish month Nisan (roughly late March to early April). The Feast of Firstfruits served as a reminder to the Israelites of God’s provision in the Promised Land. Ultimately, the Israelites were to acknowledge that God had rescued them from slavery in Egypt and provided them a place to live and grow crops (Deuteronomy 26:1–11\). There is some disagreement among interpreters on whether the “Sabbath” referenced in Leviticus 23 is the weekly Sabbath or the “special” Sabbath occasioned by the first day of the Feast of Unleavened Bread. If the former, then the Feast of Firstfruits would always be on a Sunday; this was the view of the Sadducees in Jesus’ day. If the latter, then the Feast of Firstfruits would always be on Nissan 16, two days after the Passover festival began, and the day of the week would change from year to year. As its name suggests, the Feast of Firstfruits required the Israelites to bring “a sheaf of the first grain” they harvested each year to the priest (Leviticus 23:10\). A sheaf is a bundle or a cluster of harvested grains. The priest would then take the sheaf and wave it before the Lord the day after the Sabbath. On the same day, all the Israelites were to sacrifice a year\-old lamb without defect as a burnt offering and give a [food offering](grain-offering.html) of grain, oil, and wine (Leviticus 23:11–13\). The Israelites were not allowed to eat any of the crop until the day the first portion was brought before the priest. The firstfruits belonged to God, and the people of Israel acknowledged God as the source of their crops and their provision overall (Leviticus 23:14\). Seven weeks after the Feast of Firstfruits, the Israelites celebrated the [Feast of Weeks](Feast-of-Weeks.html), one of the three “solemn feasts” that required all Jewish males to travel to Jerusalem (Exodus 23:14–17; 34:22–23; Deuteronomy 16:16\). What’s interesting about these three major feasts is that each required the “firstfruits” to be offered at the temple, but for different crops. The [Feast of Tabernacles](Feast-of-Tabernacles.html) involved offering the first of the olive and grape harvests. The Feast of Weeks involved offering the first of the wheat harvest. And the Feast of Firstfruits (within [Passover](what-is-Passover.html)) specifically involved offering the first of the barley harvest. Because barley is a lighter grain that ripens more quickly than wheat, it was the “first of the firstfruit” offerings in the Jewish calendar. In other words, the Feast of Firstfruits marked the first harvest of the year, heightening the symbolism that reminded the Israelites of God’s provision. The first thing the Israelites did after a long and laborious season of growing crops was express their thankfulness to God for meeting their needs. And because ancient Israel was an agriculturally based society, the Israelites were acknowledging God’s provision for both their food and their income. Like the other Jewish feasts in the Old Testament, the Feast of Firstfruits prophetically foreshadowed the coming Messiah and His ministry. In 1 Corinthians 15:20, Paul refers to Christ and His resurrection as “the firstfruits of those who have fallen asleep.” Just as the first portion of the harvest in the Old Testament anticipated the full harvest still to come, Jesus’ resurrection anticipated the full resurrection to come for all those who are in Christ. His resurrection signals the very beginning of a brand\-new creation promised in the Old Testament (Isaiah 43:18–19; 65:17\). Similarly, in Romans 8:23, Paul says that the indwelling of the Holy Spirit is the “firstfruits” of the redemption God will bring to His creation. For the ancient Israelites, the Feast of Firstfruits during Passover was an opportunity to show thanksgiving to God for all the ways He provided for them. For believers today, it is a foreshadowing and reminder of what Christ has done in redeeming creation and what He will finally do when He returns.
