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Why did Jesus say that the Son of Man must be lifted up (John 3:14)?
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Answer
In John 3:14–15 Jesus says, “Just as Moses lifted up the snake in the wilderness, so the [Son of Man](Jesus-Son-of-Man.html) must be lifted up, that everyone who believes may have eternal life in him.” This is the first of three references in the book of John to Jesus being “lifted up” (see also John 8:28 and 12:32\). Together, these verses speak of two ways Jesus would be “lifted up”: 1\) on the cross at His crucifixion and 2\) in His glorious exaltation as the One seated above all things.
When Jesus said the Son of Man must be lifted up “just as Moses lifted up the snake in the wilderness,” He was referring to Numbers 21:4–9\. In that passage, the Israelites were wandering through the desert and “grew impatient on the way” (verse 4\). They became frustrated at their circumstances and complained against God and Moses. As a judgment for their rebellion and lack of faith, the Lord sent poisonous snakes among the Israelites, and many people died. During this ordeal, the God’s people repented of their rebellion and pleaded with Moses to ask God to take the snakes away. Moses prayed for the people, and the Lord responded to him, saying, “Make a snake, and put it on a pole. Anyone who is bitten can look at it and live” (Numbers 21:8, GW). Moses obeyed the Lord’s instruction and mounted a [bronze snake](bronze-serpent.html) on a pole. Many of the Israelites then looked upon it and were saved from the snakebite as a result.
It’s important to note here that there was nothing magical or idolatrous about what God told Moses to do. Neither the snake nor the pole had any healing power in and of itself. Rather, it was God’s power that saved and healed the Israelites. By looking at the snake on the pole, the Israelites acknowledged their sin, repented of their rebellion, and turned to God in faith to save and heal them.
In a similar way, Jesus was lifted up on a “pole“ (i.e., the cross), and all who look to Him in repentance and faith will be saved. Jesus removes the sting of death and preserves us from the “snakebite“ of Satan, that [old serpent](Satan-serpent.html) (see Revelation 12:9\). The first and primary meaning that Jesus had in mind when He said that the Son of Man must be lifted up was that He would be literally lifted up from the ground at His crucifixion.
However, secondarily, Jesus was also speaking of being lifted up in His resurrection, ascension, and exaltation. Jesus was “lifted up” from the grave when God raised Him from the dead (1 Corinthians 15:3–4\). Jesus was “lifted up” from the earth and returned to heaven after His resurrection (Acts 1:9–14\). And now Jesus is “lifted up” over every angel, authority, and power (1 Peter 3:22–23\). He sits at the right hand of God the Father, above all creation (Ephesians 1:20–23\).
So, Jesus’ reference to the Son of Man being lifted up in John 3:14 was a foreshadowing of both His crucifixion and exaltation.
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What does it mean that Jesus did not consider equality with God something to be grasped (Philippians 2:6)?
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Answer
Referring to Jesus, Philippians 2:6 says, “Who, being in very nature God, did not consider equality with God something to be used to His own advantage.” The King James Version (KJV) puts the verse this way: “Who, being in the form of God, thought it not robbery to be equal with God.” The difference in wording here is due to the differing interpretations of the Greek word *harpagmon*, which can be literally translated as “robbery” or “plunder.” However, given Jesus’ deity, it’s probably better and more theologically accurate to understand the word as meaning “a thing to clutch” or “something to hang on to at all costs.”
What the apostle Paul is saying in Philippians 2:6 is that Jesus did not try to “hang on to” or “clutch” His uniquely divine status and role as the Son of God in His incarnation. Rather, He willingly let go of that and “[emptied himself](kenosis.html)” (Philippians 2:7, ESV) in order to fulfill His Father’s will in becoming human.
Philippians 2:6 is a part of a larger passage (Philippians 2:5–11\) that highlights Jesus’ humility as He emptied Himself and became human. The passage has a rhythmic and poetic nature, and Bible scholars believe it to be an early hymn Christians used to confess and affirm Jesus’ [divinity](divinity-of-Christ.html). Paul uses this poem as a call to believers to imitate Christ’s humility and service in their relationships with one another. In other words, Paul wanted them to act Christlike by being humble in their fellowship.
It is important to note that, while Jesus did not think it robbery to be equal with God in His incarnation, He did not cease being God. Jesus is fully God and one with the Father (John 8:58; 10:30\). He has always existed from eternity past. In fact, Philippians 2:6 hints at Jesus’ eternal preexistence in saying that He always existed in the “form of God” (see also John 1:1, 14\).
So, by not thinking it robbery to be equal with God, Jesus exhibited true [humility](Bible-humility.html) and service as He emptied Himself and took on flesh. As Paul commands in Philippians 2:5, God wants each of us to exhibit the same humility in our relationships with one another. Like Christ, we should “not think it robbery” to intentionally empty ourselves of any special status or role as we serve and love one another. As we seek to live in true humility, we shouldn’t try to use our positions or powers to advantage ourselves and put others behind. In other words, instead of seeking to disadvantage others in order to advantage ourselves, we should seek to disadvantage ourselves in order to advantage others. In this, Christ led the way.
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Who was Warren Wiersbe?
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Answer
Dr. Warren Wendel Wiersbe (1929—2019\) was an American pastor, Bible teacher, conference speaker, radio minister, and prolific author. He is best known for his extensive “Be” Bible commentary series and numerous other theological works.
Wiersbe was born and raised in East Chicago, Indiana, an industrialized steel mill town twenty\-five miles southeast of Chicago. He was the third and youngest child of Fred and Gladys Anna Wiersbe, faithful members of Indiana Harbor Mission Covenant Church. Even though he was raised in the church, Weirsbe later wrote, “Most of the people in the church would have pointed me out as a ‘good Christian boy,’ but I had never really been born again. . . . I had never made that life\-changing decision to trust Jesus Christ as Lord and Savior” (https://vancechristie.com/2019/07/11/a\-good\-christian\-boy\-meets\-the\-savior\-warren\-wiersbe/, accessed 4/6/23\).
In May 1945, just before his sixteenth birthday, Wiersbe volunteered as an usher at a [Youth for Christ](Youth-for-Christ-YFC.html) rally. Standing transfixed at the back of his high school auditorium, Wiersbe recalled his heart being captivated as he listened to the message of salvation preached by 26\-year\-old evangelist [Billy Graham](Billy-Graham.html). That night, Wiersbe responded to God’s call, committing his life to Jesus Christ. Many years later, Billy Graham would call Weirsbe “one of the greatest Bible expositors of our generation” (www.moodybible.org/news/global/2019/warren\-wiersbe/, accessed 4/6/23\).
Not long after accepting Christ as Savior, young Wiersbe said he “had developed an insatiable appetite for the Word of God” and “wanted to study and understand the Bible more than anything else in all the world.” When asked what he wanted to do with his life, Wiersbe responded, “I wanted to go to school and get some Bible training and then preach the gospel.” (www.thegospelcoalition.org/blogs/justin\-taylor/warren\-wiersbe\-1929\-2019/, accessed 4/6/23\).
In 1947, Wiersbe graduated valedictorian of his high school and attended Indiana University in Indianapolis and then Roosevelt University in Chicago. After a year, he transferred to Northern Baptist Theological Seminary in a northwest suburb of Chicago, where he earned a Bachelor of Divinity degree. While at seminary, Weirsbe met his future wife, Betty. She worked in the school library, and he went there often to study.
Before completing seminary, Wiersbe was ordained in 1951 and began pastoring at Central Baptist Church in East Chicago. In June 1953, he and Betty were married. The couple raised four children—David, Robert, Carolyn, and Judy. While serving at his first church, Wiersbe frequently spoke at Youth for Christ rallies. Eventually, he accepted a full\-time position as Director of the Literature Division at Youth for Christ International in Wheaton, Illinois. During this time, Wiersbe was invited to work on several book projects for Moody Publishers, beginning with the devotional *Byways of Blessing* (1961\). He would eventually publish 14 titles with Moody and more than 150 books in total throughout his life.
From 1961 to 1971, Wiersbe led Calvary Baptist Church of Covington, Kentucky. Here, his radio ministry began when a local Cincinnati station began broadcasting his Sunday morning messages as *The Calvary Hour*. Under his teaching, church membership more than doubled, drawing people from the Ohio, Indiana, and Kentucky tri\-state area.
In 1971, Wiersbe was invited to take over the famed pulpit of The Moody Church (named after the evangelist [Dwight L. Moody](D-L-Moody.html)) in Chicago. The church’s current pastor, Dr. George Sweeting, had resigned from his position to become Moody Bible Institute’s (MBI) president.
Ed Stetzer, executive director of the Wheaton College Billy Graham Center, once said that Warren Wiersbe “was one of evangelicalism’s giants, but to the people of The Moody Church, he was their beloved pastor” (www.baptistpress.com/resource\-library/news/warren\-wiersbe\-one\-of\-evangelicalisms\-giants\-dies/, accessed 4/10/23\). During his tenure at The Moody Church, Wiersbe wrote a monthly MBI column called “Insight for the Pastor,” along with hundreds of other articles in years to come. He also started working on his “Be” series of expositional commentaries covering the entire New Testament and nearly all of the Old Testament.
Throughout the 1970s and early ’80s, Wiersbe taught theology and preaching courses at Trinity Evangelical Divinity School in Illinois and Grand Rapids Baptist Seminary in Michigan. Later, he moved to Lincoln, Nebraska, and hosted the *Back to the Bible* radio program.
Wiersbe continued to speak at conferences and minister until 2004\. He called himself a “bridge builder,” referring to his practical preaching method of taking people “from the world of the Bible to the world of today so that we could get to the other side of glory in Jesus” (www.moodybible.org/news/global/2019/warren\-wiersbe/, accessed 4/6/23\). According to *Kentucky Today* reporter David Roach, Wiersbe was known as “‘the pastor’s pastor’ because his Bible commentaries and study aides were used so widely around the world” (www.kentuckytoday.com/downloads/warren\-wiersbe\-the\-pastor\-s\-pastor\-dies\-at\-89/article\_22acc61e\-4063\-5af6\-afb1\-ef4ec992250f.html, accessed 4/6/23\).
More than four million copies of Wiersbe’s books and commentaries have sold worldwide. He wrote so many books that he said he couldn’t remember them all. In 2002, the Evangelical Christian Publishers Association awarded him the Gold Medallion Lifetime Achievement Award.
Not only did Wiersbe write and publish books, but he also collected them. When searching for a home in Lincoln, Nebraska, Betty told their real estate agent, “We are looking for a library with a house attached” (https://christianhof.org/dr\-warren\-wiersbe/, accessed 4/6/23\). Wiersbe compiled a personal library that was said to contain more than 14,000 books. In 2018, he gifted the collection to Cedarville University, where they are now housed in the Warren and Betty Wiersbe Library and Reading Room (www.cedarville.edu/news/2019/the\-pastor\-s\-pastor\-leaves\-a\-legacy\-of\-pointing\-people\-to\-jesus, accessed 4/6/23\).
In an interview with The Gospel Coalition, Wiersbe reflected on growing up with athletic brothers and a mechanically skilled father. Compared to them, he felt like a “weakling,” but he knew that God was preparing him for his life’s purpose: “Writing to me is a ministry. I’m not an athlete, I’m not a mechanic. I can’t do so many of the things that successful men can do. But I can read and study and think and teach. This is a beautiful, wonderful gift from God. All I’m doing is using what he’s given to me to teach people, and to give glory to the Lord Jesus Christ” (www.thegospelcoalition.org/blogs/justin\-taylor/warren\-wiersbe\-1929\-2019/, accessed 4/6/23\).
On May 2, 2019, Dr. Warren Wiersbe died in Lincoln, Nebraska, two weeks shy of his ninetieth birthday. Six weeks later, his wife, Betty, passed away. They were married for nearly 66 years.
Here are some quotes from Warren Wiersbe:
“We do not understand and then obey: that is instruction. We obey by faith, and then we understand: that is illumination.”
(*Live Like a King*, Kregel Publications, 1995, p. 131\)
“Christ is more concerned about what we do with Him than for Him. Labor is no substitute for love.”
“Christians have a dual citizenship—on earth and in heaven—and our citizenship in heaven ought to make us better people here on earth.”
“You do not move ahead by constantly looking in a rear view mirror. The past is a rudder to guide you, not an anchor to drag you. We must learn from the past but not live in the past.”
“God has ordained that His people live by promises and not by explanations.”
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What does it mean that all things were created through Him and for Him (Colossians 1:16)?
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Answer
Colossians 1:16 says, “For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him.” The *Him* here is a reference to Jesus, the [image of the “invisible God”](image-of-the-invisible-God.html) mentioned in the previous verse. These verses are some of the most beautiful and theologically rich statements about Jesus in the New Testament. Many scholars believe they comprised an early hymn circulated among believers in the first century.
When Paul says that all things were made by Him and for Him, he is expressing Jesus’ central and superior role in creation. Several verses at the beginning of Colossians further highlight and elevate Jesus’ status as the Son of God over creation. Paul refers to Jesus as “the firstborn over all creation” (Colossians 1:15\) and later says that Jesus is “before all things and in Him all things hold together” (Colossians 1:17\). He also says that Jesus is the “head of the body” and “the beginning and firstborn from among the dead” (Colossians 1:18\).
What Paul is saying is that Jesus has the ultimate position of honor and holds divine power over all the created order. Everything in creation was made *by* Jesus, *through* Jesus, and *for* Jesus (Romans 11:36\). He was there at the beginning of creation when all things were made through Him, He is the One seated at the right hand of God in the heavenly realms (Ephesians 1:19–21\), and He is the end goal of all creation. In other words, all things were created for Him in order to bring Him glory and display God’s power (Revelation 4:11\).
In Genesis 1:1–2, we’re told that “God created the heavens and the earth” and that “the Spirit of God was hovering over the waters.” At first, this may seem to contradict what Paul says in Colossians 1:16 about all things being created by Jesus and for Jesus. However, considering that Jesus is God (John 8:58; 10:30\) and that God is triune (2 Corinthians 13:14\), no contradiction really exists. In God’s action of creating all things, He acted as [the Trinity](Trinity-Bible.html). Just because one verse appears to say that God the Spirit created everything doesn’t mean that God the Son and/or God the Father were not involved. One way to understand this would be to say that everything in creation was made *according to* God the Father, *by* and *through* God the Son, and *empowered* by God the Spirit (see John 1:1–5\).
So, when Paul says that all things were made by Him and for Him in Colossians 1:16, he is confirming Jesus’ supreme role as the Son of God over all creation.
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What is God’s perfect will?
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Answer
We often want God to give us specifics about His will for our lives—where to work, where to live, whom to marry, what car to buy, etc. These decisions are important and need to be made with godly wisdom and prayer, and some worry that, if they make a wrong decision in such matters, they will miss God’s “perfect will” for their lives. God reveals a different approach to determining His “perfect will.”
While God does have specific, intentional plans for each person (Jeremiah 1:5\), His perfect will is really the same for all people. God’s perfect will includes His desire for “all people to be saved and to come to a knowledge of the truth” (1 Timothy 2:3–4\). Also, “It is God’s will that you should be sanctified: that you should avoid sexual immorality; that each of you should learn to control your own body in a way that is holy and honorable, not in passionate lust like the pagans, who do not know God” (1 Thessalonians 4:3–5\). Doing good as a result of our faith is also God’s will for us (1 Peter 2:15–16\). And we have 1 Thessalonians 5:18, which also reveals God’s perfect will: “Give thanks in all circumstances; for this is God’s will for you in Christ Jesus.” God has made His “perfect will” clear to us.
What about other, less “spiritual” decisions that need to be made? Does God have a perfect will for specifics in our lives like what to study or whom to marry or where to go for lunch? God knows all things, yet He has also given us the ability to [make choices](decision-making-Bible.html). Making decisions is more about committing our ways to the Lord (Proverbs 16:3\) and glorifying Him in everything we do (1 Corinthians 10:31; Colossians 3:17\) than about finding that “one thing” He wants us to do. Ordering brisket for lunch instead of fried chicken is not going to mess up God’s perfect will for a person.
Proverbs 16:1–9 describes the heart’s intention to make plans and the Lord’s sovereignty over that planning. The Lord has a purpose for everything He created (1 Timothy 4:4\). Seeking the Lord and reverently committing one’s ways to God is the wisest way to make plans. A person can plan out every aspect of his life, yet God is the One who ultimately decides the outcome. Paul (Romans 9:20–21\) and James (James 4:13–15\) reinforce this idea. Nothing we intend can override God’s [sovereign will](Gods-will.html) (Psalm 33:10; Job 42:2\). That does not mean planning is wrong, but what we plan must be prepared in a spirit of humility and obedience. Keeping that spirit, we need not fear missing God’s perfect will.
At the same time, there is a sense in which someone can miss God’s perfect will; that is, he or she can fail to benefit from the best God has to offer. When we make an ungodly, unwise, or sinful decision, we must deal with the consequences. Making a decision apart from considering what God wants can lead to missing God’s perfect will in a situation. King Jehoash seems to have missed God’s best for him: because of his incomplete obedience, he was only able to defeat the enemy three times instead of five or six (2 Kings 13:18–19\). Moses seems to have missed God’s “perfect will” when he struck the rock and failed to enter the Promised Land (Numbers 20:10–13\). Godly King Jehoshaphat seemingly missed God’s perfect will when he allied himself with wicked King Ahaziah to make ships to go to Tarshish, and the Lord destroyed the fleet (2 Chronicles 20:35–37\).
These examples reveal that our sinful actions can indeed cause us to miss God’s perfect will, or God’s best, for us. At the same time, the Bible tells us that “all things work together for good to those who love God, to those who are the called according to His purpose” (Romans 8:28\). Even through “the sufferings of the present time” (Romans 8:18\), God is working in everything to sanctify us for our good and His glory (1 Thessalonians 5:23; 2 Peter 1:2–4\). This is true even when our troubles are a consequence of our sinful, foolish actions.
What do we do when we miss God’s perfect will? We must do the next right thing. Proverbs 24:16 says, “For though the righteous fall seven times, they rise again, but the wicked stumble when calamity strikes.” When we’ve messed up and seem to have missed God’s perfect will, we should trust God and do the following:
1\. Confess all known sin, knowing that God is faithful and just to forgive us our sin and to cleanse us of all unrighteousness (1 John 1:9\).
2\. Ask God to show us where went wrong and to reveal what was in our hearts. As Psalm 139:23–24 says, “Search me, O God, and know my heart; test me and know my anxious thoughts. See if there is any offensive way in me, and lead me in the way everlasting.”
3\. If our actions involved a sin against someone else, seek forgiveness and make restitution. Zacchaeus, in repenting of his sin, promised the Lord, “If I have cheated anybody out of anything, I will pay back four times the amount” (Luke 19:8\). This is part of the “fruit in keeping with repentance” that John preached (Luke 3:9\).
4\. Return to the Lord and seek to glorify Him in all we do (1 Corinthians 10:31\).
5\. Rely on the power of the Holy Spirit to guide us (John 14:26; 16:13\).
God is omniscient, and He knows what He will accomplish in and through us. He has made clear His perfect will for our lives. God’s plans and purposes for every believer are for our good and for His glory (Romans 8:28\). We may not have every little detail in advance, but we always have enough information to obey the Lord. When we sin, God calls us to return to Him (Jeremiah 15:19; Zechariah 1:3\). Even if we have “messed up” what we perceive as God’s plan for us, we can be [forgiven](got-forgiveness.html). We can still know and follow the truth as we live in obedience from that point on.
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Who was John Stott?
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Answer
John Robert Walmsley Stott (1921—2011\) was an Anglican preacher of the [Church of England](Church-of-England.html), Bible scholar, author, and prominent leader in the movement to revive evangelical Christianity in the British church and worldwide. His international efforts in cooperative global evangelization earned him a place in *Time* magazine’s 2005 list of the 100 most influential people in the world. Perhaps the most distinctive mark of his ministry was his exceptional gift for [expository preaching](expository-preaching.html).
Stott was born in London, England, to Sir Arnold Stott, a prominent Harley Street physician, and Lady Emily “Lily” Stott, a dedicated Christian of Lutheran upbringing. John’s father was agnostic, but his mother raised him and his sisters to read the Bible, pray, and attend Sunday School at nearby All Souls Anglican Church, Langham Place, in London’s West End. Stott learned to play the cello as a boy and, like his father, developed a passion for the natural world. He was an avid bird\-watcher, observing and photographing thousands of birds over his lifetime.
At age eight, Stott was sent to boarding school at Oakley Hall in Gloucestershire, England, where he was the youngest boy in attendance. In 1935, he earned a scholarship to the celebrated Rugby School. Stott’s parents, wanting their son to pursue a diplomatic career, financed his summer trips to Germany and France, where he refined his natural aptitude for languages.
As a teenager, Stott was confirmed in the Anglican Church but remained spiritually estranged from God until an impactful encounter with Eric Nash (better known as “Bash”). The conservative evangelist and youth camp minister of the Church of England came to speak to the boys at the Rugby School’s Christian Union. After hearing Nash’s message and talking privately with him about the gospel, alone in his dorm room that night, Stott opened his heart to receive Jesus Christ as Savior. Years later, he recalled how that one uncomplicated and unemotional step forever “changed the entire direction, course and quality of my life” (https://gracequotes.org/author\-quote/john\-stott/, accessed 4/10/23\).
Nash continued to mentor Stott, significantly shaping his growth and understanding as a Christian. Nash was practically a surrogate father to Stott, who at age 17 began to feel called to ordination in the Church of England, a vocation his father deeply opposed. When Stott opted to pursue theological training at Trinity College in Cambridge as a pacifist, the gap between father and son widened. The elder Stott was serving as a major general in the Army Medical Service at the time. Sir Arnold refused to speak to his son for two years. Later, the younger Stott came to embrace the legitimacy of just war.
After completing his theological studies at Ridley Hall, Stott was ordained in 1945 and returned to London to serve as assistant curate in the church of his childhood rearing—All Souls, Langham Place. Five years later, at age 28, he was appointed rector. He continued to pastor that same church until 1975, when he became rector emeritus, a position he maintained for the remainder of his life. Once he retired from pastoral duties, Stott continued rigorously applying himself to an ever\-expanding ministry.
Stott’s accomplishments were extensive. He stayed busy preaching, traveling, training, conducting campus ministries and writing books, articles, and papers. Stott committed himself to the centrality and supreme authority of the Scriptures in every aspect of his life and thinking. He emphasized five priorities to the congregation he shepherded—prayer, expository preaching, evangelism, discipleship, and training of lay leaders.
Stott encouraged and equipped church members to actively fulfill the Great Commission through weekly [evangelism](personal-evangelism.html) training. He held monthly evangelistic “guest services” with follow\-up discipleship courses for new believers. His zeal to see his church members grow in spiritual maturity quickly extended to college campuses and congregations across Britain. Stott founded the London Institute for Contemporary Christianity in 1982 and several other enterprises in the UK, working ardently to minimize the gulf between evangelicals and people of the intellectual world. Stott’s national initiates also included the following:
• Establishing the Evangelical Fellowship of the Anglican Communion
• Chairing the Church of England Evangelical Council and the National Assembly of Evangelicals
• Presiding over the United Kingdom Scripture Union and the Evangelical Alliance
• Presiding over the Universities and Colleges Christian Fellowship
• Serving as honorary chaplain to Queen Elizabeth II for more than 30 years
Through Stott’s university campus missions programs, his reputation spread to all parts of the globe. In 1974, Stott played a leading theological role in the International Congress on World Evangelization sponsored by the Billy Graham Evangelistic Association in Lausanne, Switzerland. In his opening speech, Stott defined the nature of biblical evangelism in five key areas: mission, evangelism, dialogue, salvation, and conversion.
Stott was the guiding force behind the [Lausanne Covenant](Lausanne-Covenant.html) (1974\), a compact statement of faith and Christian beliefs that would significantly impact [evangelical believers](evangelicalism.html) on every continent. His vision and strategic ideas about [missions](Christian-missions.html) were further developed in his widely read book *Christian Mission in the Modern World* (1975\).
In 1989, Stott participated in a second international congress in Manila, once again leading a team in drafting the Manila Manifesto, a document beckoning “the whole church to take the whole gospel to the whole world” (Greenman, J. P., “Stott, John Robert Walmsley,” *Biographical Dictionary of Evangelicals*, T. Larsen, D. W. Bebbington, M. A. Noll, and S. Carter, eds., InterVarsity Press, 2003, p. 639\).
Stott wrote more than 50 books that have been translated into at least 65 languages, including the modern Christian classics *Basic Christianity* (1958\) and *The Cross of Christ* (1986\). Perhaps his most important legacy was founding the Langham Partnership International (known in the US as John Stott Ministries), which provides scholarships for the advanced training and equipping of young Christian leaders in more than 100 countries. Stott established the original Langham Trust by donating the royalties from his books to pay for training materials, textbooks, and theological libraries for scholarship recipients. John Stott also caused some controversy when he put forward a defense of [annihilationism](annihilationism.html) in *Evangelical Essentials: A Liberal Evangelical Dialogue* (InterVarsity, 1988, p. 312–320\).
Stott remained single and celibate his entire life. He came close to marrying twice in his 20s and 30s but never felt God’s full assurance. He began to believe that God meant for him to stay single. “With the benefit of hindsight,” Stott said, “I think I know why. I could never have traveled or written as extensively as I have done if I had had the responsibilities of a wife and family” (https://g3min.org/consider\-staying\-single/, accessed 4/10/23\). Stott died in July 2011 at age 90\.
Irish Anglican theologian Alister McGrath recognized Stott as a role model for the younger generation of evangelicals in England (Greenman, op. cit., p. 639\). Historian David Edwards suggested that Stott was “the most influential clergyman in the Church of England” of the twentieth century, apart from William Temple (https://johnstott.org/life/\#national, accessed 4/10/23\). And perhaps the greatest evangelist in modern history, the late [Billy Graham](Billy-Graham.html), described Stott as “the most respected clergyman in the world today” (ibid., accessed 4/10/23\).
Here are a few standout lines from John Stott:
“Before we can begin to see the cross as something done for us, we have to see it as something done by us.”
“Every Christian should be both conservative and radical; conservative in preserving the faith and radical in applying it.”
“Prayer is not a convenient device for imposing our will upon God, or bending his will to ours, but the prescribed way of subordinating our will to his.”
“His authority on earth allows us to dare to go to all the nations. His authority in heaven gives us our only hope of success. And His presence with us leaves us with no other choice.”
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What is the significance of Paul saying, “I am what I am” (1 Corinthians 15:10)?
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Answer
In 1 Corinthians 15:10, Paul writes, “But by the [grace of God](grace-of-God.html) I am what I am, and his grace to me was not without effect. No, I worked harder than all of them—yet not I, but the grace of God that was with me.” The word *but* signals an emphatic contrast between verse 9 and verse 10\. In verse 9, Paul regards himself as “the least of the apostles, unworthy to be called an apostle” (ESV). In a sense, he is the “least” because he was the last apostle chosen (verse 8\), but this is not why he made the claim. He is the least because he fiercely persecuted the church of God (verse 9; cf. Acts 9:3–9; 22:6–11; 26:12–18\). And this past record of persecution against Christ and His church made Paul, in his own eyes, unworthy to be called apostle.
Paul is continually aware of his former sinfulness and inherent nothingness (Ephesians 3:8; 1 Timothy 1:15\). Apart from Christ, he is nothing but a sinner who deserves the wrath of God. Yet God was merciful to Paul (1 Timothy 1:13\), as He is to everyone (Romans 2:4; 2 Peter 3:9\). Paul had been a self\-righteous and proud Pharisee. Now, he is an [apostle](what-is-an-apostle.html) of the message that he once tried to destroy (Galatians 1:23\). This is why he follows his self\-condemnatory assessment with the statement “but by the grace of God I am what I am” (1 Corinthians 15:10\). The *only* reason that Paul, the most unlikely of apostles, is serving as a leader of the early church is the grace of a loving and merciful God.
The phrase *I am what I am* is a popular expression today that often conveys a sense of self\-acceptance and self\-determination. In 1 Corinthians 15:10, however, Paul acknowledges that his new identity and apostolic achievements are entirely due to the grace of God working in and through him. Simply put, grace is God’s unmerited favor toward undeserving sinners. Grace is neither earned nor deserved. If grace could be earned, then it would not be grace (Romans 11:6\). As Ephesians 2:8–9 says, “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God— not by works, so that no one can boast.” The grace of God saves, empowers, and enables us to work for the glory of God (Romans 12:1; 1 Corinthians 10:13; Ephesians 2:10\).
There is a delicate balance between grace and human effort. Although it is true that our identities and achievements are ultimately due to God’s grace, we are still expected to work out our salvation with fear and trembling (Philippians 2:12\). By the grace of God, Paul worked harder than the other apostles (1 Corinthians 15:10\). On the surface, this sounds like self\-aggrandizement, but Paul gives all the glory to God (cf. Galatians 2:20\). Paul knows that faithful stewardship is the only appropriate response to the grace of God. We would do well to follow Paul’s example of humble, grateful service (1 Corinthians 11:1\).
The statement *I am what I am* emphasizes the importance of grace, humility, and perseverance. Grace is an active and continual work in the lives of God’s people. We cannot boast about who we are or what we have done, because we owe everything to God. Indeed, we are nothing and can do nothing without the grace of God. It is the grace of God that transforms sinners into saints. It is the grace of God that gives us the strength and ability to do things that we could not do on our own. And it is the grace of God that makes us effective witnesses for Him. Like Paul, we can now say, “By the grace of God I am what I am.”
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What does it mean that Jesus upholds all things by the word of His power (Hebrews 1:3)?
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Answer
In Hebrews 1:3, Jesus’ [divine nature](divinity-of-Christ.html) is described in striking and colorful detail. He is referred to as “the radiance of God’s glory” and “the exact representation of His being.” Then we are told that He upholds all things “by the word of His power.” According to this verse, Jesus is associated with God’s divine nature by being His glory and exact representation, and He is associated with God’s creation by upholding all things by the word of His power.
Hebrews 1:3 shares similar language and imagery with Colossians 1:15–17, which says, “The Son is the image of the invisible God, the firstborn over all creation. For in Him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through Him and for Him. He is before all things, *and in Him all things hold together*” (emphasis added).
The phrase in English differs slightly among various Bible translations. For example, the ESV says, “He upholds the universe by the word of His power,” while the NIV says, “Sustaining all things by His powerful word.” Still others speak of “the power of His word” (BLB). Regardless, what the author wants us to understand is that Jesus, as the very Word of God (John 1:1–3\), is the central life\-force by which everything in creation finds its existence.
According to Genesis 1, God created everything out of nothing through the power of His word. And in the New Testament, Jesus is the very [Word of God](Jesus-Word-God.html) Himself (John 1:1–3\). With His word, Jesus speaks life and power into all things—*nothing* can exist or survive outside of His word and power. Imagine Jesus as the “pillars” that hold up the entire “house” of the universe. Take away the pillars, and the entire house would crumble beneath itself. Were Jesus not holding up all creation, then everything would crumble beneath itself.
So, the fact that Jesus upholds all things by the word of His power teaches us that everything in creation not only has its *beginning* in Jesus, but also its *continued existence*. For Jesus, as the eternal Word of God, has no beginning or end (John 1:1–2\).
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What does it mean that we should submit to the government for conscience’ sake (Romans 13:5)?
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Answer
In Romans 13 the apostle Paul explains to his Roman audience how believers in Christ ought to interact with the government. Paul offers several expressions of socio\-political engagement in Romans 13:1–7 and indicates that one reason we should submit to the government is “for conscience’ sake” (Romans 13:5, NKJV).
In the broader context of his [letter to the Romans](Book-of-Romans.html), Paul writes to educate his readers about righteousness and how it pertains to them. Paul identifies the universal need for righteousness—that there isn’t anyone who is good, and all people need God’s righteousness (Romans 1:18—3:20\). He explains how people can actually receive God’s righteousness—by grace through faith in Jesus, who died for their sins (Romans 3:21—4:25\). Paul describes many of the results and implications of righteousness in the believer’s life (Romans 5—8\) and affirms that God is trustworthy and will keep His commitments (Romans 9—11\). After outlining these mercies of God in providing righteousness for all who believe in Christ, Paul challenges his readers to fulfill their responsibilities to put that righteousness into practice (Romans 12—16\). Specifically, in Romans 13:1–7 he notes that believers have certain responsibilities to the government and ought to submit to the government for conscience’ sake.
Everyone ought to [be subject to authority](subject-to-the-governing-authorities.html) because authority was established by God (Romans 13:1\). Governments have an important stewardship to fulfill in applying authority properly, traceable at least as far back as Genesis 9:6\. There, God gave to humanity the right to kill under certain circumstances—specifically, to deal with murder, because humanity was created in the image of God. Paul alludes to this God\-appointed assignment when he says that authority is established by God. Therefore, one who resists authority actually resists God (Romans 13:2\).
Of course, even government can resist God when it exercises authority that is not in accordance with what God entrusted. Nonetheless, Paul notes that authority is a servant of God for good (Romans 13:4\), designed to reward the good and punish the evil. Because of this, those who do good have nothing to fear from governing authorities (if government is wielding authority properly), while those who do evil should rightfully fear (Romans 13:3\).
Paul recognizes that there are two reasons a person ought to submit to the government. First, submission to government can help a person avoid “wrath” (NASB) or “punishment” (NLT). Practically speaking, one who is not submissive to government will likely encounter wrath from that government. But one who is not submissive to government will also be worthy of God’s wrath because resisting authority He has designed is resisting God. The second reason Paul mentions for submitting to the government is for conscience’ sake (Romans 13:5\). Because rulers are designed to be servants of God (Romans 13:6\), believers ought to render “tax to whom tax is due, custom to whom custom, fear to whom fear, and honor to whom honor” (Romans 13:7, NASB).
It is the Christian’s duty to obey the laws of the land in which he lives. Paul gives “for conscience’ sake” as one reason for the command. If we reverence God, we will reverence the authority that God has granted to human governors, magistrates, and other officials. We must not violate our conscience (1 Timothy 1:19; 1 Peter 3:16; Hebrews 13:18\).
Like Paul, Peter also expects that believers will be submissive to the government (1 Peter 2:13–14\). Peter admonishes believers to honor all people, fear God, and honor the king (1 Peter 2:17\). Peter adds that, even when the authority is unjust, bearing up under the injustice is a way of expressing God’s grace (1 Peter 2:19\). Another reason to submit to the government, besides for conscience’ sake, is to silence the ignorance of foolish men (1 Peter 2:15\).
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Who was G. K. Chesterton?
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Answer
Gilbert Keith Chesterton was one of the most prolific and highly respected writers of the twentieth century. He was born in London in 1874\. Chesterton wrote poems, essays, reviews, novels, and short stories and was an energetic [defender of Christianity](what-is-an-apologist.html). He is known today as the “apostle of common sense” because of his wit and ability to relate truth in down\-to\-earth ways.
Standing 6’4” and weighing in at a hefty 300 lbs, Chesterton was as imposing physically as he was intellectually. As to his size, he claimed to be the politest gentleman in the world, for when he stood to offer his seat to a lady, three could sit in the space he had occupied. Chesterton was regarded as a champion among logicians and critical thinkers, and he was a formidable debater and Christian apologist who faced such notable opponents as Bertrand Russell, H. G. Wells, George Bernard Shaw, and Clarence Darrow. Shaw, an outspoken critic of the Christian faith, still appreciated Chesterton: “The world is not grateful enough for Chesterton,” he wrote.
Rather than pursuing a traditional education, Chesterton enrolled in an art academy. His literary career began when he was asked to write a series of articles on art criticism. According to Chesterton biographer Dale Ahlquist, “He wrote a hundred books, contributions to 200 more, hundreds of poems, including the epic *Ballad of the White Horse*, five plays, five novels, and some two hundred short stories, including a popular series featuring the priest\-detective, Father Brown. In spite of his literary accomplishments, he considered himself primarily a journalist. He wrote over 4,000 newspaper essays, including 30 years worth of weekly columns for the *Illustrated London News*, and 13 years of weekly columns for the *Daily News*. He also edited his own newspaper, *G. K.’s Weekly*” (“Who is this Guy and Why Haven’t I Heard of Him?” www.chesterton.org/who\-is\-this\-guy, accessed 4/17/23\).
A devout Roman Catholic, Chesterton tackled the growing trends toward agnosticism, atheism, determinism (a belief that man has no free will), and moral relativism. He was also quick to criticize the darker sides of capitalism and communism. So effective were his arguments favoring Christianity that a brilliant young scholar named [C. S. Lewis](C-S-Lewis.html) renounced his atheism after reading Chesterton’s book *The Everlasting Man*. In Lewis’s autobiographical *Surprised by Joy*, he said of Chesterton, “I had never heard of him and had no idea of what he stood for; nor can I quite understand why he made such an immediate conquest of me. It might have been expected that my pessimism, my atheism, and my hatred of sentiment would have made him to me the least congenial of all authors. It would almost seem that Providence, or some second cause of a very obscure kind, quite overrules our previous tastes when it decides to bring to minds together. Liking an author may be as involuntary and improbable as falling in love” (*Surprised by Joy*, Geoffrey Bles, 1955, ch. XII).
The noted French scholar Etienne Gilson wrote, “Chesterton was one of the deepest thinkers who ever existed; he was deep because he was right; and he could not help being right; but he could not either help being modest and charitable, so he left it to those who could understand him to know that he was right, and deep; to the others, he apologized for being right, and he made up for being deep by being witty. That is all they can see of him” (quoted by Pearce, J., *Wisdom and Innocence: A Life of G.K. Chesterton*, Ignatius Press, 2016, ch. 17\).
Gilbert Keith Chesterton disliked snobbery, logical fallacies, breaches in reasoning, empty rhetoric, decadence, freedom without responsibility, and dishonesty. He was, in the purest sense, a “writer’s writer,” for his works spanned nearly all literary genres; among his admirers were Ernest Hemingway, Graham Greene, Evelyn Waugh, Jorge Luis Borges, Dorothy L. Sayers, Agatha Christie, T. S. Eliot, W. H. Auden, and Orson Welles.
Chesterton is good reading for those who are confused by godless propaganda and humanistic philosophies. And his example of maintaining friendships with people with whom he profoundly disagreed is worthy of emulation.
Among Chesterton’s more memorable quotes are the following:
“The Christian ideal has not been tried and found wanting. It has been found difficult and left untried.”
“An adventure is only an inconvenience rightly considered. An inconvenience is only an adventure wrongly considered.”
“Courage is almost a contradiction in terms. It means a strong desire to live taking the form of a readiness to die.”
“Thieves respect property. They merely wish the property to become their property that they may more perfectly respect it.”
“I do not believe in a fate that falls on men however they act; but I do believe in a fate that falls on them unless they act.”
“There is a great man who makes every man feel small. But the real great man is the man who makes every man feel great.”
“Journalism largely consists in saying ‘Lord Jones is Dead’ to people who never knew that Lord Jones was alive.”
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What does it mean that God has not given us a spirit of fear (2 Timothy 1:7)?
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Answer
Before Paul’s death, Paul writes a letter of encouragement and exhortation to [Timothy](life-Timothy.html), his beloved protégé. Timothy has a shy personality and feels uneasy about his weighty responsibilities. Paul does not want fear to stifle Timothy’s ministry or his gift from God, so he addresses Timothy’s spirit of fear.
Paul says, “For God has not given us a spirit of fear, but of power and of love and of a sound mind” (2 Timothy 1:7, NKJV). The Greek word for “fear” in this verse does not refer to reverential fear that is often associated with fear of the Lord. Rather, the word refers to cowardice or timidity. Matthew 25:14–30 provides an example of this type of fear. A master entrusts three servants with gold before embarking on a journey, and only two of the servants increase the master’s wealth during his absence. The third servant fears the master and buries his gold. The master responds to the servant’s cowardice by taking back the gold and giving it to the servant with the most gold. The servant’s fearful spirit hindered his full devotion to the master and his ability to make wise decisions.
In the context of 2 Timothy 1:7, Paul speaks of fear in sharing the gospel amidst persecution. The frightening circumstances surrounding Timothy’s calling to share the gospel add additional anxiety to his already timid personality. Paul encourages Timothy by reminding him of his heritage of faith. His grandmother Lois and mother Eunice provided an example of devout faithfulness to God throughout Timothy’s life. They likely taught him the Jewish Scriptures and showed him how to be an honorable man of God. Paul writes that [Lois and Eunice’s](Lois-and-Eunice.html) sincere faith lives inside Timothy. Paul’s motivation in addressing Timothy’s spirit of fear is not that he doubts Timothy’s sincerity of faith. Rather, he desires to restore Timothy’s [courage](Bible-courage.html). Paul goes on to exhort Timothy to fan into flame his God\-given gift. Gifts flourish when surrendered to God, and they decay when we allow fear to paralyze us. Fear can hinder a gift’s effectiveness, and Paul says that power, love, and a sound mind will aid Timothy’s flourishing and work toward God’s glory.
As Paul reminds Timothy that God has not given us a spirit of fear, he focuses on the Spirit who gives us “power, love and self\-discipline” (2 Timothy 1:7, NLT). The spirit of power produces bravery and the resolution necessary to face and endure danger and difficulty. The spirit of love fuels sacrificial service toward God and mankind. Lastly, a sound mind cultivates self\-control, alertness, and truth. Paul does not want fear of man or fear of death to keep Timothy from sharing the gospel. For the rest of 2 Timothy, Paul continues to prepare Timothy for a bold, gospel\-focused life.
We should not give in to a spirit of fear. When we focus on our anxiety or on our own ability to obey and follow Christ, fear and timidity are the result. Yielding to the Spirit who gives us power, love, and alertness refocuses and calms us. It is only through God’s strength that we can boldly, lovingly, and accurately share the gospel. May we never allow fear to hinder us from sharing the gospel, but instead rely on God to give us courage!
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What are the potential issues with celebrity pastors?
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Answer
A celebrity pastor is one who, in addition to shepherding a local congregation, has attained a certain amount of celebrity—that is, he is famous and known far and wide. Celebrity pastors usually maintain a national or even international teaching platform. They typically use mass media to expand their reach and influence a multitude of hearts and minds from a distance. Podcasts, book deals, large social media followings, and large\-venue speaking engagements are often part of a celebrity pastor’s experience.
The Bible does not forbid being famous, so being a celebrity pastor is not a sin. However, there are some potential issues with being a celebrity pastor. For example, shepherding a local congregation is a huge responsibility. Keeping track of a local congregation as well as thousands of other followers is more than a person can usually handle. Pastoring a local church well requires cultivating and maintaining personal relationships with congregants. It is nearly impossible for one pastor to maintain the required level of care for both local congregants and fans abroad. While caring for a multitude is an honorable desire, it can sometimes create a sense of false intimacy with followers and unintended distance between a pastor and his local congregation. Fans may begin to trust the celebrity pastor on tv more than they trust their own pastor or possibly even Scripture. Meanwhile, the celebrity pastor’s local congregation may suffer from a lack of attention.
Shepherding beyond one’s local congregation is exhausting and can lead to burn out. A healthier and more realistic alternative may be to focus attention and energy on the local congregation that produces resources benefitting both the local church and the masses.
Other potential issues with celebrity pastors are [pride](pride-Bible.html) and lack of [accountability](accountability.html). First Timothy 3:1–7 defines the characteristics and qualifications of a pastor:
Here is a trustworthy saying: Whoever aspires to be an overseer desires a noble task. Now the overseer is to be above reproach, faithful to his wife, temperate, self\-controlled, respectable, hospitable, able to teach, not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own family well and see that his children obey him, and he must do so in a manner worthy of full respect. (If anyone does not know how to manage his own family, how can he take care of God’s church?) He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil’s trap.
The warning against being conceited is especially apropos for the modern celebrity pastor. Once pastors enter the world of fame and fortune, it can be difficult to live in humility and pursue accountability. As people become more familiar with the pastor’s public image than with the pastor’s heart, isolation increases, which often leads to decreased accountability. Without accountability, it is easy to fall into secret sin. [Heartbreaking stories](evangelical-Christian-scandals.html) of abuse, sexual scandal, or financial scandal among admired celebrity pastors point to the importance of extensive biblical accountability.
The temptations that accompany fame are nothing new and can affect anyone. David, a man after God’s own heart, grew in power and authority and eventually found himself in the middle of a sex scandal with Bathsheba (see 2 Samuel 11\). Solomon, great in wisdom, grew in wealth and power and eventually worshiped idols with his 700 wives and 300 concubines (see 1 Kings 11\). Despite being two of Israel’s most godly, well\-known kings, neither fully followed God’s instructions. Even godly people can make sinful choices, and pastors who have reached celebrity status should heed the warning of 1 Corinthians 10:12, “If you think you are standing firm, be careful that you don’t fall!”
The best model for celebrity pastors—and for all pastors—is Jesus Christ. In Mark 9, the disciples argue about which of them is the greatest. Jesus responds, saying that “anyone who wants to be first must be the very last, and the servant of all” (Mark 9:35b). This passage highlights the importance of modeling true servanthood in daily life to combat pride. It is also helpful for celebrity pastors to examine their motives: Am I using my platform to make my name great or to make the name of Jesus great? Do I want others to follow me or to follow Jesus? Am I modeling biblical faithfulness? Asking honest questions helps celebrity pastors protect their hearts from pride.
All pastors should prioritize their local congregation, pursue daily accountability, and humbly acknowledge that their platform is a gift from God that exists for His glory alone. [John Bunyan](John-Bunyan.html), who was a celebrity pastor, of sorts, in his day, understood the deceitfulness of fame. Once a friend complimented Bunyan after a sermon: “You have preached an admirable sermon,” said the friend. “Ah!” Bunyan answered, “you are too late; the devil told me that before I got down the pulpit stairs” (quoted by Charles Spurgeon, “Pride the Destroyer,” May 27, 1883, *Metropolitan Tabernacle Pulpit*, vol. 44\).
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Biblically speaking, how does one achieve a proper work/life balance?
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Answer
As beings created in the [image of God](image-of-God.html), we share in His communicable attributes, that is, we are like Him in certain ways (Genesis 1:26\). As an example, God is productive—He creates, builds, maintains, repairs, and protects His handiwork. God is busy. He is not idle, and as living souls made in His image, we ought not be idle creatures.
Go to the ant, O sluggard;
consider her ways, and be wise.
Without having any chief,
officer, or ruler,
she prepares her bread in summer
and gathers her food in harvest.
How long will you lie there, O sluggard?
When will you arise from your sleep?
A little sleep, a little slumber,
a little folding of the hands to rest,
and poverty will come upon you like a robber,
and want like an armed man (Proverbs 6:6–11, ESV).
The Garden of Eden, prior to the fall, fits the description of paradise in every way, yet the first couple did not spend their days and nights lazing about in hammocks. God gave them dominion over creation, and with dominion came responsibility (Genesis 2:15\). Adam and Eve kept busy. And so ought we.
The apostle Paul, whose tireless missionary efforts spanned the far reaches of the known world, heartily condemned idleness:
Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us. For you yourselves know how you ought to imitate us, because we were not idle when we were with you, nor did we eat anyone's bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you. It was not because we do not have that right, but to give you in ourselves an example to imitate. For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat. For we hear that some among you walk in idleness, not busy at work, but busybodies. Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living (2 Thessalonians 3:6–12, ESV).
The apostle Paul further chastised those who will not support their families as being worse than infidels (1 Timothy 5:8\).
At the [incarnation](incarnation-of-Christ.html), the Son of God left the hallowed halls of heaven to fill the role of a servant (Mark 10:45\). He traveled, taught, comforted, healed, and made lasting relationships with those who would ultimately carry on His work. What did Jesus *not* do? Though a King, He did not live sumptuously in a palace. Though a Prince, He shunned the finery and trappings of the privileged. Though fully divine, He did not engage His miraculous powers for the sake of His own comfort and ease. On the contrary, our Lord Jesus’ demanding schedule often resulted in weariness (John 4:6\). He worked hard. He had a job to do, and He was not slack in His duties. We do well following our Lord’s example, for no one who is lazy can rightfully claim to be Christlike.
With this said, we were not created as machines without an off switch. Extreme exhaustion and burnout are not godly virtues. Just as God “rested” on the seventh day of creation (Genesis 2:2\), we are to regularly set aside our labors for rest, reflection, and recreation. A day of rest is for our benefit. God wants us to place our tools back in the box, tend to our families, ease our minds and bodies, and devote time to Him. We are to be still and know that He is God (Psalm 46:10\).
While God abhors [laziness](laziness-Bible.html), He is no cruel taskmaster. He does not stand over us with a whip; rather, He says, “My yoke is easy, and my burden is light” (Matthew 11:30, ESV). God is the author of pleasure (Psalm 16:11\), but how can anyone enjoy the fullness of His many blessings who insists on working from sunup to sundown?
Returning to 1 Timothy 5:8, “But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever” (ESV). A perfunctory reading of this passage may lead us to believe Paul was speaking strictly of providing financial support for one’s family; however, we care for our family in ways other than paying rent and utility bills. Our spouses and our children need and deserve our time. Paying the bills is not enough—we must also pay attention to those in our household. Dads and moms overly preoccupied with matters at the office haven’t the time to attend to their families’ needs at home, and everyone suffers as a result. Children require their parents’ hands\-on involvement.
How much time should be spent making a living, and how much time should be spent making a life? We must first accurately determine our priorities. Let us attend to matters based on their measure of importance. Prioritizing according to the Bible will help us achieve the proper work/life balance.
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What does it mean to see face to face (1 Corinthians 13:12)?
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Answer
First Corinthians 13 is one of the most famous passages in the New Testament. It is often referred to as the “Love Chapter” because it illustrates a biblical understanding of [love](Bible-love.html). It’s in this chapter that Paul speaks of a time when “we shall see face to face” (1 Corinthians 13:12\).
In 1 Corinthians 13:1–3, Paul argues that love surpasses all spiritual gifts. Even the greatest spiritual gift is worthless without love.
In 1 Corinthians 13:4–7, Paul describes the characteristics of love. These characteristics emphasize the importance of putting the interests of others above our own (cf. John 15:13; Philippians 2:14\).
In 1 Corinthians 13:8–12, Paul speaks to the temporary nature of spiritual gifts and the hope that Christians have for a full, complete, and intimate knowledge of God in the future. This section reminds us that spiritual gifts such as speaking in tongues and prophesying are not eternal. Love, however, is eternal and will never fail (verse 8 and verse 13\). Therefore, love is what truly matters.
This section also speaks to the limitations of human understanding. Because of sin and human finitude, we can only know and prophesy in part (1 Corinthians 13:9\). Currently, we cannot understand God’s ways (Romans 11:33\), nor can we fathom the depths of His love (Ephesians 3:17–19\). But when Christ returns, sin will disappear and we will finally see God face to face (1 Corinthians 13:12\).
The expression *face to face* appears in 1 Corinthians 13:12\. The full verse reads, “For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.” The event described in this verse is often referred to as the “Beatific Vision” (to see God as He is), promised to Christians when Christ returns: “We know that when Christ appears, we shall be like him, for we shall see him [as he is](we-shall-see-Him-as-He-is.html)” (1 John 3:2\). In our present state, however, we only have an indirect and imperfect knowledge of God’s infinite wisdom, glory, and love. Thus, we cannot see God as He is.
Paul compares our present knowledge of divine things to a dark reflection in a mirror. In New Testament times, a mirror was formed from polished metal, which could only reflect a dim and imperfect image. Yet Paul promises that God will exchange our dim images for a face\-to\-face encounter with Himself. On that glorious day, the light of God will shine upon us, and we will be free from all darkness. imperfection, and error. We will know Him fully, even as we are fully known by Him. This mutual recognition and understanding is the epitome of a deeply intimate relationship.
The beatific vision has roots in the Old Testament (Genesis 32:20; Exodus 33:11; Deuteronomy 34:10\). In Exodus 33:18–23, Moses asks to see God’s glory, but God tells Moses that no one can see His glory and live. However, God allows Moses to see His back, but not [Him in His entirety](God-Moses-face-to-face.html) (that is, in His full glory).
In Matthew 5:8, Jesus promises that the pure in heart will see God. Jesus can make this promise because He is the only one who has seen the Father (John 1:18\), and whoever has seen Jesus has seen the Father (John 14:9\). Jesus is the “radiance of God’s glory and the exact representation of His being” (Hebrews 1:3\). And when He returns, we will behold the fullness of God’s glory. On that day, we will see God as He truly is.
This hope for a face\-to\-face encounter with God gives Christians peace and comfort, even in difficult circumstances. When this life comes to an end, we will see and be seen by the One who loved us enough to die for us (John 3:16; Romans 5:8\).
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What does it mean to walk by the Spirit (Galatians 5:16)?
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Answer
In Galatians 5:16, Paul writes, “So I say, walk by the Spirit, and you will not gratify the desires of the flesh.” The expression *walk by the Spirit* is a metaphor that Paul uses to describe the way in which believers are called to live (cf. Romans 6:4; 2 Corinthians 5:7; Ephesians 2:10; 4:1; 5:15; Colossians 2:6\).
Apart from God’s saving grace, we could not walk by the Spirit. Indeed, we were spiritually dead and could only “gratify the desires of the flesh” (Galatians 5:16; cf. Ephesians 2:1–3\). In this context, the word [*flesh*](the-flesh.html) refers to the sinful state of humanity, often presented as a power in opposition to the Spirit. This includes things like sexual immorality, impurity, idolatry, hatred, jealousy, envy, drunkenness, and other sinful behaviors (Galatians 5:19–21\). Paul assures us that those who practice such things will not inherit the kingdom of God (verse 21; cf. 1 Corinthians 6:9–11\).
Despite our sinfulness and rebellion, God “made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved” (Ephesians 2:5\). The grace of God completely transformed our lives. We were dead in sin. Now, we are alive in Christ.
As believers, we are called to walk by the Spirit: “If we live in the Spirit, let us also walk in the Spirit” (Galatians 5:25, KJV). The Holy Spirit gave us new life (John 3:6; 6:63\), and we must yield to His sovereign control and influence over our lives. In other words, the Holy Spirit should direct all of our thoughts, actions, and decisions (cf. Romans 12:1–2\).
In Galatians 5:13–26, Paul contrasts the flesh and the Spirit. The flesh is characterized by selfishness (verses 13–15; verse 26\), sin (verses 19–21\), and death (verse 21; cf. Romans 6:23\), but the Spirit is characterized by love (Galatians 5:13–15, 22\), righteousness (cf. Romans 6:22\) and life (Galatians 5:25\).
Because the flesh and the Spirit are opposed to one other (Galatians 5:17\), we cannot live according to both at the same time. We must choose one. If we choose to live according to the flesh, we will experience the consequences of sin, which is death. But if we choose to walk by the Spirit, we will produce godly fruit (verses 22–23\).
Unlike the works of the flesh, which lead to sin and destruction, the [fruit of the Spirit](fruit-of-the-Holy-Spirit.html) leads to love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self\-control. Here is a breakdown of each fruit and how we can walk by the Spirit:
1\. *Love*: Our lives are characterized by self\-sacrificial service to God and others.
2\. *Joy*: We will delight in knowing God and having a personal relationship with Him.
3\. *Peace*: We will be free from anxiety and worry (cf. Philippians 4:6–7\).
4\. *Patience*: We will not lose our temper.
5\. *Kindness*: We will genuinely consider the needs and concerns of others.
6\. *Goodness*: We will be holy as God is holy (cf. 1 Peter 1:16\).
7\. *Faithfulness*: When we endure trials and tribulations, we will not forsake God or turn our backs on Him.
8\. *Gentleness*: We will have a spirit (or attitude) of grace and humility.
9\. *Self\-control*: We will not be controlled by sinful impulses (Galatians 5:24\).
In short, the fruit of the Spirit is evidence that we belong to Christ and are no longer controlled by sinful impulses; instead, we are led by the Holy Spirit to live according to God’s will (cf. Romans 12:2\). We must continue to walk by the Spirit and crucify (or put to death) the desires of the flesh. This is a daily journey that requires consistent effort, but God will complete the work that He began (Philippians 1:6\).
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How do you study to show yourself approved (2 Timothy 2:15)?
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Answer
In 2 Timothy 2:15, the apostle Paul writes, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (KJV). A more modern version reads, “Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth” (NIV). This verse emphasizes the importance of [studying the Word of God](why-read-Bible.html) and interpreting it correctly.
Here are some practical steps for how we can study and show ourselves approved unto God:
1\. Prayer is essential for Bible study because it helps us to approach the Word of God with a humble and teachable spirit. When we pray before reading and studying the Bible, we are acknowledging our need for the Holy Spirit’s guidance to help us interpret and apply the Word to our lives (John 16:13\).
Additionally, prayer deepens our relationship with God. As we study the Bible, we can use what we learn to inform our prayers to give praise and glory to God for who He is and what He has done for us.
2\. We should set aside a time each day to read, study, and meditate on the Word of God. This could be in the morning, afternoon, or evening. The key is to be intentional and consistent. That way, we demonstrate that knowing and learning more about God is our top priority (Psalm 1:2\).
When we approach the Bible, we should ask God to speak to us through His Word. We should also be open\-minded and willing to learn and be challenged by what we read. This is how we grow and mature in our understanding of spiritual things.
Regular Bible reading, studying, and meditation helps us to gain a comprehensive understanding of the content of Scripture.
3\. To interpret the Bible correctly, we should consider the literal, grammatical, historical, and synthetic contexts of the passage in question. The *literal* context is what the passage plainly says. The *grammatical* context is the immediate sentence and paragraph within which a word or phrase is found. The *historical* context is the events narrated, to whom the passage is addressed, and how it was understood at that time. The *synthetic* context involves comparing the passage being studied with other parts of Scripture.
For example, when studying the New Testament, we should consider the sociopolitical climate of the Roman Empire. We should also consider the socioreligious culture of the Jewish people. This background information can help us understand the original meaning of the text and how it applies to our lives today. In short, [context is king](context-Bible.html).
4\. We should use reliable resources to help us interpret difficult passages and gain insight into the meaning of the text. These resources can include [Bible commentaries](Bible-commentary.html), dictionaries, and concordances. We must choose resources that are based on sound biblical scholarship and align with the truth of God’s Word.
These resources should not replace the Bible as our primary source of information (John 17:17; 2 Timothy 3:16\). They should instead be used as a supplement to Bible reading and study.
5\. The goal of Bible study is not just to gain information but to glorify God with our thoughts, feelings, and actions: “Whatever you do, do it all for the glory of God” (1 Corinthians 10:31; cf. Romans 12:1\). We want to be doers of the Word, and not hearers only (James 1:22\).
Bible study is essential for our [spiritual growth](spiritual-growth.html) and maturation. It requires consistent reading, prayer, understanding context, using reliable resources, and application. As we study the Bible, we will discover more about God and how we can better serve Him and others. It also helps us to distinguish truth from error, overcome trials, deepen our relationship with God, and become better witnesses for Christ in the world. By following these steps, we can study to show ourselves approved before God.
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Who are the “little ones” in Matthew 18:6?
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Answer
In Matthew 18:6, Jesus issues a stern warning to those who cause others to sin: “If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them to have a large millstone hung around their neck and to be drowned in the depths of the sea” (see also Mark 9:42 and Luke 17:1–2\). The “little ones” are true disciples of Jesus, whether young or old, who are identified by their [childlike trust](childlike-faith.html) in God. This interpretation is substantiated by the immediate and wider context of the Gospel of Matthew.
Matthew 18 begins with the disciples asking, “Who, then, is the greatest in the kingdom of heaven?” (Matthew 18:1\). After placing a child among them (verse 2\), Jesus answers, “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven. And whoever welcomes one such child in my name welcomes me” (verses 3–4\). Jesus used the child as a visual aid to illustrate His point about humility and faith. So, the text is not necessarily about children, although it could be. Instead, it is about becoming *like* children and entering the kingdom of heaven. It is about being a true disciple of Jesus.
The wider context also substantiates this interpretation. In Matthew 10:42, Jesus says, “If anyone gives even a cup of cold water to one of these little ones who is my disciple, truly I tell you, that person will certainly not lose their reward.” True disciples show kindness and hospitality to one another (cf. Galatians 6:10\), even in small ways such as offering a cup of cold water. This act of kindness may seem insignificant, but Jesus promises that it will not go unnoticed or unrewarded.
Just as there are positive rewards for whoever shows kindness and hospitality to other disciples, there are also grave consequences for whoever causes one of these little ones—those who believe in Christ—to stumble. The punishment is severe and graphic. Jesus says that it would be better for that person to have a large millstone hung around his neck and to be drowned in the depths of the sea.
A [millstone](millstone-Bible.html) is a large, heavy, circular stone that was used in ancient times to grind grain into flour. The milling process used two stones: a bed stone and a runner stone. The bed (or base) stone remained stationary, while the runner (or top) stone was turned by an animal, such as an ox or donkey, walking in a circle around the lower stone.
The image of someone sinking to the bottom of the sea with a millstone around his neck is a call to take this warning seriously. If we lead others astray and cause them to sin, we do great harm to them and to ourselves. Jesus promises that such an offense will not go unnoticed or unpunished. In fact, the punishment would be so terrible that it would be better to drown in the sea than to face it.
As Christians, we should be mindful of how our actions impact others, especially those who are in the household of God. It is our responsibility to be a positive influence in their lives, helping them to [grow spiritually](spiritual-growth.html) and avoid anything that could cause them to sin. If we do cause others to sin, we should confess our wrongdoing and seek forgiveness, both from God and the ones we wronged. In doing so, we demonstrate that we are true disciples of Jesus (John 13:35\).
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Is abortion always sin?
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Answer
The term [*abortion*](abortion-Bible.html) is highly charged, and rightfully so. Yet the word carries different meanings in different contexts. The word *abortion*, as it appears in medical literature, is much broader than the term as used in common conversation. Neither definition necessarily matches how statutory laws refer to “abortion.” The medical definition is “the removal of pregnancy tissue, products of conception or the fetus and placenta from the uterus” (www.health.harvard.edu/medical\-tests\-and\-procedures/abortion\-termination\-of\-pregnancy\-a\-to\-z, accessed 4/10/23\). Casual speech typically reserves the word *abortion* for procedures motivated by a desire not to have a child. This complicates discussions of determining the morality of “abortion”: two people might agree on what acts are permissible but label them differently.
What matters is not the term applied, but the action taken. To prematurely remove an unborn child from a woman’s body or take out embryonic tissue does not necessarily involve killing or an intent to kill. Scheduled C\-sections, for instance, artificially “end a pregnancy,” but with positive intent. To end an unborn human life because it interferes with one’s economic stability, preferences, or lifestyle is a heinous sin. But in rare cases, difficulties in pregnancy present a genuine moral dilemma. When that happens, both lives involved should be considered. It is vitally important to remember, however, that instances in which the life of the mother is legitimately at risk are extremely rare, accounting for far less than 1% of all abortions.
When dealing with choices of life and death, ethicists consider the principle of [double effect](double-effect.html) as developed by Thomas Aquinas. This means balancing the potential benefits and costs of various choices. Even if a choice results in a negative outcome, it may be more moral than the alternatives because it presents the least harm (Kockler, N., “The Principle of Double Effect and Proportionate Reason,” *Virtual Mentor* 2007;9(5\):369–374\).
In discussions about abortion, the double effect principle harmonizes with a biblical truth: the mother’s life and the unborn child’s life are equally valuable. Biblically, the death of the unborn should never be a goal. There is an important distinction between “killing the unborn” and “making a woman no longer pregnant.” To be ethical, ending the pregnancy must be done solely to preserve life, not to seek death. Efforts must also be taken to treat both mother and child with full human dignity and respect. This includes providing for the child’s comfort. Neither the parents nor the doctors should want the child to die.
In short, there may be ethically valid reasons to “end a pregnancy” by attempting to separate the woman and the unborn. Chief among these is when intervention is the only way to preserve one of their lives.
**When medical intervention is the moral choice**
It’s important to remember that, when treating a pregnant woman, doctors have two patients. The mother is not a gestational apparatus, like an appliance; her life is a doctor’s responsibility as much as the life of the baby. The moral difference is that the mother is the only one able to make decisions for both patients. With that in mind, deliberate removal of the unborn or related remains may be morally justified. Several situations fall into this category.
The first scenario is universally accepted as a healthy, moral medical procedure. This is when a baby does not form or stops forming very early, and related tissue needs to be removed. Some [miscarriages](miscarriage-Bible.html)—which medical literature refers to as “spontaneous abortions”—leave remnants behind that can harm the woman unless they are purposefully removed. In this case, there is no living unborn at all. In other cases, the tissue never matures into an embryo, but the mother does not miscarry. The mother should feel free to allow doctors to remove the tissue. In medical documents, this procedure is classified as a type of “abortion.”
The second scenario that should be uncontroversial is when a developed but unborn infant has died. There is no moral or biblical reason to force a mother’s body to contain a dead child any longer than necessary. In fact, if the baby is too large for the mother’s body to reabsorb, the mother’s life is at risk. Yet, so far as medical literature is concerned, intervention to remove those remains would also be labeled a type of “abortion.”
The third scenario is more difficult but logically sound. Sometimes, a pregnancy creates an immediate danger to the mother’s life, such that *both* she and the unborn will die without any hope of the baby surviving. This is true in almost all cases of ectopic pregnancy: when the embryo implants outside the uterus. Related are cases of acute, uncontrollable infection. If no action is taken, both mother and child will die. If the pregnancy is ended early, only the unborn will perish. In such a situation, it would be morally and biblically advisable to act to *save a life*—by removing the baby—rather than doing nothing while two lives are lost.
In tragic cases, medical personnel are forced to use a process called “triage,” where multiple patients are assessed and ranked according to their condition. That includes assessing what measures are needed to treat each. If resources are limited, emergency responders may choose not to treat an “un\-savable” patient, so they can save one or more others who would die without immediate help. In cases of a difficult pregnancy, both mother and child are patients, and it is moral for doctors to consider both when weighing options.
**When either decision may be justified**
There are rare cases in which the mother could carry a baby to viability—enough development to survive outside the womb—but she will most certainly die as a result. Perhaps she develops an infection when the baby needs a few weeks more gestational growth. Or she needs immediate treatment for cancer, which would inevitably kill the unborn. In such cases, Christians must remember that both the mother’s and baby’s lives are equal in value. The two are likewise precious to God. Most ethicists would say either choice would be justifiable.
Biblically, the quandary is more complicated. Jesus said, "Greater love has no one than this: to lay down one’s life for one’s friends" (John 15:13\). A mother may lean on this verse to justify continuing the pregnancy, knowing she will die. In the verse before it, Jesus said, “My command is this: Love each other as I have loved you” (John 15:12\). A woman loves many people—such as other children and family—and she may lean on *this* verse to justify sparing her own life to continue filling her responsibilities to her loved ones.
Without question, being faced with such a choice is heartbreaking. Christians should mourn that such an awful situation occurred at all. We must approach women in such a terrible dilemma with support and without judgment, regardless of the decision they make. The Holy Spirit may lead either way; neither choice comes without lasting trauma.
A similar dilemma may occur when there is an option for premature delivery. Once again, medical terminology sometimes classifies inducing early labor as a form of “abortion.” Yet the intent in this case would be to preserve the mother’s life while doing as much as possible to rescue the unborn child. The age at which premature infants can survive outside the womb continues to decrease; even secular ethicists recommend lifesaving measures for unborn children of 23 weeks gestation and beyond. At 36 weeks—a full four weeks early—99 percent of babies survive. The induced delivery of a seriously premature baby should be treated as an early birth, and the child should be provided with all available medical care.
As with other situations, these scenarios evoke the “triage” concept: when it seems no good options exist, there is a genuine ethical struggle to decide what choice is best.
**When intervention is dubious**
There are scenarios in which a pregnancy causes no harm to the mother, but the doctors believe the baby will not survive long after birth. Some congenital defects limit the lifespan of a newborn. Examples include chromosome disorders trisomy 13 and 18, and anencephaly, where the baby is born without a brain.
In these situations, the parents are forced into a difficult decision. One option is to carry to term and soon lose their child. Some women choose this option, giving their children the longest life possible and using their wombs as palliative care. Other women cannot bear the thought of remaining pregnant for months knowing they will lose the baby shortly after birth. These cases are similar to those necessitating [end\-of\-life decisions](Christian-hospice.html) regarding a terminally ill adult.
Adding complexity is the fact that doctors and parents may not have accurate information. Many diagnoses of life\-limiting conditions are wrong. One study found birth defects diagnosed by ultrasound were wrong 8\.8 percent of the time (Danielsson, K., “Accuracy of Ultrasounds in Diagnosing Birth Defects,” *Very Well Family*, 3/28/21\). For rare chromosome disorders, conditions that seriously limit the life span or quality of a child and often lead parents to abort, blood tests can give a false positive 85–90 percent of the time (Kliff, S., and Bhatia, A., “When They Warn of Rare Disorders These Prenatal Tests are Usually Wrong,” *The New York Times*, 1/1/22\). There is more than a slim chance that children assumed to be hopeless will survive and even thrive if allowed to live.
It would appear the more ethical and more biblical course is for mothers to carry babies with a life\-limiting diagnosis as long as possible. Friends, family, and churches should support parents facing such diagnoses, no matter if they decide not to carry to term. Each situation is different and requires discernment. And “life\-limiting” sometimes isn’t days but, with proper medical treatment, could be years (Digitale, E., “Compatible with Life?” *Stanford Medicine Magazine*, 11/19/18\).
**When abortion is unjustified**
It should go without saying that taking any action that could end a life is not justified unless the mother’s or baby’s life is in reasonable danger. Early delivery or C\-sections are options that do not require the death of the unborn. Down syndrome is not a legitimate reason to terminate a pregnancy. Neither are limb defects, deafness, or handicaps easily treated with available medical care. Abortion should never be used for the purpose of [eugenics](eugenics-Bible.html).
Nor should a child be killed to avoid being an inconvenience. An ethical, moral, biblical approach to pregnancy acknowledges that, from the moment of conception, there are two human persons involved. Ending one of those lives for financial, preferential, or other non\-terminal concerns is wholly unjustified. Sadly, the overwhelming majority of all [elective abortions](why-should-I-not-have-an-abortion.html) performed have no connection to birth defects, health risks, or even concerns such as rape and incest.
**Post\-intervention care**
Ethically, the death of a child should never be the intent of any procedure. In no scenario is it moral to act on an unborn child with the express intent of ending that life, even when the child is expected to have life\-limiting conditions. Further, children taken early from the womb should be given all reasonable care—regardless of how they came to be in that situation.
As with terminally ill or brain\-damaged adults, there may be questions about the morality of sustaining life in extreme cases. The same basic concepts apply to neo\-natal care. Subjective terms such as “[quality of life](quality-of-life.html)” should be scrutinized and not used as simplistic arguments. Cases involving life\-sustaining care should be handled with tenderness and humility, as with any other medical dilemma. Christians should be prepared to support those faced with such tragedies; any choice will bring pain.
Obviously, the practice of post\-abortion termination is entirely immoral. Sometimes children survive late\-term abortion attempts. Any child removed alive from a woman’s body should be given all reasonable medical care. Infants left to die or deliberately killed after an abortive procedure are not hovering on the edges of ethical nuance; they are murder victims.
**Conclusions**
It is important that church leaders understand these moral complexities to give good counsel and proper support.
Women should not feel pressured to maintain a pregnancy that will inevitably result in the deaths of both her and her baby. Nor should women feel pressured to terminate a pregnancy when the baby has been diagnosed with a life\-limiting condition.
Patients should have access to good information and feel free to speak with their clergy and hospital ethics boards.
Christians should seek mature understanding of medical issues and their sometimes\-confusing terminology when considering legislation to support. Careless phrasing in laws can provide loopholes leading to unnecessary deaths.
Finally, we all should extend grace to people making incredibly difficult decisions. Not many pregnancies involve such intense moral dilemmas, but when they do, it is crucial for believers to walk beside the suffering (Ecclesiastes 4:10; Romans 12:15\).
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How can I overcome pride?
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Answer
A minor league baseball player traveling to visit his family struck up a conversation with an older gentleman seated next to him on the plane. The rookie was pleased when his traveling companion expressed an interest in baseball, so the young ballplayer began bragging about his athletic skills on the field. During the flight, the bush leaguer boasted of his daring stolen bases, the well\-connected balls smacked out of the park, and those diving catches that turned a double into an out. As the plane prepared to land, the big\-talking minor league rookie learned the polite gentleman who had listened so intently was Hank Aaron, the Hall of Famer whose unequalled major league baseball career spanned twenty\-three years. By his own admission, the boastful minor league ballplayer learned a valuable lesson in humility.
[Pride](pride-Bible.html) is an elevated view of and a preoccupation with self. Pride is a fault we despise in others yet freely excuse and even justify in ourselves. Many theologians believe that pride, not drunkenness, adultery, or murder, is the deadliest of all sins, for it was pride that led to [Lucifer’s](Lucifer-Satan.html) rebellion (Isaiah 14:14\) and the first couple’s attempt at usurping God’s authority in the Garden of Eden (Genesis 3:5\). Many other sins originate from pride.
God’s warning that pride goes before destruction and a haughty spirit before a fall (Proverbs 16:18\) is illustrated again and again in the pages of Scripture. One particularly notable episode, the story of Babylon’s [King Nebuchadnezzar](Nebuchadnezzar.html), begins with his boasting, continues with his downfall, and ends with his confession. After being duly warned of his prideful nature by the prophet Daniel, King Nebuchadnezzar stood on the rooftop of his palace and praised himself, saying, “Is not this great Babylon, which I have built by my mighty power as a royal residence and for the glory of my majesty?” (Daniel 4:30, ESV). Immediately, God judged his pride, and for the next seven years, the once grandiose monarch groveled about on all fours in the manner of a wild beast while grazing on the palace lawn. From regal to rags and from banquet table to mouthfuls of fodder, King Nebuchadnezzar completed a seven\-year course on the dangers of pride and the virtues of humility.
How, then, does one overcome the grievous sin of pride? First, we must understand that pride, like dangerous narcotics, is addictive and detrimental to our well\-being. The more we feed pride, the firmer its grip. Pride is a loathsome garment that is not easily shed, and it’s deceitful: those who think they have already achieved humility are probably mistaken. [D. L. Moody](D-L-Moody.html) used to pray, “Lord, make me humble, but don’t let me know it.”
Once we admit that pride has a foothold in our lives, we confess this sin to our Savior as we would any other sin (1 John 1:9\). Once we have confessed the sin of pride, the Holy Spirit can begin correcting our faults and molding us into the likeness of Jesus Christ. We may take cheer, knowing that, once God begins a good work in us, He will see that work to its completion (Philippians 1:6\).
Just as the minor league baseball player learned a lesson in humility after boasting to Hank Aaron, we will understand the folly and foolishness of pride by comparing and contrasting ourselves to our Creator. Even the Henry Fords, Thomas Edisons, and Elon Musks of the world could not rightfully say they helped lay the foundation of the earth and mark off its dimensions (see Job 38:4–5\). Only God can make that claim. Our greatest accomplishments are as insignificant as anthills in the shadow of God’s unfathomable creation.
To overcome pride, we must remember, as the psalmist did, our condition before Christ’s salvation: “He lifted me out of the slimy pit, out of the mud and mire; he set my feet on a rock and gave me a firm place to stand” (Psalm 40:2\). We must understand [grace](grace-of-God.html): “But by the grace of God I am what I am, and his grace to me was not without effect” (1 Corinthians 15:10\). We must acknowledge that all we have is a gift from God: “Who makes you different from anyone else? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?” (1 Corinthians 4:7\).
And, to overcome pride, we must praise the Lord. Covered in dew and reeking with seven years’ worth of filth, a humble King Nebuchadnezzar declared, “At the end of the days I, Nebuchadnezzar, lifted my eyes to heaven, and my reason returned to me, and I blessed the Most High, and praised and honored him who lives forever, for his dominion is an everlasting dominion, and his kingdom endures from generation to generation; all the inhabitants of the earth are accounted as nothing, and he does according to his will among the host of heaven and among the inhabitants of the earth; and none can stay his hand or say to him, ‘What have you done?’ At the same time my reason returned to me, and for the glory of my kingdom, my majesty and splendor returned to me. My counselors and my lords sought me, and I was established in my kingdom, and still more greatness was added to me. Now I, Nebuchadnezzar, praise and extol and honor the King of heaven, for all his works are right and his ways are just; and those who walk in pride he is able to humble” (Daniel 4:34–37, ESV).
Pride is to our detriment. [Humility](Bible-humility.html) is for our greater good. Perhaps a final component of overcoming pride is a sincere, heartfelt desire for humility. When we truly understand the perils of pride, we will flee from it. When we realize the immense blessings of humility, we will long for it.
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What does it mean that sufficient for the day is its own trouble (Matthew 6:34)?
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Answer
There are so many circumstances and situations in this world that cause us to [worry](Bible-worry.html). The unknown of what the future holds often keeps us awake at night or consumes our thoughts with anxiety or concern. However, Jesus told us not to worry about tomorrow. He said, “Sufficient for the day is its own trouble” (Matthew 6:34, ESV) or “Today’s trouble is enough for today” (NLT).
In the [Sermon on the Mount](sermon-on-the-mount.html), Jesus teaches His disciples not to worry. He challenges all of us not to worry about our lives (Matthew 6:25\), not to worry about what we will eat and wear (verse 31\), and not to worry about tomorrow (verse 34\). Instead of worrying, we can trust God. We don’t have to worry about our daily provisions because God is trustworthy as our Provider (verses 26, 30, 32\). Instead of worrying, we can come to God for our daily needs in prayer (verse 11\) and trust that He will provide. Jesus tells us we also shouldn’t worry about our future because sufficient for the day is its own trouble.
Worrying about the future is futile. We cannot fix anything by worrying. Neither can we change any circumstance or future event by worrying, just as we cannot add any height to our stature by worrying (Matthew 6:27\). We are also not guaranteed that things will happen the way we worry they will. The trouble we anticipate tomorrow may never happen (Proverbs 27:1\).
Another problem with worrying is that it takes our focus off today. Jesus reminds us that sufficient for the day is its own trouble. This means that each day has its own troubles and challenges to be met in a godly manner, without adding hypothetical problems that *might* arise tomorrow. In meeting today’s challenges, we can better face tomorrow’s (Matthew 13:12\). Eugene Peterson’s paraphrase of Matthew 6:34 is, “Give your entire attention to what God is doing right now, and don’t get worked up about what may or may not happen tomorrow. God will help you deal with whatever hard things come up when the time comes” (MSG).
Jesus tells us what to focus on for today: His kingdom and His righteousness (Matthew 6:33\). Sufficient for the day is its own trouble does not mean we do not plan for the future. It means we choose not to worry or be anxious about tomorrow and instead focus on what He calls us to do today. Tomorrow’s trouble will come tomorrow, and when it does, God will still be there with us (Psalm 73:23–26; Matthew 28:20\). He is the One who holds tomorrow in His hands (Jeremiah 29:11; Psalm 23; James 4:13–15\). We should trust God to provide what is needed day by day. As the hymn “Day by Day and with Each Passing Moment” by Carolina Sandell says,
Day by day and with each passing moment,
Strength I find to meet my trials here;
Trusting in my Father’s wise bestowment,
I’ve no cause for worry or for fear.
He whose heart is kind beyond all measure
Gives unto each day what he deems best—
Lovingly, its part of pain and pleasure,
Mingling toil with peace and rest.
When we are tempted to worry about tomorrow, we need to refocus and remember that sufficient for the day is its own trouble. God is trustworthy to hold our tomorrow, and He will lovingly give us what we need to get through it then: “Because of the Lord’s great love we are not consumed, for his compassions never fail. They are new every morning; great is your faithfulness” (Lamentations 3:22–23\).
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What is church culture? What contributes to the culture of a church?
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Answer
Culture is everywhere—it is in the society we live in, the schools we attend, the restaurants we keep coming back to, and the social groups we are a part of. It is even in our churches. Certain places and social movements promote certain cultures—ways of thinking, speaking, and acting. Every local church has its own set of customs, ideas, and priorities, and so every local church develops its own unique culture. It is important that Bible\-believing churches create a Christ\-centered culture.
Sam Chand, author of *Cracking Your Church’s Culture: Seven Keys to Unleashing Vision \& Inspiration*, defines *church culture* as the “atmosphere in which the church functions. It is the prevalent attitude. It is the collage of spoken and unspoken messages” (quoted by Ronald Keener in “A church’s culture is the atmosphere in which the church functions,” 07/01/11, https://churchexecutive.com). Author Carey Nieuwhof states that “church culture is how your church *feels*. It’s the atmosphere, vibe, or climate of your church experienced by members, staff, and visitors” (“A 5\-Step Guide on How to Create An Amazing Church Culture,” https://careynieuwhof.com). Biblically speaking, what contributes most to the godly atmosphere of a church’s culture is how and to what extent it reflects the character of Christ (Ephesians 5:1–2; 4:22–24\).
An excellent passage to get insight on how believers can contribute to a godly church culture is Romans 12\. In verses 1–8, Paul instructs Roman believers to do the following:
1\. Offer their bodies as a “living sacrifice” (Romans 12:1\)
2\. Avoid conforming to “the pattern of this world,” and instead be transformed by the renewing of their mind (Romans 12:2\)
3\. Be humble by thinking of themselves with “sober judgment” (Romans 12:3\)
4\. Put their God\-given gifts to use (Romans 12:4–8\)
5\. Love with sincerity, “hate what is evil” and “cling to what is good” (Romans 12:9\)
6\. Be “devoted to one another in love” and honor others above themselves (Romans 12:10\)
7\. Never be “lacking in zeal” but be spiritually fervent, serving the Lord (Romans 12:11\)
8\. Be “joyful in hope,” “patient in affliction,” and “faithful in prayer” (Romans 12:12\)
9\. Share with other believers who are in need and practice hospitality (Romans 12:13\)
It is especially clear how the church’s culture must differ from worldly culture in Romans 12:14–21, as believers are instructed to bless those who persecute them, rejoice with those who rejoice, mourn with those who mourn, live in harmony with each other, reject pride, “be willing to associate with people of low position,” and avoid being [conceited](Bible-conceit.html). Paul also instructs believers to not repay anyone [evil for evil](repay-no-one-evil-for-evil.html), to be above reproach, to pursue living at peace with everyone, and to not take revenge. Lastly, he tells believers to “not be overcome by evil, but overcome evil with good” (verse 21\).
Good questions to ask are “Does the church I attend promote a godly culture that echoes Romans 12?”; “Are believers in the church setting themselves apart from the world?”; “Do they actively use their gifts to glorify God?”; “Do they mourn with those who mourn?”; and “Do they overcome evil with good?” Also important is asking, “How am I contributing to the church culture?”
Some church cultures are toxic. Church members who strive for preeminence (see 3 John 1:9\), bicker, [gossip](gossip-in-the-church.html), or live hypocritically are fostering a negative culture. Their church will likely be characterized by apathy, infighting, and blame\-shifting. Rather than reaching the lost for Christ, they will become insular in their focus. Rather than celebrating the joy of their salvation, they will tend toward judgmentalism.
It is believers’ responsibility and joy to contribute to and promote a church culture that reflects the character of Christ. A healthy church culture thrives on giving glory to God. It shows concern for others and seeks to exhort and encourage its members through sharing the Word of God. Ultimately, believers should be shaping a Christ\-centered church culture by obeying Jesus’ command to “[love each other](love-one-another.html) as I have loved you” (John 15:12\).
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What is the realm of the Spirit (Romans 8:9)?
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Answer
In Romans 8:9, Paul says that a mark of believers is that they live “in the realm of the Spirit.” Here is a look at the context of this statement:
In Romans 8:1, the apostle Paul declares, “There is therefore now [no condemnation](no-condemnation.html) for those who are in Christ Jesus.” This verse establishes the central theme of the eighth chapter, namely, the assurance of salvation for those who are in Christ Jesus. Believers are free from the condemnation of sin because they have been united with Christ through faith.