What is the Zion Christian Church?	Answer One of the largest religious groups to originate in Africa is the Zion Christian Church (ZCC). In 1925, a Basotho shepherd and self\-proclaimed prophet named Joseph Engenas Matlhakanye Lekganyane founded the Zion Christian Church in the Limpopo Province of South Africa. The Zion Christian Church has a sizable following today in South Africa, Zimbabwe, Lesotho, Swaziland, and other countries. The Zion Christian Church is known for blending Christian and indigenous African beliefs and rituals. Its doctrine [syncretizes](syncretism-religious.html) traditional African religions and Christian theology. The Zion Christian Church places a strong emphasis on prophecy, new revelation, healing, demonic deliverance, and Sabbath\-keeping. The Zion Christian Church stages a large Easter pilgrimage every year to its headquarters in Moria, Limpopo, where hundreds of thousands of members gather to celebrate and worship together. After the death of Lekganyane in 1948, the Zion Christian Church split, with two of Lekganyane’s sons leading the factions. The division still exists today, with Bishop Barnabas Lekganyane, the founder's grandson, leading the Zion Christian Church; and Bishop Engenas Joseph Lekganyane, the founder’s great\-grandson, leading the St. Engenas Zion Christian Church. Both rivals have their headquarters at Moria. They organize their own Easter pilgrimages and other activities. The distinctives of the Zion Christian Church include the following: 1\. [Baptismal regeneration](baptismal-regeneration.html): Salvation is attained by faith and triple baptism: members must be immersed in water three times, usually at a “Bethesda pool” or a “Jordan river.” 2\. [Pentecostal](Pentecostals.html) signs: Church members claim physical and spiritual healing for themselves and their loved ones through prayer; purification rites, including the use of “blessed” water (or tea or coffee); and exorcisms. Modern medicine is often rejected. 3\. Prophecy: The Zion Christian Church places great importance on prophecy and believes in the existence of [contemporary prophets](prophets-today.html). Members hold that, through these prophets, God continues to communicate with them and direct church practice. 4\. Messianic claims: The leaders of the Zion Christian Church are held in high esteem for their holiness and prophetic ability, and some leaders are treated as messianic figures. Members of the Zion Christian Church throng Bishop Barnabas Lekganyane in public, they keep his picture in their homes, and they use his name in prayer. Various messianic titles are used to refer to Bishop Lekganyane: “Mediator, Messiah, Comforter \[and] many more: King of kings, Lion of Judah, descendant of the House of David, our Father, Healer, Comforter, beloved Son of man, Son of God, Light of the nations, Head of everything, Rrago ditshaba (Father of the nations)” (De Visser, Arjan, “Honoured but Eclipsed: Beliefs About Christ in an African Church,” 11/16/11, www.canadianreformedseminary.ca, accessed 4/6/23\). 5\. Legalism: The Zion Christian Church [observes the Sabbath](Sabbath-keeping.html) and forbids, among other things, alcohol, tobacco, and eating pork. Three times a year, Zion Christian Church members are expected to travel to the headquarters at Moria City. At all times, members of the Zion Christian Church are required to wear a silver metal star on a green cloth background. Members of the St. Engenas faction wear dove pins. 6\. Syncretism: Christian and African traditions and beliefs come together in the Zion Christian Church. Rituals may include holy sticks, traditional tribal dances, and a “Christianized” form of ancestral worship. Members believe they can get in touch with their dead ancestors and receive from them advice, guidance, and protection. 7\. Secrecy: Few written records exist concerning the history of the Zion Christian Church. In the 1940s, the Zion Christian Church began to keep strict control over its message and activities by suppressing efforts to research its organization. The Zion Christian Church does not allow its members to discuss the church with non\-members. 8\. Community and social responsibility: The Zion Christian Church values community involvement and urges its members to be good citizens. The Zion Christian Church does much charity work and contributes to many social and community projects. Due to the continuous growth of the Zion Christian Church, traditional Protestant churches that brought Christianity to southern Africa have largely been sidelined. The Zion Christian Church has a sizable membership base, plus they have acquired control of significant commercial enterprises in the realms of transportation, agriculture, and insurance. The Zion Christian Church of southern Africa advocates for peace, works to benefit its communities, and promotes moral living. But its cult\-like leader veneration, pagan influences, and salvation\-by\-works teaching make it a group to be avoided.