Romans 8:2 explains why there is no condemnation for those who are in Christ Jesus. The law of the Spirit of life has set believers free from the [law of sin and death](law-of-sin-and-death.html). In other words, the Holy Spirit empowers believers to obey God’s moral law rather than being enslaved to the power of sin and death.
Romans 8:3 explains that the Law of Moses, which was given to Israel, was powerless to save people from sin because of human frailty. However, God sent His own Son to become a human being and offer Himself as a sacrifice for sin (cf. John 10:18\). In doing so, God condemned sin in the flesh and freed believers from the power of sin.
Romans 8:4 explains that Jesus offered Himself as a sacrifice for sin to fulfill the requirements of the law—the requirements being perfect obedience to God (cf. Matthew 5:17\). Those who have been saved by grace through faith in Christ (cf. Ephesians 2:89\) are empowered to walk according to the Spirit and fulfill the requirements of the law through the sanctifying power of the Holy Spirit.
Romans 8:5 contrasts those who live according to [the flesh](the-flesh.html) and those who live according to the Spirit. Those who live according to the flesh set their minds on sinful things, but those who live according to the Spirit set their minds on heavenly things.
Romans 8:6 distinguishes between a mind set on the flesh, which leads to death, and a mind set on the Spirit, which leads to life and peace. Believers are urged to set their minds on the things of the Spirit and have life and peace (cf. Colossians 3:1–4\).
Romans 8:7 explains that a mind set on the flesh is hostile toward God and cannot obey His law. This is because the flesh is corrupted by sin and is unable to please God (cf. James 4:4\).
Romans 8:8 bluntly states that those who are in the flesh cannot please God. In other words, those who live according to their own sinful desires and not according to the Spirit are unable to please God. It is only through faith in Christ and the work of the Holy Spirit that believers can please God (cf. Colossians 1:10 and 1 John 3:22\).
Romans 8:9 contrasts the realm of the flesh with the realm of the Spirit. The NIV translation uses the word *realm* to describe two different spheres: the sphere of the flesh and the sphere of the Spirit. A realm is where a person operates, whether it is the area influenced by the flesh or the area influenced by the Spirit. If a person has the Spirit of God within, then he is living in the realm of the Spirit, which is the domain of the Holy Spirit. But if a person does not have the Spirit of God, then he remains in the realm of the flesh and does not belong to God.
The New Living Translation of Romans 8:9 associates the realm of the Spirit with living under the Spirit’s control: “But you are not controlled by your sinful nature. You are controlled by the Spirit if you have the Spirit of God living in you. (And remember that those who do not have the Spirit of Christ living in them do not belong to him at all.)”
Romans 8 reminds us that salvation is primarily a work of God in us. It is the Holy Spirit who indwells and sanctifies us to be more like Christ. We cannot do it on our own. We must allow ourselves to be controlled by the sway, power, and influence of the Holy Spirit.
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What is headline exegesis?
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Answer
Exegesis is the practice of reading a text and determining what it means using a literal, honest interpretation. Terms are defined as the context dictates, metaphors are acknowledged properly, and the author’s original intent is carefully considered. The opposing interpretive method is eisegesis, which depends more on the reader’s intent than the writer’s.
*Headline exegesis* is a pejorative for the practice of trying to determine where the world is in end\-times prophecy according to current news stories. A recent example is the response of some Bible commentators to the [drying of the Euphrates River](Euphrates-river-drying-up.html). Due to drought and farmland irrigation, the large river that runs through Turkey and Iraq has dwindled to a stream in some places. It is true that Scripture mentions the Euphrates drying as part of the end times (Revelation 16:12\). But the current low levels of the Euphrates do not mean we are in the end times. The Euphrates will dry up at the very end of the tribulation, shortly before Jesus’ return. We are not currently in the tribulation. The drying of the river in recent days is due to human actions and climate; in the end times, it will be an act of God.
One cure for headline exegesis is learning history. [Conflict in the Middle East](world-war-3.html), inflation, dismaying political elections, [natural disasters](natural-disasters.html), [technological advances](Bible-technology.html), [pandemics](pandemic-diseases.html)—these things have happened for hundreds if not thousands of years. Rising gas prices do not mean that Jesus is returning soon; anyone who lived through the 1970s knows this. An election in the US likely has nothing to do with the end times, especially since the US isn’t mentioned in end\-times prophecy. Even a global nuclear war wouldn’t necessarily be a sign of the end times.
Reading headlines is not a reliable way to determine where we are in the end times. Rather, headlines should be used to determine how to apply the tasks Jesus has given us. How can we love our neighbor (Matthew 22:39\)? How can we love our enemy (Matthew 5:43–48\)? Where should we spread the gospel (Luke 10:5–6\)? How can we support the church (1 Corinthians 16:1–3\)? Wars show us who needs safety (Exodus 22:21\). Inflation tells us to trust God for our needs (Matthew 6:25–33\). Pandemics remind us not to fear death (Matthew 10:28\). Every headline tells us how to pray (1 Timothy 2:1–6\).
[Bible exegesis](Biblical-exegesis.html), not headline exegesis, teaches what we should do in light of the end times: be prepared for Jesus’ return by spreading the news about the kingdom of God. Share the gospel. Practice and promote justice. Love one another. “And when you hear of [wars and rumors of wars](wars-and-rumors-of-war.html), do not be alarmed. This must take place, but the end is not yet” (Mark 13:7\).
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Who are the Five Percenters / Five Percent Nation / Nation of Gods and Earths, and what do they believe?
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Answer
The Five Percenters, also known as the “Five Percent Nation” or “Nation of Gods and Earths,” is a religious cult that teaches many things contrary to the Bible. The movement is a confusing system of beliefs that combines aspects of [Islam](Islam.html), black nationalism, numerology, and astrology. While the Five Percent Nation is often considered a form of Islam, traditional Muslims do not recognize the movement as a part of their religious system.
The name *Five Percent Nation* is derived from the group’s beliefs regarding knowledge of objective truth and reality. They believe that only ten percent of the world’s population knows the truth of “existence” or “self” and intentionally keeps eighty\-five percent of the world in ignorance of this truth. The remaining five percent are those who know the truth and seek to intentionally share it with the rest of the population in hopes of enlightening them—thus, they are the “Five Percenters.” Within the movement, men are referred to as “Gods,” while the women are considered “Earths” for their role in giving birth and raising “seeds” to sustain life. Thus, the movement is also referred to as the “Nation of Gods and Earths.”
The Five Percenters originated as a racial movement in New York City in the 1960s under the leadership of Clarence Edward Smith (also known as Clarence 13X). Smith founded the movement after leaving the similar [Nation of Islam](Nation-of-Islam.html) organization over various disputes, specifically questioning the supposed divine status of their founder and leader, Wallace Fard. After leaving the Nation of Islam, Smith officially changed his name to “Allah the Father” and started recruiting followers to his new movement. A lot of his early efforts focused on reaching the youth of Harlem. After accumulating a sizable following who helped spread his message, Smith was assassinated in June 1969\.
Being a black nationalist movement, the Five Percent Nation heavily emphasizes race. One of their key beliefs is that black people are the original humans and, therefore, are superior to other races. In their view, white people are “evil” and “devils.” The Five Percenters believe that black men have a divine status as “Gods” that will be realized through their journey of enlightenment to the truth. This teaching is thought to instill a sense of pride and confidence in black male youth.
Other beliefs of the Five Percent Nation follow a complex and confusing system of numbers and letters referred to as the “Supreme Alphabet” and the “Supreme Mathematics,” established by Smith himself. These concepts are used to interpret some of the teachings of the Nation of Islam (from which the Five Percent Nation was birthed), including lessons on “actual facts” and “solar facts.”
With their mixture of social, racial, and philosophical beliefs, Five Percenters have influenced the hip\-hop industry over the last several decades. Some of their religious themes and ideas can be found in the work of artists such as Big Daddy Kane and Jay\-Z, who have attributed the Five Percent Nation as being an influence. So the Five Percent Nation is not simply a religious movement but a social one.
Nothing the Five Percent Nation teaches is supported by the Bible. The Five Percent Nation teaches that only fifteen percent of the world’s population can know the truth—the Bible teaches that all can know the truth who come to Jesus in faith (John 14:6\). The Five Percent Nation teaches that the black race is superior to all other races—the Bible teaches that all races are equally made in the image of God (Genesis 1:26–27\) and everyone is equally guilty of sin and rebellion against Him (Romans 3:23\). More importantly, the Bible teaches that, for those who are in Christ, ethnic and racial differences give no superiority to one race over another (Galatians 3:28\). The Five Percent Nation teaches that the black man is divine—the Bible teaches that Jesus was the only divine human to live on the earth (John 1:14; Philippians 2:5–11\). The Five Percent Nation teaches that an abstract system of numbers and letters is the way to learn truth—the Bible teaches that the Holy Spirit will guide us into all truth (John 16:13\) and that the truth is found in the gospel of Jesus Christ (Ephesians 1:13\).
The Five Percent Nation is a false religious and social movement that should be avoided by all. One hundred percent of the world should seek the truth as revealed in Jesus Christ (John 14:6\).
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What is mission drift?
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Answer
Mission drift is a pressing reality for many organizations. *Mission drift* can be defined as “a move away from the goals established in an organization’s purpose statement.” Formerly focused, single\-minded organizations become distracted, inefficient, and unable to meet their stated goals. Mission drift is a widespread phenomenon that can occur in any organization.
Examples of mission drift would be a church that allows its food pantry to become its primary focus, or a parachurch ministry that becomes so focused on politics that it no longer shares the gospel, or a Bible translation ministry that adds child sponsorship and drilling wells to its portfolio of outreaches, to the detriment of translating the Bible.
If mission drift is left unchecked, it often leads to complete mission abandonment. An example of this end result of mission drift is what happened to the [YMCA](YMCA-YWCA.html)—the Young Men’s Christian Association left its Christian moorings long ago. Most centers are no longer concerned with Bible\-based spiritual development; rather, the Y focuses on healthy living, social responsibility, and humanitarianism.
Another famous example of mission abandonment due to long\-term mission drift is Harvard University. An early Harvard publication stated, “Let every Student be plainly instructed, and earnestly pressed to consider well, the maine end of his life and studies is, to know God and lesus Christ which is eternall life, Joh. 17\. 3\. and therefore to lay Christ in the bottome, as the only foundation of all sound knowledge and Learning. And seeing the Lord only giveth wisedome, Let every one seriously set himselfe by prayer in secret to seeke it of him Prov 2, 3” (“Rules, and Precepts that are observed in the Colledge,” as printed in *New England’s First Fruits*, 1643, Rule 2\). The statement continued from there, advising every student to read from the Bible twice a day. Harvard’s original motto, adopted in 1692, was *Veritas Christo et Ecclesiae*, which means “Truth for Christ and the Church.” Obviously, Harvard University no longer holds to such ideals. The current motto is simply “Truth,” and no one is required to read the Bible.
Mission drift seems to be the natural tendency in all organizations, including churches. As time goes on, we all face the challenge of remaining true to our mission. The temptation to veer from our original purpose—resulting in mission drift—is real.
Mission drift can be either intentional or unintentional. In most cases, mission drift is unintentional and has a negative impact because it harms the integrity of an organization. Mission drift in a Christian ministry can be caused by failing to prioritize the original mission statement, seeking to follow shifting societal values, heeding the desires of high\-dollar donors, or choosing to tone down an unpopular gospel message. As authors Peter Greer and Chris Horst say, “The natural course—the unfortunate natural evolution of many originally Christ\-centered missions—is to drift” (*Mission Drift: The Unspoken Crisis Facing Leaders, Charities, and Churches*, Bethany House Publishing, 2014\).
Mission drift does not happen overnight. It takes place when relatively minor decisions, compounded by time, lead to entirely different purposes and identities. As Dr. Tony Dale, founder of The Karis Group, put it, mission drift “creeps on you so slowly and imperceptibly that if you don’t plan for it, you will have drifted before you realize what’s going on” (quoted by Spradlin, B. in “Mission Drift I: The Danger,” “Higher Thinking Blog,” 1/23/23, https://christianleadershipalliance.org, accessed 4/25/23\).
Churches are always in danger of experiencing mission drift. Some common symptoms of mission drift in a church include 1\) a focus more on taking than giving, 2\) a lack of a Christ\-centered community, 3\) a self\-consumed vision that disconnects from mission fields, and 4\) church crises and conflicts that overshadow the gospel message. Ultimately, a church’s mission statement should be centered on Christ’s [Great Commission](great-commission.html), which is to go into all the world and preach the gospel.
The temptation for mission drift is unavoidable, but churches and other ministries can take steps to preserve integrity and stay true to their calling:
1\) Clearly define what the church’s mission is. Determine what is the church’s core identity and what matters most. Write it down.
2\) Stay humble. Realize that *anyone* can fall prey to mission drift. As Greer wrote, “It’s not *if* we are drifting, but *where* are we drifting?” (op. cit.).
3\) Abide in Christ (John 15:4\). The leaders should have an individual, daily practice of [prayer](daily-prayer.html) and devotional [Bible study](why-read-Bible.html). Leadership accountability is essential. As Proverbs 15:22 puts it, “Plans fail for lack of counsel, but with many advisors they succeed.”
4\) Create and maintain a team that encourages mission fulfillment. Hire only those people whose practices align with the mission that God has given.
It’s always good to get back to the basics. God’s Word gives us some directives that help to keep us on point:
“Seek the Kingdom of God above all else, and live righteously” (Matthew 6:33, NLT).
“Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you” (Matthew 28:19–20\).
“They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42\).
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What is gematria?
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Answer
The practice of gematria (pronounced gə 'may tree ə) is a method of assigning a numerical value to each letter of a word, name, or expression to ascertain the hidden meaning of the word. The word *gematria* is of Hebrew origin, but, according to *The Oxford Dictionary of the Christian Church*, “is perhaps a corruption of the Greek word γεωμετρία (‘geometry’).”
Gematria is a form of [biblical numerology](Biblical-numerology.html). In late Judaism and early Christianity, gematria provided a basis for numbers having religious or spiritual symbolism. Jewish rabbis commonly used gematria to interpret the Old Testament. For example, the mysterious “Shiloh comes” in Genesis 49:10 (NKJV) was understood to represent the coming Messiah in part because, in Hebrew, the letters of *Shiloh comes* and *Messiah* share the same total numerical value of 358\.
In another example of gematria in action, some rabbis note that *Eliezer* (Genesis 15:2\), the name of Abraham’s treasured servant, has a numerical value of 318, signifying that this one man’s worth was equal to that of all Abraham’s servants put together, for Abraham had 318 servants (Genesis 14:14\). Going a step further, the pseudepigraphical [Epistle of Barnabas](Epistle-of-Barnabas.html) suggests (through a complicated process of gematria) that these 318 servants of Abraham represent Christ’s death on the cross. Of course, in gematria, word interpretations and hidden meanings depend heavily on how the numbers are understood and arranged.
*The HarperCollins Bible Dictionary* indicates that it was common for the Hebrew\- and Greek\-speaking people of the Bible to add up the total numerical value of the letters used to spell a person’s name and consider that sum “the number of (that) person’s name” (as in Revelation 13:17–18\). This custom is easy to understand, given the letters in ancient Hebrew and Greek alphabets were also used as numbers. To present\-day Bible readers, this system might seem like trying to decipher a code. However, in Bible times, the process was second nature. Most people already knew the numerical value of each letter. In New Testament days, gematria was used to create jokes, games, and riddles associated with people’s names and the names of prominent figures.
The average Jew would have known that the Hebrew letters in the name *David* add up to 14—a number that has been given messianic significance in biblical numerology. The Messiah would be the “Son of David,” and He would sit on David’s throne (Matthew 22:41–42; Luke 1:32–33\). Matthew’s Gospel underscores this significance, dividing the genealogy of Jesus into three segments of 14 generations each (see Matthew 1:17\).
Most early Christians would have instinctively calculated the total numerical value of letters in the name *Jesus* (in Greek) and arrived at 888\. Some considered this number significant because 8 is higher than 7—the number for perfection. Something similar to gematria seems to be in view in Revelation 13:18, which says, “This calls for wisdom. Let the person who has insight calculate the number of the beast, for it is the number of a man. That number is [666](meaning-of-666.html).”
The second\-century church father [Irenaeus](Irenaeus-of-Lyons.html) showed how difficult it is to use gematria with any precision, noting that 666 was the sum of several names, including *Euanthas*, *Lateinos*, and *Teitan*. Irenaeus’ conclusion: “It is therefore more certain, and less hazardous, to await the fulfilment of the prophecy, than to be making surmises, and casting about for any names that may present themselves, inasmuch as many names can be found possessing the number mentioned; and the same question will, after all, remain unsolved” (*Against Heresies*, 5\.30\.3\). Ignoring the advice of Irenaeus, others throughout history have continued to use gematria to assign the role of [Antichrist](antichrist.html) to various emperors, presidents, popes, and other world figures.
The Bible neither confirms nor denies hidden meanings in numbers. Since gematria depends heavily on human ingenuity, alternate spellings, and subjective word groupings, it should not be relied upon for serious scriptural interpretation.
Over time, most traditional Christian and Jewish groups have distanced themselves from the practice of gematria, primarily due to the long\-standing association of numerology with black magic and occult systems. Today, gematria remains in force in [kabbalah](Kabbalah.html) and various mystical religions.
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Why does Mark 4:21 reference a light under a basket?
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Answer
After Jesus was rejected by the Jewish religious leaders in Mark 3, He began to speak in parables. In Mark 4:21–23, He gives an object lesson: “Is a lamp brought in to be put under a basket, or under a bed, and not on a stand? For nothing is hidden except to be made manifest; nor is anything secret except to come to light. If anyone has ears to hear, let him hear” (ESV).
The idea of hiding a light under a basket (or “a bushel,” KJV) makes for a fun children’s Sunday school song, but there is a profound meaning behind the illustration. Jesus explains in the following verse: “Whatever is hidden is meant to be disclosed, and whatever is concealed is meant to be brought out into the open” (Mark 4:22\). He then warns His listeners that those who have ears to hear should hear—they should listen carefully and heed what He is saying (Mark 4:23\). Truth is not to be hidden. It is to be received and heeded.
Earlier, Jesus had told the [parable of the sower](parable-sower.html), which presents several examples of truth being poorly received. The seed sown beside the road was snatched up and taken away (Mark 4:15\). The seed sown on the rocky places was initially well\-received but never took firm root (Mark 4:16\). The seed sown among thorns took root initially but then was choked out by the thorns (Mark 4:18\). Each of these examples is similar to hiding a light under a basket.
The “seed” in Jesus’ parable is the Word of God (Mark 4:14\). The Word in some cases is snatched away by Satan (Mark 4:15\). In other cases the Word does not take root, for the rocks of affliction and difficulty get in the way (Mark 4:16\). In other cases the Word is received, but the worries of the world choke it out before it becomes fruitful (Mark 4:18\). In each case, the Word is given to bear fruit, but sometimes it does not. Similarly, a lamp is meant to give light, but there are conditions that prevent the light from shining. How foolish it is to put a light under a basket, where no one can see it and the light cannot illuminate the room. The light should be exposed, allowing it to function as designed—to bring illumination.
Jesus’ illustration of hiding a light under a basket also shows that secrets will not stay secret and things hidden will not stay hidden. The light will eventually do its job. Elsewhere Jesus explains that He is the [Light of the world](light-of-the-world.html), and anyone who follows Him will not walk in the darkness but have the light of life (John 8:12\). He would not be a light under a basket; as long as He was on earth, He would be the Light of the world (John 9:5\).
Jesus also calls His listeners the light of the world (Matthew 5:14\). Like a city on a hill that cannot be hidden, Jesus’ followers will stand out. A light is not put under a basket but on a lampstand to give light to the whole house (Matthew 5:15\). Jesus’ followers should let their light shine among men so that people would see their good works, done in heaven’s name, and glorify the Father (Matthew 5:16\).
Light serves several purposes in the teaching of Jesus: to expose that which is in secret, to provide a contrast with the darkness, and to illuminate the darkness. In each of these purposes, those who would follow Jesus have a responsibility to let their light shine. Paul similarly challenges believers in Christ to show themselves blameless and innocent even in the midst of a crooked and perverse generation, among whom believers “shine as lights in the world” (Philippians 2:15, ESV). Our light is not intended to be put under a basket but to illuminate the whole house.
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What does it mean to grieve the Holy Spirit (Ephesians 4:30)?
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Answer
In an extended practical teaching on holy living (Ephesians 4:17—5:21\), the apostle Paul tells believers, “Do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption” (Ephesians 4:30\). His command not to grieve the Spirit falls under Paul’s initial instructions covering what *not* to do to cultivate holiness and walk in Christian purity.
The Greek word translated as “grieve” in Ephesians 4:30 means “to cause to feel sorrow, pain, unhappiness, or distress.” As the third Person of the Trinity, the Holy Spirit has a personality and the ability to feel emotions like joy (Luke 10: 21\), outrage (Hebrews 10:29, ESV), and sorrow (Ephesians 4:30, NLT).
In Acts 7:51, Stephen condemns “resisting” the Spirit, and in 1 Thessalonians 5:19, Paul instructs believers not to “quench” the Spirit. But the only time “grieving” the Spirit is mentioned in the New Testament is here in Ephesians 4:30\. Paul’s command not to grieve the Spirit seems to be inspired by two Old Testament verses that speak of God’s Spirit being “distressed,” “grieved” (Isaiah 63:9–10\), and “made bitter” (Psalm 106:33, ESV). In both Isaiah 63:9–10 and Ephesians 4:30, grieving the Holy Spirit is associated with God’s people having an inappropriate response to His redemption.
“Do not grieve the Spirit” appears to complement Paul’s opening exhortation to “live a life worthy of the calling you have received. Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace” (Ephesians 4:1–3\). Believers grieve the Spirit when they do not maintain peace and harmony in the [body of Christ](body-of-Christ.html).
Paul then gives specific ways we grieve the Spirit by living as we used to before our salvation when we were “separated from the life of God” (Ephesians 4:17–19\). We grieve Him when we don’t speak truthfully to our brothers and sisters in Christ (Ephesians 4:25\), when we let anger control our actions (4:26–27\), when we steal from each other (4:28\) and when we speak foul and abusive words to one another, instead of uplifting and encouraging words (4:29\). We also grieve the Spirit when we don’t “get rid of all bitterness, rage, anger, harsh words, and slander, as well as all types of evil behavior” (Ephesians 4:31, NLT), and when we fail to “[be kind](be-kind-to-one-another.html) to each other, tenderhearted, forgiving one another, just as God through Christ has forgiven you” (Ephesians 4:32, NLT).
The Holy Spirit of God lives within the Christian (John 14:17; 2 Timothy 1:14\). We are His temple (1 Corinthians 3:16\), and when we don’t walk in the holiness and love of Christ and in harmony with fellow believers, we grieve the Spirit of God with our sinful thoughts and behaviors (Ephesians 5:1–21\).
Grieving the Holy Spirit is similar to “quenching” the Holy Spirit (1 Thessalonians 5:19\) in that both negatively impact the believer, the church, and the world. Quenching the Spirit speaks of stifling or suppressing the fire of God’s Spirit that burns within every believer. The Holy Spirit desires to express Himself in our actions and attitudes. When we do not allow God’s Spirit to be seen in our behavior, when we do what we know is wrong, we suppress or quench the Spirit. We do not allow the Spirit to reveal Himself as He wants to, with “love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self\-control” (Galatians 5:22–23\).
Both quenching the Spirit and grieving the Spirit hinder a godly lifestyle. Both happen when we sin against God and follow our own worldly desires, living as we did before accepting Christ’s salvation. The only correct road to follow is the one that leads the believer closer to God and purity and farther away from the world and sin. Just as we do not like to be grieved, and just as we do not seek to quench what is good, we should not quench or grieve the Holy Spirit by refusing to follow His leading.
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What does it mean to quench the Holy Spirit (1 Thessalonians 5:19)?
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Answer
The apostle Paul’s closing instructions to the [Thessalonian church](church-at-Thessalonica.html) stresses the believer’s responsibility for guarding his or her own spiritual integrity with this command: “Do not quench the Spirit” (1 Thessalonians 5:19–21\).
In the original text, the verb for “quench” used here speaks of suppressing fire or stifling a flame. The [Holy Spirit](who-Holy-Spirit.html) is like a fire dwelling in each believer. When Paul writes, “Do not quench the Holy Spirit,” he is cautioning Christians not to suppress the fire of God’s Spirit that burns within us. This command to the Thessalonians is similar to reminders Paul gave Timothy “to keep ablaze the gift of God that is in you” (2 Timothy 1:6, HCSB) and “do not neglect the spiritual gift you received through the prophecy spoken over you when the elders of the church laid their hands on you” (1 Timothy 4:14, NLT).
The Bible often describes the Lord’s presence as “a consuming fire” (Exodus 3:2; 24:17; Hebrews 12:29\). Fire represents zeal, passion, enthusiasm, power, illumination, and purity. The fire of God’s presence exists in every Christian through the gift of the indwelling Holy Spirit (Romans 8:9; Psalm 51:11; 1 Corinthians 3:16; Ephesians 2:22\). Jesus imparts this gift by baptizing us with “the Holy Spirit and fire” (Matthew 3:11\). In the book of Acts, when the Holy Spirit first [filled believers](Spirit-filled.html) on the day of Pentecost, He settled on them “like flames or tongues of fire” and “everyone present was filled with the Holy Spirit and began speaking in other languages, as the Holy Spirit gave them this ability” (Acts 2:3–4, NLT).
As a member of the Trinity and God Himself, the Holy Spirit cannot be snuffed out. But He can be quenched or stifled when we resist the Spirit’s work in our own lives and in the church. In the context of 1 Thessalonians 5, Paul seems to be referring to not quenching the spiritual gift of prophecy: “Do not stifle the Holy Spirit. Do not scoff at prophecies, but test everything that is said. Hold on to what is good. Stay away from every kind of evil” (1 Thessalonians 5:19–22, NLT).
[Prophecy](prophecy-prophesy.html) is the “telling forth” of God’s Word; the giving of the Word (from God) is revelation, and prophecy is the human channel for relaying it. The Word of God is also portrayed as a burning, illuminating fire (Jeremiah 5:14; 20:9; 23:28–30; Psalm 119:105\). The Word of God must not be suppressed (Colossians 3:16; 2 Peter 1:19\). When the gift of prophecy is exercised correctly, it strengthens, teaches, encourages, and comforts the church (2 Timothy 3:16; Psalm 19:7–8; Hebrews 4:12–13; Romans 15:4; Ephesians 6:10–17\).
The Holy Spirit operates in the believer personally and in the life of the church. First, He convicts us of sin and our need for salvation (1 Thessalonians 1:5\). We quench the Holy Spirit’s fire when we ignore or reject His work of convincing “the world of its sin, and of God’s righteousness, and of the coming judgment” (John 16:8\).
The Spirit gives us direction in life (Acts 13:2; 15:28\), transforms our circumstances (Philippians 1:19\), encourages us (Acts 9:31\), empowers us to share the gospel (Acts 1:8; 6:10\), and does the sanctifying work of changing us into the image of Christ (2 Corinthians 3:18; see also Romans 15:16; 2 Thessalonians 2:13; 1 Peter 1:2\). But when we do not allow the Spirit to work in our hearts or be seen in our actions, we quench the Holy Spirit. If we prevent the Spirit from manifesting Himself in the way He wants to—when we act or think contrary to the practices and character of God—we quench the Holy Spirit within us. In rejecting the Spirit’s guidance in our lives, we smother the flame instead of fanning it, and we halt the production of the fruits of the Spirit like “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self\-control” (Galatians 5:22–23, NLT).
Quenching the Holy Spirit is like [grieving the Spirit](grieve-quench-Holy-Spirit.html) in that both negatively affect the believer, the church, and the world. The Holy Spirit is grieved when we rebel against God (Ephesians 4:30; Isaiah 63:10\). When we follow our own worldly desires, we quench the Holy Spirit within. We hinder the cultivation of personal godliness, which in turn undermines the church’s holiness and causes sorrow and distress to the Spirit of God.
When we “quench not the Holy Spirit” (1 Thessalonians 5:19, KJV), He burns within us like a living letter written on the tablets of our hearts (2 Corinthians 3:3\). Our lives are set ablaze to shine forth the truth, light, and love of God to everyone we encounter (Acts 11:23; John 3:21\). When we do not quench the Holy Spirit, His fiery presence brings unity, blessings, and fellowship (2 Corinthians 13:14; Philippians 2:1, 1 Peter 4:14\), along with freedom, peace, and resurrection life (2 Corinthians 3:17; Romans 8:2, 5–11\). As the fire on the altar in the temple was never to go out (Leviticus 6:12\), so we must never quench the Holy Spirit of God on the altar of our hearts.
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What is the biblical definition of life?
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Answer
The Bible addresses life in three primary ways: physical life, spiritual life, and eternal life. A biblical definition of *life* must tackle the topic from each of these facets.
God Himself is the author of life, and all forms of life originate from Him (Genesis 2:7; Job 33:4; Acts 3:15\). God alone possesses life in its absolute, autonomous sense (Deuteronomy 32:40; Acts 17:25; Romans 4:17\).
**Physical Life**
Physical life is the animating force in humans, animals, plants, and all living organisms. Life is the underlying source that causes things to move, grow, and reproduce. The Bible calls this force in animals and human beings the “breath of life.” When God created Adam, “He breathed the breath of life into the man’s nostrils, and the man became a living person” (Genesis 2:7, NLT).
God is sovereign over all life. Job 34:14–15 reveals, “If God were to take back his spirit and withdraw his breath, all life would cease, and humanity would turn again to dust” (NLT). The length of one’s existence between birth and death defines a person’s physical life (see Genesis 25:7\). God gives life (Job 33:4\) and takes away life (Genesis 7:22; James 4:14\). He determines the length of life (Job 14:5\) and can even restore life to the dead (Ezekiel 37:9; John 11\).
Because of the fall of mankind into sin, life in this physical body is subject to suffering, sickness, hardship, labor, decay, temptation, sin, and death (Psalm 103:14–16; 104:23; Romans 5:12–21; 6:21–23; 8:18\). But Jesus came to give His followers life “to the full” (John 10:10\). He was talking about spiritual life, that is, communion with God. Apart from a relationship with God, physical existence is [empty](all-is-vanity.html) and meaningless (Luke 12:15, 22–23; Romans 14:17\). Understanding the definition of *life* from a spiritual perspective is essential.
**Spiritual Life**
God designed humans uniquely for spiritual life. We were created to have fellowship with Him. Both animals and humans have sentience, which is an aspect of life that enables them to perceive and feel things through the senses. But spiritual life and sentience are not the same. Creatures in the animal kingdom have different levels of sentience, some more advanced than others. But only humans can make moral decisions regarding right and wrong. Unlike animals, humans ask “why” questions about existence and grapple with other philosophical issues. God set humans apart from all other creatures, and He cares for them deeply. God created men and women in His own image and gave them authority over all His creation (Genesis 1:26–29; Psalm 8:5–6\).
In the Garden of Eden, humanity rebelled against God, resulting in [spiritual death](spiritually-dead.html), which is separation from God (Romans 5:12\). Under the Old Covenant, God offered His people a choice: faithful obedience and the promise of life and communion with Him, or unfaithfulness and disobedience, which would lead to broken fellowship with God and death (Deuteronomy 30:11–20\).
Under the [New Covenant](new-covenant.html), restored communion with God is available through salvation in Jesus Christ. Because of Adam’s sin and the fall of man, all people are born spiritually dead in disobedience and sin (Romans 5:12; Ephesians 2:1–3\). “But God is so rich in mercy, and he loved us so much, that even though we were dead because of our sins, he gave us life when he raised Christ from the dead” (Ephesians 2:4–5, NLT). Believers are given the gift of spiritual life in Jesus Christ (2 Corinthians 3:6\). The apostle Paul explained, “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” (Colossians 2:13–14, NLT). Although Adam’s sin condemned us to death, “Christ’s one act of righteousness brings a right relationship with God and new life for everyone” (Romans 5:18, NLT; see also 1 Peter 3:18\).
**Eternal Life**
The definition of *life* for a Christian is Jesus Christ (John 14:6; Romans 14:7–9\). Once we receive new life in Him, our “real life is hidden with Christ in God” (Colossians 3:1–3\). Paul said, “For to me, living means living for Christ, and dying is even better” (Philippians 1:21, NLT). Dying is “even better” for those who receive spiritual life through Jesus Christ because they have the ultimate gift of [eternal life](what-is-eternal-life.html) (John 6:63; Romans 6:23; 1 Corinthians 15:45; Ephesians 2:8–10\). Fullness of life is found in being a child of God and in right relationship with Him. Jesus said, “And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent” (John 17:3, ESV).
Scripture reveals that all people will experience an endless duration of life after their physical existence on earth ends. Either they will live for all eternity in the blessing of God’s presence or endure eternal damnation separated from God’s presence (Daniel 12:2; Matthew 25:31–46; John 5:28–29\). Eternal life in fellowship with God through a relationship with Jesus Christ is the definition of true life. The apostle John writes, “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” (1 John 5:11–12, NLT).
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What does it mean when God says, “Vengeance is mine” (Romans 12:19)?
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Answer
When we’re hurt, abused, humiliated, or treated unjustly, we naturally want the offender to experience what we felt. We demand our “pound of flesh” and may not rest till we get it. This is the crux of many Hollywood movies and seems like the right thing to do. If someone shows us kindness, we’re often eager to repay him or her. Why shouldn’t we repay the wrong that is done to us, too?
Scripture has a different view, and God says, “Vengeance is mine.” While accepting our human desire for “payback,” Paul gives us a better path than what we see in many crime movies. In Romans 12:19–21, he writes,
Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord.
On the contrary:
“If your enemy is hungry, feed him;
If he is thirsty, give him something to drink.
In doing this, you will heap burning coals on his head.”
Do not be overcome by evil, but overcome evil with good.
The NKJV translates Romans 12:19 as “Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord.”
The message of Romans 12 flows from the previous text, where Paul established the principle of righteousness by faith. Romans 1—8 covers why Jesus had to be sacrificed for our guilt and how we’re made righteous by faith (Romans 3:22\). Chapters 9 to 11 are an aside on the Jews, after which Paul introduces chapter 12 with the sentence, “Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship.” Every other verse in that chapter details how we should live as recipients of God’s mercy.
The command for Christians to not [avenge themselves](revenge-vengeance.html) results from the fact that we were saved by grace through faith (Ephesians 2:8–9\). Our righteousness is a gift from God received by faith, not by works (Romans 3:21–26; 4:5; 2 Corinthians 5:21; Philippians 3:9\). As people forgiven by God through Christ, we’re commanded to emulate God’s nature by forgiving others who have wronged us (Colossians 3:13; Ephesians 4:32\). Jesus further stresses the need for forgiveness (Matthew 18:21–22\), and His standard is [love](love-enemies.html) toward our enemies (Luke 6:27–28; Matthew 5:43–45\).
What about retributive justice? Who will satisfy that need? That’s where God comes in. Paul quotes from Deuteronomy 32:35 to tell us who’s ultimately in charge of payback. God is. Vengeance belongs to God, not to us.
The problem is not our need for retributive justice, per se. It is good to want to see justice done. But we have a sinful nature, even as regenerated believers; hence, the struggle within us (Galatians 5:17\). It’s impossible for us to seek vengeance with absolutely pure motives. When avenging a wrong, we usually trade in our altruism for animosity, and our desire for righteousness is mixed with self\-righteousness. Just as with every other normal desire, the desire for vengeance can become a dungeon of pain and bitterness.
The only One who can carry out true justice without the taint of impure motives is God. He’s the Ultimate Judge, answerable to no one, set to “repay everyone according to what they have done” (Romans 2:6; cf. Psalm 62:12\). This knowledge should give us comfort when we are wronged, as well as the freedom to let go. Jesus is our example in this: “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\).
What should we then do to those who wrong us? Follow Paul’s instruction in Romans 12:20, “If your enemy is hungry, feed him” (cf. Proverbs 25:21–22; Matthew 5:43–44\). This way, we won’t be engulfed by evil, but rather we will overcome evil by doing good. This is done through the power and sanctifying work of the Holy Spirit.
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How is the Lord near to the brokenhearted (Psalm 34:18)?
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Answer
Where is God in the midst of our troubles? According to Psalm 34:18, He is close by: “The Lord is near the brokenhearted; he saves those crushed in spirit” (CSB).
The [question of evil and suffering](problem-of-evil.html) remains one of the critic’s quickest objections to the existence of God, or at least to the existence of the *Christian* God. Many Christian thinkers have written insightful books on the subject, and there’s a lot to gain from these resources. However, knowing that suffering can coexist with a good God only solves part of the problem. What about when we *are* suffering? [Theodicy](theodicy.html) may not help much. We need more than that.
The Christian is expected to run to God’s Word for help. Among other passages that bring comfort, Psalm 34:18 offers a reassurance that “the Lord is close to the brokenhearted and saves those who are crushed in spirit.”
How does this work? How does God stay close to the brokenhearted? If He’s God and we’re not, shouldn’t He be far away?
A distant god is the [deistic](deism.html) conception. The God of the Bible is nothing like that. While He’s self\-sufficient, He is interested and vested in His creation. In the pages of Scripture, we see God taking an active role in human history. He communicates with people, gives instruction for proper behavior, judges when needed, and ultimately comes down to redeem them from the guilt of sin (Ephesians1:7\).
Multiple passages show God’s heart for the downtrodden and oppressed. Examples are Psalm 82:3, Zechariah 7:10, Proverbs 22:22–23, Amos 5:11, Deuteronomy 10:18, Psalm 146:7–9, and Matthew 25:34–39\.
Here are some ways God remains near the brokenhearted:
1\. *He offers comfort.* The apostle Paul is not a stranger to suffering, pain, and persecution. In 2 Corinthians 11:24–28, we get a glimpse of what life was like for the apostle. It certainly was not the American Dream:
Five times I received from the Jews the forty lashes minus one. Three times I was beaten with rods, once I was pelted with stones, three times I was shipwrecked, I spent a night and a day in the open sea, I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my fellow Jews, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false believers. I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked. Besides everything else, I face daily the pressure of my concern for all the churches.
Paul’s suffering is more than many people will ever experience, yet at the beginning of the same letter is a doxology that shows what must have helped Paul go through the difficulties: “Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God” (2 Corinthians 1:3–4\).
There are many ways God comforts us. He gives the “peace that surpasses all understanding” (Philippians 4:6\). He reminds us of His promises in Scripture. He moves through the people around us. This is why we should continually fellowship with God and other followers of Jesus. The cliché “no man is an island” applies to the Christian faith. Fellow believers can offer resources, advice, a listening ear, and shoulders to lean on.
Furthermore, God is sovereign over everything that happens to us—good or bad (Romans 8:28\). This pushes us to rest in His wisdom, even when we don’t understand.
Other passages that talk about God’s comfort include Deuteronomy 31:6, Psalm 23:4, Isaiah 41:10, Matthew 5:4, and Hebrews 13:5–6\.
2\. *He delivers us.* Besides offering comfort, God can also show us a way out of the situation. In the Lord’s Prayer, we’re instructed to say, “Deliver us from the evil one” (Matthew 6:13\). Jesus wouldn’t have included this part of the prayer if it weren’t necessary.
This doesn’t mean God is a genie and we can rub the lamp (à la Aladdin) to escape all suffering. God’s perspective is different from ours, and sometimes He lets us go through [particularly difficult situations](bad-things-good-people.html). We don’t always know why this happens, but there are good reasons.
For the non\-Christian, suffering is a wake\-up call and a reminder that this world doesn’t satisfy (Ecclesiastes 1:2\). For the Christian, suffering is a means by which God sanctifies us to become more like Jesus (Romans 5:1–5; Philippians 1:29; 1 Peter 4:12–16\).
That being said, God is also our deliverer, both in this life and the next. We can be reassured that God at times does take trouble away from people; when He doesn’t, we can trust that He has a better plan.
3\. *He walks us through suffering.* The evergreen poem “Footprints in the Sand” comes to mind. God carries us through the suffering while trimming out sin in us so we will be “conformed to the image of Christ” (Romans 8:29\).
It is worth noting that Christianity doesn’t promise a life void of suffering. A trouble\-free life is the promise of prosperity preachers and the view of some Eastern religions, but that’s not what we get in the Bible. Jesus promised His followers that “in this world you will have trouble. But take heart! I have overcome the world” (John 16:33\).
Paul also told Timothy that “everyone who wants to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12\).
Even the incarnate Son of God didn’t have all His wishes met here on earth. When the ordeal in front of Him seemed too much, He entrusted Himself to the Father’s will and was comforted (Matthew 26:36–46; Mark 14:32–41; Luke 22:40–46\). This should serve as a good example and an encouragement in our trials. God understands our weaknesses, and both the Son and the Holy Spirit [intercede](Jesus-interceding.html) for us (Romans 8:26–27, 34; Hebrews 4:15; 7:25; 1 John 2:1\).
4\. *He remains faithful.* Finally, God remains near to the brokenhearted by being faithful, even if we struggle with remaining faithful to Him (2 Timothy 2:13; Hebrews 10:23; 1 Thessalonians 5:23–24\). Just as He remained faithful to Israel in their times of rebellion, He remains faithful to His people today. God never abandons those He calls His own.
God is our compassionate comforter and deliverer. Even when we don’t feel Him near, His promises remain unchanging. We should pray for help during times of trouble while trusting in His goodness. We should also be willing to comfort the brokenhearted around us. God comforts us so we can extend that comfort to others (2 Corinthians 1:4\).
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What is the significance of the saying “so help me God”?
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Answer
*So help me God* are words often stated at the end of an oath, which is a solemn appeal or vow attesting to the truth of one’s words, the sincerity of one’s promise, and the faithfulness of one’s commitment to performing a duty. Oaths that contain this saying are typically administered under political, ecclesiastical, and legal heads of civilized nations. In legal oaths, such as when a witness is sworn in to take the stand and give testimony in a court of law, the person states, “I swear to tell the truth, the whole truth, and nothing but the truth, so help me God.”
The essential purpose of saying “so help me God” is to express sincerity and emphasize greater vigilance: “I mean what I am saying, my testimony is true, and I will do everything I can with God’s help to perform my duty with the utmost diligence and integrity.” Summoning the Lord’s help acknowledges God’s existence as the supreme authority and invokes His punishment if an oath is broken. The significance of saying “so help me God” flows from the tiny word *so*, which adds to the oath a kind of energy that declares, “Upon condition of my speaking the truth, or performing this promise, and not otherwise, may God help me!” (Watson, R., “Oath,” *A Biblical and Theological Dictionary*, Lane \& Scott, 1851, p. 709\).
In many countries, oaths of citizenship and enlistment, oaths of allegiance and supremacy, and oaths of office and public service conclude with the words *so help me God*. When the Queen of England performed her coronation oath on June 2, 1953, her closing words were, “The things which I have here before promised, I will perform and keep. So help me God” (www.royal.uk/the\-coronation\-history\-and\-ceremonial, accessed 5/3/23\). Other religious oaths taken by priests, professors, bishops, etc., are called oaths of conformity and obedience. These also end with the words *so help me God*.
Some historians submit that George Washington, while taking the presidential oath in 1792, spontaneously added, “So help me God,” before taking his hand off the Bible. At that time in United States history, “the phrase was not in the oath, but it has been a regular part of it since” (Kling, D. W., *Christian History Magazine, Issue 50: Christianity \& the American Revolution*, 1996\). Today, under the “No Religious Test Clause,” the words are optional for most oaths of office and military enlistments taken in the US.
Some Christian groups such as the [Quakers](Quakers-Friends.html) cite Matthew 5:34 and refuse to take oaths. However, Jesus was not making an absolute condemnation of all oaths in that passage. Throughout Scripture, God encourages solemn and serious\-minded keeping of [vows](vows-God.html), oaths, and promises (Numbers 30:2; Deuteronomy 6:13; 10:20; 23:21; Ecclesiastes 5:4; Psalm 15:4; 50:14; 66:13–14; Romans 1:9; Galatians 1:20; Hebrews 6:13–17; James 5:12\). The psalmist declares, “I took an oath, and I will keep it. I took an oath to follow your regulations, which are based on your righteousness. . . . Help me God, as you promised” (Psalm 119:106, 116, GW). God Himself confirmed the covenant with His chosen people by an oath (Hebrews 6:17; 7:20–22\).
What Jesus was cautioning against in Matthew 5:34 was the practice of making shallow and careless oaths. Christ calls His followers to a life of truthfulness, integrity, and sincerity before Him and all people. Sadly, *so help me God* has become a reckless oath on the lips of many who often spout it as an angry threat.
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What does it mean that Jesus is our Redeemer?
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Answer
A redeemer is someone entrusted with securing one’s release from oppression, harm, evil, enslavement, or some other binding obligation. A redeemer restores the lost rights and freedoms of another by avenging any wrongs and paying whatever price is required to set that person free. The role of “Redeemer” is uniquely assigned to Jesus Christ, who rescues believers “from the dominion of darkness” and delivers them into God’s kingdom of light (Colossians 1:13–14\).
In the Old Testament, two main words and their derivatives communicate the concept of redemption. The verb *gaʾal* means “to buy back; to ransom or redeem by paying the price.” The term is used in Exodus 6:6 and 15:13 to designate God’s sovereign act of redeeming Israel from slavery in Egypt (see also Psalm 77:15\). From this point forward, the Lord reveals Himself as a deliverer, redeeming people from danger, oppression, captivity, and death (Psalm 72:14; 103:4; 106:10; 107:2; Jeremiah 32:16–44; 50:34; Isaiah 43:1; 48:20\). In the book of Ruth, Boaz acts as [kinsman\-redeemer](kinsman-redeemer.html) to Ruth and Naomi (Ruth 2:20\), liberating them from destitution and widowhood by buying back the land of Elimelech and taking Ruth to be his wife (Ruth 4:1–12\).
The idea of [redemption](Bible-verses-about-redemption.html) from sin is included in the Old Testament legal term *padah* (Psalm 26:11; 49:7; 103:8; 130:8; Isaiah 1:27; 59:20\), which is associated with an animal being substituted as the ransom price for either a person or another animal (Exodus 13:13; 34:20\). In conjunction with Israel’s sacrificial system for sin, these terms and concepts served as constant reminders that a price or ransom had to be paid for one to be released from the guilt and penalty of sin.
The theme of redemption develops further in the New Testament with two more terms. The first is *lutron*, which means “to redeem,” “to liberate,” or “to ransom.” The Gospels use this word to express the heart of Christ’s mission as Redeemer: Jesus came “to give his life as a ransom for many” (Matthew 20:28; see also Mark 10:45\). His death on the cross paid the ransom price to set sinners free from bondage to sin (Revelation 1:5; Romans 3:23–24; 6:18, 22; Hebrews 9:15; Titus 2:14; Titus 3:3–5; 1 Peter 3:18\). Just as the Old Testament animal sacrifices paid for Israel’s sins, Christ “bore our sins in his body on the tree” and satisfied the debt we owed (1 Peter 2:24\).
Another New Testament word, *agorazein* (and its cognates), is used to express the costly nature of God’s redemptive work in Christ (1 Corinthians 6:20; Galatians 4:5\). Redemption cost Jesus, our Redeemer, everything: “Christ has rescued us from the curse pronounced by the law. When he was hung on the cross, he took upon himself the curse for our wrongdoing. For it is written in the Scriptures, ‘Cursed is everyone who is hung on a tree’” (Galatians 3:13, NLT; see also 1 Corinthians 7:22–24\). Christ paid the ransom to secure our freedom from sin and death with His own precious blood (Acts 20:28; Ephesians 1:7; Hebrews 9:12–14; 13:11–12; Revelation 1:5; 5:9–10\). The apostle Peter testified, “For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your ancestors, but with the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:18–19\).
Throughout the Bible, God’s work of redemption points to Jesus as the supreme Redeemer of humanity (Isaiah 63:16\). Christ is the fulfillment of Scripture’s redemptive theme (Romans 3:25\).
Although our sins separated us from God, the Father, in His love and mercy, sanctioned the ultimate rescue mission by sending His Son to be our Redeemer. Christ gave His life so we might live (John 3:16; 10:10–11\). Believers are “[justified](justification.html) by his blood” and “saved from God’s wrath through him!” (Romans 5:9\). We are forgiven and cleansed from our sins (Matthew 26:28; Hebrews 9:14; Ephesians 1:7; Colossians 1:14; 1 John 1:7\), released from guilt and condemnation (Hebrews 9:14; Romans 5:9; 8:1–2\), and restored to fellowship with God (1 John 1:6–9; Romans 5:10; Ephesians 2:13; Colossians 1:19–22; Ephesians 2:14\). Jesus our Redeemer sets us free from evil forces and powers of darkness in the world (Acts 26:18; Colossians 1:13; 2:20; Galatians 1:4\) and rescues us from the “the terrors of the coming judgment” (1 Thessalonians 1:10; 5:9\).
The apostle Paul explains that our complete redemption will be experienced in the future. Right now, we have “the Holy Spirit within us as a foretaste of future glory” as we “wait with eager hope for the day when God will give us our full rights as his adopted children, including the new bodies he has promised us” (Romans 8:23, NLT). In the eternal state, we will enjoy every glorious aspect of the spiritual inheritance God has promised to His people (Ephesians 1:14; Romans 8:17–18; 1 Peter 1:3–5\). Oh, what a Redeemer we have in Jesus! May we always remember and rejoice in the deliverance and freedom He supplies.
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What does it look like to “let your light shine before others” (Matthew 5:16)?
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Answer
In Matthew 5:16, Jesus says, “Let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.” Of course, it is not technically *our* light that should shine before others. It is the light of Christ, entrusted to believers as light\-bearers (cf. John 1:8\). In other words, we do not produce the light within us. God does. And through our good works, people may glorify the One who gives that light.
One of the ways to let our light shine before others is to show [compassion](Bible-compassion.html) to others. Jesus expressed deep compassion for all people, regardless of their ethnic background, social status, gender, or personal beliefs (Matthew 9:36; 15:32; Mark 6:34\). As Christians, we should follow His example by showing compassion and kindness to everyone.
Another way to let our light shine before others is to practice humility (Philippians 2:1–11\). Christians are called to [be humble](Bible-humility.html) in all things, knowing that it is only through the grace of God that we “live and move and have our being” (Acts 17:28\). Humility also means the willingness to confess our sins before God and others (Luke 15:21; James 5:16\). In doing so, we demonstrate our receptivity to correction and guidance (Proverbs 15:32\).
[Generosity](Bible-generosity.html) is another means of letting our light shine before others. Christians are called to be generous with their money, time, resources, and love (Romans 12:13; Hebrews 13:16\). After all, everything that we have belongs to God (Deuteronomy 10:14\). So, we should share our God\-given blessings with those in need and give without expecting anything in return (Luke 6:30\).
[Forgiveness](Bible-forgiveness.html), too, is a means of letting our light shine before others. Jesus taught that we should forgive others as we have been forgiven (Matthew 18:15–20; cf. Ephesians 4:32\). Thus, we should seek reconciliation with those who have wronged us—and with those whom we have wronged—to promote peace and unity (cf. Ephesians 2:14\).
There are many ways to let our light shine before others. We can volunteer at a soup kitchen or homeless shelter, donate money to a charity, or be kind and compassionate to someone in need. We can also lend an ear to a friend who is going through a tough time and offer words of encouragement, or we can simply smile and say, “Hello,” to a stranger on the street (cf. Hebrews 13:2\).
Perhaps the best way to let our light shine before others is to share the gospel, the “[good news](gospel-good-news.html),” with others. The good news is that God redeems sinners through the death and resurrection of His Son, Jesus Christ (John 3:16; Romans 5:8\). If we believe in the person and work of Christ (who He is and what He did), then we are saved from eternal condemnation. We should not keep this message to ourselves; good news is meant to be shared, and we should make it visible for everyone to see (Matthew 28:19\).
The ultimate purpose of letting our light shine before others is not to draw attention to ourselves or to promote our own interests; rather, it is about living in such a way that others will glorify our Father in heaven. Of course, this is not an easy task. It can be difficult to maintain a spirit of compassion, humility, generosity, and forgiveness in a world that is often characterized by hatred, anger, and division. We may even be met with resistance and opposition (Matthew 10:16; John 15:18\). But we are not alone. We have the Holy Spirit within us, and He empowers and guides us to reflect the glory of God.
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What does it mean that a friend loves at all times (Proverbs 17:17)?
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Answer
While the [book of Proverbs](Book-of-Proverbs.html) focuses on wisdom, many of the individual proverbs emphasize the importance of loyal love. To nurture strong relationships with God, family, and friends, we must prioritize love and faithfulness. In Proverbs 17:17, Solomon submits that a faithful friend is as valuable as a family member who will support us through a crisis: “A friend loves at all times, and a brother is born for a time of adversity.”
Unconditional love is the bedrock of lasting, healthy relationships. Proverbs 3:3–4 urges, “Let love and faithfulness never leave you; bind them around your neck, write them on the tablet of your heart. Then you will win favor and a good name in the sight of God and man.” Whether a friendship develops from convenience, shared interests, a business connection, or simply by coincidence, love and loyalty are the qualities that will create a solid and satisfying bond.
A friend who loves “at all times” is a friend who loves even in times of hardship and trial. A companion verse to Proverbs 17:17 is Proverbs 18:24: “There are ‘friends’ who destroy each other, but a real friend sticks closer than a brother” (NLT). Fair\-weather friends come and go, but, in times of trouble, we discover who are our true friends. A [genuine friend](true-friendship.html) will exhibit unselfish, sacrificial love by staying at our side despite adversity.
Jesus Christ is the epitome of a friend who loves at all times. Perhaps more than any other Gospel writer, the apostle John highlights the extent of Christ’s unconditional love by which He “loved His own to the end” (John 13:1\), that is, to the uttermost limits of love. Jesus always loves us—He has since the beginning of time and will throughout eternity (Ephesians 3:17–19; Romans 8:35, 38–39\). While He ministered on earth, Christ loved through sacrificial service (Mark 10:45; Luke 22:27; Philippians 2:6–7\), washing the disciples’ feet (John 13:1–17\), healing the sick (Matthew 4:24\), casting out demons (Mark 1:34\), raising the dead (Luke 7:14–15\), and setting people free from sin (Luke 4:18–19\). He also loved with the ultimate sacrifice of laying down His life on the cross for our sins (1 John 4:9–10\).
Because our Savior is a friend who loves at all times, we must love as He does (John 13:14–15; Ephesians 5:25–27\). Jesus said, “My command is this: Love each other as I have loved you. Greater love has no one than this: to lay down one’s life for one’s friends. You are my friends if you do what I command. I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you” (John 15:12–15\).
Jesus calls His followers always to [love one another](love-one-another.html). The early church writers took Christ’s message to heart, understanding that the entire Old Testament law could be summed up with these words: “Love your neighbor as yourself” (Galatians 5:14; 1 John 3:23; 4:21; 2 John 1:5\). James dubbed this command the “royal law” (James 2:8\). The apostle Paul explained it like this: “Love does no wrong to others, so love fulfills the requirements of God’s law” (Romans 13:10, NLT; see also 1 Thessalonians 4:9\). The writer of Hebrews urged, “Keep on loving each other as brothers and sisters” (Hebrews 13:1, NLT). And Peter counseled, “Have sincere love for each other, love one another deeply, from the heart” (1 Peter 1:22\).
Solomon wisely observed, “Love prospers when a fault is forgiven, but dwelling on it separates close friends” (Proverbs 17:9, NLT). If we want to be a friend who loves at all times, we must follow Scripture’s guidance and “always be humble and gentle. Be patient with each other, making allowance for each other’s faults because of \[our] love” (Ephesians 4:2, NLT). We must be willing to forgive the offenses of others, especially when they sin against us (Proverbs 10:12; Luke 6:37; 1 Peter 4:8\).
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What does it mean that to be “present with the Lord” when we are absent from the body (2 Corinthians 5:8)?
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Answer
In 2 Corinthians 5:8, the apostle Paul writes, “We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord” (KJV). The expression *absent from the body* refers to physical death. When this life ends, believers will be immediately ushered into the glorious presence of the Lord. Then we will see Him face to face (1 Corinthians 13:12\). And, at that moment, we will be “present with the Lord.”
To fully appreciate the significance of 2 Corinthians 5:8, it is important for us to review the immediate context. In 2 Corinthians 5:1–7, Paul contrasts the temporary nature of our earthly bodies with the eternal nature of our [heavenly bodies](resurrection-body.html). Once our earthly bodies are destroyed, “we have . . . an eternal house in heaven, not built by human hands” (verse 1\). Most translations of 2 Corinthians 5:8 emphasize the aspect of having an “eternal house,” saying that, at death we will be “at home with the Lord” (ESV, NIV, NLT, NASB, CSB, etc.).
In our earthly state, we earnestly desire “to be clothed . . . with our heavenly dwelling” (2 Corinthians 5:2\), which will not leave us “naked” or without a dwelling place (verse 3\). Our heavenly bodies will not be subject to decay or death (mortality). Instead, we will receive new bodies that are imperishable and immortal (verse 4; cf. 1 Corinthians 15:54\). We know that God has prepared a heavenly home for us (John 14:2\) because He “has given us the Spirit as a deposit, guaranteeing what is to come” (2 Corinthians 5:5; cf. Romans 5:5 and Ephesians 1:14\). Currently, the presence of God is a matter of faith (Hebrews 11:1\) because we are “at home in the body” and “away from the Lord” (2 Corinthians 5:6\). So, right now, “we live by faith, not by sight” (verse 7\). It is in this context that Paul writes, “We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord” (verse 8, KJV).
Physically, we cannot be in two places at the same time. If we are present in this world, we are absent from the ranks of heaven. But, for us believers in Christ, when we are absent from this world, we will be present with the Lord. We will have arrived at our true home. In the words of James M. Black, “When all of life is over and our work on earth is done, / And the roll is called up yonder, I’ll be there” (1893\).
Paul longed for the day when his sin\-corrupted body would be replaced with a glorified one. For this reason, he viewed trials and tribulations as “light and momentary troubles” that could not be compared to “an eternal glory that far outweighs them all” (2 Corinthians 4:17; cf. Romans 8:18\). This hope for an incorruptible body and eternal dwelling place gives us confidence in the face of suffering, as we know that our salvation is eternally secure (John 10:28–29\).
Because Paul was confident of his eternal destiny, he was not afraid to die (1 Corinthians 15:54–55\). In fact, he welcomed death because he knew that he would be present with the Lord. In Philippians 1:21–24 he expresses a similar thought: “For to me, to live is Christ and to die is gain. If I am to go on living in the body, this will mean fruitful labor for me. Yet what shall I choose? I do not know! I am torn between the two: I desire to depart and be with Christ, which is better by far; but it is more necessary for you that I remain in the body.” This does not mean that Paul had a death wish. On the contrary, he was expressing confidence that death is not final, especially for Christians. Death is simply a transition into a glorious heavenly body. Therefore, we should not fear anything or anyone (Isaiah 25:8; Matthew 10:28\).
Second Corinthians 5:8 reminds believers that our ultimate home is not in this world, but in heaven. To be absent from the body is to be present with the Lord. Hence, we are called to be in the world but not of the world (Romans 12:2\). As [heavenly citizens](citizenship-in-heaven.html), our allegiance is to God, not the world: “Our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body” (Philippians 3:20–21\). When Christ returns, our earthly bodies will be exchanged for [bodies fit for heaven](spiritual-body.html).
The hope of eternal life is the bedrock of Christianity. Because of the [resurrection of Jesus Christ](bodily-resurrection-Jesus.html), we know that death is not the end. And if we believe in Him for salvation from our sins, then we will live with Him in heaven (Romans 6:1\). We will be present with the Lord and also reunited with loved ones who have passed away before us. This hope is not based on wishful thinking or blind faith but on the promises of God revealed in Scripture.
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Why does the Bible say to let the woman learn in silence (1 Timothy 2:11)?
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Answer
Paul instructs [Timothy](life-Timothy.html) on a wide variety of topics. In chapters 2—3 Paul discusses some gender distinctions and roles. In the discussion are instructions to “let a woman learn in silence with all submission” (1 Timothy 2:11, NKJV). This is immediately followed by a statement that a woman in the church should not “teach or . . . assume authority over a man; she must be quiet” (1 Timothy 2:12\).
In this context Paul gives specific instructions to men and women in the church. He prescribes that men should be prayerful, lifting up hands that are holy and without wrath and dissension (1 Timothy 2:8\). Paul introduces his instructions to women by saying “in the same way,” or “likewise” (verse 9\), indicating that he is talking about women in the same context as he had just discussed men. Paul discusses how women in every place ought to engage, and what he wanted them to do. He directs them not to find their adornment in [braided hair](braided-hair.html), gold, pearls, or costly garments (1 Timothy 2:9\), but to be adorned by good works and godliness (1 Timothy 2:10\). He adds guidance that (translated literally) “women in quietness should learn with all submissiveness.” This is not a prohibition against speaking in general; rather, it is in the context of teaching or exercising authority over men (1 Timothy 2:12\). Paul explains that the basis for these directives is the order of creation. Adam was created first, and then Eve (1 Timothy 2:13\).
Decades earlier, Paul had given similar instruction to the Corinthian church about women and their public use of the gifts of tongues and prophecy. Paul instructed that women should keep silent (with respect to the use of those gifts) in the public assemblies (1 Corinthians 14:34\). It was shameful in Corinth for a woman to speak in the assembly (1 Corinthians 14:35\). Paul emphasizes the seriousness of these instructions (1 Corinthians 14:36–38\) and prescribes they be followed to maintain order (1 Corinthians 14:40\). As in his instructions to Timothy, Paul pointed to the order of creation: the woman was created for the man (1 Corinthians 11:9\), and men and women are interdependent (1 Corinthians 11:11–12\). The order of creation does not detract from the equality of man and woman, but it does provide for different roles and activities in line with their unique designs.
By bringing up the order of creation in 1 Timothy 2:13, Paul points Timothy back to the Genesis account and the idea that the woman was created as Adam’s opposite, helper, or counterpart. She was created as [an equal](men-women-equal.html) to help him fulfill God’s design for humanity. Timothy would have been aware of Paul’s instructions to the Corinthians and would have understood Paul’s directions to him within that context. This could further help explain why the overseer of a church was to be a man (1 Timothy 3:1–2\). The gender distinctions were not simply about a woman learning in silence or a [man serving as overseer](women-pastors.html) in the church—the different roles helped remind the church and outside observers of human origin and God’s design. This is why Paul was intentional about the distinctiveness of the two genders, even to the point of being deliberate about how they wore their hair (1 Corinthians 11:14–15\). Man and woman are fellow heirs of the grace of Christ (1 Peter 3:7\), being completely equal in the body of Christ (Galatians 3:28\), yet they fulfill different roles to illustrate God’s plan and design.
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What is a vow of silence?
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Answer
A vow of silence is a practice in which an individual commits to not speaking or talking for a specific period of time, usually for spiritual or meditative purposes. The practice has been observed by many religious orders throughout history, both Christian and non\-Christian. For example, the ancient Greek philosopher Pythagoras required his students to observe vows of silence for significant periods of time as they learned his ways (Iamblichus, *Life of Pythagoras*, ch. XVII).
Within Christianity, the practice is mostly observed in Catholic and [monastic traditions](Christian-asceticism-monasticism.html) as a part of their more formal religious structure. For example, The Rule of St. Benedict says, “Since the spirit of silence is so important, permission to speak should rarely be granted even to perfect disciples“ (ch. 6\), and “When they come out from [Compline](morning-prayer-evening-prayer.html), no one shall be allowed to say anything from that time on. And if anyone should be found evading this rule of silence, let her undergo severe punishment“ (ch. 42\). Ironically, some secular organizations have begun practicing vows of silence as a way to bring awareness to various social issues such as child poverty or the marginalization of certain people groups.
There is no mention in the Bible of a “vow of silence.” Therefore, Christians are not obligated to take a vow of silence. In fact, the Bible never commands a Christian to take a vow of any sort. There are a few examples in the Bible of people taking vows, but most of them are from the Old Testament and based in the Mosaic Law. In the book of Acts, Paul is recorded as taking a vow while on his missionary journeys (Acts 18:18\). We don’t know the exact nature of the vow, but it was probably a [Nazirite vow](Nazirite-vow.html) (see Numbers 6:1–21\). Again, this was something Paul did voluntarily and not out of obligation. Such a decision by Paul is understandable as he sought to live above reproach amongst his fellow Jews (see 1 Corinthians 9:20\).
Since Jesus completely fulfilled the requirements of the law through His life and ministry (Matthew 5:17–18\), Christians are not obligated to keep any vows in order to appease God or fulfill His commands. Rather, the Bible teaches to simply keep your word. Jesus taught to let your “yes” be “yes” and your “no” be “no” (Matthew 5:37\).
Though a Christian is not obligated to take a vow of silence, there’s still benefit in observing moments of quietness and internal reflection. God once revealed Himself to the prophet Elijah through a gentle whisper (1 Kings 19:11–13\). Christians should be generally known as peaceful people: “Make it your ambition to lead a quiet life: you should mind your own business and work with your hands” (1 Thessalonians 4:11\). And James 1:19 says, “Everyone should be [quick to listen](quick-listen-slow-speak.html), slow to speak.”
This is especially true for Christians living in Western, developed countries where life is “loud.” With a constant flow of “noise” coming from news agencies, sports, social media, phones, advertisements, and more, silence is a foreign concept to many people. A Christian can avoid such distractions by living a quiet and content life—being responsible before God and living humbly (see Ecclesiastes 2:24\). A believer can seek out times of silence and purposefully shut out the clamor of the world: sitting in silence to pray, taking a media fast, turning off the phone for the weekend, or simply going out for a walk to enjoy the natural, “quiet” sounds of God’s creation.
So, while a Christian is not required to take an official vow of silence, it can nevertheless be beneficial to one’s spiritual growth to observe moments of quietness and reflection throughout life.
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What is the crown of life (James 1:12)?
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Answer
The Bible references [five crowns](heavenly-crowns.html) that await believers in heaven. One of these crowns—the crown of life—is a gift from God that will be awarded to those who, because of their love for Him, faithfully endured trials and tests on earth: “Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him” (James 1:12\).
The crown of life is not an actual ornamental headdress but a symbolic representation of God’s recognition for having spiritually triumphed in this life. In the original Greek, the word rendered “crown” in James 1:12 denotes a prize. The term does not refer to a royal crown like those worn by kings and rulers. This crown describes a garland or wreath of laurel foliage that, in ancient times, was placed upon the head of a victorious athlete as an emblem of honor and triumph in a contest.
The crown of life is God’s reward for those who love Him and loyally persevere under trial. It does not signify any royal position or authority over others but is indicative of everlasting joy in the life to come (1 John 2:25; Matthew 10:22; James 2:5\). Jesus announced this divine privilege in His [Sermon on the Mount](sermon-on-the-mount.html): “Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven” (Matthew 5:10–12\). As we face trials and tribulations, we can endure them for God’s glory, trusting that they will bring us spiritual fulfillment and demonstrate our love for Him.
The apostle Paul stressed the need for steadfast persistence and self\-discipline to finish the race and receive the crown of life: “Do you not know that [in a race](run-the-race-set-before-us.html) all the runners run, but only one gets the prize? Run in such a way as to get the prize. Everyone who competes in the games goes into strict training. They do it to get a crown that will not last, but we do it to get a crown that will last forever. Therefore I do not run like someone running aimlessly; I do not fight like a boxer beating the air. No, I strike a blow to my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize” (1 Corinthians 9:24–27\). No matter what challenges we confront, we can take comfort in knowing that God has prepared incredible blessings (both now and in the future) for those who suffer hardship because of their love for Him (2 Corinthians 4:7–15\).
The crown of life is reserved for believers who leave behind the safety and shelter of Christian infancy in search of spiritual maturity (1 John 2:12–14\). They discover that the battlefields of this life are training grounds as they “press on toward the goal to win the prize” (see Philippians 3:12–14\). They endure hardship for Jesus, knowing abundant life awaits them. The world may perceive them as losing out on the pleasures of this world, but these believers have come to understand that their kingdom is not of this earthly realm (John 8:23; 17:14, 16; 18:36\). Future crown\-bearers know this life is only temporary (1 Corinthians 7:31\) and, therefore, choose to pursue the will of God and endure suffering for Christ (1 John 2:17\). They set their hearts on things above (Colossians 3:1\), fixing their eyes on the prize—the crown of life by which God will bless them with victory, joy, and the matchless reward of eternity spent with Him.
Christians of every age have faced suffering and persecution (2 Timothy 3:12; 1 Thessalonians 3:4\), but not without the promise of an eternal reward (Mark 10:29–30\). Jesus assured the church in Smyrna, “Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you life as your victor’s crown” (Revelation 2:10\). While [trials and tests](trials-tribulations.html) are frightening and unpleasant as we go through them, Jesus guarantees they will result in a worthy prize—the crown of life.
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What is the upward call of God (Philippians 3:14)?
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Answer
In Philippians 3:12–16, the apostle Paul compares the Christian life to a [disciplined athlete](Christian-Olympics.html) running a race. Although he has not reached the finish line yet, Paul explains, “Forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus” (Philippians 3:13–14, ESV).
Paul is laser\-focused on one goal, one prize—the upward call of God. This call is the heavenward journey of an intimate relationship with Jesus Christ. It pulls us ever closer toward Christian maturity as we “are being transformed into his \[Christ’s] image with ever\-increasing glory” by the Holy Spirit’s power (2 Corinthians 3:18\). Paul describes the upward call of God to the Romans like this: “For those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters” (Romans 8:29\). Eventually, we will reach our goal and win the prize when we meet Jesus in eternity, for we “shall bear the image of the heavenly man” (1 Corinthians 15:49\).
Paul discusses the need for spiritual discipline in the upward call of God. Again, he relates it to the strict training of an Olympian runner: “Don’t you realize that in a race everyone runs, but only one person gets the prize? So run to win! All athletes are disciplined in their training. They do it to win a prize that will fade away, but we do it for an eternal prize. So I run with purpose in every step. I am not just shadowboxing. I discipline my body like an athlete, training it to do what it should” (1 Corinthians 9:24–27, NLT).
Both discipline and unwavering determination are required for the upward call of God: “Therefore, since we are surrounded by such a [great cloud of witnesses](cloud-of-witnesses.html), let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God” (Hebrews 12:1–2\).
We keep our eyes on Jesus because intimate knowledge of Him is our goal. He is the groundbreaking pioneer of the upward call of God. He blazed the trail for us through His life, ministry, and journey to the cross. Jesus showed us how to live for God, exemplifying perfect obedience to the Father (John 4:34; 5:30; Luke 22:42\). His example inspires us on our ascending path toward heaven. He is the author and perfector of our faith. The Lord who began His good work in us “will carry it on to completion until the day of Christ Jesus” (Philippians 1:6\).
A primary function of the New Testament church is to aid believers in the upward call of God: “So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ. Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of people in their deceitful scheming. Instead, speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ. From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work” (Ephesians 4:11–16\). Together, through participation in the body of Christ, we are better equipped to follow the upward call of God.
The writer of Hebrews encourages Christians to dig deep into the study of God’s Word (Hebrews 5:12–14\). As we immerse ourselves in Scripture, we graduate from milk to solid spiritual food. We progress “beyond the elementary teachings about Christ” and move “forward to maturity” in the upward call of God (Hebrews 6:1\).
The goal and the prize of the upward call of God are one in the same—complete, profound, experiential knowledge of Jesus Christ. While the Christian life embodies this process, its fulfillment is still to come. In the meantime, we press on, developing our [gifts in the church](purpose-of-spiritual-gifts.html) and growing in our relationship with Jesus until we fully experience the reality of knowing Christ at His future unveiling (1 Corinthians 13:12; 1 John 3:2\).
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What does it mean that now we see in a mirror dimly (1 Corinthians 13:12)?
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Answer
In 1 Corinthians 13:8–13, the apostle Paul compares the Christian virtue of [love](Bible-love.html) to other highly prized spiritual gifts and finds them all lacking. Love is uniquely superior (verse 8\). As Christians, we share in giving and receiving the grace of God’s love (see 1 John 4:8, 16\). This earthly experience of God’s divine love gives us a taste of His perfect grace and glory. Through the love of Christ poured into our hearts (see Ephesians 3:17; Romans 5:5\), we participate to a limited degree in the full perfection we will know and enjoy when we stand in God’s presence in eternity: “For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known” (1 Corinthians 13:12, ESV).
Paul explains that [spiritual gifts](spiritual-gifts.html) like prophecy, tongues, and knowledge are temporary and partial. Eventually, they “will become useless. But love will last forever! Now our knowledge is partial and incomplete, and even the gift of prophecy reveals only part of the whole picture! But when the time of perfection comes, these partial things will become useless” (1 Corinthians 13:8–10, NLT). In our current state of existence, the gifts of the Holy Spirit are valuable to us and to the church, but their worth will run out when we are face to face with the Lord in heaven. These gifts only give us an obscured, unfinished picture of our spiritual reality, and they will ultimately pass away.
Paul uses two illustrations to explain this truth. First, he employs the example of a child maturing into adulthood: “When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me” (1 Corinthians 13:11\). Right now, we are like children playing with plastic toys that will wear out and become unusable. One day we will trade them in for the enduring, grown\-up, perfection of eternity. Second, Paul contrasts looking at someone in a dull, dimly lit mirror with meeting that person face to face. In the Greco\-Roman world, mirrors were fashioned out of polished metal discs that reflected a blurred, imperfect image, nothing like seeing someone up close, in vivid, eye\-to\-eye clarity.
Thus, *now we see in a mirror dimly* is Paul’s figure of speech for “now we have imperfect knowledge and understanding.” The New Living Translation renders the imagery like so: “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). Flawless understanding and unrestricted knowledge of matters pertaining to God and His kingdom will only be achieved when we meet Jesus Christ in person.
The apostle John affirms that our knowledge of Jesus is partial now but will become clear when we see Him face to face: “Dear friends, we are already God’s children, but he has not yet shown us what we will be like when Christ appears. But we do know that we will be like him, for we will see him as he really is” (1 John 3:2, NLT).
Within the Scriptures, we have the complete revelation of God, but our understanding of it remains limited (see 1 Corinthians 8:1–3\). As we grow in the faith, we undergo a process of spiritual maturation as individual believers (2 Peter 3:18\) and together as the body of Christ (Ephesians 4:11–16\). Paul calls this progressive development toward Christian maturity “the upward call of God in Christ Jesus” (Philippians 3:14, ESV). It is our heavenward journey of intimate fellowship with Jesus Christ.
Along the way, we must stay laser\-focused on Jesus, who is the trailblazing forerunner of our quest (Hebrews 12:1–2\). He demonstrates the way through His perfect obedience to the Father (John 4:34; 5:30; Luke 22:42\). As the [Author and Perfecter](author-perfecter-faith.html) of our faith, He not only inspires us, but Christ also empowers us to grow toward our heavenly stature. He starts the good work in us and “will carry it on to completion until the day of Christ Jesus” (Philippians 1:6\).
In the meantime, until the [Lord returns](rapture-of-the-church.html) or we reach heaven, we have limited understanding and knowledge—we see in a mirror dimly. But one day our onward and upward growth in ever\-increasing degrees of Christian maturity will culminate in heavenly perfection as “we bear the image of the heavenly man” (1 Corinthians 15:49\).
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Who was Saint Brendan the Navigator?
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Answer
Saint Brendan the Navigator (AD 484—577\) was an Irish [monk](Christian-monk.html), abbot, and priest. He was born in Fenit near the seaside port of Tralee on the southwest coast of Ireland. Also known as “Brendan the Voyager” and “Brendan of Clonfert,” his heroic story of exploring the Atlantic Ocean and founding monasteries in Ireland and Scotland is one of the most famous legends of the Middle Ages.
According to Catholic history, Brendan (initially named *Mobhi*) was baptized by Bishop Erc of Slane, who [christened](christening.html) him with the name *Brendan*, meaning “fair\-drop.” For five years, Brendan was raised and educated by an Irish nun, St. Ite of Killeedy, and then sent to study under Abbot St. Jarlath of Tuam. In AD 512, he was ordained to the priesthood by Bishop Erc. From this point until AD 530, Brendan the Navigator’s life is immortalized in *Navigate Sancti Brendani Abbatis* (*The Voyages of St. Brendan the Abbot*), a legendary narrative of his travels and monastic accomplishments recorded about three hundred years after his death.
Unsurprisingly, the Celts of Ireland—bounded as they are by the sea—are notorious for their mythical stories of seafaring saints. In one such legend, “Brendan the Navigator celebrated Mass on the back of a whale, which he thought was a small island until it swam away” (*Christian History Magazine, Issue 60: How the Irish Were Saved*, 1998\).
It is difficult to decipher fact from fiction in the accounts of Brendan the Navigator. After his ordination, Brendan was said to be inspired by Luke 18:29–30 to forsake his country, brethren, and family in search of an earthly paradise where its inhabitants embrace the true Christian faith (Jackson, S. M., ed., *The New Schaff\-Herzog Encyclopedia of Religious Knowledge: Embracing Biblical, Historical, Doctrinal, and Practical Theology and Biblical, Theological, and Ecclesiastical Biography from the Earliest Times to the Present Day*, Funk \& Wagnalls, 1908—1914, Vol. 2, p. 259\).
The legend of Brendan the Navigator begins with Brendan encountering his relative, Saint Barinthus, who describes his own fantastic voyage and discovery of a mysterious “Promised Land of the Saints.” Brendan selects a group of monks who pray with him and then accompany him on a seven\-year voyage that was rumored to include lands as far off as the Canary Islands and even the Americas (Davies, O., trans., *Celtic Spirituality* Paulist Press, 1999, p. 34\). Some historians believe St. Brendan’s travel journals may have influenced Christopher Columbus to set sail for the West (https://www.irishamerica.com/2021/05/goodbye\-columbushello\-st\-brendan/, accessed 4/25/23\).
The most reliable information extracted from historical evidence of Brendan the Navigator’s life includes the establishment of several monasteries in Ireland and Scotland. According to *St. Adamnan’s Life of Abbot St. Columba of Iona*, the adventurous monk sailed to the Hebrides, Western Scotland, Wales, and Brittany. In approximately AD 557, Brendan the Navigator founded the religious community he is most known for: the monastery of Clonfert in County Galway in western Ireland. Brendan led this monastery for two decades, during which it became a renowned monastic school. His fame drew monks and students by the thousands to this center of sacredness and learning.
Brendan the Navigator also founded a monastery in Annaghdown and a convent, where his sister Briga ruled and where he died in AD 577 at the age of 93\. Before his death, Brendan arranged for his remains to be returned to Clonfert. Today, his gravesite can be found just outside the twelfth\-century Clonfert Cathedral.
The Catholic Church recognizes Brendan the Navigator as a saint. His feast day is observed on May 16\. He is considered the [patron saint](patron-saints.html) of sailors, mariners, navigators, and travelers.
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What does the Bible say about violence against women?
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Answer
Violence against women is a tragic reality in our world today, as it has always been since the fall of humankind. We live in a sin\-corrupted realm, which includes sexual and gender\-based aggression. It should come as no surprise that many Bible stories contain accounts of [violence](Bible-violence.html) against women, just as any record of present\-day society might also include.
Some Bible readers have interpreted the ill\-treatment of women in the Bible as justification for abusing and subjugating women. However, Scripture does not promote violence against women; neither does it present it as an appealing option. While some biblical stories appear neutral on the topic, most accounts depict the mistreatment of women in either an openly or indirectly critical light.
Readers who wish to correctly interpret what the Bible says about violence against women must understand the cultural backdrop that provides the setting for the Bible’s narrative. The ancient Near East and Graeco\-Roman worlds of the Bible were male\-dominated, patriarchal societies in which men held all the social, economic, legal, and domestic power. A women’s principal role was to become a wife and mother. Thus, most women were dependent on men—either their fathers, husbands, brothers, or sons—for their entire lives, leaving them particularly vulnerable to abuse and exploitation.
In the Old Testament, God called His people to protect, care for, and promote justice for vulnerable members of society, such as widows, orphans, the poor, and foreigners (Exodus 22:22; Deuteronomy 24:19; 27:19; Isaiah 1:17; Zechariah 7:10\). Nevertheless, in legal, financial, and domestic matters, the law almost always favored the interests of men (Deuteronomy 22:13–21, 28–29; Numbers 5:11–31\). In cases of rape, the offender was to receive the death penalty (Deuteronomy 22:25–27\).
By New Testament times, the Bible speaks more candidly to men regarding violence against women. Colossians 3:19 commands, “Husbands, love your wives and never treat them harshly” (NLT). In Ephesians 5:25–33, Paul condemns the mistreatment of women, urging men to love and care for their wives in the same way “they love their own bodies” (NLT). Peter teaches believing husbands to treat their wives with honor and respect as an “equal partner in God’s gift of new life” (1 Peter 3:7, NLT).
By this time, women were gaining a slightly more influential place in society. Jesus included women on His ministry team (Matthew 27:55; Luke 8:1–3\), and women were named as influencers in the early church (Romans 16:1–3, 7, 12; Philippians 4:2–3; 1 Corinthians 16:19\).
Physical and sexual violence against women is recorded in several biblical passages:
[Hagar](Hagar-in-the-Bible.html) was forced to become a surrogate mother for Abraham and Sarah. The maidservant was further abused by her mistress, Sarah, who became jealous and treated Hagar harshly. Eventually, Hagar and her son were cast out of the household into the desert. But God rescued, cared for, and blessed Hagar and Ishmael (Genesis 16:1–16; 21:8–21\).
Jacob’s daughter, [Dinah](Dinah-in-the-Bible.html), was abducted and raped by Shechem (Genesis 34:1–31\). Jephthah’s daughter fell victim to her father’s lack of faith and misguided vow (Judges 11:12–40\). In a horrifying scene of violence against women, the men of Gibeah savagely gang raped and murdered a Levite’s concubine (Judges 19:11–30\). This story illustrates the increasing violence spreading throughout the land in the days when “Israel had no king” (Judges 19:1; 21:25\) as the nation drifted further away from God.
David’s adulterous [affair with Bathsheba](David-and-Bathsheba.html) definitely involved a power imbalance and is another example of a woman being victimized. As king, David used his position of power to take what he wanted, and Bathsheba had no real choice in the matter (2 Samuel 11:1—12:31\). God’s displeasure and condemnation were directed at David, not Bathsheba (2 Samuel 12:1–15\). David’s son [Amnon](Amnon-and-Tamar.html) perpetuated the violence against women, raping his half\-sister Tamar (2 Samuel 13:1–39\).
While God may seem to be silent about the abuse in many of these accounts, the criminality of the offenses is apparent when viewed within the whole context of Scripture. In the case of the [woman](woman-caught-in-adultery.html) caught in adultery (John 8:2–11\), Jesus unambiguously revealed God’s heart toward violence against women. Attentive readers will note the woman’s vulnerability as the men in the story bring her forward and call her out as the only transgressor—dehumanizing her as if she were the embodiment of sexual sin. But Jesus defended the woman, treating her with dignity and compassion.
Violence against women (or any person) in the Bible must be understood and interpreted according to God’s condemnation and prohibition of every kind of abusive behavior. God hates violence (Psalm 11:5; Jeremiah 22:3; Ezekiel 45:9; Malachi 2:16\). He calls believers to love and protect the innocent and vulnerable (Luke 10:30–37; Ephesians 4:2; Philippians 4:5\). The Lord comes to the aid of those who are threatened by violence (2 Samuel 22:49; Psalm 18:48; Matthew 2:13; Luke 22:50–51\). Scripture overwhelmingly demonstrates that violence against women is unacceptable in God’s eyes and among His people (2 Samuel 22:3; Psalm 72:14; Galatians 5:14; Romans 13:10\).
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Why will there be weeping and gnashing of teeth in hell (Matthew 8:12)?