What is a sacred cow?	Answer A sacred cow, as a figure of speech, refers to an idea, tradition, or long\-established institution that is above challenge, criticism, or change. Sacred cows are given excessive and unwarranted respect, to the point of idolization. They are usually hard to recognize and even harder to deal with because sacred cows are considered untouchable. In Christian circles, opinions about the church building, appropriate attire, and church politics often become sacred cows. The term sacred cow is associated with [Hinduism](hinduism.html) and that religion’s belief in the sanctity of the cow. Hindus revere cows, particularly the Brahmin species, as sacred animals. Many Hindu families own a cow for the sole purpose of worshiping it. The biblical symbolism of the sacred cow traces back to ancient Egypt, where many gods and goddesses were portrayed as livestock. The early Egyptians especially revered the bull as a fertility figure. Pagan groups throughout Egypt dedicated themselves to the bull. Likewise, the queen goddess Isis and other Egyptian goddesses such as Athor were typically illustrated wearing cow horns on their heads. Like present\-day Hindu people, the Egyptians of the Old Testament adored their sacred cows. It’s no wonder that, when the Israelites rebelled against God at Sinai, they fashioned a [golden calf](golden-calf.html) to worship (Exodus 32\). Later, King Jeroboam I celebrated the birth of the Northern Kingdom by setting up two golden calves (1 Kings 12:28–30\). The prophet Hosea denounced these idols as [religious syncretism](syncretism-religious.html)—the merging of pagan worship with the worship of the one true God—a practice the Lord forbids (Deuteronomy 6:5, 13–15; Matthew 22:37; Luke 4:8\). It is possible to spot sacred cows grazing in Christian churches still today. When methods, objects, and even people are elevated to an untouchable place of importance, so much so that they cannot be re\-evaluated, varied, exchanged, or removed, a sacred cow is likely in the sheepfold. These are just a few examples of sacred cows in modern church life: • The idea that there is only one suitable Bible translation. • The belief that a formal offering, with the obligatory passing of the plate, must be observed in every church service. • The insistence that Sunday School cannot be tampered with. • The notion that a church must have an altar, and the altar must have a cross at its center. Talking about taboo subjects (like sex) in a sermon, the way communion and baptism services are handled, and what songs, instruments, or music styles are allowed during worship all have the potential to become sacred cows. These exalted ideas and traditions have no biblical basis and no bearing on the essentials of the Christian faith, but people treat them as if they do. Sacred cows in the church are human traditions that can “nullify the word of God” if we aren’t careful (Mark 7:13\). Ancient Israel had their ancient golden calf, and we have our current\-day idols. Throughout history, idolatry has been an ongoing temptation for God’s people—a practice that leads to further sinful conduct (Romans 1:21–32\). As Christians, we need to search our hearts, examine our lives as the Bible encourages, and “keep away from anything that might take God’s place in \[our] hearts” (1 John 5:21, NLT).
What does it mean that he who does not believe is condemned already (John 3:18)?	Answer In John 3 a Pharisee named [Nicodemus](Nicodemus-in-the-Bible.html) approaches Jesus, seemingly to inquire about the kingdom of God. The passage ends with a discussion of the results of belief and disbelief in the gospel of Christ. John 3:18 clearly lays out the need to believe: “Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son.” To condemn, in this context, is to pass negative judgment on someone—to find him guilty of a wrongdoing. John 3:18 says that, without faith in Christ, everyone is found guilty. The guilt has already been decided—they are condemned already. The reason is that everyone is a sinner, and apart from the Savior, everyone will receive the penalty due for sin (see Romans 3:23; 6:23\). John 3:18 directly follows a wonderful declaration of the good news, the gospel of Christ: “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him. For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him” (John 3:15–17\). The historical incident Jesus refers to in John 3:15 is found in Numbers 21\. Israel was traveling from Egypt to Canaan. Along the way, they sinned against the Lord by grumbling and speaking against Him. God judged the people by sending poisonous snakes into their camps, resulting in the death of many Israelites. The Israelites asked Moses to intercede for them and deliver them from their condemnation. The Lord told Moses to lift up a pole with a [bronze snake](bronze-serpent.html) on it; anyone who looked upon it would be healed and delivered from God’s judgment. The Israelites were condemned for their sin, but God made a way of salvation. Just as the Israelites were condemned in Numbers 21, the world is condemned already because of their sins. The snake has already bit. However, God has provided the way of salvation. Just as the snake was lifted up in Numbers 21, Jesus was raised up on the cross. Just as looking to the serpent in the wilderness delivered the Israelites from certain death, looking to Jesus in faith delivers all those who believe in Him (John 3:14–18\). Jesus didn’t come into the world to condemn the world but to save it (John 3:17\). There was no need to condemn the world, for everyone already stands condemned (John 3:18\). But there was a need for a [Savior](why-do-we-need-a-Savior.html). Jesus came to save. He provided the proper sacrifice for sin, and all those who believe in the person and work of Jesus Christ are relieved of their condemnation (Romans 8:1\). They are made His children and provided eternal life (John 3:16\).