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Answer
On multiple occasions, [Jesus refers to hell](Jesus-teaching-on-hell.html) as a place where “there will be weeping and gnashing of teeth” (Matthew 8:12; 13:42, 50; 22:13; 24:51; 25:30\). This coupling of *weeping* and *gnashing of teeth* in hell reflects the unspeakable torment of those who will be separated from God for all eternity.
In the Bible, both “weeping” and “gnashing of teeth” represent physical and spiritual anguish. When Jerusalem was destroyed, and the Jews were exiled from their homeland, the people wept in anguish (Isaiah 22:12; Lamentations 1:2, 16; 2:11\). In the New Testament, James warned the rich oppressors to prepare for God’s judgment, advising, “weep and wail because of the misery that is coming on you” (James 5:1\). *Gnashing (or “grinding”) of teeth* also appears throughout the Bible, always depicting people in moments of violent, furious torment and vexation (Psalm 37:12; Lamentations 2:16; Acts 7:54\).
In every instance that Jesus uses the expression *weeping and gnashing of teeth*, He associates it with someone coming to the excruciating realization that he or she will not be allowed to enter the kingdom of heaven. In Matthew 8:12, it is the Jewish people who reject Christ’s salvation; in Matthew 13:36–43, it is the evil enemies of God; in Matthew 13:47–52, it is the wicked; in Matthew 22:1–14, it is all who refuse Christ’s invitation; in Matthew 24:48–51, it is the evil, disobedient servant; and in Matthew 25:14–30, it is the worthless, faithless servant.
Long before Jesus talked about weeping and gnashing of teeth in hell, the psalmist presented an end\-of\-the\-world snapshot of the wicked observing the blissful destiny of the righteous (Psalm 112:1–9\) while gnashing their teeth in rage (Psalm 112:10\). There will be weeping and gnashing of teeth in hell because the unredeemed will finally see and understand all that they have lost.
Likewise, there will be weeping and gnashing of teeth in hell because it is a place of eternal punishment (Jude 1:7\). Hell was originally intended for Satan and his angels (Matthew 25:41; 2 Peter 2:4; Revelation 20:1–3, 10\), but it is also for people who [choose to reject the Lord](who-will-go-to-hell.html) (Matthew 13:40–42; Mark 9:42–48; Romans 2:8; Hebrews 10:26–29; 2 Peter 3:7; Revelation 20:15; 21:8\).
Since God is a God of love (1 John 4:7–8\), He wants everyone to understand the truth about hell. Through a relationship with Jesus Christ, God offers us eternal life in the kingdom of heaven (Matthew 4:17; 25:31–34; John 3:16–18\). If we reject His offer, the alternative is hell. And Scripture is clear—hell is a reality not to be taken lightly or ignored. Judgment and punishment in hell are expressed in the Bible as “God’s wrath” (John 3:36; Deuteronomy 32:22; Zephaniah 1:18; Romans 2:5\), “torment” (Luke 16:23–24; Revelation 14:11; Revelation 20:10\), “destruction” and “corruption” (Psalm 55:23; Romans 9:22; Philippians 3:18–19; Galatians 6:8; 2 Peter 1:4\), and “eternal” and “unquenchable fire” (Matthew 3:12; Hebrews 10:27; Revelation 19:20\). Scripture also emphasizes the extreme isolation of hell, referring to it as “blackest darkness” (Jude 1:6, 13; 2 Peter 2:17\), “the Abyss” (Revelation 9:1–2\), and “death” (John 8:21; Romans 6:23; 1 Corinthians 15:26; 1 Corinthians 15:54–55; Revelation 20:14–15; 21:8\).
Perhaps the most distressing aspect of hell is that it means total and eternal separation from God (Matthew 7:23\). The apostle Paul describes the Lord’s judgment as coming “in flaming fire . . . on those who don’t know God and on those who refuse to obey the Good News of our Lord Jesus. They will be punished with eternal destruction, forever separated from the Lord and from his glorious power” (2 Thessalonians 1:8–9, NLT).
The finality of hell is cause for anguish and torment, for there will be [no escape](hell-real-eternal.html) for those who find themselves there (Luke 16:26 Hebrews 6:4–6; 10:26–27\). In the endless absence of God’s love, light, peace, and joy, there will be weeping and gnashing of teeth. But for all who enter God’s eternal dwelling, “He will wipe every tear from their eyes, and there will be no more death or sorrow or crying or pain” (Revelation 21:4, NLT).
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What does it mean that believers are transferred into the kingdom of His beloved Son (Colossians 1:13)?
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Answer
A primary purpose of the apostle Paul’s [letter to the Colossians](Book-of-Colossians.html) was to combat the work of false teachers who were invading the church and undermining the simple truth of the gospel. In his opening prayer, Paul states that God the Father “has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son” (Colossians 1:13, ESV).
The verb rendered as “transferred” in the English Standard Version of Colossians 1:13 is alternatively rendered “translated” (KJV) or “brought us into” (NIV). In the original Greek, the term literally means “to move something from one place or sphere to another.” When God rescues Christians “from the kingdom of darkness” through the saving work of Jesus Christ on the cross, He packs them up and moves them, spiritually speaking, into “the Kingdom of his dear Son” (Colossians 1:13, NLT).
Paul likens salvation to acquiring a brand\-new address in a shiny new domain. This imagery of deliverance evokes the Lord’s dramatic rescue of His people out of slavery in Egypt (Exodus 6:6; 12:27; Deuteronomy 13:5\). God brought the Israelites out of the dark land of Egypt and transferred or “translated” them, eventually, into the Promised Land. Today, He moves believers into the kingdom where His Son reigns as King over every power of darkness (see Acts 26:17–18; Ephesians 6:12\).
Paul’s imagery also recollects the prophet Isaiah’s hope\-filled vision of the Messiah: “There will be no more gloom for those who were in distress. In the past he humbled the land of Zebulun and the land of Naphtali, but in the future he will honor Galilee of the nations, by the Way of the Sea, beyond the Jordan—The people walking in darkness have seen a great light; on those living in the land of deep darkness a light has dawned” (Isaiah 9:1–2; see also Isaiah 42:6–7; 58:10; Isaiah 60:1–3\). At the moment of salvation, God plucks us out of Satan’s dark domain and transplants us into the brilliant light of [Jesus Christ’s kingdom](my-kingdom-is-not-of-this-world.html).
*Believers are transferred into the kingdom of His beloved Son* means our citizenship changes when Jesus becomes our Savior. Before being rescued, we walk in disobedience and sin, obeying our commander, the devil (see Ephesians 2:1–3\). After salvation, our passport gets stamped “citizen of heaven,” and our King is now “the Lord Jesus Christ” (see Philippians 3:20\). We are “no longer foreigners and strangers, but fellow citizens with God’s people and also members of his household” (Ephesians 2:19\). The apostle Peter declares, “But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light” (1 Peter 2:9\).
Much of Christ’s teaching focused on His kingdom (Matthew 4:17; 5:1–12; Luke 12:32; Matthew 13:10–52\). Believers must be “transferred” into the kingdom of heaven because we can’t move there of our own volition. The Bible says we are powerless to save ourselves (Romans 5:6–8; Ephesians 1:7\). The heavy lifting can only be accomplished by God, who “saved us, not because of the righteous things we had done, but because of his mercy. He washed away our sins, giving us a [new birth](new-birth.html) and new life through the Holy Spirit. He generously poured out the Spirit upon us through Jesus Christ our Savior. Because of his grace he made us right in his sight and gave us confidence that we will inherit eternal life” (Titus 3:4–7, NLT; see also Ephesians 1:7; 2:4–9, 13\).
Believers are transferred into the kingdom of God’s beloved Son “by the undeserved grace of the Lord Jesus” (Acts 15:11, NLT; see also Romans 3:21–24\). In Christ, God gives us the golden ticket that transfers us from death to life (John 5:24\); from alienation to acceptance (Colossians 1:22\); from separation to nearness (2 Corinthians 5:18–20\); from despair to hope (1 Peter 1:3\); from darkness to light (1 John 2:8\); from slavery to freedom (Romans 6:16–23; 8:2; John 8:32\); from enemies to friends (Romans 5:11\); and from strangers to compatriots (Hebrews 11:13–16\).
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What does it mean to repent and do the first works (Revelation 2:5)?
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Answer
In Revelation 2:5, the apostle John records Jesus exhorting the [church in Ephesus](church-in-Ephesus.html) to “Remember therefore from where you have fallen; repent and do the first works” (NKJV). If they fail to heed His words, Jesus gives a warning: “If you do not repent, I will come to you and remove your lampstand from its place” (verse 5\).
Paul had written a letter to the church in Ephesus roughly 30 years prior to Jesus’ letter. At that point in the Ephesians’ growth, Paul commended them for their love (Ephesians 1:15–16\). In Revelation 2:1–7, Jesus also commends the Ephesians for some things: 1\) their toil and perseverance, 2\) their intolerance of evil people, 3\) their discernment amongst false apostles, and 4\) their endurance for Christ (Revelation 2:2–3\). Jesus’ issue with the Ephesians is that they “have forsaken the love \[they] had at first” (Revelation 2:4\). The church at Ephesus was a hard\-working, faithful church, but they were lacking in love.
In response to this abandonment of their first love, Jesus exhorts them to “repent and do the first works.” Repentance is confirmed in the follow\-through; repentance is followed by reformation. John the Baptist stressed the need for action in his preaching: “Produce fruit in keeping with repentance” (Matthew 3:8\). Jesus points to the early days of the church in Ephesus and bade His people remember the service they had accomplished and the love they had expressed—and then do those things again.
There is also a relationship between works and love here. The apostle John attests to this reality in 1 John 5:3: “This is love for God: to keep his commands.” This echoes Jesus’ words in John 14:23: “If anyone loves me, he will keep my word” (ESV). It seems that, as one grows in love for Christ, he or she will desire to obey even more. In Revelation 2, Jesus exhorts the Ephesians to do the works they did before, encouraging the love they once had for God.
These “first works” aren’t defined in the text. Jesus could be referring to their past zeal in maintaining pure doctrine or their eagerness to love their neighbors as themselves. Whatever the specifics, Jesus wanted the Ephesians to do the first works, which would encourage them to return to their first love.
What does it mean, then, to “[repent](Bible-repentance.html)” and do the first works? *Repent*, in its most literal sense, simply means “to change one’s mind.” A change of mind often results in a change of attitude, emotion, and action. This meaning can be seen clearly in Acts 2\. Peter is presenting Jesus as the rightful Messiah, King of Israel. His hearers are comprised of the very people who had crucified the Lord via the Romans. Peter tells them they needed to repent, or change their mind, and be baptized (Acts 2:38\). Their repentance involved changing their minds about Jesus being a mere man and their own need to be forgiven. Happily, about 3,000 people repented and were saved that day (Acts 2:41\).
In Revelation 2:5, Jesus exhorts the Ephesians to repent, and that change of mind would lead to a change of attitude. The follow\-through would be a return to their first works, encouraging their love for God. Jesus’ message to the church of Ephesus should be a warning to all of us. We can do great works and persevere through trials and still lose sight of [loving God](how-to-love-God.html). Saying or doing the right thing is meaningless without love (1 Corinthians 13:1–3\). We must not forsake our first love, and we must continue doing the things that encourage our love for God.
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Why are even the prayers of the wicked an abomination to God (Proverbs 15:8, 29)?
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Answer
Solomon presents an important and perhaps shocking contrast in Proverbs 15:8:
The Lord detests the sacrifice of the wicked,
but the prayer of the upright pleases him.
In this proverb, [Solomon](life-Solomon.html) seems to be saying that even the sacrifices and prayers of the wicked are an abomination to God. Sacrifices are forms of prayer, and the prayers of the wicked are not acceptable to God. By contrast, the prayers of the upright are delightful to God. Proverbs 15:29 adds to the contrast:
The Lord is far from the wicked,
but he hears the prayer of the righteous.
We are reminded of what James says when he encourages his readers to draw near to God and God would draw near to them (James 4:8\). James adds specificity to those instructions when, in the same verse, he exhorts readers to deal properly with sin: “Wash your hands, you sinners, and purify your hearts, you double\-minded.” They couldn’t expect to have close fellowship with God if they were continually walking in sin.
God identified Israel as the people He chose. They were to bring their sacrifices, but as Proverbs 15:8 says, religious rituals are of no value to a wicked person. When the Israelites were steeped in sin, He told them to bring their worthless offerings no longer—their feasts had become burdensome to Him. He would hide His eyes from them, and though they multiplied their prayers to Him, He would not heed them (Isaiah 1:13–15\). God’s people needed to be obedient to the covenant they had agreed to under Moses. Going through the motions would not help them, because “the sacrifice of the wicked is an abomination” (Proverbs 15:8, NKJV).
New Testament believers have a similar caution. Peter tells husbands, for example, that, if they are not living with their wives in a considerate and understanding way, then their prayers can be hindered (1 Peter 3:7\). The bottom line is that the Bible doesn’t tell us that God always answers our prayers. In some instances, our prayers can be hindered by our own sin, even to the point that the prayers of the wicked are an abomination to God.
On the other hand, James explains that the prayer of a righteous person can be very [effective](effective-prayer.html) (James 5:16\). So, what makes a person righteous? In James 2:23, James quotes Genesis 15:6, reminding readers that Abraham was declared to be righteous by God when he believed in Yahweh (the preincarnate Jesus Christ, see John 8:56–59\). Throughout his epistle, James challenges believers to put their faith into action. James shows that one can be righteous in *position* without being righteous in *practice*. The other apostles agree. Paul chastises the Corinthian believers for walking like infants or fleshly people (1 Corinthians 3:1\). The husband who has his prayers hindered in 1 Peter 3:7 is a believer and righteous in his standing before God, but he is not righteous in how he walks with his wife. In each of these cases, the writers exhort readers that to have intimate fellowship with God, to have their prayers be effective, they need to be walking with Him, not just standing in Him.
Solomon equates being upright with pursuing righteousness (Proverbs 15:8–9\). The prayers of the righteous are a delight to God (Proverbs 15:29\). By contrast, the worship rituals of the wicked are an abomination to God. As the prophet Samuel put it, to obey is better than to sacrifice (1 Samuel 15:22\). God has told us how we can be righteous both in our position (by faith) and in our practice (by walking in the Spirit). See John 3 and Galatians 5\.
We cannot play games with God. He sees the heart, and even “the sacrifice of the wicked is an abomination to the Lord” (Proverbs 15:8, ESV). A pursuit of sin will affect our prayers and how God receives them.
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Who were those who were baptized for the dead (1 Corinthians 15:29)?
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Answer
First Corinthians 15 is a great chapter on the [resurrection](when-resurrection.html) (and [rapture](rapture-of-the-church.html)) of believers in Christ. In this passage, Paul addresses a wrong notion some of the Corinthian believers had, viz., “some of you say that there is no resurrection of the dead” (1 Corinthians 15:12\). One of the apostle’s arguments for the reality of resurrection is the puzzling verse 29: “Now if there is no resurrection, what will those do who are baptized for the dead? If the dead are not raised at all, why are people baptized for them?”
Two things we know for sure about those who were being “baptized for the dead”: these were people familiar to the Corinthians, and their practice of baptism was related to the hope of resurrection. Paul was *not* referring to pagans conducting a superstitious rite; neither was he giving tacit approval to an unscriptural practice in the Corinthian church.
The best interpretation is that those who were baptized for the dead were true Christian believers who, in coming to faith in Christ, were [baptized](Christian-baptism.html). They were, in some sense, baptized “for” those who had died. And their baptism bolstered the doctrine of a future resurrection for these reasons:
• The very act of baptism by immersion illustrates death, burial, and resurrection. When a believer is baptized, he or she is embracing belief in the physical resurrection of the dead and placing his or her hope in that reality. To deny the resurrection is to destroy the meaning of baptism.
• Those who were baptized for the dead were baptized “for” them in the sense of taking their place on the church membership roll. In other words, when believers died (many through [martyrdom](Christian-martyrdom.html)), new believers came forward to occupy the places left vacant by their absence. Paul’s logic is, why would these new believers put their own lives at risk (knowing that baptism would mark them for martyrdom) if there is no life after death?
• Those baptized for the dead were brought to faith in Christ by the testimonies of those now dead. The hope of resurrection espoused by the recently deceased believers continued in the faith of the newly baptized.
In the verses immediately following his mention of those who are baptized for the dead, Paul presents an argument from his own testimony: “And as for us, why do we endanger ourselves every hour? I face death every day” (1 Corinthians 15:30–31\). Paul and the other apostles obviously had faith in life after death. Otherwise, why would Paul risk his life for the sake of preaching the [gospel](what-is-the-gospel.html)? In the same way, those who were baptized for the dead were choosing to risk their lives for the hope of the resurrection.
*The blood of the martyrs is the seed of the church.* This is the truth seen in 1 Corinthians 15:29\. As the early Christians fell before their bloodthirsty enemies, others took note. The sight of the believers’ deaths and the intensity of their zeal stirred the hearts of some who decided to also take a stand for Jesus. Rather than shrink back from commitment, the new believers marched forward to join the ranks of Christian soldiers and replace those who had fallen. The brave, newly baptized converts could face death with confidence, because “in Christ all will be made alive” (1 Corinthians 15:22\) and “death has been swallowed up in victory” (verse 54\).
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What is the meaning of, “I shall not want” in Psalm 23:1?
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Answer
In one of the most comforting Bible passages, [King David](life-David.html) declares, “The Lord is my shepherd; I shall not want” (Psalm 23:1, ESV). The word *want* in this case means “to have a need” or “to lack”; the psalmist’s confident assurance is that, with the Lord as his shepherd, he would never lack a thing. All his needs would be supplied.
David, who spent his boyhood tending his father’s flocks (1 Samuel 16:11, 19; 17:15\), knew something about the heart of a shepherd. He compared his relationship with God to that of sheep and a shepherd. The tender imagery underlines God’s personal care, guidance, and protection. King David trusted wholly in the Lord, knowing he would not lack anything because God was with Him as his shepherd.
When sheep are left to fend for themselves, they are vulnerable and helpless animals, incapable of providing for their own needs. The shepherd leads the flock to fresh water and pasture for food. He cares for the sheep when they are injured or ill. Without a shepherd, the sheep scatter and become lost. Unless they stay near the shelter and protection of the shepherd, they have no hope of surviving attacks from wolves and other predators. But when sheep remain under the watchful eye of the shepherd, they can say, “I shall not want,” because he meets their every need.
As God’s sheep, we are precious to Him (Psalm 28:9; 77:20; 78:52; 79:13; 80:1; 95:7; 100:3\). He takes full responsibility for our needs, safety, and protection, even risking His own life for us. Jesus, who is “the great Shepherd of the sheep” (Hebrews 13:20\), assured His disciples repeatedly that He would care for them, leading, guiding, protecting, and laying down His life for them (John 10:1–16, 26–30\). Through His redeeming death on the cross, Jesus Christ paid for our sins and purchased us as His sheep. Even if, in our suffering and pain, we wander away from the Lord, we have a [Good Shepherd](Good-Shepherd.html) in Jesus who is “the Guardian of \[our] souls” (1 Peter 2:25, NLT). When we understand this truth, we can put our whole trust in Him and say, “I shall not want” (Psalm 34:9–10\). We discover that we now lack nothing necessary to experience abundant life in Him (2 Peter 1:3; Psalm 84:11\).
Jesus told His followers, “Seek the Kingdom of God above all else, and live righteously, and he will give you everything you need” (Matthew 6:33, NLT). Our heaven\-sent provision will flow from pursuing God’s kingdom first and staying in close fellowship with Him. Only then can we tap into His all\-sufficient, unlimited supply of resources. We won’t have to worry about what to eat, drink, or wear because our loving Shepherd knows what we need (Matthew 6:31–32\). He will never abandon us or leave us begging for bread (Psalm 37:25\).
When we say, “I shall not want,” we also acknowledge our satisfaction with God and what He has given us (Hebrews 13:5; 2 Corinthians 9:8\). It means we have learned the secret of contentment, like the apostle Paul, who said, “I have learned how to be content with whatever I have. I know how to live on almost nothing or with everything. I have learned the secret of living in every situation, whether it is with a full stomach or empty, with plenty or little. For I can do everything through Christ, who gives me strength” (Philippians 4:11–13, NLT).
We may not always have everything we desire, but we can trust God to provide all we need. As He was with Israel in the wilderness, God will always be with us, blessing us in everything, watching our every step, and ensuring we lack nothing (Deuteronomy 2:7\). With the Lord as our shepherd, we can confidently say, “I shall not want.”
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What does it mean that no temptation has overtaken you (1 Corinthians 10:13)?
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Answer
[Temptation](temptation-sin.html) is a battle for every Christian, and the Bible has much to say about this. One common passage is 1 Corinthians 10:13, which states, “No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it.”
The New Living Translation puts it this way: “The temptations in your life are no different from what others experience. And God is faithful. He will not allow the temptation to be more than you can stand. When you are tempted, he will show you a way out so that you can endure.”
This verse is part of a discourse on food sacrificed to idols, which began in chapter 8\. Later, Paul offers words of caution for his readers regarding sin and temptation. He cites the failures of the Israelites in the Old Testament as a warning against indulging in evil. Idolatry, sexual immorality, and even grumbling against God are actions a Christian should avoid. This applies to both the strong and weak. The former should be careful not to fall (1 Corinthians 10:12\), and the weak should not be led astray by the freedom of the strong.
We know we should [avoid sin](resisting-temptation.html), but, to our dismay, we still face temptations. This is a consequence of the sinful world in which we live and the [sinful nature](sin-nature.html) within that desires what is contrary to God’s will (see Galatians 5:17\). There will come a time when we’re glorified and completely free of sin (Romans 8:30; 1 John 3:2\). For now, as we go through the process of sanctification, Christians long for eternity (2 Corinthians 5:1–5; 1 Thessalonians 4:1–2\).
First Corinthians 10:13 addresses our inclination to sin with a fact: “No temptation has overtaken you except what is common to mankind.” This can be paraphrased as “there’s nothing you are tempted by that no one has ever gone through before.” Our temptations are not unique to us; others have battled with something similar. This is encouraging for tempted Christians who feel no one will understand what they are being enticed to. It also prevents despair. If someone else has overcome the same temptation, there’s an open door for more overcomers.
The remaining part of the verse provides further encouragement: “And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it.” The popular slogan “God will not give you more than you can handle” comes from a misinterpretation of this verse. We will face hardship, and some of those difficulties might very well be things we cannot handle on our own. But, if we belong to Christ, God will not allow any difficulty to come our way that we are incapable of bearing *in the power of Christ*. With every temptation and every testing we face, God will remain faithful to us. He might not keep us from the test, but He will provide a way to endure the test.
It is worth noting that God does not tempt anyone (James 1:13\). However, He is sovereign over everything, including our temptations. He knows our weaknesses, and we can trust in His faithfulness when facing temptation. It may not always seem so, but there’s always a way out. God provides an escape. We should rest in God’s sovereignty, faithfulness, and strength to overcome.
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What does it mean that old things have passed away (2 Corinthians 5:17)?
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Answer
Second Corinthians 5:17 is a well\-known verse in Christian circles, often learned from childhood: “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new” (NKJV). The Message Bible adds an enthusiastic touch: “The old life is gone; a new life emerges!”
What is the significance of the fact that “old things have passed away”? This verse goes beyond rote Sunday school work; it is a reality for the genuine believer. Those who place faith in the redemptive work of Christ undergo a spiritual transformation courtesy of the Holy Spirit. The Bible refers to this as being “[born again](born-again.html)” (John 3:3–7\). Theologians use the term *regeneration* to describe the same amazing act. We went from death to life!
The life of an unbeliever is characterized by what the apostle Paul calls “old things.” Unbelievers possess a sinful nature and are separated from God, a destructive combination. Consequently, their lifestyle displays the [works of the flesh](works-of-the-flesh.html) (Galatians 5:19–21\). While atheists may exhibit basic moral values—depending on upbringing and environment—they primarily live for themselves rather than God.
Further, religious people who are unregenerate cannot talk about an old life passing away. They are under the law and seek justification through it. This leaves them condemned when they fall short (Romans 3:19; Galatians 3:10\). Without the new birth, they remain slaves to sin (Romans 7:14–23\). Being religious without Christ leads to either despair or [self\-righteousness](self-righteousness.html). One who lives under the law should also anticipate being perfectly judged by it. God is a fair judge (Psalms 9:7–8; 98:9; Romans 2:6–11; Revelation 20:12\).
However, for those who believe in Christ, old things have indeed passed away! Paul provides this description in Romans 6:3–7:
Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. For if we have been united with him in a death like his, we will certainly also be united with him in a resurrection like his. For we know that our old self was crucified with him so that the body ruled by sin might be done away with, that we should no longer be slaves to sin—because anyone who has died has been set free from sin.
Followers of Christ are united to Him and form His body (1 Corinthians 12:27; Ephesians 1:22–23; Colossians 1:18\). Thus, our baptism into Christ makes Him our representative. When He was crucified, our old selves were crucified as well. When He resurrected to live for God, we too were resurrected to live a new life for God. Old things have passed away.
Many pastors are wary of preaching about [grace](definition-of-grace.html) due to the fear that their congregation will find an excuse to sin. However, this stems from a core misunderstanding. Grace not only pardons us from the penalty of sin but also possesses a transformative power to break sin’s hold on our lives (Romans 6:14; Titus 2:11–12\). The reality of 2 Corinthians 5:17 is only possible because of grace.
The transition from the old life to the new one is not merely theoretical. Many people can testify to the transformation in their lives when God’s grace took up residence. Lee Strobel has compiled many examples in his book *The Case for Grace* (Zondervan, 2015\).
Some Christians experience an instant transformation, while others progress gradually. Either way, the truth remains the same: old things have passed away for those who are in Christ. We are reconciled to God and called to live for Him. It is a beautiful lifestyle, filled with love, holiness, self\-control, uprightness, and good deeds.
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How could the psalmist say, “I have never seen the righteous forsaken” in Psalm 37:25?
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Answer
Psalm 37 is an encouraging passage for those who face [trials and tribulations](trials-tribulations.html). Despite our present suffering, the psalmist knows that God will reward the righteous and punish the wicked (verses 1–6\). This reassuring message allows the righteous to “be still before the Lord and wait patiently wait for him” (verse 7; cf. Psalm 46:10\). As we wait for the Lord to deliver us from trouble, we should continue to commit our ways to Him.
In Psalm 37:25, the psalmist expresses a statement of faith and trust in God’s providential care for the righteous: “I have been young, and now am old, yet I have not seen the righteous forsaken or his children begging for bread” (ESV). This verse is a reference to the psalmist’s own observations. In all his life, the psalmist had never witnessed an instance when God forsook the righteous. This does not imply that the righteous are exempt from poverty and hardship. Rather, the point is that God will not abandon or leave them to fend for themselves in times of trouble (verse 24; cf. Deuteronomy 31:8 and Hebrews 13:5\).
Psalm 37:25, therefore, highlights the psalmist’s confidence that [God is faithful](faithfulness-of-God.html) and will not abandon the righteous. Again, there’s no promise that the righteous are immune from pain and suffering. Jesus said that God “causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matthew 5:45\). Throughout the Bible, we find many examples of God sending rain on the righteous (Job 2:10; Isaiah 45:7; 2 Corinthians 1:8; 12:7–10\). Amidst the turbulent waves of life, God promises to provide and care for the righteous.
While the psalmist’s words that “I have never seen the righteous forsaken” might seem fanciful or out of touch with reality, they are a powerful reminder of God’s [steadfast love](steadfast-love-of-the-Lord-never-ceases.html) and faithfulness. Believers are therefore encouraged to hold on to God’s unchanging hand and trust that He will work all things for good (Romans 8:28\).
Rather than viewing the psalmist’s words as a guarantee that the righteous will never face trials and tribulations, we should interpret Psalm 37:25 as an expression of hope and assurance. The psalmist’s personal experiences inform his testimony about God’s unwavering support for the righteous.
In our own lives, we will encounter instances when God’s providential care is evident, and we will have a testimony of our own. However, we must remember that our understanding is limited, and we cannot always fathom the ways that God works. Therefore, it is essential to approach this verse with humility and acknowledge that our understanding is incomplete. Although our experiences may not align with the psalmist’s observations, we can still draw encouragement from his experiences with a faithful God.
Ultimately, Psalm 37:25 invites us to reflect on our own relationship with God and to deepen our trust in Him. It also encourages us to seek righteousness and align ourselves with His will (cf. Matthew 6:33 and Romans 12:2\), knowing that He will supply all our needs (Philippians 4:19\).
As we navigate the highs and lows of life, let us remember the psalmist’s words in Psalm 37:25 and be encouraged by them. When we face obstacles and challenges, we can hold fast to the fact that God will [never forsake](I-will-never-leave-you-nor-forsake-you.html) the righteous. In Him, we have everything that we need.
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How can we “make known His deeds” to others (Psalm 105:1)?
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Answer
In giving praise to the Lord, the writer of Psalm 105 (probably [Asaph](who-was-Asaph.html) and his relatives) exhorts readers to “make known His deeds among the peoples!” (Psalm 105:1, NKJV) and then models beautifully how to do that.
We can sing praises to God and speak of His wonders (Psalm 105:2\). Our songs and our speech are vehicles to “make known His deeds.” We can glory in His name (Psalm 105:3a). What we value is what we want to talk about and share. If we glory in God’s name—find our joy and awe in Him—that will mean we are much better prepared and predisposed to “make known His deeds.” This principle is fortified by the encouragement that immediately follows: “Let the heart of those who seek the Lord be glad” (Psalm 105:3b). Glad hearts are willing to express their gladness to others. The writer instructs readers to continually seek God and to remember all that He has done (Psalm 105:45\), and he reminds readers of some of those memorable works (Psalm 105:6–45\). In conclusion, the psalmist exhorts readers to praise the Lord (Psalm 105:45\).
First Chronicles 16 provides background for Psalm 105 as David commissioned Asaph and his relatives to give thanks to the Lord, ultimately making known His deeds (1 Chronicles 16:7\). That context begins with the same admonition to “make known His deeds” among the peoples. The psalm was sung to all the people of Israel, and as it concluded, the people said, “Amen,” and they praised God (1 Chronicles 16:36\).
Psalm 105 provides an excellent example of how we can “make His deeds known” to others. The psalm instructs readers on specific priorities and actions, and it reminds in detail of some of God’s great historical works. In order to communicate well and make known His deeds to others, we first need to be familiar with His works. Those works are evident in creation (Romans 1:18–21\) but are mostly revealed and recounted in the Scriptures. It is by learning there of what He has done that we are equipped for every good work (2 Timothy 3:16–17\)—including making Him known to others.
Isaiah prophesies that there is a day coming when Israel will give thanks to the Lord and will make known His deeds among the peoples. They will remember that His name is exalted (Isaiah 12:4\). In the meantime, Isaiah’s readers are told to praise the Lord in song because He has done excellent things that should be made known throughout the earth (Isaiah 12:5\).
The theme of making God known through [song](psalms-hymns-spiritual-songs.html) is prominent in Scripture. Paul explains that one of the ways believers teach each other is through psalms, hymns, and spiritual songs (Colossians 3:16\). He adds that we ought to be speaking to one another in that way and making melody to the Lord in our hearts (Ephesians 5:19\).
Song is a magnificent way to fellowship with each other and with God. It is also a time\-tested method to “make known His deeds” to others.
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Why does Jeremiah say, “The Lord of hosts is His name” (Jeremiah 51:19)?
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Answer
*The Lord of hosts* is one of the most repeated phrases in Jeremiah. Appearing seventy\-one times throughout Jeremiah’s prophecy, it is evident that is God’s preferred term for referring to Himself. The first part of the name in Hebrew is [*Yahweh*](meaning-of-Yahweh.html), which is a proper name for the Lord and most commonly identifies the Person of God who appears to people like Abraham, Hagar, Jacob, Gideon, etc. (Genesis 15:6–7; 16:13; 32:28; Judges 6:14\). The second part of the name in Hebrew is *Tsabaoth*, which is most literally translated as “armies” or “hosts.” The name that Jeremiah repeats regularly is the Lord of Hosts or Yahweh of Armies.
In Jeremiah 50, for example, Jeremiah records, “Thus says the Lord of hosts” (Jeremiah 50:33, ESV). The Lord of hosts diagnoses the oppression of Israel and Judah at the hands of their captors and refers to Himself as their strong redeemer (Jeremiah 50:34a). The prophet adds that “the [Lord of hosts](Lord-of-hosts.html) is His name” (ESV). God will vigorously plead the case of Israel and Judah, bringing rest to the oppressed and turmoil to the Babylonian captors (Jeremiah 50:34b). Jeremiah notes that neither Israel nor Judah had been forsaken by the Lord of hosts (Jeremiah 51:5\), reminding readers that the Lord of hosts is their God and the Holy One of Israel.
Jeremiah repeats, “The Lord of hosts is His name” (Jeremiah 51:19, ESV), and that He is the Maker of all. The Lord of hosts is the One who can shatter nations and destroy kingdoms (Jeremiah 51:20\). The Lord of hosts has sworn by Himself (Jeremiah 51:14\) that He will accomplish what He has said He would. Jeremiah continually refers to the Lord of hosts (Jeremiah 10:16; 31:35; 32:18; 50:34; 51:19\) because God continually refers to Himself by that title. God wants Jeremiah’s readers to know that He is the Lord of armies—that He is sovereign and in control. The Lord of hosts is not blind to the oppression that Israel and Judah were facing or to the injustices being committed by their oppressors.
God was allowing Israel and Judah to encounter severe consequences because of His holiness and justice. He had made a covenant with Israel and Judah that, if they would obey His law, they would be allowed to live in the land and be blessed. But if the people disobeyed His law, He would judge them and remove them from the land, and they would go into exile. Still, in God’s mercy and grace, He promised to restore them after the judgment. They had violated the covenant God made with Israel through Moses (Exodus 19\)—the Old Covenant (Jeremiah 31:31\), but God would one day make a new covenant with the house of Israel and the house of Judah. They could trust in Him and in His promise because He was the Lord of hosts. He was the One who commanded armies. He is sovereign over all.
Jeremiah repeated the fact that the Lord of hosts is His name more than seventy times in his prophecy, because this One was sovereign and powerful and trustworthy. Our God is still the Lord of hosts. Even in times of greatest difficulty, we can have confidence that God is still in control. He still commands armies. When He promises us that He works all things together for the good of those who love Him (Romans 8:28\), we can trust Him. The God of armies—the Lord of hosts—is greater than our difficulties and trials.
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Why did Moses tell his men to spare the Midianite virgins for themselves in Numbers 31:18?
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Answer
In Numbers 31, in the aftermath of a battle between the Israelites and the [Midianites](Midianites.html), Moses tells his men that “the young girls who are virgins may live; you may keep them for yourselves” (Numbers 31:18, NLT). This allowance seems rather outlandish, if not debauched, to modern readers. Why would the soldiers be allowed to keep the virgins for themselves?
To understand what’s happening in Numbers 31, we need to look at the events leading up to the battle:
• the Israelites were nearing the end of their time in the wilderness and were about to enter Canaan (Numbers 22\)
• Balak, king of the [Moabites](Moabites.html) conspired with the Midianites to launch a hostile campaign against the unsuspecting Hebrews, although Israel posed Moab no danger or threat (Numbers 22\)
• Balak hired the prophet [Balaam](Balaam-in-the-Bible.html) to curse Israel; when the curses failed, Balaam suggested a different strategy. Greedy for the reward Balak offered, Balaam advised the Moabite/Midianite leaders on how to infiltrate the Israelite camp and corrupt them from within. The result was a sexual deception on a massive scale (Numbers 22—25\)
• Balaam’s plan was to entangle the Israelites in idolatry by sending “honeypots” into the camp: “The men \[of Israel] began to indulge in sexual immorality with Moabite women, who invited them to the sacrifices to their gods. The people ate the sacrificial meal and bowed down before these gods. So Israel yoked themselves to the [Baal of Peor](Baal-Peor.html). And the Lord’s anger burned against them” (Numbers 25:1–3\).
• God judged His people for their sin with a plague, and 24,000 people died in Israel (Numbers 25:9\).
• God then told Moses, “Treat the Midianites as enemies and [kill them](Numbers-31-17-Midianites.html). They treated you as enemies when they deceived you in the Peor incident” (Numbers 25:17–18\).
That brings us to Numbers 31\. God says, “Take vengeance on the Midianites for the Israelites” (Numbers 31:1\). Moses obeys, sending an armed force of 12,000 men (Numbers 31:5\). Their attack was focused: only the Midianites involved in the treachery were targeted, not the Moabites. And the Israelites were successful: “They fought against Midian, as the Lord commanded Moses, and killed every man” (Numbers 31:7\). But then, rather than wiping out the Midianites completely, the fighting force “captured the Midianite women and children and took all the Midianite herds, flocks and goods as plunder. They burned all the towns where the Midianites had settled, as well as all their camps” (verses 9–10\). But there was a problem.
The soldiers, in a shockingly poor choice, spared the Midianite women. In so doing, they brought back to camp the very people who had used sex as a weapon against them! The women’s sexual ploy was a main reason that vengeance had to be enacted—in the incident of Baal\-Peor, women were the primary criminals. Moses orders the fighting men to finish the job: “Kill all the boys. And kill every woman who has slept with a man, but save for yourselves every girl who has never slept with a man” (Numbers 31:17–18\).
Killing all the Midianite males would have the effect of wiping out the people of Midian. Normally, total annihilation was reserved for the Canaanites. Midian was not in Canaan, but they fell under the curse of Canaan for these reasons: 1\) their idolatry; 2\) their hiring of Balaam to curse Israel; 3\) their luring of Israel into sin; and 4\) their alliance with the [Amorites](Amorites.html), a nation slated for destruction (see Joshua 13:21\).
Moses gave the instruction to “keep alive for yourselves all the young females who have not gone to bed with a man” (Numbers 31:18, CSB). According to Numbers 31:35, the virgins spared numbered 32,000\. Of that amount, half were given to the soldiers who fought in the battle, and half were given to the rest of the people of Israel. Of the 16,000 given to the soldiers, 32 were given to [Eleazar the priest](Eleazar-in-the-Bible.html) as a tribute to the Lord. Of the 16,000 given to the rest of Israel, 320 were given to the Levites, who maintained the tabernacle (verse 47\). These 32,000 girls were made servants or taken as wives—the law in Deuteronomy 21:10–14 delineated the process by which an Israelite man could marry a female prisoner of war.
In considering the sparing of the Midianite virgins, here are some points to remember:
• Sparing the virgins was just, as they were innocent in the sin that prompted the battle.
• Keeping the virgins was merciful, as they had nothing to go home to—the Midianite towns and encampments were destroyed. The conflict left the girls with no protection or provision. As per Moses’ instructions, the girls lived and were absorbed into Israelite families.
• The virgins were not raped. Numbers 31 does not mention rape, and the Bible never condones rape. In any passage dealing with the conquest of Canaan (which fulfilled the curse on Canaan in Genesis 9:25\), there is never a command to rape or torture, and there is never an account of it occurring. If rape did take place, it was a crime in violation of the law of God. Deuteronomy 21:10–14 strongly implies that a POW could not be treated as a sex object.
• According to the custom of the day, girls were married around the age of 13, so the virgins older than that were probably taken as wives. The younger girls were taken into families, provided for, trained, and most likely worked for the families as servants. They would eventually be assimilated into Israelite culture and trained in the ways of the Lord. Later, in Joshua 9, something similar happens with the Gibeonites.
Philosopher and theologian Paul Copan points out the difference between Israel and other ancient civilizations in their treatment of women POWs: “Although rape was a common feature in ancient Near Eastern warfare, Israelite soldiers were prohibited from raping women, contrary to what some crassly argue. Sex was permitted only within the bounds of marital commitment, a repeated theme laid out in the Mosaic law. Rape in warfare wasn’t a grand exception to the requirement of sexual fidelity” (Copan, P., *Is God a Moral Monster?: Making Sense of the Old Testament God*, Baker Books, 2011, p. 120\).
In light of all this, it could be argued that sparing the Midianite virgins was an act of mercy. We know that God is just and righteous in all that He does. “I will proclaim the name of the Lord. Oh, praise the greatness of our God! He is the Rock, his works are perfect, and all his ways are just. A faithful God who does no wrong, upright and just is he” (Deuteronomy 32:3–4\).
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Should Christians try to delay or hasten the arrival of the end times?
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Answer
The day of [Jesus’ return](second-coming-Jesus-Christ.html) and reign on earth has been a topic of great interest to His followers since before He ascended into heaven (Acts 1:6\). Christians want Jesus to come, but we have differing ideas about our roles in His coming. Postmillennialists believe Jesus won’t return until His followers make Christianity the dominant religion in a peaceful world. Some premillennial dispensationalists are afraid to utilize any new technology that might lead to the Antichrist, as if doing so would be colluding with the enemy.
The truth is, we are not that powerful. We cannot make the world a godly place; humans are too wicked. Our acceptance of new technology is not going to make God reveal the Antichrist sooner. God the Father has already set the schedule of the end times; we can’t change it. We need to concentrate on the tasks Jesus gave us in the meantime: love God, love others, and spread the gospel.
**Hastening the Day**
At the end of the book of Revelation, Jesus says, “Yes, I am coming soon.” John responds, “Amen. Come, Lord Jesus.” It is good and right to look forward to Jesus’ coming and the new earth when everything will be peaceful, holy, and whole. One particular view of the end times—postmillennialism—teaches that we can do more than hope, that it is our responsibility to bring Jesus back by preparing the world for His reign. [Postmillennialism](postmillennialism.html) teaches that Jesus will return after the “millennium,” which is an unspecified amount of time, not literally 1,000 years. The plan is to spread the gospel around the world, making a peaceful and just world that is good enough for Jesus to rule.
Postmillennialism was a popular belief during the Enlightenment and Industrial Revolution. Philosophical and scientific advances combined to make people think they had reached a level of sophistication and morality that would inevitably continue to grow until humanity reached utopia. Evolution “proved” that the society would continue to improve.
That overly optimistic view didn’t survive the first half of the twentieth century. The horrors of World War I caused belief in human nobility to flounder. World War II all but destroyed it.
In recent years, however, postmillennialism and its cohorts theonomy, [Dominionism](dominion-theology.html), and Christian Reconstructionism have made a comeback. Some believe that Christians need to be the dominant force in politics, education, and culture. Others believe we need to quietly evangelize, creating new Christians, then Christian families, schools, communities, cities, and states, and then we’ll be the Christian nation Jesus needs us to be.
Of course, Christians should be involved in their communities and nations. But nowhere does the Bible hint that we need to fix up the world before Jesus arrives. In fact, it says that He will arrive at the end of [seven years](tribulation.html) of oppression, violence, natural catastrophes, and spiritual attack. It is His arrival that will stop the horrors of the world and initiate 1,000 years of His reign (Revelation 19:11—20:6\).
Humans, even good\-intentioned Christians, cannot make the world good enough for Jesus.
**Delaying the End**
On the other side are those who know Jesus won’t appear until the world is at its worst and think it is their job to delay that state. Throughout history, Christians have looked on their political and social landscapes and thought, *Surely this is proof that the end is near*. In the previous hundred years, the Cuban Missile Crisis, the USSR, Y2K, and COVID\-19 have all been cited as proof that the end was upon us. And the list of candidates for the Antichrist grows by the year. For two thousand years, Christians have predicted Jesus’ immediate return; so far, the date\-setters have all been proven wrong.
The current wave of interest in end\-times prophecy among dispensationalists began in the 1970s with Hal Lindsey and Carole C. Carlson’s book *The Late Great Planet Earth*. That book introduced many to a literal interpretation of the tribulation account of Revelation 6—16 in the context of then\-current events. Shortly after, the movie *A Thief in the Night* and its sequels dramatized the lives—and deaths—of several people during the tribulation. More recently, the *Left Behind* series has continued the tradition.
Placing future biblical events in the context of modern events has led many people to consider how technological advances and socio/political events fit into the preparations for the coming Antichrist. Questions arise about [RFID chips](https://www.gotquestions.org/RFID-mark-beast.html), [cryptocurrency](https://www.gotquestions.org/bitcoin-cryptocurrency.html), the World Bank, the United Nations, and the European Union. Are these things setting the stage for the Antichrist, the mark of the beast, the one\-world government, and a one\-world currency?
Our careful answer is: *maybe*.
The next question often asked is “Should Christians refrain from using such technology or interacting with such organizations in order to delay the coming of the Antichrist?” Our confident answer is *no*. Nowhere does the Bible tell Christians to do anything that would delay end\-times events. The timing of the rapture is set by God alone (Matthew 24:36–44\). The Bible mentions a “[restrainer](restrainer.html)” who is holding back Satan’s work, in effect delaying the Antichrist’s arrival, but this restrainer is not fighting against technological or political novelties; he is most likely the Holy Spirit working through the church to spread the gospel. Evangelizing the lost, not condemning RFID chips, is how we protect people from the end times!
Of course, that does not mean that Christians should unthinkingly invest in cryptocurrency or support the World Bank. We are called to use discernment in all things and to refrain from being directly involved in what is foolish, unjust, and unbiblical. But just because something seems like it is a step toward the fulfillment of end\-times prophecy doesn’t mean Christians need to fight against it. We have enough to do without worrying about what only God can control.
**Be Watchful**
Two of Jesus’ parables that speak about His return are the [Parable of the Talents](parable-talents.html) and the [Parable of the Ten Minas](parable-ten-minas.html). In both, a master leaves three servants with specific resources while he goes on a long journey. He expects the servants to invest those resources wisely and earn a good profit. When he returns, he rewards those who were faithful stewards.
At no point in the stories are the servants instructed to either hasten or delay the master’s return—they couldn’t do so if they tried. Their job is to use their resources wisely so the master’s wealth increases. In the same way, God has given us the responsibility to share the gospel and make disciples. Never does Jesus suggest we can have any effect on when He will return. It is good to be wise in our use of technology and the human systems we support. It is good to influence our culture. That influence, however, is in the service of the gospel, not to hasten or delay Jesus’ return.
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Why is it important to confess with your mouth (Romans 10:9)?
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Answer
Romans 10:9 states, “Because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (NET). This verse highlights God’s desire for us to confess that Jesus is the Lord of our lives and the God of the Old Testament.
First, in the context of Paul’s time, the term *Lord* held different meanings. [Josephus](Flavius-Josephus.html), a first\-century Jewish historian, reveals that Caesar required a similar confession formula, asserting his rulership over the Roman Empire (*Bellum Judaicum*, 7\.418\). As a result, the use of the word *Lord* in Paul’s writings might have carried significant implications. If this is the case, Paul’s utilization of this confession formula aimed to emphasize to his audience that Jesus surpassed the rulers of their era, particularly Caesar. During that period, embracing the Christian faith could lead to persecution and even death. Therefore, confessing Jesus as Lord signified a willingness to surrender one’s life to follow Him. In our present time, while we no longer have a Caesar, Jesus remains the Lord over every aspect of our lives. Despite the potential for persecution, believers affirm Jesus as their Savior, steadfastly holding on to the eternal hope that they need not fear physical death.
Second, within its immediate context, the term *Lord* refers to the God of the Old Testament. Paul quotes Joel 2:32 in Romans 10:13 to explain why believers should confess Jesus as Lord: “For, ‘Everyone who calls on the name of the Lord will be saved.’” In Joel 2:32, the reference is explicitly to [Yahweh](YHWH-tetragrammaton.html), the God of the Old Testament. Paul equates the status of Jesus with that of the God of the Old Testament, emphasizing that believers should call upon Jesus just as the Old Testament people called upon God. Jesus and Yahweh are One and the same, and He is the One who saves us all!
Although Romans 10:9 might appear to mean that [public confession](public-confession.html) is a necessary condition for salvation, it is best interpreted as pointing to an *evidence* of salvation, rather than the *condition* itself. We are saved by grace through faith, not by means of an audible profession of faith. As always, we should let clearer passages of Scripture guide our understanding of less explicit verses. Ephesians 2:8–9 informs us that salvation is by grace through faith in Christ alone. The immediate context of Romans 10:9 illustrates how a believer would confess his or her faith. Simply put, the confession “Jesus is Lord” aligns with James’ notion that genuine faith is demonstrated through works (James 2:14–26\).
Another caution regarding Romans 10:9 pertains to [decisional regeneration](decisional-regeneration.html). Some evangelicals use this verse to support the idea that, if one “accepts” Christ or prays the sinner’s prayer, he is saved because he professes the Christian faith. However, this concept can be perilous, as it risks equating God’s divine work in the hearts of unbelievers with human decisions. Scripture teaches that salvation is the work of God, and humanity is saved by grace through faith in Christ alone (Ephesians 2:8–9\).
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Is it a sin to refuse medical treatment?
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Answer
The Bible never says it is a sin to refuse medical treatment. However, we must thoughtfully examine our beliefs regarding medical treatment in light of what the Bible has to say.
First, we should identify and dismiss false teachings concerning medical treatment. Proponents of the [health\-and\-wealth gospel](Word-Faith.html) teach that God wants everyone to be healthy and that health is dependent on internalizing God’s Word and having enough faith to ward off or heal an ailment. Similarly, proponents of the [New Thought movement](secret-law-attraction.html) put an overemphasis on healing through positive thinking and faith. These teachings are unbiblical mainly because they instill the idea that Christians can heal themselves through their own works by internalizing God’s Word enough, thinking the right things, or having enough faith. In reality, the Bible does not say that our health depends on our level of spirituality; neither does it say we are lacking faith—and, therefore, sinning—if we seek medical help.
Some people in Christian circles refuse medical treatment based on these two faulty ideas: 1\) the use of medical treatments is a sinful attempt to defy God’s righteous judgment on mankind, and 2\) if a person refuses treatment on the grounds of personal conviction, he or she is more godly than someone who chooses to take medical treatment.
In considering the first belief, we remember the following:
– Jesus healed many sick and ailing people during His ministry; since Jesus only did what was good, receiving relief from physical pain is a good thing (Matthew 15:29–39\).
– Paul prescribed wine to Timothy for his stomach ailment, which indicates that treating ailments medicinally is to be encouraged (1 Timothy 5:23\).
– Christians are instructed to “honor” (not abuse or neglect) their bodies (1 Corinthians 6:19–20\); if a medical treatment can be taken to honor a person’s body, it is worthy of thoughtful consideration.
– Luke, who wrote over half of the New Testament, was a physician (Colossians 4:14\), and there is no reason to think that his practice of medicine was sinful.
In considering the second false belief, we point out that those who “measure themselves by themselves and compare themselves with themselves . . . are not wise” (2 Corinthians 10:12\). Considering one’s own personal conviction to be more righteous than another’s is rooted in pride. A mother who refuses [pain\-killing drugs](childbirth-pain-relief.html) during childbirth is in no way more righteous than the woman who takes the drugs. It is often a matter of personal conviction or medical suitability.
When it comes to end\-of\-life care, some choose to refuse medical treatment in advance through drafting a living will. It’s true that, in some cases, withholding certain medications, treatments, or life\-extending measures may be in the patient’s best interest. If the details of end\-of\-life treatment have been previously discussed, the patient’s family is relieved of much moral responsibility.
Terminally ill patients are another group that sometimes refuse medical treatment. When given the choice of two years of chemotherapy or six months of drug\-free time with family, many cancer patients choose to forego the treatment in favor of more quality time with loved ones. This is a matter of personal conviction, and the decision requires prayer and deliberation.
In situations not specifically addressed in the Bible, Christians must form their own personal convictions as the Holy Spirit leads them (Romans 14:22\). There may be good and honorable reasons to refuse medical treatment, just as there may be good and honorable reasons for accepting it. We should not make medical decisions based on fear (2 Timothy 1:7\), misguided beliefs (2 Timothy 4:3–5\), or even man\-made laws (Mark 7:8\). Instead, we should seek the Lord’s help and guidance with prayer and thanksgiving (Psalm 143; Philippians 4:6–7\), striving to bring glory to God in all our health\-related decisions (1 Corinthians 10:31\).
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What does it mean to “let those who love Him be like the sun” (Judges 5:31)?
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Answer
Judges 5 records the song of [Deborah and Barak](Deborah-and-Barak.html) after God caused Israel’s victory in battle over Jabin, the king of Canaan. The song concludes with the appeal to the Lord for blessing: “Let those who love Him be like the sun When it comes out in full strength” (Judges 5:31, NKJV).
The writer of Judges makes it clear that God was the One who defeated Jabin king of Canaan (Judges 4:23\). The victory belonged to the Lord, but it would be Israel who would enjoy the blessings of that victory. Deborah and Barak sang a song reminding the people that they should praise the Lord, as the victory was His (Judges 5:3\). The song mentions Deborah, the prophetess; Barak, the military leader; and [Jael](Jael-in-the-Bible.html), the woman who killed Sisera, the commander of Jabin’s army (Judges 4:7, 17–20\).
In the concluding line of the song of Deborah and Barak, they add, “Thus let all your enemies perish, O Lord, but let those who love Him be like the rising of the sun in its might” (Judges 5:31, NASB 1995\). This is an appeal for justice, that the enemies of God might all perish, and that those who love the Lord will be like the rising of the sun on a bright and cloudless morning. Each new day, the sun rises—mightily and with powerful blessing felt by all the inhabitants of the earth. Deborah and Barak ask God that those who love Him might rise up with predictable and renewed strength and blessing—like the sun.
Deborah and Barak’s request is reminiscent of Jesus’ illustration when He predicted a time when “the righteous will shine like the sun in the kingdom of their Father” (Matthew 13:43\). It also brings to mind God’s affirmation that those who wait upon Him will gain new strength, will [rise like eagles](mount-up-with-wings-like-eagles.html), will run and not get tired, and will walk and not be weary (Isaiah 40:31\).
Deborah’s and Barak’s song is a reminder to us that God is faithful and that He keeps His word. Paul explains in Romans 8:28–30 that all things work together for the good of those who love Him. He is working things out for our benefit—that we may ultimately be conformed to the image of Christ. So, even when we are going through difficult battles and trials, we can have confidence that God knows. He is not ignorant of our difficulties. Rather, they are designed for our good. For that reason, we can even rejoice in our trials as Peter exhorts (1 Peter 1:6–7\). As James encourages us, we can consider it all joy when we encounter various difficulties (James 1:2–4\).
Deborah and Barak understood that [God is faithful](faithfulness-of-God.html). Even though they had undergone a difficult trial, God had allowed them to be renewed, and they asked God to let all who love Him be like the rising of the sun in its full strength.
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What does the Bible say about children’s church?
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Answer
In many churches, the children’s ministry includes “children’s church,” a time of singing, hearing a Bible lesson, and participating in activities geared for children. Usually, children’s church takes place during the main church service. The children have their own room, their own curriculum, and their own teachers who know and love them.
The Bible contains no specific model for children’s church. However, the Bible is clear that everyone should be evangelized and taught the Scriptures. Sharing the gospel with children and teaching them the lessons of the Bible is surely a good thing. Some churches do this by offering a children’s church, and others opt to keep the children in the “big people” service with their parents or a responsible adult. There are arguments in favor of both models:
*Holding children’s church separate from the adult service:*
\- Children have a chance to socialize with their own peer group.
\- Children learn differently from adults. Having their own church time, with scheduled breaks and age\-appropriate activities, helps them learn.
\- Children are more likely to enjoy coming to church if there are activities geared just for them.
\- The church should show that it values all children, including children whose parents do not attend church.
*Keeping the children in “regular church” with the adults:*
\- Children have a chance to watch their parents engage with the church as they worship Christ.
\- Children can and do learn from singing and preaching that is “over their heads.” In fact, all learning takes place when children are pushed beyond their current capabilities.
\- Children need to see themselves as part of the larger church community.
\- The church should not give the impression that children are an inconvenience or a distraction to worship.
Some churches operate with a hybrid model. During the Sunday morning service, children stay with their parents or a responsible adult. Then, sometime mid\-week, children participate in an age\-appropriate [discipleship program](Christian-discipleship.html). With the hybrid model, children are taught the Bible on a level they can understand, while their parents still have the opportunity to set the example of worship and proper behavior in the church service.
Regardless of whether a church has a children’s church, the Bible places the main responsibility for teaching and training children on the parents (see Deuteronomy 6:6–9\). Parents, especially fathers, are the primary disciple\-makers of their own children (see Ephesians 6:4\). Any children’s ministry such as children’s church should be seen as coming alongside parents to assist in the biblical training of their young ones. Children’s church should be a supplement to, not a replacement for, parental training in the home.
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What does it mean that God will give you the desires of your heart (Psalm 37:4)?
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Answer
Psalm 37:4 contains a great promise: “Delight yourself in the Lord, and he will give you the desires of your heart.” This verse invites us to have a deeply intimate relationship with God. As we delight in Him, He will give us the desires of our heart. To fully appreciate this promise, we must review the immediate context, unpack its meaning, and apply it to our lives.
Psalm 37, penned by King David, is a poetic meditation on the righteousness of God and the fulfillment of His promises. This psalm specifically addresses the struggles faced by the righteous in a world that is dominated by the wicked (verses 1–2\). Despite these struggles, David encourages his readers to “trust in the Lord and do good” (verse 3\). It is within this context that we find the promise of verse 4 that God will “give you the desires of your heart.”
To understand the promise in Psalm 37:4, we must first examine the meaning of *delighting* in the Lord. The word *delight* encompasses a profound sense of joy, satisfaction, and contentment. When we [delight in the Lord](delight-yourself-in-the-Lord.html), we seek His presence (Psalm 27:4\), meditate on His Word day and night (Joshua 1:8 and Psalm 1:2\), and align our will with His (Romans 12:2\). This involves the heart, mind, and soul (Matthew 22:37\).
When we delight in the Lord, we will experience a radical shift in our desires. In other words, we will no longer desire selfish and sinful things (Galatians 5:17–21\). Instead, we will desire the [fruit of the Spirit](fruit-of-the-Holy-Spirit.html): love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self\-control (verses 22–23\). And, when we desire the same things God desires for us, our requests will be granted (Matthew 6:33 and John 14:14\).
The promise in Psalm 37:4 does not imply that God is a cosmic genie who grants every fleeting whim or selfish request. On the contrary, the promise points to a definitive transformation within our heart as we draw closer to Him.
God’s response to our delight in Him is twofold. First, He shapes and molds our hearts to align our will with His. Through the work of the Holy Spirit, we are purged of selfishness, pride, and unrighteous desires. As we draw closer to Him, our desires will begin to mirror His desires for us, reflecting His goodness and righteousness.
Second, God will grant desires that accord with His will and glory (Romans 11:36\). This does not mean that every request will be granted; rather, the desires of our heart will be fulfilled in ways that accomplish His purpose for our lives (Romans 8:28\).
God’s response to our delight in Him may not always meet our expectations or occur immediately. His ways are higher than our ways (Isaiah 55:8–9\), and His timing is beyond our comprehension. He may even use delays or redirections to refine our desires and strengthen our faith in Him. As we wait for God to answer our requests, we can trust that His timing is always perfect (Isaiah 40:31\).
Psalm 37:4 prompts us to delight in the Lord and align our desires with His [perfect will](Gods-perfect-will.html). As we cultivate a heart that finds joy, satisfaction, and contentment in Him, He will transform our desires to reflect His purposes. While the fulfillment of our desires may not always align with our expectations, we can trust in the faithfulness of God. By embracing the promise in Psalm 37:4, our lives become characterized by the fulfillment of desires that bring glory to Him.
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What is the significance of Laodicea in the Bible?
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Answer
Founded in 260 BC by King Antiochus II, the city of Laodicea is infamously known as the home of the apostate church that was heartily condemned by the Lord Jesus in Revelation 3:14–22\. Situated in the Lycus River Valley, Laodicea, a hub of banking, law, and commerce, was frequented by travelers journeying along the east\-west and north\-south routes of the Roman Empire. [Ephesus](Ephesus-in-the-Bible.html), one of the most referenced cities in the New Testament, was located about forty miles east of Laodicea.
Laodicea was built on a spur of Mount Salbacus, in modern\-day Turkey; the city was about a mile from the south bank of the Lycus River. Roughly two centuries before the birth of the Messiah, Laodicea, then known as Diospolis, was part of the kingdom of Pergamus. Ravaged by war, the city fared far better and even flourished under Roman rule. By the close of the first century BC, Laodicea was a leading city in Asia Minor, its economy bolstered by finance, industry, and trade.
Besides being a major center of commerce, Laodicea was significant in the Roman judicial system. As the citizens enjoyed no small measure of prosperity, the city was adorned by an impressive amphitheater and other notable monuments. Because of the city’s economic well\-being, the Laodicean congregation of professed believers boasted they were in need of nothing, but the Lord Jesus, unimpressed by the city’s grandeur, charged them with spiritual bankruptcy (Revelation 3:17\).
In chastising the Laodicean church for their [lukewarm condition](Jesus-lukewarm-faith.html), that is, the deplorable state of indifference in their loyalty and affections, the Lord may have been referencing the tepid water supplied by the city’s aqueduct. Unlike the therapeutic hot water that benefited the citizens of Hierapolis or the cool, refreshing water enjoyed by the people of Colossae, the water of Laodicea was scarcely palatable. Water served at a lukewarm temperature is neither pleasant nor satisfying. Jesus [warned](church-in-Laodicea.html) the lukewarm Laodiceans that He would spew them from His mouth, just as one might violently expel a disagreeable\-tasting liquid (Revelation 3:16\).
Besides woolen products and sandals, Laodicea exported a locally made eye salve throughout the Roman Empire. The effectiveness of this Laodicean balm is doubtful, but the Lord made reference to its production. In rebuking the apostate believers for their spiritual blindness, Jesus told them to buy from Him “salve to put on your eyes, so you can see” (Revelation 3:18\).
There is significance in the name *Laodicea*. The city was named primarily in honor of King Antiochus II’s wife, Laodice, but the name also implies its citizens had more than a passing interest in Roman law. The name *Laodicea* is comprised of two Greek words, *laos*, which means “people” or “nation,” and *dike*, a legal word referring to “custom,” “punishment,” or “judgment,” based on context. The Laodiceans considered themselves law\-abiding people; however, the church in Laodicea summarily ignored the commands of the Lord Jesus. God’s law prevails; unfortunately, the Laodiceans were content following Roman custom.
Cicero, one of the ancient world’s greatest philosophers, orators, and statesman, was a chief architect in the formation of the Roman Empire and influenced the law, philosophy, rhetoric, and literature. Cicero resided in Laodicea while serving as governor of that province.
Laodicea was destroyed by an earthquake in AD 60\. Rome offered financial assistance after the disaster, but as citizens of one of the most prosperous places in the empire, the people refused Roman charity and rebuilt the city with their own wealth.
A thriving Jewish community existed in Laodicea before Christ’s birth. Opportunities in banking, finance, manufacturing, and medicine abounded. Many Jews who made Laodicea their home enjoyed a substantial measure of economic prosperity as well as religious freedom. Initially, the church in Laodicea was comprised primarily of Jews; in time, Gentile converts joined the congregation. Possibly, the Laodicean church was founded by [Epaphras](Epaphras-in-the-Bible.html), a disciple of the apostle Paul. Epaphras was from nearby Colossae (Colossians 1:6–7\); therefore, it is reasonable to think he may have founded the Laodicean church.
From the [Isle of Patmos](Patmos-in-the-Bible.html), John penned the book of Revelation. During this time, [Emperor Domitian](Domitian.html) ruled the Roman Empire. Domitian declared himself a living god and demanded worship from the citizens of the empire. Christians and Jews, being monotheistic, could not submit to the emperor’s demands for worship, and both groups began facing religious persecution. It is possible that the lukewarm Christians of Laodicea divided their allegiance between Christ and the emperor to avoid persecution and the subsequent loss of life, property, or social status. Ultimately, the church in Laodicea sacrificed their faithfulness to the Lord Jesus for the sake of holding on to their wealth and position.
The city of Laodicea was a thriving, prosperous financial center, but Jesus chastised the church there for saying they had need of nothing when, in truth, they lacked Him (Revelation 3:17\). He was outside the church door, yearning to be invited in and take His rightful place within the church: “Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with that person, and they with me!” (Revelation 3:20\).
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What does the Bible say about discipline?
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Answer
In the Bible, *discipline* refers to moral training, instruction, and correction that leads to spiritual growth, character development, and Christian maturity. The [book of Proverbs](Book-of-Proverbs.html) stresses the wisdom of accepting discipline with humility to experience a fulfilling and successful life (Proverbs 1:1–6; 5:23; 12:1; 13:24; 16:32; 21:23; 29:15\). Sometimes God’s discipline comes to us in the form of punishment or difficult experiences, but it is always motivated by His love and concern for our well\-being (Proverbs 3:11–12; Hebrews 12:6; Revelation 3:19\).
The Hebrew and Greek words translated as “discipline” in the Bible mean “instruction, training, rebuke, reproof, warning, and correction.” Discipline is a vital aspect of the spiritual life of the church and every follower of Jesus Christ. [Christian discipleship](Christian-discipleship.html) is a lifelong learning process of following Jesus and His way of life.
Discipline in the Old Testament carries a distinctly harsher tone than in the New Testament due to the legal aspects of God’s covenant with Israel (Leviticus 26:14–46; Deuteronomy 4:36; 27:26\). Some Christians fear God’s discipline, but the Bible tells us not to be upset by it or reject His correction. Instead, we are to welcome the Lord’s discipline because it comes from a loving Father who delights in correcting His beloved children (Deuteronomy 8:5; Proverbs 3:11–12\). It is God’s wrath that people should fear, but His wrath is only directed against His enemies (Romans 1:18–20; Matthew 25:31–33, 41–45; Ephesians 5:6; Colossians 3:6; 2 Peter 2:4–9\). Under both the Old and New Covenants, God’s goal for discipline was always the same—to train His people in righteousness and to bring them into respectful submission to His will and His Word (Psalm 119:67, 71, 75; Proverbs 1:3; Hebrews 12:9–11; James 5:19–20\).
The Bible itself is one of God’s primary methods of discipline in the life of the believer (Deuteronomy 4:36; 29:29\). The apostle Paul tells Timothy, “You have been taught the holy Scriptures from childhood, and they have given you the wisdom to receive the salvation that comes by trusting in Christ Jesus. All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is wrong in our lives. It 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 3:15–17, NLT).
Other instruments of God’s discipline are the knowledge of His grace (Titus 2:11–12\), educational life experiences (Deuteronomy 8:1–5; 11:2–7; Isaiah 48:17\), hardships (Hebrews 12:7; 2 Corinthians 12:7–10; 1 Peter 1:6–7\), and punishment (Hebrews 12:6; Leviticus 26:21; 2 Samuel 7:14; Hosea 5:2; 1 Corinthians 11:32\). The Bible says discipline is God’s way of preparing us for eternity (1 Corinthians 9:24–27; 2 Corinthians 4:17–18; Romans 8:18; James 1:12\).
Scripture encourages believers to love God’s discipline (Proverbs 12:1; Psalm 141:5\) and expect it: “If you are not disciplined—and everyone undergoes discipline—then you are not legitimate, not true sons and daughters at all” (Hebrews 12:8\). Those who accept the Lord’s discipline are blessed with joy and wholeness (Psalm 94:12; James 1:12\). According to Proverbs 6:23, “Corrective discipline is the way to life” (NLT). The Bible has a lot to say to parents about training and correcting their children (Proverbs 13:24; 22:6; Ephesians 6:4\).
Discipline [in the church](church-discipline.html) is a pastoral responsibility (2 Timothy 2:25\). Jesus outlined the process in Matthew 18:15–20, and the apostle Paul cited specific cases of sinful public behavior, division, and false teaching in which church discipline was necessary (1 Corinthians 5:1–13; Romans 16:17–18; Titus 3:10–11\). Discipline should always be exercised with kindness, gentleness, and love (2 Corinthians 2:6–8; Galatians 6:1\). In every case, the purpose of church discipline is to bring repentance and restoration (Galatians 6:1; 2 Corinthians 7:8–10\).
The Word of God mentions several [spiritual disciplines](spiritual-disciplines.html) we can practice as believers, including prayer (Luke 6:12; Acts 6:4; Romans 12:12; Ephesians 6:18; 1 Thessalonians 5:17; 1 Peter 4:7\), fasting (Matthew 6:16–18\), Bible study (Acts 17:11; 2 Timothy 2:15; 3:16–17\), and giving to those in need (Matthew 6:1–4; Acts 11:29, 30; 2 Corinthians 9:1–15; 1 Timothy 6:17–19\).
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Why are we told, “Do not fear those who can kill the body” in Matthew 10:28?
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Answer
Matthew 10:28 falls under a general body of instruction Jesus gave to His disciples before sending them out on a mission. The full verse states, “Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell.” Or, as the ESV puts it, “Do not fear those who kill the body but cannot kill the soul. Rather [fear him](fear-God.html) who can destroy both soul and body in hell.” The same teaching is found in Luke 12:4–5\.
As Christians, we can easily apply the message of Matthew 10:28\. Like the early disciples, we are sent out to the unsaved world to share the gospel (Matthew 28:19–20; Romans 10:10–17\). We also live in a world that’s increasingly hostile to Christianity, making us sheep among wolves (Matthew 10:16\).
We need a “do not fear” reminder more than ever. The Cato Institute, citing a study by Open Doors USA, reports that Christianity is the most persecuted religion in the world (www.cato.org/commentary/christianity\-worlds\-most\-persecuted\-religion\-confirms\-new\-report, 3/7/22, accessed 5/10/23\). In countries like Afghanistan, openly declaring one’s faith in Jesus is a death sentence. Even in religious countries like Nigeria, Christians are targeted by Islamic extremist groups. Mainstream America resents Christianity and Christian values. An American Christian can be [canceled](cancel-culture.html) or lose a job for standing on biblical views of marriage and gender.
It is tempting to fear those who kill the body. After all, who wants to be persecuted? Who wants to lose their source of livelihood, their friends, their reputation, and even their lives? Compromise is easy in a postmodern world. The unspoken rule seems to be that you can practice Christianity just as long as you don’t swim against the tide of public opinion. However, being with Jesus requires going against the flow. We’re not of this world and shouldn’t be conformed to it (1 John 2:15–17; Romans 12:2\).
Matthew 10:28 and the accompanying verses serve as a warning, a command, and an encouragement. We are to reserve our fear for God, the One in charge of life and death. We should also be encouraged because, even when facing persecution and death, our souls are ultimately in God’s hands. As people reconciled to God, this is good news (2 Corinthians 5:18–19; Romans 5:10–11; Colossians 1:20–23\)!
Don’t be surprised that “those who kill the body” hate believers. In Matthew 10:24–25, Jesus said, “Students are not greater than their teacher, and slaves are not greater than their master. Students are to be like their teacher, and slaves are to be like their master. And since I, the master of the household, have been called the prince of demons, the members of my household will be called by even worse names!” (NLT).
If Jesus was hated, His followers will be, too. People label Christians today as hateful, bigoted, rigid, and more for their stance on cultural issues that touch morality. And the gospel itself is offensive and foolish to some (1 Corinthians 1:18–21; Galatians 5:11\). This helps us embrace Jesus’ command not to fear those who can kill the body.
Please note that Christians are not given leeway to develop a persecution complex or to be hateful. If persecution comes our way, it should never be because of our bad behavior. However, “it is no shame to suffer for being a Christian” (1 Peter 4:16, NLT). We need not fear the powers of the present world. Every knee will eventually bow to Christ (Philippians 2:10–11\).
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What does it mean that no one knows the day or the hour (Mark 13:32)?
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Answer
In Mark 13:14–37, Jesus prepares His followers for intense persecution and tribulation in the days ahead and especially during the [end times](questions_end-times.html). He gives them hope to endure these trials by describing His glorious return as the conquering King of the universe (verses 24–27\). To keep them from despairing in dark times, the Lord wants them to live in readiness for His [second coming](second-coming-Jesus-Christ.html). “However,” Jesus states, “no one knows the day or hour when these things will happen, not even the angels in heaven or the Son himself. Only the Father knows. And since you don’t know when that time will come, be on guard! Stay alert!” (verses 32–33, NLT).
“Day” and “hour” are often used in Scripture as references to time in general (see Matthew 7:22; 10:19; 24:42, 44, 50; 25:13; 26:45\). But in Mark 13, Jesus focuses on a specific event in the future. Because no one knows the day or the hour of His return, Jesus stresses the need to pay attention, stay awake, and be ready at a moment’s notice. Multiple times in Mark 13, Jesus calls for vigilant watchfulness: “Be on guard! Stay alert!” (verse 33, NLT), “Watch for his return” (verses 34, NLT), “You, too, must keep watch!” (verse 35, NLT), “Don’t let him find you sleeping when he arrives without warning” (verse 36, NLT), and “Watch for him!” (verse 37, NLT).
The disciples wanted to know when the end would come (see Mark 13:3–4\). But Jesus told them that even He [did not know](Jesus-know-return.html) (verse 33\). In saying this, Jesus was actively humbling Himself and taking the form of a servant (see Philippians 2:7–8\). Since no other mortal knows the time of Jesus’ return, Jesus voluntarily restricted His knowledge on that point. It was part of Jesus’ submission to the Father (see John 5:30; 6:38; 8:28–29\) and His mission to live a human life. Jesus, in His humanity, didn’t know the day or hour of His return, nor did the angels in heaven, only God the Father. It is highly probable that Jesus, now in His glorified state, knows the day and hour of His return. But at that incarnate moment, speaking with His disciples, the information was not at Christ’s disposal. Later, just before His ascension, Jesus would remind them, “It is not for you to know the times or dates the Father has set by his own authority” (Acts 1:7\). Jesus accepted His human limitations, and so must we. The thing that matters is being ready every day for His return.
Christians of every age have experienced persecution, natural disasters, and earthly trials. Genuine disciples must understand that these challenges are a daily reality of life in a fallen world. Yet, believers are not without hope because, in the end, our victorious King will return for us. In the meantime, since no one knows the day or the hour, we are to watch and be ready for Him no matter what we must endure as we continue His mission of spreading the good news of God’s kingdom.
Many have tried to predict the day of Christ’s return, but Scripture is straightforward—no one knows the day or the hour. Jesus said to stay awake because His coming will be a surprise: “Look, I will come as unexpectedly as a thief! Blessed are all who are watching for me, who keep their clothing ready so they will not have to walk around naked and ashamed” (Revelation 16:15, NLT; cf. 1 John 2:28\).
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How can we judge whether doctrine is true or false?
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Answer
The word *doctrine* means “teaching.” Christian [doctrine](what-is-doctrine.html) is the central body of teachings about God, the gospel, and the Christian faith. These doctrines are the truths passed down through the generations as “the faith that was once for all entrusted to God’s holy people” (Jude 1:3\). Scripture provides the litmus test believers can use to judge doctrine as either true or false. If a belief or teaching agrees with the Word of God, it is [sound doctrine](sound-doctrine.html). If it contradicts Scripture, it is a [false doctrine](false-doctrine.html).
The Bible tells us that God, by His character, is truth—He is entirely truthful and trustworthy (Deuteronomy 32:4; 2 Chronicles 15:3; John 14:6, 17; 1 John 5:20\). God’s Word is truth (John 17:17; Psalm 18:30; 119:151\). He cannot tell a lie (Hebrews 6:18; Numbers 23:19\). The Bible also reveals that God is [unchanging and unchangeable](immutability-God.html) in His nature, His plan, and His being (Malachi 3:6; 1 Samuel 15:29; Hebrews 13:8; James 1:17\). Because God does not change, believers can trust that truth will never change, and neither will doctrine based on truth. It can always be relied upon as the foundation of the principles and beliefs of our faith. We can defend our faith and build our lives on God’s rock\-solid, unchanging truth.
The standard for discerning truth from error has always been the Word of God. When the people of Isaiah’s day were tempted to heed false teachers, the prophet pointed them to Scripture: “Look to God’s instructions and teachings! People who contradict his word are completely in the dark” (Isaiah 8:20, NLT). The objective measure of God’s Word is how we judge doctrine as either true or false.
Sadly, many churches construct their doctrinal positions on shaky ground. Erroneous teachings occur when the Bible is ignored, dismissed, or mishandled, in whole or in part. We must carefully consider the Scripture’s whole teaching on any given subject. Understanding the [context](context-Bible.html) includes studying the literal meaning of the words, placing them in their proper historical and cultural setting, and comparing the teaching with other related passages in the Bible.
Misapplied teachings are nothing new. Jesus rebuked the scribes and Pharisees for “teaching as doctrines the commandments of men” (Mark 7:7, ESV; cf. Isaiah 29:13\). False doctrines were rampant in New Testament times, and the Scriptures tell us they will continue to be taught (Matthew 7:15; 2 Peter 2:1; 1 John 4:1\). Paul warns, “For the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear” (2 Timothy 4:3\).
Paul was astonished by those in Galatia who were “turning to a different gospel—which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse! As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse!” (Galatians 1:6–9\).
If our doctrine is based soundly on Scripture, we can know we are walking in the path God designed for us. However, if we do not study the Word of God for ourselves (2 Timothy 2:15\), we risk being led easily into error. Paul taught that an elder of the church must hold firmly to God’s truth “so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it” (Titus 1:9, ESV; see also Titus 2:1\). Those who do not hold to sound doctrine should be quickly spotted by their ungodly actions (Titus 1:16; 1 Timothy 1:10\).
The Bible includes a solemn warning not to add to or remove anything from God’s Word (Revelation 22:18\-19\). Instead, Paul urges us to “hold on to the pattern of wholesome teaching you learned from me—a pattern shaped by the faith and love that you have in Christ Jesus” (2 Timothy 1:13, NLT).
Sound biblical doctrine refers to teachings that align with the revealed Word of God, the Bible. False doctrines are ideas that add to, take away from, contradict, or nullify the teachings given in God’s Word. For example, any teaching that denies Jesus Christ’s [virgin birth](virgin-birth.html) is a false doctrine because it contradicts the clear teaching of Matthew 1:18–25\. We can judge doctrines that refute the existence of [hell](hell-real-eternal.html) as false based on Revelation 20:15, 2 Thessalonians 1:8, and Christ’s own words in Matthew 10:28 and 25:46\. Teachings that claim there are [many paths](do-all-roads-lead-to-God.html) to God are directly opposed to the truth that Jesus is the only way of salvation (John 6:35; 10:7; 11:25; 14:6\).
The better we know God’s Word, the more equipped we will be to judge doctrine and discern whether it is true or false, sound or in error (Matthew 22:29; Romans 15:4; 1 Peter 2:2; 2 Timothy 3:15\). We should be discerning, as the Bereans were in Acts 17:11: “They . . . examined the Scriptures every day to see if what Paul said was true.” When we follow the lead of the first Christians, we will go far in avoiding the pitfalls of false doctrine. Acts 2:42 sets the standard: “They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.” Such devotion will protect us and ensure we stay on the path Jesus set for us.
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How can a Christian stop fearing God’s wrath and punishment?
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Answer
The Bible confirms that all people are guilty in God’s sight and deserve His wrath and punishment for sin (Psalm 51:3–5; Romans 3:9–26\). However, through the sacrifice of Jesus Christ on the cross, God provides the means of removing our guilt and fear of punishment (Isaiah 53:10–12; Hebrews 9:14; John 1:29\). Jesus’ death and resurrection opened the way for believers to experience the blessings and freedom of being in a right relationship God (2 Corinthians 5:21\). Christians can stop fearing God’s wrath and punishment because the blood of Jesus Christ, the Lamb of God, cleanses them from all sin (Hebrews 10:11–14; 1 John 1:7\).
Satan is “a liar and the [father of lies](father-of-lies.html)” (John 8:44\). He is “the accuser of our brothers” who “accuses them day and night before our God” (Revelation 12:10, ESV). Our adversary, the devil, attempts to separate us from God with baseless fears about wrath, judgment, and punishment. But fear is one of Satan’s traps to keep us ineffective and useless in God’s kingdom (1 Peter 5:8–9\).
Believers can stop fearing God’s wrath and living under the weight of guilt because “now there is [no condemnation](no-condemnation.html) for those who belong to Christ Jesus” (Romans 8:1, NLT). Jesus gave His life to silence the voice of our accuser. Satan can no longer incriminate us (Romans 8:33–34\). The apostle Paul writes, “For God himself has given us right standing with himself. Who then will condemn us? No one—for Christ Jesus died for us and was raised to life for us, and he is sitting in the place of honor at God’s right hand, pleading for us. . . . Nothing can ever separate us from God’s love. Neither death nor life, neither angels nor demons, neither our fears for today nor our worries about tomorrow—not even the powers of hell can separate us from . . . the love of God that is revealed in Christ Jesus our Lord” (Romans 8:35–39\).
Once a person repents and is saved, he must still contend with temptation and evil (1 John 1:8\). But Scripture says, “If we [confess our sins](confess-our-sins-faithful-and-just.html) \[to God], he is faithful and just to forgive us our sins and to cleanse us from all wickedness” (1 John 1:8–9, NLT; see also Proverbs 28:13\). A Christian no longer must live with a guilty conscience (Hebrews 10:22\). Nevertheless, believers must be prepared for an ongoing, lifelong battle with temptation and sin (Romans 7:14–25; see also 1 John 1:8\).
Thankfully, Jesus understands our weaknesses, and He and the Holy Spirit act as our heavenly attorneys, interceding continuously on our behalf before God (Romans 8:26–27, 34; Hebrews 4:15; 7:27; 1 John 2:1–2\). We are also given God’s armor to wear (Ephesians 6:11–20; Romans 13:12\) as we “fight the good fight of the faith” (1 Timothy 6:12\). When we fall short of the mark, we confess our sins and receive God’s forgiveness. Christ’s blood has already paid the price for all our offenses, past, present, and future (1 Peter 1:18–19; 2 Corinthians 5:19; 1 John 2:2\).
[Sanctification](progressive-sanctification.html) is not instantaneous but a work in progress (2 Corinthians 3:18; 2 Thessalonians 2:13\). The Christian life is meant to be “a living and holy sacrifice” (Romans 12:1–3\) by which God transforms us a little at a time into the image of His Son (Philippians 3:12–14; Ephesians 4:15; 1 Thessalonians 4:3–7; Hebrews 12:14; 2 Peter 3:18\).
It is appropriate for Christians to have a healthy, respectful, and reverential [fear of God](fear-God.html) and His holiness (1 Samuel 12:24; Proverbs 1:7; Hebrews 12:28–29; Revelation 14:7\). But we don’t have to fear His divine wrath and punishment, which are reserved for the godless, disobedient, and wicked who refuse God’s offer of salvation in Jesus Christ (Romans 1:18–20; Matthew 25:31–33, 41–45; Ephesians 5:6; Colossians 3:6; 2 Peter 2:4–9\).
Christians can stop fearing God’s wrath and punishment because His perfect love drives out fear (1 John 4:18\). The Lord’s forgiveness, compassion, and mercy are infinite and eternal for those who put their faith and trust in Him (Exodus 34:5–7; Nehemiah 9:16–17; Isaiah 43:25; Micah 7:18–20; Philippians 3:13–14\). Believers can rejoice and rest in Christ’s comforting promise: “I tell you the truth, those who listen to my message and believe in God who sent me have eternal life. They will never be condemned for their sins, but they have already passed from death into life” (John 5:24, NLT).
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How can I know if I am saved?
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Answer
Everyone is born into sin, and we all “fall short of the glory of God” (Romans 3:23; cf. Romans 5:12\). Therefore, everyone needs to be saved from sin and death (Romans 6:23\). We cannot save ourselves. To be saved, we must place our [faith](Bible-faith.html) in Jesus Christ, who died on the cross to pay the penalty for our sins (Mark 10:45\). When we place our faith in Him, we receive forgiveness for our sins (Acts 2:38\), and we are made right with God (Romans 3:24\).
So, how can you know that you are saved? Here are a few things that will be true about you if you are saved:
1\. You believe in Jesus Christ as your personal Lord and Savior. This means that you have confessed “with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead” (Romans 10:9\).