What did Jesus mean when He said, “Behold I am coming soon” (Revelation 22:7)?	Answer John wrote the [book of Revelation](Book-of-Revelation.html) near the end of the first century AD, and the book begins its conclusion with Jesus’ admonition, “Behold I am coming soon!” (Revelation 22:7, ESV). The New King James Version reads, “Behold I am coming quickly.” Nearly two thousand years ago, Jesus made this proclamation, and He still hasn’t come back yet. It is fair to ask what Jesus meant when He said, “Behold I am coming soon.” The Greek word translated “soon” here is tachus, a word that denotes immediacy and suddenness. To understand the immediacy and suddenness of Jesus’ coming, even though it has been delayed for two millennia, consider Jesus’ exhortation that His listeners should make friends “quickly” (tachus) with their opponents at law “while you are still together on the way” (Matthew 5:25\). The speed of the action itself is to be set in motion when the conditions are in place—“when you are on the way to court” (NLT). After the resurrection of Jesus, an angel spoke to Mary Magdalene and the other Mary, telling them to come see the place where Jesus had been lying and to go “quickly” (tachus) and tell the disciples (Matthew 28:6–7\). Per the angel’s instructions, before the women could go “quickly,” they had to see the place where Jesus had been. When they left, they did so “quickly” (Matthew 28:8\), but, even then, they encountered Jesus and talked with Him (Matthew 28:9–10\). So, they moved with haste, but there were several circumstances that delayed their arrival to tell the disciples the good news. In the same way, the book of Revelation presents a series of events that will precede Jesus’ return to earth. He says, “Behold I am coming quickly” (NKJV), but He doesn’t say He is coming right away. Jesus’ coming will be sudden and hasty, but there are many prophetic fulfillments that will happen before He comes. Paul illustrates the idea of suddenness coupled with delay in 1 Corinthians 15 when he unveils the mystery that we shall not all sleep but we shall all be changed (1 Corinthians 15:51\). In a moment so sudden that it can be compared to a twinkling of an eye (1 Corinthians 15:52\), that transformation will occur. The event will happen “quickly,” but it might not happen soon (though imminent, the [rapture](rapture-of-the-church.html) has been delayed for two millennia). When it happens, it will happen suddenly and completely. Even though Paul doesn’t use the word tachus in this context, he shows that an event can happen quickly even if it is preceded by a lengthy delay. Jesus says, “Behold I am coming quickly!” When He comes, He will judge and reward. The prophecy about His sudden coming is given to encourage believers that they can trust Him, that the time is short, and that they should make the most of the time they are given (see Ephesians 5:16\).
What does it mean in Revelation 6:6 where the voice says, “Do not harm the oil and the wine”?	Answer The command “do not harm the oil and the wine” in Revelation 6:6 comes during the tribulation period recorded in Revelation 4—19\. This period is characterized by God’s wrath being poured out on a sinful world. In fact, there are three sets of judgments that will occur during the tribulation: 1\) seven [seal](seven-seals-Revelation.html) judgments, 2\) seven [trumpet](seven-trumpets-Revelation.html) judgments, and 3\) seven [bowl](seven-bowls-Revelation.html) judgments. The heavenly command “do not harm the oil and the wine” is issued after the third seal judgment (famine) begins. This judgment is pictured as a [rider on a black horse](four-horsemen-apocalypse.html), and it follows the second seal, widespread warfare. During the famine that follows the war, food prices are inflated beyond all reason: “A quart of wheat for a day’s wages, and three quarts of barley for a day’s wages” (Revelation 6:5\). At the same time, the heavenly voice proclaims, “Do not damage the oil and the wine!” (verse 6\). So, food staples are scarce—one quart of wheat will cost an entire day’s wages—but other food items, secondary sources of nutrition, are still available. The prophecy concerns the time when the [Antichrist](what-is-the-antichrist.html), symbolized by the first horseman (Revelation 6:1–2\), is rising to power. The famine and hyper\-inflation resulting from the war will force people into a minimum\-sustenance diet—they will barely have enough food to survive. But why would the oil and wine be preserved? This could be an example of God extending mercy in judgment. The famine would be much worse but for God’s limiting of the judgment; God confines the scarcity and limits its impact. Or we could view Revelation 6:6 this way: oil and wine are less crucial supplies than wheat and barley and could be considered minor luxuries. The command “do not harm the oil and the wine” might indicate that wealthy people will not suffer as much as the poor in the future economic catastrophe. The lack of grain during the third seal judgment is accompanied by an abundance of oil and wine, scarcity amid plenty. Any study of the tribulation should cause us to make sure we are part of God’s family and “live self\-controlled, upright and godly lives in this present age, while we wait for the [blessed hope](blessed-hope.html)—the appearing of the glory of our great God and Savior, Jesus Christ” (Titus 2:12–13\).