2\. You have repented of your sins. [Repentance](repentance.html) is the act, enabled by God, of turning away from sin and turning toward God (Acts 11:18\). You have “put to death the deeds of your sinful nature” (Romans 8:13, NLT). Yes, you will still sin, but you now have an earnest desire to honor God by following His commands.
3\. You have a new heart and a new life (Psalm 51:10; Ezekiel 36:26; John 3:3, 5; 2 Corinthians 5:17\). This means that you are no longer the same person that you used to be. Because you have been transformed by the power of God, you now have a desire to glorify Him in everything that you do (1 Corinthians 10:31\).
4\. You have the Holy Spirit within you. The Holy Spirit, the third person of the Trinity, lives within every believer (Romans 8:9\). If you have received salvation, then you have been sealed with the Holy Spirit (Ephesians 1:13\), who will empower and guide you to become more like Christ (Galatians 5:22–23\).
5\. You will read and obey the Bible. The Bible is God’s authoritative self\-revelation to humanity (2 Timothy 3:16–17\), and it is the primary way that He communicates with us. If you have received salvation, then you will want to learn more about God (Philippians 3:10\) and His will for your life (Romans 12:2\). You will also obey His commands out of love for Him (John 14:15\).
6\. You will share the [gospel](what-is-the-gospel.html) with others (Matthew 28:18–20\). The gospel is the “good news” of what Jesus Christ has done in dying and rising again. If you have received salvation, then you will testify about the goodness of Jesus and how He transformed your life. You will want others to also experience the joy of salvation.
As a reminder, salvation is not something that we can earn or achieve. It is a gift that is provided by God through faith in Jesus Christ (Romans 6:23\). We cannot save ourselves through good works or by trying to be a good person. It is only [through faith in Jesus](salvation-faith-alone.html) that we can be saved (John 14:6\).
If you are uncertain about the security of your salvation, here are a few things that you can do: First, you can pray and ask God for clarity. He does not want you to wonder and worry about whether you are truly saved (see 1 John 5:13\). Second, you can talk to a trusted pastor or Christian friend who can address any questions or doubts that you have. Third, you can read the Bible and study what it says about salvation and what it means to be a follower of Jesus.
Do you believe that Jesus died for your sins and rose from the dead, and are you trusting Him fully? If the answer is “yes,” then you are saved.
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Who was Bathsheba in the Bible?
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Answer
Bathsheba, the daughter of Eliam, was initially married to [Uriah the Hittite](Uriah-the-Hittite.html), one of David’s loyal soldiers (2 Samuel 11:3\). However, she later became the wife of King David and the mother of King Solomon (2 Samuel 11:27; 12:24\). The name *Bathsheba* means “daughter of abundance.” The Bible describes her as “very beautiful” (2 Samuel 11:2\).
Bathsheba is best known for the story of [David’s adultery](David-and-Bathsheba.html), as described in 2 Samuel 11\. This narrative highlights the contrast between the faithfulness of Uriah and Bathsheba and David’s lustful desires. One evening, Bathsheba was taking a bath, probably to purify herself according to the Law of Moses (2 Samuel 11:2, 4\). David saw her bathing and desired her. Despite knowing of Bathsheba’s marriage to Uriah, David summoned her to the palace and slept with her. Later, Bathsheba sends word to David that she is pregnant (2 Samuel 11:5\).
In an attempt to conceal his sin, David called Uriah back from battle, hoping that Uriah would sleep with Bathsheba (2 Samuel 11:6–10\). However, Uriah, remaining faithful to his duty as a soldier, chose not to go home to his wife (2 Samuel 11:11\). Frustrated by this, David devised a wicked plan to send Uriah to the front line of the battle. At the same time, David instructed Joab, the army commander, to withdraw, leading to Uriah’s death at the hands of the enemy (2 Samuel 11:14–25\).
Bathsheba received the devastating news of her husband’s death on the battlefield and mourned for Uriah (2 Samuel 11:26\). Subsequently, Bathsheba became David’s wife. Unfortunately, the sorrow did not end there. David and Bathsheba’s [newborn baby](David-Bathsheba-child.html), unnamed in the narrative, died just seven days after birth as a consequence of David’s sin (2 Samuel 12:18\). In Psalm 51 David confesses his sin with Bathsheba and prays for forgiveness.
As queen, Bathsheba bore [Solomon](life-Solomon.html), her second son, who later became the king of Israel (2 Samuel 12:24\). This son was dearly loved by God and given the name *Jedidiah*, which means “loved by the Lord.” In modern terms, Bathsheba experienced the joy of a “rainbow baby.”
Bathsheba recedes from the biblical narrative until later, when she plays a crucial role in securing Solomon’s succession to the throne (1 Kings 1:11–35\). When [Adonijah](Adonijah-in-the-Bible.html), another son of David, declared himself as the king of Israel during David’s old age, the prophet [Nathan](Nathan-in-the-Bible.html) reminded Bathsheba of David’s oath that Solomon would be his successor. Bathsheba and Nathan promptly approached David to remind him of his promise. Bathsheba bowed before King David and told him of Adonijah’s actions. Then she emphasized the dire situation she and Solomon faced: “My lord the king, the eyes of all Israel are on you, to learn from you who will sit on the throne of my lord the king after him. Otherwise, as soon as my lord the king is laid to rest with his ancestors, I and my son Solomon will be treated as criminals” (1 Kings 1:20–21\). Nathan confirmed Bathsheba’s report. Consequently, David gave the order, and Solomon was officially crowned as the king of Israel.
There are a few additional details to note about Bathsheba. After Solomon ascended to the throne, Bathsheba innocently assisted Adonijah in requesting that Solomon allow him to marry [Abishag the Shunammite](Abishag-in-the-Bible.html), who had been David’s platonic companion (1 Kings 2:13–21\). Solomon rejected the request, recognizing that Adonijah was attempting to use Bathsheba to finagle his way to the throne. Solomon had Adonijah executed along with everyone else who took part in the plot to wrest the throne from him (verses 22–35\).
Many scholars argue that Bathsheba may have been the mother of Lemuel mentioned in Proverbs 31:1–9\. Considering that [King Lemuel](King-Lemuel.html) is believed to be a nickname for Solomon, it is possible that Bathsheba, as his mother, instructed him to walk in reverence of the Lord. Also, in the genealogy of Jesus provided in Matthew 1:1–17, Bathsheba is indirectly referred to in verse 6 as “the wife of Uriah” (ESV).
Bathsheba’s story reminds us that God has a plan, and He can work even through difficult situations with imperfect people to bring about something good. Queen Bathsheba, despite the unsavory events surrounding her coming to the palace, became the mother of the wisest and most successful king ever to grace the throne.
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Who was Charles Stanley?
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Answer
Dr. Charles Frazier Stanley (1932—2023\) was an American pastor, Bible teacher, best\-selling author, and founder of In Touch Ministries, a television and radio broadcast ministry with the mission “to lead people worldwide into a growing relationship with Jesus Christ and to strengthen the local church” (https://www.intouch.org/about\-us, accessed 6/8/23\). He served as senior pastor of the [Southern Baptist](Southern-Baptist-Convention.html) megachurch First Baptist Atlanta (FBA) for nearly 50 years. On April 18, 2023, Charles Stanley passed away at age 90\.
The hallmark of Dr. Stanley’s ministry was his Christ\-centered, practical teaching style. He was uniquely gifted at unpacking challenging theological concepts into straightforward, Bible\-based principles for daily living. Stanley credits his stubborn faith in large part to his grandfather, who taught him to “obey God and leave the consequences to Him” (https://www.christianitytoday.com/news/2023/april/charles\-stanley\-died\-in\-touch\-first\-baptist\-atlanta.html, accessed 6/7/23\).
Born in the small town of Dry Fork, Virginia, amid the Great Depression, Charles lost his father (“Charley”) when he was less than a year old. His hardworking single mother, Rebecca (“Becca”), raised him to read the Bible, pray, and attend a Pentecostal church. At age 12, Charles received Jesus Christ as Lord and Savior. Before long, he began following in the footsteps of his father and grandfather, pursuing a call “to preach the gospel to whomever would listen” (https://www.intouch.org/meet\-dr\-charles\-stanley, accessed 6/7/23\).
While studying at the University of Richmond and earning his Bachelor of Arts, Stanley met and married Anna (“Annie”) Margaret Johnson in August 1955\. Together they raised two children, Andy and Becky.
Stanley was ordained in 1956 and then pursued his Bachelor of Divinity degree at Southwestern Theological Seminary in Texas. Later, he completed his master’s and doctorate degrees in theology from Luther Rice Seminary.
Dr. Stanley began his pastoral ministry at Fruitland Baptist Church in North Carolina in 1957\. During this time, he also served as a professor at the Fruitland Baptist Bible Institute, teaching homiletics, preaching, and evangelism. From 1959 to 1969, he pastored three separate Baptist churches, one in Ohio and two in Florida. He also founded the George Mueller Christian School in Miami, Florida, in 1966\.
In 1969, Stanley accepted an associate position at First Baptist Atlanta, then a church of about 5,000 members. On October 1, 1971, Dr. Charles Stanley was elected senior pastor, and, according to the [FBA website](https://www.fba.org/main/about-fba), the church exploded with growth under his leadership. Stanley remained in the pulpit as senior pastor until 2020, when church membership had grown to more than 15,000\.
In the early 1970s, Stanley launched a radio and television program called “The Chapel Hour.” It was renamed “In Touch with Dr. Charles Stanley” in 1978 when the Christian Broadcasting Network persuaded Stanley to join the network to offer his practical Bible teaching program. According to In Touch Ministries, “that broadcast grew from 16,000 local Atlanta viewers to a nationwide audience in one week” (ibid., accessed 6/8/23\). By 1982, In Touch Ministries was incorporated, and In Touch radio began syndication.
From 1984 to 1986, during a contentious time between conservative and moderate Baptists, Dr. Stanley served two consecutive terms as president of the Southern Baptist Convention. He was a founding member of the Moral Majority (1979\) and the Christian Coalition (1987\), and in 1988 was inducted into the National Religious Broadcasters’ Hall of Fame.
The public scandal that threatened Charles Stanley’s ministry and rocked his personal life began in 1993 when his wife Anna filed for divorce. The church called for Stanley to step down, at least temporarily, and seek reconciliation. A divorced pastor had never been allowed to hold the senior pastorate at FBA, and the Southern Baptist denomination had long held that divorce disqualified a person from serving in leadership. However, no accusations of infidelity or immorality ever surfaced, and the church eventually voted to retain Dr. Stanley as senior pastor.
The fallout continued for several years—a period Stanley described as the hardest and loneliest of his life. Charles became estranged from his son, Andy Stanley, who left First Baptist Atlanta in 1995 to found North Point Community Church, a seeker\-sensitive congregation in the Atlanta suburb of Alpharetta. Charles Stanley’s marriage ended in 2000; however, father and son eventually reconciled their relationship through joint counseling. Anna Stanley passed away in 2014\.
To this day, Stanley’s teachings can be heard on radio, television, satellite, and online outlets around the globe and in more than 100 languages. He authored more than 60 books in his lifetime, many on prayer and practical principles for Christian living. In 2020, Stanley transitioned to pastor emeritus of FBA at age 87\.
Dr. Charles Stanley once told the Baptist Press that the trials of his life helped him relate to hurting people and become more credible in their eyes. “None of us have it all together,” he said. Through the struggles, Stanley returned to his grandfather’s words, letting God fight his battles: “If we learn to operate out of weakness, we don’t have to defend our image,” said Stanley. “We don’t have to try to impress anybody. We don’t have to do any of that. All we have to do is do what God tells us to do” (https://www.baptistpress.com/resource\-library/news/charles\-stanley\-recounts\-lessons\-god\-taught\-during\-marital\-crisis/, accessed 6/8/23\).
Here are some quotes from Charles Stanley:
“You always have God’s undivided attention.”
“You may go through difficulty, hardship, or trial—but as long as you are anchored to Him, you will have hope” (*In Touch with God*, Thomas Nelson, 1997\).
“We are either in the process of resisting God’s truth or in the process of being shaped and molded by His truth” (*How to Listen to God*, Thomas Nelson, 2002\).
“Thank the Lord for using each person as a tool in your life to deepen your insight into His grace and conforming you to the image of His Son” (*The Gift of Forgiveness*, Thomas Nelson, 2002\).
“God is looking for imperfect men and women who have learned to walk in moment\-by\-moment dependence on the Holy Spirit. Christians who have come to terms with their inadequacies, fears, and failures. Believers who have become discontent with ‘surviving’ and have taken the time to investigate everything God has to offer in this life” (*The Spirit\-Filled Life: Discover the Joy of Surrendering to the Holy Spirit*, Thomas Nelson, 2014\).
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Who was Timothy Keller?
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Answer
Reverend Timothy James Keller (1950—2023\) was an author, theologian, apologist, and founding pastor of Redeemer Presbyterian Church in New York City. He also co\-founded and chaired Redeemer City to City, a training network for pastors and church planters in global cities. After a three\-year battle with pancreatic cancer, Timothy Keller died on May 19, 2023, at age 72\.
Keller was born in Allentown, Pennsylvania, to William and Louise Clemente Keller. As a boy, he attended a Lutheran church with his family, but it wasn’t until college that he became a Christian. While studying at Bucknell University in the late 1960s, Keller came to faith in Jesus Christ through his involvement with InterVarsity Christian Fellowship. His early days as a believer were deeply influenced by the writings of evangelical scholars such as [John Stott](John-Stott.html), [C. S. Lewis](C-S-Lewis.html), and F. F. Bruce.
While earning his Master of Divinity at Gordon\-Conwell Theological Seminary, Keller met his future wife, Kathy Kristy. They were married in 1975 and had three sons, David, Michael, and Jonathan.
Keller was ordained in the [Presbyterian Church of America (PCA)](Presbyterian-Church-America-PCA.html) and, at age 24, began pastoring West Hopewell Presbyterian Church in Hopewell, Virginia. Nine years later, he returned to Pennsylvania to teach practical theology at Westminster Theological Seminary, where he also obtained his Doctor of Ministry in 1981\.
During this period Keller worked on staff for his denomination, the PCA, helping to plant churches and recruit pastors. Against almost all human advice at the time, Tim and Kathy eventually answered the PCA’s call to start a church in New York City. The couple moved to the city and began holding gatherings and preaching to unchurched young professionals and their families. In 1989, Redeemer Presbyterian Church in Manhattan was born.
Within a year, weekly attendance grew from 50 to an average of more than 500\. But after the 2001 terrorist attacks on the World Trade Center, church growth exploded, bringing Redeemer Presbyterian Church into the national spotlight. By 2017, when Timothy Keller stepped down from the pulpit to devote himself entirely to Redeemer City to City, the urban beacon had flourished into a network of five independent campuses and multiple daughter congregations throughout the city, with around 6,000 a week in attendance. The church had also founded three non\-profit ministries to meet the city’s social needs, train lay professionals in Christian theology, and support urban pastors and intercity outreaches.
In 2008, 58\-year\-old Keller published his first bestseller, *The Reason for God: Belief in an Age of Skepticism*, an apologetics work based on numerous conversations with skeptics while ministering to New Yorkers. His books, more than 30 in all, span the topics of theology, apologetics, the nature of God, the gospel, forgiveness, Christian living, marriage, and cultural engagement.
Timothy Keller’s preaching focused on human sin and God’s grace. The core of this [Calvinist’s](Calvinist.html) theology is summarized in his oft\-repeated quote: “The gospel is this: We are more sinful and flawed in ourselves than we ever dared believe, yet at the very same time we are more loved and accepted in Jesus Christ than we ever dared hope” (*The Meaning of Marriage: Facing the Complexities of Commitment with the Wisdom of God*, Penguin Books, 2011, p. 44\).
As one of the founders of [The Gospel Coalition](the-Gospel-Coalition.html), Keller was no stranger to criticism. Conservative evangelicals repeatedly accused him of “cultural accommodation” and being “too soft on sin and worldliness.” Yet those on the “Reformed side of evangelicalism walked away from him in part because he never wanted to frame his convictions in combative ways” (https://baptistnews.com/article/tim\-keller\-was\-a\-really\-nice\-guy\-but\-that\-wasnt\-enough\-for\-everyone/, accessed 6/9/23\). Progressive Christians didn’t like him much, either, because of his belief in [complementarianism](complementarianism.html) and stance against homosexuality and LGBTQ inclusion.
Nevertheless, Timothy Keller left a legacy as a trailblazer for Christian renewal in urban centers, inspiring and training ministers to take the love of Christ into some of the most secular and skeptical communities in our nation and world. Fred Harrell, founding pastor of City Church in San Francisco, was directly impacted by Keller’s passion for urban church planting. He said, “\[Tim] spoke to the person who wasn’t yet present in the room. He inspired consumeristic Christians to adopt a more missional mindset, inviting them to bring their non\-Christian friends without fear of embarrassment. His sermons avoided unnecessary alienation, allowing the message of Jesus to be accessible to anyone. It was a revelation for me and an idea that preachers today would be wise to remember and practice” (ibid., accessed 6/9/23\).
Here are some notable quotations from Timothy Keller:
“All death can now do to Christians is to make their lives infinitely better.”
“You don’t fall into love. You commit to it. Love says, ‘I will be there no matter what.’”
“The only person who dares wake up a king at 3:00 a.m. for a glass of water is a child. We have that kind of access.”
“Mercy isn’t just the job of the Christian. Mercy is the mark of the Christian.”
“If the suffering Jesus endured did not make him give up on us, nothing will.”
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What does it mean that the weapons of our warfare are not carnal (2 Corinthians 10:4)?
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Answer
In 2 Corinthians 10:3–4, Paul touches on [spiritual warfare](spiritual-warfare.html): “Though we walk in the flesh, we do not war according to the flesh. For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds” (NKJV). The word *carnal* here refers to physical weapons that are fleshly or human in nature.
The apostle Paul, having concluded his discussion on the duty of charitable giving in 2 Corinthians 9, now presents a defense of himself against the accusations leveled by his opponents. His primary objective is to defend his apostolic authority and demonstrate that, like the other apostles, he has a rightful claim to the apostolic office (cf. 1 Corinthians 15:3–11 and Galatians 2:7–10\).
This defense spans 2 Corinthians 10—12\. In chapter 10, however, the focal point of Paul’s argument is that he did not rely on external factors to endorse himself: no “carnal” weapons (verse 4\), no superficial façade, and no human wisdom or oratorical excellence (cf. 1 Corinthians 2:1–5\).
There were [false teachers](false-teachers.html) within the Corinthian church who rejected Paul’s apostolic authority. These teachers boasted about their natural talents and achievements—the weapons of their warfare were carnal. The precise nature of their accusations against Paul is uncertain but can be inferred from the epistle itself.
In 2 Corinthians 10:1, it appears that the false teachers’ primary contention revolved around Paul’s perceived inconsistency. They claimed that Paul was bold when writing to them, but he lacked the courage to follow through on his threats of disciplinary action. In other words, he was all bark and no bite. In response to this, Paul offers the following rebuttal:
First, he appeals to the meekness and gentleness of Christ (2 Corinthians 10:1–2; cf. Philippians 2:5–11\). In doing so, Paul skillfully defends his own gentleness against their criticisms. He implores them, however, to refrain from giving him a reason to demonstrate the boldness that he had purposed. Paul had no desire to exhibit boldness and severity when administering discipline, as stated in 2 Corinthians 10:1–2\.
Second, Paul assures the church that the “weapons of \[his] warfare are not carnal, but mighty through God to the pulling down of strong holds” (verse 4, KJV). In other words, the weapons that Paul used were spiritual, not fleshly. Carnal weapons, such as manipulation and deceit, will not succeed against spiritual enemies. For this reason, Paul appeals to the strength of God, which demolishes strongholds and anything that stands in opposition to the truth of God’s Word (cf. Ephesians 6:10\).
A stronghold is anything on which one relies. The false teachers in Corinth relied on human reasoning and argumentation to attack Paul and fortify their position against him. Paul would have none of this. Instead of relying on similar tactics, Paul took up the [whole armor of God](full-armor-of-God.html) (Ephesians 6:10–17\).
The false teachers’ reliance on carnal weapons caused them to manipulate and deceive, but Paul equipped himself with the belt of truth. They fought with sinfulness of heart and mind, but Paul put on the breastplate of righteousness. They fought with eloquent words, but Paul walked in the shoes of the gospel. They fought with human strength and wisdom, but Paul defended himself with the shield of faith. They fought with human authority, but Paul had the helmet of salvation. They fought with demonic schemes and strategies, but Paul wielded the sword of the Spirit.
Christ relied on spiritual, not carnal, weapons when He fought against His enemies (Philippians 2:6–8\). After Peter “struck the servant of the high priest and cut off his ear,” Jesus said to him, “Put your sword back into its place. For all who take the sword will perish by the sword. Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?” (Matthew 26:51–53\). The false teachers at Corinth, who were carnal\-minded, would have viewed Jesus as weak and feeble. However, Jesus demonstrated that the best way to fight against our enemies is to humble ourselves and allow the power of God to work in and through us.
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Who was Pat Robertson?
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Answer
Marion Gordon “Pat” Robertson (1930—2023\) was a Christian broadcasting pioneer, best\-selling author, minister, educator, political commentator, businessman, and philanthropist. He founded numerous organizations, including the Christian Broadcasting Network (CBN), the Christian Coalition, the American Center for Law and Justice (ACLJ), and Operation Blessing. Pat’s signature program was [*The 700 Club*](700-Club.html), a Christian news, ministry, and entertainment talk show that has sustained one of the longest runs in television history. Pat Robertson died on June 8, 2023, at his home in Virginia, at age 93\.
The careers of Robertson’s dad and grandfathers inspired his own path. His father, Absalom Willis Robertson, was a lawyer and conservative Democrat who served in elected office in both state and national levels. Robertson’s granddads were both Baptist ministers. Pat’s mother, Gladys, whose ancestry included two Presidents and a signer of the Declaration of Independence, also helped instill Pat’s faith in God and his sense of responsibility to his family lineage.
Pat studied at Washington and Lee University in Virginia, earning a bachelor’s in history and graduating magna cum laude in 1950\. He then joined the Marines and served as the assistant adjutant of the First Marine Division in Korea. Two years later, when he returned to the States, Robertson attended Yale Law School and received his Juris Doctor in 1955\. After failing to pass the New York bar, Pat grappled with questions about his life, career, and faith. It was during this period of personal struggle and sowing “some wild oats” (www.nytimes.com/2023/06/08/us/pat\-robertson\-dead.html, accessed 6/13/23\) that he accepted Jesus Christ as Lord and Savior. He was newly married to Adelia (“Dede”) Elmer. The two remained married for 67 years until Dede’s death in 2022\. The couple raised four children together: Timothy, Elizabeth, Gordon, and Ann.
After his salvation, Robertson felt God calling him into the ministry. In 1959, he earned his Master of Divinity from New York Theological Seminary and was ordained in the Southern Baptist denomination in 1961\. However, when his first child, Timothy, fell gravely ill with a high fever, Robertson said he experienced the spiritual gift of [praying in tongues](praying-in-tongues.html). After that, he professed to be a [charismatic](Charismatic-movement.html) Christian.
In 1960, Robertson moved his family from New York City to Portsmouth, Virginia, to begin the country’s first Christian television station, which would soon become the Christian Broadcasting Network. Today CBN is a global media organization that provides news coverage, evangelism outreach, prayer centers, and humanitarian aid in 165 countries and territories around the world.
The centerpiece of CBN has long been Robertson’s talk show, *The 700 Club*, which began when the televangelist asked 700 viewers to support the program by giving $10 a month. Throughout its nearly six decades on the air, the show, initially hosted by Jim Bakker, has featured co\-hosts such as Ben Kinchlow, Sheila Walsh, Terry Meeuwsen, and Wendy Griffith. Guests of CBN and *The 700 Club* have included political pundits and leaders from both parties, former Presidents Jimmy Carter, Ronald Reagan, and Donald Trump, and distinguished journalists, athletes, and celebrities. In October 2021, Robertson retired from hosting the show, passing the reins to his son Gordon Robertson, who also now heads CBN and Operation Blessing.
In 1978, Robertson established CBN University in Virginia Beach. The goal was to train “Christian leadership to change the world” (www.cbn.com/patrobertson/obituary.aspx, accessed 6/14/23\). The college was renamed Regent University in 1990\.
Robertson also formed Operation Blessing in 1978 to provide hunger relief, clean water, medical aid, and disaster assistance to needy individuals in the United States. By the 1990s, the mission had expanded into a worldwide humanitarian outreach.
In the 1980s, Robertson became increasingly immersed in politics, speaking out against abortion and supporting conservative issues such as school prayer. He decided to run for the Republican presidential nomination in 1988 but withdrew from the race before the primaries.
Another venture of Robertson’s was launching the Christian Coalition (1987\), a grassroots organization that mobilizes Christian voters. In 1990, Robertson set up the American Center for Law and Justice (ACLJ), a non\-profit legal and educational group that advocates for the rights of people of faith.
Robertson wrote a couple dozen books in his lifetime, including best\-sellers *The Secret Kingdom*, *Answers to 100 of Life’s Most Probing Questions*, and *The New World Order*. His national and international awards have earned Robertson recognition as “one of the most influential U.S. voices in religion and conservative politics” (https://thehill.com/blogs/blog\-briefing\-room/4040494\-five\-big\-political\-moments\-from\-pat\-robertsons\-career/, accessed 6/14/23\) and “the most influential figure in American politics in the last decade” (ibid., accessed 6/14/23\).
Pat Robertson’s life was not without controversy. His comments about homosexuals and feminists have been harsh (www.cnn.com/2013/07/09/us/pat\-robertson\-facebook\-remark/index.html, accessed 6/14/23\). Several times, in his remarks on *The 700 Club*, Robertson made questionable statements. In September 2011 he advised a man to divorce his wife because she had Alzheimer’s. In January 2006 he suggested that the stroke suffered by Israeli Prime Minister Ariel Sharon was God’s punishment for withdrawing from the Gaza Strip (www.christianpost.com/news/5\-controversial\-things\-pat\-robertson\-said\-on\-the\-700\-club.html, accessed 6/14/23\). And there are [false prophecies](false-teachers.html), as well, including one from October 2020, in which Robertson claimed that God told him, “Without question, Trump is going to win the election” (www.christianitytoday.com/ct/2020/november\-web\-only/political\-prophecy\-false\-bible\-scholar\-trump\-election.html, accessed 6/14/23\).
Some notable quotes from Pat Robertson are below:
“The founding document of the United States of America acknowledges the Lordship of Jesus Christ because we are a Christian nation” (*The Collected Works of Pat Robertson*, Bristol Park Books, 1994\).
“When any civil government steps outside the mandate authorized by God Almighty, then that government does not have any further claim over its citizens” (*Answers to 200 of Life’s Most Probing Questions*, Thomas Nelson Inc, 1984\).
“The Constitution of the United States, for instance, is a marvelous document for self\-government by the Christian people. But the minute you turn the document into the hands of non\-Christian people and atheistic people they can use it to destroy the very foundation of our society. And that's what's been happening” (*The 700 Club*, 12/30/1981\).
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What does the Bible say about comfort?
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Answer
Throughout the Bible, the topic of comfort appears frequently, reminding us that we are not alone in our struggles and that we can find solace in the providential care of God. From Genesis to Revelation, the Bible offers clarity and assurance of what it means to be comforted by God.
One of the most well\-known passages on comfort is found in Psalms, where David writes, “The Lord is my shepherd, I lack nothing. . . . Even though I walk through the darkest valley, I will fear no evil, for you are with me; your rod and your staff, they comfort me” (Psalm 23:1, 4\). This passage is a beautiful expression of trust and dependence on God’s care and protection. [God is a shepherd](Lord-is-my-Shepherd.html) who leads us through difficult times and comforts us along the way. Even in our most challenging and frightening moments (“darkest valley”), God is still there to comfort our troubled hearts and give rest to our weary souls.
In the New Testament, the Greek word for “comfort” is *parakaleo*, which means “to come alongside and provide assistance or support.” The word is found in Matthew 5:4, “Blessed are those who mourn, for they will be comforted.” Jesus reminds us that, even in our grief and sorrow, we can find comfort in the knowledge that God is with us, offering us strength and support.
The Holy Spirit is referred to as the “[Comforter](who-is-the-Comforter.html)” or “Helper” (John 14:26\), who is the source of comfort for believers. He comforts believers by empowering us with spiritual gifts to fulfill our calling (1 Corinthians 12:11\), helping us to discern right from wrong (John 16:13\), reminding us of the teaching of Jesus and the truth of God’s Word (John 14:26\), interceding for us in prayer when we are unable to express our needs and concerns (Romans 8:26\), and creating fellowship among believers, bringing us together in community and offering us comfort through the love and care of others (Ephesians 2:19\).
In 2 Corinthians 1:3–4, the apostle Paul writes, “Praise be to the God and Father of our Lord Jesus Christ, the Father of all compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God.” Simply put, God is the source of all comfort, and we can share His comfort with others who are in need. Our experiences of suffering can be used to help others who experience similar struggles, creating a sense of community and solidarity among believers.
The Bible also speaks about comfort through the topic of hope. Romans 15:13 is a benediction: “May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit.” This hope is not wishful thinking or naïve optimism. To the contrary, it is a hope that sustains us through trials and tribulations, giving us the strength to persevere and the comfort to endure. It is a hope that reminds us that our present sufferings are not the end of the story (Romans 8:18; 2 Corinthians 4:17\); rather, they are a part of the [greater plan](does-God-have-a-plan-for-me.html) that God is working out in our lives (Romans 8:28\).
The Bible speaks extensively about comfort, offering us a variety of ways to find peace and strength in the midst of trials and tribulations. As we navigate the ups and downs of life, may we hold fast to these truths and discover the peace that “transcends all understanding” (Philippians 4:7\).
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How can I recognize a dead church?
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Answer
A dead church can be detrimental to your spiritual growth, so avoid one at all costs. Church leaders must also recognize signs of a dying church and act accordingly. While Christian fellowship is vital (Hebrew 10:25\), we are called to discern as there are false teachers ready to deceive (Matthew 7:5; 1 John 4:1; 2 Peter 2:1\). Sadly, some churches are spiritually deficient and could rightly be called dead.
One might think a dead church is one that has physically shut down. However, a congregation can be thriving numerically and busy socially yet remain corpse\-like spiritually. In the book of Revelation, the church of Sardis was described as having “a reputation for being alive, but you are dead” (Revelation 3:1\).
These are sobering words. Be careful not to gauge the health of a church by the number of members, the opulence of the buildings, the success of the congregants, or other outward results. A dead church has deeper issues.
Here are some indicators of a dead church:
1\. *The gospel is ignored or misinterpreted.* Scripture points to the person of Jesus Christ and His redeeming work for the penalty of our sin. This is the [gospel message](what-is-the-gospel.html) (Romans 1:3; 3:21–24\) and we shouldn’t be ashamed of it (Romans 1:16–17\). The gospel is at the center of Christianity, and preachers of a false gospel are considered cursed (Galatians 1:8\). The gospel message distinguishes a dead church from a living one.
A dead church either preaches a false gospel or none at all. False gospels include the prosperity gospel (Jesus died so you can be rich and healthy), the self\-esteem gospel (Jesus came to boost our confidence in ourselves), and the social justice gospel (Jesus came to address social issues).
The true gospel is about how God reconciled us to Himself through the sacrifice of Christ for our sins. The gospel entails an understanding of sin, God’s wrath, Christ’s death, and His resurrection. A church that ignores or downplays this transforming message is dying or already dead.
2\. *A dead church tilts towards legalism or licentiousness.* Christians must avoid the two errors of [legalism](Bible-Christian-legalism.html) and licentiousness. A dead church has fully tilted to one of these extremes. Legalists believe they are accepted by God for following set rules. Some of these rules are non\-biblical, like forbidding playing sports or attending movies. Biblical rules are turned into matters of salvation when they shouldn’t be. For example, legalists might preach that not tithing can lead one to hell. Legalism is what Paul faced with the Galatians (see Galatians 5:2–4\).
True Christians can fall into the trap of legalism when they make their convictions a primary issue. Failing to show grace to those who might disagree with them on non\-essential doctrines is another symptom of legalism. Having a few legalistic Christians doesn’t necessarily classify a church as dead. The problem arises when the church’s teachings and traditions show these traits.
The other extreme is licentiousness, explained in Jude 1:3–4:
Dear friends, although I was very eager to write to you about the salvation we share, I felt compelled to write and urge you to contend for the faith that was once for all entrusted to God’s holy people. For certain individuals whose condemnation was written about long ago have secretly slipped in among you. They are ungodly people, who pervert the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord.
Licentious people believe (or live) like the grace of God gives freedom to indulge in every sinful desire. Scripture is against this view. God’s grace compels us to say no to ungodliness (Titus 2:11–14\). We are free *from* sin, not *for* sin (Romans 6:14–18; John 8:34–36; Galatians 5:13\). We are not to live in sin but live for God (Romans 6:11\). [Immorality](sexual-immorality.html) is common in a dead church, as was the case in Corinth (1 Corinthians 5:1\).
3\. *There is no love.* John 13:35 says, “By this everyone will know that you are my disciples, if you love one another.” A dead church lacks love. Jesus praised the church in Ephesus for its many good works but rebuked it for its lack of love (Revelation 2:4\). [Love for one another](love-one-another.html) is a crucial quality believers should possess.
The type of love Jesus speaks of is not the sentimental kind promoted in liberal circles—the type of “love” that affirms everyone but never points anyone to God’s truth. Biblical love is affectionate (Ephesians 4:32\) but also tied to what’s right and true (1 Corinthians 13:6\). Loving God means obeying His commandments (John 14:15; 1 John 5:2–4\). Loving others involves treating them the way God wants (Romans 13:8–10\). This can include rebuking them when they err.
4\. *A dead church denies essential doctrines.* Does a church deny the Trinity? The deity of Christ? Salvation by grace through faith? These are red flags. A church that disagrees with [core aspects of the faith](essentials-Christian-faith.html) is living with inconsistency, like a vegan who eats meat. While we extend grace on areas of secondary importance, we must guard against heresy and contend for the faith (Jude 1:3\).
As Rupertus Meldenius rightly stated, “In essentials unity, in non\-essentials liberty, in all things charity” (*Paraenesis votiva pro Pace Ecclesiae ad Theologos Augustanae Confessionis*, 1627\). Dead churches divide Christianity. We can agree to disagree on non\-essentials, but there’s no unity without essential beliefs. [Unity](Christian-unity.html) is not threatened by those who point out false teachings but by false teachers who secretly bring heresies into the church (2 Peter 2:1\).
A dead church can be restored if the leaders recognize their failures and turn back to the right path. While a church can be considered dead in other areas, like finances and infrastructure, we choose to highlight what is more important for the soul. Biblical love and truth supersede money and large buildings.
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Who is man in the sight of God?
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Answer
In the sight of God, man is a primary concern and the object of His love and compassion. In Psalm 8:3–8, David marvels at the majesty of God as the [Creator of the universe](Creator-God.html) who yet looks on humans with such caring attention: “When I look at the night sky and see the work of your fingers—the moon and the stars you set in place—what are mere mortals that you should think about them, human beings that you should care for them? Yet you made them only a little lower than God and crowned them with glory and honor. You gave them charge of everything you made, putting all things under their authority—the flocks and the herds and all the wild animals, the birds in the sky, the fish in the sea, and everything that swims the ocean currents” (NLT).
Compared to the greatness of God, man is small and insignificant. In the above passage, the Hebrew word translated as “man” refers to humankind in general and underscores the impermanence and weakness of humanity. Nevertheless, in the sight of God, man is treasured and deeply loved (Deuteronomy 7:6; Psalm 103:13; Matthew 6:25–33\).
A reason that God values humans so much is that He created them [in His own image](image-of-God.html) and likeness (see Genesis 1:26–27; 9:6; Ephesians 4:24\). This doesn’t mean that we physically look like God but that we are made to resemble and reflect God’s image mentally, morally, and socially. God set humans apart from the animals to rule over His creation (Genesis 1:28; cf. Psalm 8:6–8\). In God’s sight, man is entrusted with managing and taking good care of the earth and everything in it. Humans have the intelligence to reason and choose, reflecting God’s intellect and freedom of will. We are made to replicate the holiness of God and mirror His triune nature through our inborn longing for relationships and building communities. From the beginning, God designed us to be His representatives in the world and to have dominion over every other creature.
Sadly, we humans tend to have a distorted view of ourselves. We often esteem ourselves too highly, unaware of our utter helplessness apart from God. We grow “wise in \[our] own eyes” (Proverbs 3:7; see also Proverbs 12:15\), but the Lord sees us for who we truly are (Proverbs 16:2\). We may think we are self\-sufficient, financially secure, and have everything we need. But without the Lord, we are “wretched, pitiful, poor, blind and naked” (Revelation 3:17\).
God humbled the children of Israel in the wilderness, feeding them with [manna](what-was-manna.html) so they would learn to trust and depend on Him and His Word daily to supply their every need (Deuteronomy 8:3; Matthew 4:4\). He does the same for us today (John 15:4–5; 2 Corinthians 3:4–5; Philippians 4:11–19\). God wants us to depend wholly on Him for everything in this life (2 Corinthians 6:17–18; Job 12:10; 34:14–15; Acts 17:24–28\).
So precious in the sight of God is man that the Father sent His one and only Son to die on the cross so that “whoever believes in him shall not perish but have eternal life” (John 3:16\). We were helpless and hopeless to save ourselves (John 6:44; Romans 3:10–18; Ephesians 2:8–9, 12\). For this reason, Jesus humbled Himself and became a man (Hebrews 2:7, 9\). He chose to experience suffering and death, just as we do. Jesus “tasted death for everyone” (verse 9, NLT). He took on our nature and became like us, minus the sin and rebellion that taints our existence. Through His death, Jesus broke the power of death for us (Hebrews 2:14–15\) so that we might experience eternal life (John 11:25–26; 1 John 5:11–12, 20; Romans 5:21; Hebrews 5:9\).
When we [receive Jesus Christ](receive-Jesus-Christ.html) as Lord and Savior, we are given the right to become children of God (John 1:12–13\). Through faith in Jesus Christ, we become God’s sons and daughters (Galatians 3:26; 4:4–5\). In the sight of God, any man or woman who is in Christ is forgiven, cleansed, and set free from sin’s dominion (1 John 1:7–9; Ephesians 1:7; Romans 8:1; Galatians 5:1; John 8:36\). God now sees us as righteous, holy, and redeemed in Jesus Christ (1 Corinthians 1:30; 2 Corinthians 5:21; Romans 3:21–22\).
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What does it mean that you will know the truth in John 8:32?
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Answer
Jesus stated plainly that the mark of a true disciple of Christ is that he remains faithful to His teachings. He told the Jews who believed in Him, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free” (John 8:31–32, ESV).
The word *know* in John 8:32 is translated from a Greek verb that means “to know experientially.” Understanding something with the mind or intellect, often called “head knowledge,” is different than knowing something experientially. We can know that something is bad for us yet still do it. But when we take Jesus at His word and practice “the truth that comes from him,” then we will “throw off \[our] old sinful nature and \[our] former way of life” and “let the Spirit renew \[our] thoughts and attitudes” so that the truth we live by sets us free “to be like God—truly righteous and holy” (Ephesians 4:20–24\).
We shall know the [truth](what-is-truth.html) in a way that sets us free from our old sinful way of life when we know Jesus experientially, in word, deed, and truth (see Colossians 3:17; 1 John 3:18\). “Our actions will show that we belong to the truth” (1 John 3:19, NLT).
Knowing the truth means experiencing Jesus Christ by accepting His teachings as absolute truth and then living in faithful [obedience](obedience-to-God.html) to them. We receive the message of the gospel and the teachings of Christ, and then we abide by them. The apostle John often framed the concept of true discipleship as knowing the truth of Christ experientially: “And we can be sure that we know him if we obey his commandments” (1 John 2:3, NLT; see also 1 John 2:29; 3:16, 24\).
Knowing the truth is a rock\-steady way of life. John 8:32 upholds the biblical concept that truth is the only dependable foundation for constructing one’s life (see also Psalm 26:3\). Jesus taught, “Anyone who listens to my teaching and follows it is wise, like a person who [builds a house on solid rock](wise-man-built-house-rock.html). Though the rain comes in torrents and the floodwaters rise and the winds beat against that house, it won’t collapse because it is built on bedrock. But anyone who hears my teaching and doesn’t obey it is foolish, like a person who builds a house on sand. When the rains and floods come and the winds beat against that house, it will collapse with a mighty crash” (Matthew 7:24–27, NLT). If we plant our feet firmly on Christ’s truth and follow the path of His teachings, nothing can shake, derail, or destroy us.
Jesus is the [personification of truth](way-truth-life.html) (John 14:6\). Only He embodies the truth that sets us free (Galatians 5:1; Romans 6:18; John 8:36\). Those who know the truth are born\-again believers who live in fellowship with God through a relationship with Jesus Christ: “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we live in fellowship with the true God because we live in fellowship with his Son, Jesus Christ. He is the only true God, and he is eternal life” (1 John 5:20, NLT).
*You will know the truth* also expresses the moral commitment of genuine disciples to do the will of God (John 7:17; 14:21, 23; James 1:25\). We know the truth in the person of Jesus Christ, who prayed to the Father for us to be “made holy” by His truth and gave His own life as the sacrifice that made it possible for us to live out that truth (see John 17:14–19\). Moreover, Jesus asked the Father to send us “the Holy Spirit, who leads into all truth” (John 14:16–17, NLT; see also Ephesians 1:13\).
When Jesus said, “You will know the truth, and the truth shall make you free,” He was telling His followers that obedience to God is the only way to experience true liberation—spiritual freedom from sin. The freedom Jesus offers is restored fellowship with the Father, who is the source of all true life. And the mark of one who has received this life is to remain faithful to His teachings.
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Why does Psalm 24:7 say to “lift up your heads”?
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Answer
The phrase *lift up your heads* in Psalm 24:7 is describing the praise of Israel at a specific time in its history: “Lift up your heads, you gates; be lifted up, you ancient doors, that the King of glory may come in.”