What is the weakness of God (1 Corinthians 1:25)?	Answer A host of paradoxical principles exist in God’s kingdom. In the Lord’s economy, weakness and power are opposite sides of the same coin. The apostle Paul tells the Corinthians that the gospel message—the good news that Jesus Christ was crucified on the cross for our sins—is “[foolishness](message-of-the-cross-foolishness.html)” and “weakness” to the unsaved: “Jews demand signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength” (1 Corinthians 1:22–25\). “The message of the cross is foolish to those who are headed for destruction! But we who are being saved,” explains Paul, “know it is the very power of God” (1 Corinthians 1:18, NLT). The Jews stumbled over the cross of Christ because they were looking for a mighty military leader as their Savior. When Jesus came as a humble servant and died a disgraceful death on the cross, they disregarded Him. They couldn’t see that the most powerful of all beings was walking among them. The message of the cross represented weakness to the Jews and simple\-minded nonsense to the Greeks. Today the gospel is regarded in a similar light by those who value the world’s ways of thinking. To the unregenerate human mind, the message of salvation in Jesus Christ is an absurdity swallowed by feeble\-minded people. What Paul dubbed “the weakness of God” is Jesus Christ crucified. This so\-called “weakness” only appears to be void of strength, and only to those who are unredeemed. The world sees the Bible and the gospel message as weak. In truth, [the gospel](what-is-the-gospel.html) is “the power of God that brings salvation to everyone who believes” (Romans 1:16\). God’s power, at its slightest, least detectable measure, is more potent than man’s greatest strength. No human\-generated force or energy can touch or even come close to the strength and power of God. Only through the weakness of God in Christ crucified could the unrivaled, unconquerable power of God be revealed: God “released \[Jesus] from the horrors of death and raised him back to life, for death could not keep him in its grip” (Acts 2:24, NLT; see also Romans 1:4\). God’s power not only resurrected Jesus from the dead but also “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” (Ephesians 1:20–21, NLT). By the same weakness of God in Christ crucified, believers are brought to life with Christ when they repent of their sins and receive His salvation: “For you were buried with Christ when you were baptized. And with him you were raised to new life because you trusted the mighty power of God, who raised Christ from the dead. You were dead because of your sins and because your sinful nature was not yet cut away. Then God made you alive with Christ, for he forgave all our sins. He canceled the record of the charges against us and took it away by nailing it to the cross. In this way, he disarmed the spiritual rulers and authorities. He shamed them publicly by his victory over them on the cross” (Colossians 2:12–15, NLT). Through the weakness of God, we are empowered by Him to live in the freedom of Christ. One day God will raise us up by the same power that raised Jesus from the dead (1 Corinthians 6:14\). He will take our weak human bodies and transform them into glorious heavenly bodies (Philippians 3:21; 1 Corinthians 15:42–44\). The weakness of God in Christ crucified opened the way for believers to be set free from sin’s control and sin’s curse (Romans 6:6; 8:3; Titus 2:14; Hebrews 7:25\). For the child of God, Jesus broke the power of the devil by the power of the cross. Death and the fear of death have been defeated and destroyed (Hebrews 2:14–15; 1 Corinthians 15:26, 54–57\). We gain eternal life through Christ’s humble, submissive sacrifice (John 6:40; 11:25–26; 1 Corinthians 15:22; 1 Peter 3:18; 1 John 5:11–12, 20\). German pastor and theologian [Dietrich Bonhoeffer](Dietrich-Bonhoeffer.html) wrote, “God lets himself be pushed out of the world on to the cross. He is weak and powerless in the world, and that is precisely the way, the only way, in which he is with us and helps us . . . not by virtue of his omnipotence, but by virtue of his weakness and suffering” (Christian Quotations, Manser, M., ed., 2016\). The nature of God’s weakness in the unequaled sacrifice of His Son can only be grasped by those who belong to His kingdom. Jesus Christ “was crucified in weakness” but “now lives by the power of God” (2 Corinthians 13:4, NLT). The Lord of the universe chooses “the foolish things of the world to shame the wise” and “the weak things of the world to shame the strong” (1 Corinthians 1:27\). God even uses frail, ordinary humans to accomplish His will on earth “to show that this all\-surpassing power is from God and not from us” (2 Corinthians 4:7\). The weakness of God is the obverse power of God. It is the [Lamb of God](Jesus-Lamb-of-God.html) who was slain for our sins and the resurrected King of Glory who reigns forever on heaven’s throne.

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Top Long Responses

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