It is likely that David wrote Psalm 24 after the [ark of the covenant](ark-of-the-covenant.html) returned to Jerusalem. The ark had been seized by the Philistines over 20 years earlier. At the same time, many Israelites were killed, including the two sons of [Eli](Eli-in-the-Bible.html), the high priest. Upon receiving the news, Eli was so horrified that he fell over dead. In her distress over the loss of her father\-in\-law and her husband, Eli’s daughter\-in\-law named her newborn son Ichabod saying, “The Glory has departed from Israel, for the ark of God has been captured” (1 Samuel 4:22\). King David’s celebration in Psalm 24 is for the ark’s return because it symbolized God’s presence returning to Israel.
David begins the psalm by proclaiming God’s sovereignty over all the earth. God created all things, sustains all things, and deserves all the glory. David reminds the people of Israel that they must repent of their idolatry and turn back to God to be in restored fellowship with Him. In this covenantal era, these actions were necessary to enter the tabernacle and receive blessing from God.
Then David writes, “Lift up your heads, O gates! And be lifted up, O ancient doors, that the [King of glory](King-of-glory.html) may come in” (Psalm 24:7, ESV). In this verse, David paints a picture of a king’s triumphal entry and personifies Jerusalem’s gates. The gates represent the inhabitants of Jerusalem. With this in mind, David invites the entire city to celebrate the ark’s return and the King of glory’s arrival (Psalm 24:8\).
David’s command for the gates to “lift up their heads” also paints an image of a portcullis—a heavy gate lifted vertically by a pulley system. David indicates that the gates were too low for such a magnificent and glorious King, so they needed to be lifted high out of reverence for Him. When the ark approached the gates, the people lifted the portcullis, which caused the top of the gate to protrude above the walls. This caused the gates to, in a sense, “lift their heads.” Even the gates assumed a posture of praise to the King! Further, in ancient Eastern culture, people would sometimes remove the doors from their hinges to welcome guests (Spurgeon, C. H., *Treasury of David*, Exposition of Psalm 24\). Thus, lifting the city gates in Psalm 24:7 is consistent with cultural methods and the way of showing sincere hospitality.
Psalm 24:7 also foreshadows the coming of the King of glory, Jesus Christ, into Jerusalem centuries later. Jesus, called “the Lord of glory” in 1 Corinthians 2:8, came to Jerusalem as “one who has clean hands and a pure heart” (Psalm 24:4\) and could rightly be called “the Lord Almighty . . . the King of glory” (Psalm 24:10\).
Throughout Psalm 24, David focuses both on heart posture before God and on the physical posture of the gates as the ark of the covenant enters the city. Both the gates of the city and the posture of people’s hearts needed to be open to welcome the King of glory. Just as the Israelites in Psalm 24 welcomed the presence of God via the ark’s return to Jerusalem, we can welcome God into our lives through faith in Christ’s death and resurrection. May we all lift up our heads in praise to our eternal King!
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What is a certificate of divorce (Matthew 5:31)?
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Answer
During Jesus’ [Sermon on the Mount](sermon-on-the-mount.html), He addressed the topic of divorce. He stated that “it has been said, ‘Anyone who divorces his wife must give her a certificate of divorce.’ But I tell you that anyone who divorces his wife, except for sexual immorality, makes her the victim of adultery, and anyone who marries a divorced woman commits adultery” (Matthew 5:31–32\).
According to the law, these certificates of divorce provided a means for a husband to annul his marriage (Matthew 5:31; Deuteronomy 24:1–4\). The process of obtaining this legal document took time. A priest or Levite produced the certificate, and there was likely a return of the wife’s dowry (“Certificate of Divorce,” www.freebiblecommentary.org/special\_topics/divorce\_certificate.html, Bible Lessons International, 2014, accessed 6/19/23\). Witnesses were also present to provide accountability (Henry, M., *Commentary on the Whole Bible*). This process prevented a husband from divorcing his wife rashly or out of anger. Rather, husbands had to intentionally pursue [divorce](grounds-for-divorce.html) through legal processes. This increased the chances of reconciliation between husband and wife.
The certificate of divorce Jesus speaks of appears in several places throughout Scripture (Deuteronomy 24:1–4; Isaiah 50:1; Jeremiah 3:8; Matthew 19:7; Mark 10:4\). When Joseph was contemplating a divorce from his betrothed, Mary, in Matthew 1:19, his action would have required a certificate of divorce, because the betrothal contract was as binding as marriage. Certificates of divorce are usually mentioned in two different contexts: adultery between husband and wife and Israel’s unfaithfulness to God. It is not difficult to comprehend a certificate of divorce between a husband and wife. However, a certificate of divorce between God and His people seems unexpected and alarming.
It was lawful for a husband to divorce a wife due to her unfaithfulness, and the Mosaic Law prevented the husband from remarrying the wife. This seems disheartening when we read in Jeremiah that God “gave faithless Israel her certificate of divorce and sent her away because of all her adulteries” (Jeremiah 3:8a). Israel was repeatedly [unfaithful](spiritual-adultery.html) to God, and He had every right to “divorce” Israel and never return to her. However, God, being rich in mercy, chose to remain faithful to Israel and redeem her for all eternity! Despite her repeated unfaithfulness to God, He asks Israel to return (Jeremiah 3:12\).
In Matthew 19:8, we see how God’s design of the permanence of marriage was tainted by sin. Jesus says, “Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning.” God created marriage covenants to last until death. Sadly, sin hardened our hearts, and divorce entered the world. The good news is that with heartbreaking divorce comes immeasurable grace and mercy, and this is true both for Israel and for husbands and wives. God’s overwhelming faithfulness to His people reminds us that the marriage between Christ and [His bride](bride-of-Christ.html), the church, will never end (Revelation 19:7–9\).
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What is eternal damnation (Mark 3:29)?
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Answer
In Mark 3:28–30, Jesus states that the punishment for [blasphemy against the Holy Spirit](blasphemy-Holy-Spirit.html) is eternal damnation: “Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: but he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: because they said, He hath an unclean spirit” (KJV; cf. Matthew 12:31–33\). This passage has sparked much discussion about the meaning and severity of blasphemy against the Holy Spirit.
To grasp the meaning of *eternal damnation* in Mark 3:29, we must first understand the sin of blasphemy against the Holy Spirit. The word *blasphemy* means “to vilify or to speak impiously.” In the context of Mark 3:28–30, the Pharisees vilified and spoke impiously about Jesus when they accused Him of being demon\-possessed (verse 22\) and having an impure spirit (verse 30\). In other words, the Pharisees attributed Jesus’ healing power to Satan instead of the Holy Spirit. This was the sin of blasphemy against the Holy Spirit for which the Pharisees “will not be forgiven, either in this age or in the age to come” (Matthew 12:32\). Thus, the sin is unpardonable, and the consequence is irreversible.
This type of blasphemy cannot be repeated today because it was specific to the time that Jesus walked the earth. The Pharisees witnessed the miracles performed by Jesus and purposely attributed them to the power of evil instead of the Holy Spirit (cf. John 8:48\). From this angle, their sin cannot be duplicated, since modern\-day individuals do not have the opportunity to witness Jesus’ public ministry in the same way.
However, the sin of blasphemy against the Holy Spirit can be understood in a broad sense to include persistent rejection of the command to trust in Jesus Christ as Lord as Savior (John 3:36\). There is no forgiveness for those who reject Christ and then die in unbelief. Because of their hardened hearts, they will be “consigned to the fiery lake of burning sulfur. This is the second death” (Revelation 21:8\).
In Mark 3:29, the phrase *eternal damnation* refers to hell, a place of weeping and gnashing of teeth (Matthew 8:12; 13:42, 50; Luke 13:28\). Hell is not an imaginary place, nor is it a metaphorical representation of a life devoid of God’s presence. No, it is a [real place](hell-real-eternal.html) where unrepentant sinners will spend eternity and receive their due reward (Acts 17:31\). This is the consequence of consciously and intentionally rejecting the grace, mercy, and forgiveness of sins available in Jesus Christ.
The reality of eternal damnation is not meant to be a scare tactic but a warning about the dire consequences of rejecting the free offer of [the gospel](what-is-the-gospel.html), which is extended to all (John 3:16\).
Eternal damnation, as mentioned in Mark 3:29, is the consequence of rejecting the free offer of salvation and the inner prompting of the Holy Spirit to repent of sin and trust in Jesus Christ. While interpretations of this passage vary, it is clear that blasphemy against the Holy Spirit has eternal ramifications. For this reason, it is necessary to “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you” (Matthew 28:19–20\). The implication is that gospel\-centered preaching is the only hope for sinners to hear, believe, repent, and be saved (Romans 10:14–15\).
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What was Love Has Won?
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Answer
Love Has Won (LHW) was a cult that taught [New Age theology](new-age-movement.html) combined with multiple conspiracy theories and elements of Abrahamic religions. The group was led by Amy Carlson, who called herself “Mother God” and claimed that she would ascend to a “fifth dimension” to save humanity (www.denverpost.com/2021/05/16/love\-has\-won\-cult\-mother\-god, accessed 5/15/23\).
The Love Has Won [cult](toxic-cult.html) took off in 2014\. It originated in Crestone, Colorado, calling itself the Galactic Federation of Light. In 2018, it moved its headquarters to Moffat, Colorado, and changed its name to Love Has Won. There were twelve to twenty full\-time members who lived communally, and many others around the world participated in the cult via the Love Has Won YouTube channel. Amy Carlson claimed to be 19 billion years old, having been [reincarnated](reincarnation.html) 534 times. Her most prominently declared identities included Marilyn Monroe, Joan of Arc, Cleopatra, and Jesus Christ (www.independent.co.uk/news/world/americas/amy\-carlson\-love\-has\-won\-cult\-leader\-b1969220\.html, accessed 5/15/23\). She also claimed to communicate with the spirit of deceased actor Robin Williams. Love Has Won relocated to the West Coast and then briefly to Hawaii, where Carlson claimed to be the Hawaiian goddess Pele. All along the way, Carlson’s followers worshiped her, served her, and left their families and jobs for her.
Amy Carlson grew up in Dallas, Texas, with two younger sisters. Her family spoke fondly of her successful years in choir and impressive grades in school. However, as Carlson grew older, she became intoxicated with New Age beliefs. She began posting regularly to online New Age forums and gained like\-minded friends. At the age of 32, Carlson had three children with different men, and that’s when she abruptly left her family to live with the New Agers she met online (*Denver Post*, op. cit.).
During Carlson’s time as “Mother God,” she appointed different members to the position of “Father God.” Jason Castillo was the final Father God, and under the combined leadership of Castillo and Carlson, Love Has Won increased its reliance on coercion and verbal and physical abuse. Cult members underwent “etheric surgeries” to remove negative energy and followed a schedule based on the seven colors of the [chakra](what-is-a-chakra.html). Some were told to stare at the sun “to get light codes” (ibid.). They sold crystals and other products online.
On April 28, 2021, the body of 45\-year\-old Carlson was found in a house in Moffat, Colorado. She was found inside a sleeping bag, mummified, and wrapped in Christmas lights. A makeshift shrine was nearby. Her death has been attributed to alcohol abuse and anorexia. Seven members of Love Has Won faced a mix of charges related to their actions after Carlson’s death, though the charges were later dropped. Cult members announced that Carlson had ascended, and they removed their website and splintered off into two similarly minded cults. Castillo currently leads a group called Joy Rains, and the Love Has Won YouTube channel continues under the name of 5D Full Disclosure.
This disturbing and heartbreaking story points to humanity’s desperate need for a true Savior. One that is holy, dependable, and loving rather than abusive, unpredictable, and dangerous. The God of the Bible is the one and only true God and the only way of salvation (Isaiah 44:6; 1 Timothy 2:5\). He is holy, and our sin separates us from God (Romans 3:23\). But out of His deep love for us, God sent His Son, Jesus Christ, to earth to live the perfect life, die on a cross, and rise again, thus shattering the chains of sin and death (1 Peter 2:24\). Those who ask God to forgive their sins and believe that Christ died for them will receive salvation and eternity with Christ (Romans 10:9–10\). Cults cannot bring about salvation; only the gospel of Jesus Christ can save (John 14:6\).
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How should a Christian respond to mass shootings?
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Answer
Mass shootings have become an all\-too\-common occurrence in our world. From concerts to schools to places of worship, these tragic events leave us shaken and scrambling for answers. As Christians, we should look to the Bible for guidance on how to respond to such [violence](Bible-violence.html).
First, we must remember that our hope is in God (Psalm 39:7\). In times of tragedy, despair, and angst, it can be easy to lose sight of this. We may even question how a good and loving God could allow such evil to occur. However, God is not responsible for the presence of evil in the world (1 John 1:5\). We are (Genesis 3:1–7; Romans 5:12\). Yet God takes the evil that we do and uses it for His glory (Romans 8:28\). Even in the darkest times, God is always in control. Therefore, we can place our trust in Him.
Psalm 46:1–3 says, “God is our refuge and strength, a very present help in trouble. Therefore we will not fear though the earth gives way, though the mountains be moved into the heart of the sea, though its waters roar and foam, though the mountains tremble at its swelling” (ESV). This passage reminds us that, even when our world seems to be falling apart, God is always with us, and we can take refuge in Him (cf. Psalm 23:4\). May we turn to Him in prayer and seek comfort in His presence.
Second, we should show [compassion](Bible-compassion.html) to those affected by mass shootings (Matthew 22:34–40\). Showing compassion to others is one of the ways to love our neighbors as ourselves. We could donate money or resources to organizations who assist victims and their families, volunteer at a local community center, or simply be a listening ear or a shoulder to cry on for someone who is grieving. Whatever we choose, we should be the first to show compassion and kindness to others during times of tragedy.
Third, we should pray for those who commit heinous crimes. This may seem counterintuitive, but, as Christians, we believe in the power of prayer and the ability of God to change hearts and minds (Ezekiel 36:26; John 3:3, 5\).
In Matthew 5:43–44 Jesus says, “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, [Love your enemies](love-enemies.html) and pray for those who persecute you.”
Although it may be difficult to love those who commit heinous crimes, we are commanded to do it anyway. In loving our enemies, we become a light amidst the darkness of the world (Matthew 5:16\).
Finally, we should work toward preventing future mass shootings. This means advocating for sensible laws, supporting mental health initiatives, shoring up defenses around likely targets, and promoting a culture of nonviolence.
Proverbs 24:11–12 says, “Rescue those who are being taken away to death; hold back those who are stumbling to the slaughter. If you say, ‘Behold, we did not know this,’ does not he who weighs the heart perceive it? Does not he who keeps watch over your soul know it, and will he not repay man according to his work?” This passage reminds us that we have a responsibility to speak out against injustice in all forms. If we sit back and do nothing, then we have blood on our hands (cf. Ezekiel 3:18\).
Mass shootings are an unfortunate reality of our world. As Christians, we must respond with love, compassion, and action. We must seek God for comfort and guidance, show support to those affected by mass shootings, pray for the salvation of those who commit heinous crimes, and work toward preventing these tragedies in the future.
While we may never fully understand why tragedies such as mass shootings occur, we can take solace in the promise of Revelation 21:4, which says, “He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” One day, all pain, suffering, and evil will come to an end, and believers will be united with their heavenly Father.
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What does the Bible say about feelings?
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Answer
The Bible portrays both God and humans as having [feelings](does-God-have-emotions.html). God created people with emotions and affection. Feelings play a significant role in our lives and relationships, including our relationship with God. Traditionally, Christians are cautioned not to trust their feelings. But when submitted to the Holy Spirit’s dominion, human emotions and sentiments, both positive and negative, can serve a purposeful function in our lives.
Since humans are created in God’s image (Genesis 1:26–27; 9:6\), it is reasonable to assume that our feelings reflect His character. God loves (Deuteronomy 7:7–8; Isaiah 43:4; Jeremiah 31:3; Hosea 11:1; Mark 10:21; John 13:1; 1 John 4:8, 10\), feels compassion (Psalm 103:13\), expresses joy and delight (Jeremiah 32:41; Isaiah 62:4; Luke 15:32\), and experiences anger (Exodus 22:24; Joshua 7:1; Matthew 21:12–13\), grief (Mark 3:5; Ephesians 4:30\), and distress (Luke 12:50\). Because of [the fall](fall-affect-humanity.html), human feelings have been damaged at least to some degree by sin. But Christ has redeemed and restored the believer’s emotional life (Romans 8:31–39; Colossians 1:13; Titus 2:14; Revelation 1:5–6\).
While often misleading (Jeremiah 17:9\) and subject to change (Proverbs 14:13\), human feelings can reveal spiritual truths and help us grow toward Christian maturity. Our emotions can expose our need for God, our dependency on Him, and the frailty of our human existence (2 Corinthians 12:7–10\). Sorrow, anxiety, and fear can work as catalysts to drive us toward God (Deuteronomy 31:6; 1 Samuel 1:7–8; Psalm 6:6–7; 42:11; 56:11; 1 Peter 5:7\).
Our feelings often uncover sin in our hearts (James 1:14, 20; Matthew 5:21–26\). Guilt is an emotion that believers must contend with because all people are guilty of sin before God (Psalm 51:3–5; Romans 3:23\). We can only be free of sin’s guilt by accepting God’s forgiveness through the sacrificial death of Jesus Christ (Isaiah 53:10–12; Hebrews 9:14; Romans 5:9\). When we realize our guilt and acknowledge our sin before God, we experience “godly sorrow” that “leads us away from sin and results in salvation. There’s no regret for that kind of sorrow” (2 Corinthians 7:10, NLT; see also Psalm 32:5; 1 John 1:8–9\). Jesus Christ gave His life to free us from sin and remove our guilt and shame (Titus 2:14; Hebrews 9:28; Hebrews 10:11–14; 1 John 1:7\).
The Bible teaches that some feelings, if left unchecked, can be sinful. Christians must be careful to develop self\-control to counteract sinful emotions (Colossians 3:8\). Anger is a feeling that can easily cause us to sin, especially when we hang on to it and allow it to fester. The apostle Paul said, “Don’t let the sun go down while you are still angry” (Ephesians 4:26–27, NLT). Scripture encourages us not to fear (Luke 12:32; 2 Timothy 1:7; 1 John 4:18\) or be anxious (Matthew 6:24–34\). Feelings of pride, jealousy, and envy all must be resisted (Galatians 5:19–21; James 4:6\).
In 2 Corinthians 1:3–11, Paul explained that the emotional trials we experience as believers train and prepare us to minister to others in their pain and suffering. Paul instructs, “Be happy with those who are happy, and weep with those who weep” (Romans 12:15, NLT). Believers are called to have deep empathy for one another (Philippians 1:7–8; Ephesians 4:32; Colossians 3:12; 1 Corinthians 12:25–26; 2 Corinthians 6:11–13\) and compassion for the needy (Exodus 22:21; Matthew 25:35–40; James 1:27\). In our relationship with God, we are to “always be full of joy” and peace (Philippians 4:4, NLT; see also John 16:33; Romans 14:17; 1 Corinthians 1:2–3; Galatians 5:22\). Faith and hope are Christian virtues characterized by feelings of confidence, assurance, and trust in God (Psalm 71:5 Hebrews 6:19; 11:1; Romans 8:24\).
Feelings are part of our human makeup, so we don’t have to deny or reject them. Instead, as believers, we ought to observe the emotional life of Jesus Christ, who illustrated how to navigate our feelings. In ministry, Jesus was motivated by compassion (Matthew 9:36; 15:32\) and moved by grief (John 11:33\). He carried heavy burdens (Luke 12:50; Isaiah 53:4–5\) and even experienced times of emotional agony (Luke 22:41–44\). Through it all, Jesus taught us to take every feeling of inner turmoil and submit it to God in prayer (Matthew 6:9–13; 14:23; 26:41; John 6:15; see also Philippians 4:6; Romans 8:26\).
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What should you do if you lack wisdom (James 1:5)?
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Answer
[Wisdom](godly-wisdom.html) is crucial for Christian living, a treasure more valuable than gold and silver (Proverbs 16:16\). Followers of Jesus are encouraged to pursue wisdom, acquire knowledge, and attain proper understanding. The entire book of Proverbs is dedicated to this goal. However, what should we do if we lack this trait of wisdom?
James 1:5 provides an answer, particularly in the face of trials—though the principle applies to everyday decision\-making: “If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you.”
According to James 1:5, the wisdom we need (and sometimes lack) comes from God. This is distinct from natural wisdom, which arises solely from human understanding and worldly perspectives. The latter often serves to satisfy human desires at the expense of godly truth. In James 3:13–17, the apostle contrasts the two types of wisdom:
Who is wise and understanding among you? Let them show it by their good life, by deeds done in the humility that comes from wisdom. 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. But the wisdom that comes from heaven is first of all pure; then peace\-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere.
Other Bible passages emphasize the superiority of godly wisdom over its worldly counterpart. In 1 Corinthians 1:25, Paul asserts that “the [foolishness of God](foolishness-of-God-wiser.html) is wiser than human wisdom, and the weakness of God is stronger than human strength.” This does not imply that God can be foolish or weak. Instead, it demonstrates that even what might appear foolish or weak from a human perspective is better than human wisdom and strength. The key focus of this passage is the gospel. Christ’s crucifixion appears foolish and weak, but it is, in fact, God’s power and wisdom (1 Corinthians 1:18\).
Is it wrong to be smart or use our intellect? Not at all! We’re called to love God with our minds (Matthew 22:37–38\). However, relying solely on human intellect will inevitably lead us away from God’s path, causing us to do what seems right in our eyes (Proverbs 12:15; 14:12; 16:25\). The concluding chapters of the book of Judges demonstrate the dangers of doing whatever we please.
We require God’s wisdom, and, fortunately, He is generous in giving it. He does not act as if we’re overstepping boundaries in [asking for His wisdom](get-wisdom-from-God.html). God is a giver, and possessing godly wisdom aligns with His will for us (Proverbs 2:6; 4:7\). While worldly wisdom is self\-centered, godly wisdom is God\-glorifying. It also leads to good deeds and holy living (Ephesians 5:15–17; James 3:13\).
Finally, the request for wisdom from God must always be accompanied by faith. Trust that God will answer, and do not be like “a wave of the sea, blown and tossed by the wind” (James 1:6\).
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What is the significance of Jesus telling some of the Jewish religious leaders, “You are of your father the devil” (John 8:44)?
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Answer
In John 8:31–47, the Jewish religious leaders claimed to be descendants of Abraham, with God Himself as their “true Father” (verse 41, NLT; see also verses 33, 37, and 39\). But Jesus confronted them by saying, “You are of your father the devil, and you want to carry out your father’s desires. He was a murderer from the beginning and does not stand in the truth, because there is no truth in him. When he tells a lie, he speaks from his own nature, because he is a liar and the father of lies” (John 8:44, CSB).
The [Pharisees](Pharisees.html) and teachers of the law believed their relationship with Abraham set them free from sin and error, making them automatic children of God. But Jesus presented them with the ultimate fail\-safe paternity test: “If you were Abraham’s children,” said Jesus, “then you would do what Abraham did. As it is, you are looking for a way to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things. You are doing the works of your own father” (John 8:39–41\).
Jesus affirmed that a person’s actions reveal his inner nature. The way we live and behave proves our true paternity. If Abraham is [our father](sons-of-Abraham.html), we will share his character. We will be like Abraham, believing in God and obeying His truth (Genesis 15:6; Romans 4:3; Galatians 3:6\). Abraham was known as “God’s friend” (Isaiah 41:8; James 2:23\) and for good reason. He loved God, listened to Him, and obeyed His truth even when he didn’t understand it (see Genesis 22:1–24\). Abraham’s obedience proved his character as God’s child. The Jewish leaders were nothing like Abraham. Their rebellion confirmed they were children of the devil (Acts 13:10; Matthew 13:38\).
Jesus told the Jewish religious leaders, “You are of your father the devil,” because they behaved like the devil. “If God were your Father, you would love me, for I have come here from God,” explained Jesus (John 8:42\). The devil is God’s enemy. He opposes God’s presence, purposes, and people in this world (Matthew 16:23; 1 Chronicles 21:1; Ephesians 6:11–13; 1 John 3:7–10; Revelation 12:10; 13:6\). True children of God love Jesus (1 John 5:1\), but the devil hates Him. Satan is a murderer (John 8:44; 1 John 3:12\), and the Jewish leaders were cut from the same cloth, looking for a way to kill Jesus (John 7:1; 8:37, 40\). Their hate\-filled, murderous actions proved that they, like Cain, “belonged to the evil one,” their father, the devil (1 John 3:10\).
After he killed his brother Abel, [Cain](Cain-in-the-Bible.html) lied about it (Genesis 4\). Jesus said the Jewish leaders could not understand His words because their native tongue was lying, the same language as the devil’s: “He has always hated the truth, because there is no truth in him. When he lies, it is consistent with his character; for he is a liar and the father of lies. So when I tell the truth, you just naturally don’t believe me! . . . Anyone who belongs to God listens gladly to the words of God. But you don’t listen because you don’t belong to God” (John 8:44–47, NLT).
If we are God’s children, then we “participate in the divine nature” (2 Peter 1:1–4\) and walk in His truth (Ephesians 5:8–9; 2 John 1:4; 3 John 1:4\). But if we are of our father the devil, we share in his evil nature and have no truth in us.
The devil brought spiritual and physical death to humankind by telling a lie (Genesis 3:4, 13; 1 John 3:8, 10–15\). Today, he still distorts the truth, doing everything in his power to lead people away from God, who is the source of truth and life (2 Corinthians 4:4\).
The Bible says obedience, love, and truthfulness are marks of a true child of God: “So now we can tell who are children of God and who are children of the devil. Anyone who does not live righteously and does not love other believers does not belong to God” (1 John 3:10, NLT). Jesus told the Jewish leaders, “You are of your father the devil,” because there was no room in their hearts for Christ’s message of life and truth (John 8:37\). These religious pretenders showed their true colors as murderers, liars, and rejectors of God’s salvation in Jesus Christ. By refusing God’s words of truth and life, they forfeited their opportunity to become His children (John 3:19–20; 8:40\).
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Why do we need to repent and be baptized for the forgiveness of sins (Acts 2:38)?
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Answer
Acts 2:38 reads as follows: “Peter replied, ‘Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.’” This verse is important as it answers the question of the preceding verse, “When the people heard this, they were cut to the heart and said to Peter and the other apostles, ‘Brothers, what shall we do?’” (Acts 2:37\).
The above interaction on repentance and baptism took place after Apostle Peter’s speech on the [day of Pentecost](day-Pentecost.html). This day marked the beginning of the Christian church, led by the Holy Spirit. Following Jesus’ instructions, the disciples waited in Jerusalem and received the gift of the Holy Spirit, which was manifested through speaking in [other tongues](gift-of-tongues.html). This drew the attention of passers\-by who heard the disciples speaking different languages. Through the Holy Spirit, Peter then delivered a speech that resulted in the conversion of over 3,000 people (Acts 2:41\).
[Repentance](repentance.html) and baptism are central concepts in Christianity, but they have also become controversial, with differing opinions on their meaning. Before delving into the “why,” it is important to understand what it means to repent and be baptized for the forgiveness of sins.
The Greek word for “repent” is *metanoia*, which conveys a change of mind about something. In the context of Peter’s sermon, repentance involved a change of mind about the person of Jesus. Peter had just confronted his hearers with the truth that “God has made this Jesus, whom you crucified, both Lord and Messiah” (Acts 2:36\). The Jews of Jerusalem needed a big change of mind: they had thought Jesus was worthy of death; they needed to see Him as their Lord and Messiah. In most contexts today, repentance involves a change of mind about Jesus, sin, and salvation.
Before coming to Christ, our perspective on everything was different. Sin was considered normal, Christ was merely a historical figure, and salvation was something to be earned by good deeds outweighing bad deeds. At the point of conviction, our mindset needs to change—we must repent. Sin is revealed for what it truly is: rebellion against the Creator. We also realize that we cannot meet God’s perfect standards and that Christ is our only hope. This total change of mind should inevitably result in a change of behavior (Matthew 3:8\).
The word for “baptism” is the Greek word *baptismos*, which refers to the act of being immersed, submerged, or fully wet. Scripture records two forms of baptism: water baptism and Spirit baptism (Luke 3:16\). The context of Acts 2:38 points to water baptism, though, with the mention of “the gift of the Holy Spirit,” Spirit baptism is also at play.
Arguments about the relation of water baptism to salvation can become intense. First, we need to establish that baptism is a command (Matthew 28:19–20\). However, we should avoid making water baptism a [prerequisite for salvation](baptism-Acts-2-38.html). In the very next chapter, Peter preaches another sermon (Acts 3:11–26\). In it, he commands repentance (verse 19\) but never mentions baptism.
We are saved by grace through faith, not by faith plus baptism (Ephesians 2:8–9\). Baptism is symbolic, representing outwardly the inner transformation of the Spirit. Peter commanded it in Acts 2:38 as a way to publicly identify with Jesus.
But what did Peter mean by commanding people to be baptized “for” the forgiveness of sins? The Greek word translated “for” (*eis*) in Acts 2:38 can mean “because of” or “as the result of.” The word *for* in English can carry a similar meaning: a doctor’s advice to “take two aspirin for your headache” is an obvious command to take the pills *because of* the headache. Noted Greek scholars as A. T. Robertson and J. R. Mantey have maintained that the Greek preposition *eis* in Acts 2:38 should be translated “because of” or “in view of,” not “in order to” or “for the purpose of.”
The same Greek word (*eis*) is translated “at” in Matthew 12:41:
The men of Nineveh will rise up in the judgment with this generation and condemn it, because they repented at (*eis*) the preaching of Jonah; and indeed a greater than Jonah is here.
They repented “because of” the preaching of Jonah. In the same way, one should be baptized “because of” the forgiveness of sin.
So, why do we need to repent and be baptized for the forgiveness of sin? Repentance is a necessary change of mind for salvation, and baptism is a symbolic act through which we identify with Jesus. Both actions demonstrate our faith in Christ and our willingness to obey Him.
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Who is the bright morning star in Revelation 22:16?
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Answer
The identity of the bright morning star in Revelation 22:16 is revealed in the verse itself. Jesus says, “I, Jesus, have sent my angel to give you this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star.” This verse is found in the concluding chapter of the book of Revelation, with Jesus confirming His divine nature and His physical lineage connected to David. In His human nature, Jesus is a “root”—He is lowly, humble, and unremarkable—but in His divine nature, Jesus is the “bright Morning Star”—He is majestic and lifted on high.
Some Bible readers find the term *bright Morning Star* controversial, as a similar term describes [someone else](morning-star.html) in Isaiah 14:12, “How you have fallen from heaven, morning star, son of the dawn! You have been cast down to the earth, you who once laid low the nations!” Many theologians and scholars agree that this passage alludes to both the king of Babylon and Satan. How is it possible that the expression *morning star* also refers to Jesus?
Figurative language works in interesting ways, and one word can have different meanings depending on the context. This is what happens with the expression *morning star*. For example, consider how the word *fire* is used figuratively in these sentences:
A *fire* burned within him when he saw his wife wearing that black dress.
The soldiers ravaged the area like *fire* in a forest.
I’m hoping my talk will light a *fire* under her.
It should not be surprising or controversial that the Bible uses the term *morning star* in two different situations with different applications. This occurs with other words like *water*, *son of man*, and *lion*.
Isaiah 43:2a states, “When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you.” Here, water symbolizes an obstacle and a destructive force, akin to the Red Sea blocking the Israelites leaving Egypt.
Isaiah 12:3 uses the word *water* differently: “With joy you will draw water from the wells of salvation.”
Ezekiel was called a “son of man” in Ezekiel 2:2–3\. The same title was used by Jesus throughout His ministry (see Matthew 12:8; Mark 14:62\). The devil is compared to a lion (1 Peter 5:8\), and so is Jesus (Revelation 5:5\).
The use of the expression *bright morning star* for both Jesus and Satan can also have theological significance. Our enemy is the fallen star that remains fallen, and Jesus is the bright Morning Star that never goes out.
In Revelation 22:16, the title *bright Morning Star* conveys hope and assurance. The morning star is the harbinger of the day. As night falls away and a new day dawns, the morning star is the most prominent and beautiful of the celestial bodies. And, as the darkness of this evil world gives way to the brightness of God’s glorious [kingdom](kingdom-of-God.html), Jesus Himself will capture our attention as the One who ushers in the brand new day.
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What is the beatific vision?
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Answer
The beatific vision is a theological concept that describes the future reality in which believers will get to see God face to face. The word *beatific* is derived from the Latin word *beatifica*, which means “to make happy or bless.” The word *vision* is derived from the Latin word *visio*, which means “the act of seeing.” Literally, then, *beatific vision* refers to a sight that makes one happy.
As it relates to theology, the beatific vision is the unhindered and unfiltered view of God that believers will have in the new heaven and new earth. This coming reality will make us happier and more joyful than anything else we have experienced. We will dwell in the holy presence of God and see His glory.
The concept of the beatific vision is derived from Revelation 22:4, which says, “They will see his face, and his name will be on their foreheads.” At this point in the book of Revelation, Christ has returned to the earth and vanquished all the powers of darkness and evil. He has cast all those who rejected Him into eternal judgment and punishment (Revelation 21:8\). But all those who have received Christ by faith are brought into the new heaven and new earth to dwell with Him for all eternity (Revelation 21:1–6\). It is there that believers will get to look upon the face of God.
Believers were given a glimpse of the beatific vision during the incarnation of Jesus. John 1:14 says, “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” (emphasis added). Jesus is God and came from the Father in all of His holiness. In the person and work of Jesus, then, we were given a glimpse of the beatific vision.
And yet that vision is not fully realized on this side of heaven. Sin still exists, and the world is subject to decay (Romans 8:18–21\). But the Bible promises that Jesus will come back and reconcile all of creation to Himself (Acts 1:11; Colossians 1:19–20\). He has promised to judge evil once and for all (Revelation 20:11–15\) and to establish a new creation (Revelation 21:1–8\). Once this happens, the beatific vision will be ours, just as we are promised in Revelation 22:4\. Those who are in Christ will see God face to face in all of His beauty, grace, and perfection. “We know that when Christ appears, we shall be like him, for we shall see him as he is” (1 John 3:2\).
Until that day comes, believers hold on to the promise of the beatific vision as a source of hope and comfort through the challenges of life. When tragedies arise and difficulties come, believers can remember that there is a day coming when they will get to see the very face of God—a day in which there will be no more brokenness, shame, or darkness. Only joy, love, and grace.
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What are the magic arts in Revelation 21:8?
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Answer
The phrase *magic arts* is found in Revelation 21:8\. The full verse reads, “The cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars—they will be consigned to the fiery lake of burning sulfur. This is the second death.” In this verse, those who practice magic arts are [sorcerers](Bible-sorcery.html), which is how the ESV translates the Greek word *pharmakois.*
In the Bible, there are several instances where sorcery and witchcraft are explicitly condemned. The Mosaic Law, for example, cites death as the punishment for sorcery: “Do not allow a sorceress to live” (Exodus 22:18; cf. 2 Chronicles 33:6\). The Israelites are commanded to abstain from divination, sorcery, omen interpretation, and every other occult practice (Deuteronomy 18:10–12\).
The practice of sorcery and witchcraft is also forbidden in the New Testament. For example, [Simon the Sorcerer](Simon-the-Sorcerer.html) is harshly rebuked by the apostle Peter for attempting to purchase the gift of the Holy Spirit: “May your money perish with you, because you thought you could buy the gift of God with money!” (Acts 8:20\).
In Galatians 5:19–21, the apostle Paul lists sorcery as a work of the flesh that is contrary to the Spirit of God: “Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, orgies, and things like these. I warned you, as I warned you before, that *those who do such things will not inherit the kingdom of God*” (ESV, emphasis added).
The mention of sorcery in Revelation 21:8 indicates the seriousness of practicing magical arts. Those who practice such things will be “consigned to the fiery lake of burning sulfur.” This is the ultimate punishment for those who persist in sinful rebellion against a holy God.
Rather than seeking supernatural power through abominable means, the Bible encourages believers to seek wisdom, guidance, and power from God through prayer, faith, and obedience to His commandments (Proverbs 3:5–6 and Psalm 119:98–100\).
In examining the term *magic arts*, it is important to distinguish between the supernatural power that comes from God and the forbidden practices of sorcery and witchcraft (James 3:17\). Yes, the Bible affirms the reality of the spiritual realm and the existence of supernatural powers, but the only legitimate source of supernatural power is God Himself (Proverbs 9:10\).
Throughout the Bible, we see numerous examples of God’s miraculous interventions and demonstrations of power. These divine acts, such as parting the Red Sea (Exodus 14:21\), healing the sick (Matthew 9:1–8\), turning water into wine (John 2:1–11\), and raising the dead (John 11:38–44\), are not the result of occult practices but are powerful manifestations of God’s sovereignty.
On the other hand, the practice of magic arts involves seeking supernatural wisdom and power through illegitimate means with the intention to manipulate or control the spiritual realm for personal gain or to deceive others. In the end times, “the coming of the [lawless one](man-of-lawlessness.html) will be accompanied by the working of Satan, with every kind of power, sign, and false wonder” (2 Thessalonians 2:9, BSB). Such practices are rightly condemned.
In modern society, the occult is sometimes glamorized or trivialized. It is either depicted as entertaining or harmless. However, the Bible reminds believers of the dangers and consequences associated with dabbling in the magic arts.
Again, those who practice magic arts are included in a list of sinners who will experience eternal condemnation unless they repent and turn from the wickedness of their ways (2 Chronicles 7:14\). God alone is the source of true wisdom, spiritual guidance, and power. Therefore, believers should seek Him instead of deceitful human practices that will ultimately result in [eternal separation from God](separation-from-God.html).
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What does it mean that in the beginning God created the heavens and the earth (Genesis 1:1)?
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Answer
The significance of Genesis 1:1 is well articulated by apologist Frank Turek in his book *Stealing from God* (NavPress, 2014\). He asserts, “The greatest miracle in the Bible is the first verse: ‘In the beginning God created the heavens and the earth.’ If that verse is true, then every other verse in the Bible is at least believable” (p. 187\).
God’s act of shaping the world forms the basis for Christianity. If a Divine Being created this world, then that Being would be the center of our existence. Similar to how we create things for specific purposes, this Being would have had a reason behind making the world and humanity. Our main goal should be to discover the right revelation of this Being and align with His desires.
Many other Bible verses support the concept of God creating the world in the beginning. An example is Colossians 1:16, “For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him.” (Also see Psalm 33:6; Hebrews 11:3; John 1:3\.)
The Bible takes Genesis 1:1 as an established fact, which aligns with the [cosmological argument](cosmological-argument.html) for God’s existence. By combining scientific facts and philosophical reasoning, one can reasonably conclude that the universe had a beginning and a cause. The cosmological argument can be summarized as follows:
1\. Everything that begins to exist has a cause.
2\. The universe began to exist.
3\. Therefore, the universe had a cause.
The first two statements are uncontroversial. Premise 1 is based on the law of causality, which states that every event has a cause. The second statement is supported by evidence such as the second law of thermodynamics, the expanding universe, and the [big bang theory](big-bang-theory.html). Philosophers, both past and present, have also presented viewpoints for the universe’s beginning, with the [kalam cosmological argument](kalam-cosmological-argument.html) by William Lane Craig being a popular modern example.
The main point of contention lies with the third statement. Should we posit that God is the First Cause of the universe? Once again, we can draw insight from Frank Turek, who argues,
If space, time, and matter had a beginning, then the cause must transcend space, time, and matter. In other words, the cause must be spaceless, timeless, and immaterial. This cause also must be enormously powerful to create the universe out of nothing. And it must be a personal agent in order to choose to create, since an impersonal force has no capacity to choose to create anything. Agents create. Impersonal forces, which we call natural laws, merely govern what is already created, provided agents don’t interfere (ibid., p. 2\).
The implausibility of something arising from nothing also lends support to the first verse of the Bible. If the universe is not eternal, then it either came out of nothing or was created by a [self\-existent](aseity-of-God.html) Being called God. The latter is more reasonable, especially when considering other evidence such as fine tuning, objective morality and the irreducible complexity of cells.
Therefore, we can reasonably say that the first sentence of the Bible is true and that the Creator God aligns with the theistic worldview. The truthfulness of the statement that God created the heavens and the earth also makes miracles possible. Genesis 1:1 lays the foundation for other truths.
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What does Jesus’ name have to do with the fact that He will save His people from their sins (Matthew 1:21)?
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Answer
In Matthew 1:18–21 Joseph was visited by an angel through a dream and was instructed to marry Mary. Joseph was of a mind to divorce her quietly, saving her from public disgrace, thinking she had become pregnant by another man. Yet the angel reassured Joseph that her pregnancy was from the Holy Spirit. Joseph was told, “Do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit. She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins” (Matthew 1:20–21\).
Joseph and Mary were both instructed by God through angels to name the child miraculously conceived Jesus (Matthew 1:21; Luke 1:31\). The angel specifically told Joseph why they were to name Him [Jesus](meaning-name-Jesus.html): “You are to give him the name Jesus, *because he will save his people from their sins*” (Matthew 1:21, emphasis added). *Jesus* means “Yahweh saves” or “Yahweh is salvation.” It is the Greek equivalent of the Hebrew name *Joshua*. Jesus did not come to save the Jews from political oppression or social ills or wrong thinking. His mission in coming to earth was to save His people from their sins.
Jesus’ name not only proclaimed His mission, but it also confirmed His deity and the efficacy of His mission. “Yahweh saves.” Sin brought death and separated us from God (Romans 5:12\). But Jesus’ “righteous act resulted in justification and life for all people” (Romans 5:18\). Jesus is God eternal (John 1:1–3\), yet He became flesh, lived a sinless life (2 Corinthians 5:21; Hebrews 4:15; 1 John 3:5\), and offered Himself as the perfect sacrifice on our behalf (1 Corinthians 15:3; Colossians 1:22; Hebrews 10:10\). Jesus’ death eternally conquered sin and death and provided the atoning sacrifice for the entire world (1 John 2:2\). All who believe in Him will be saved (John 3:16; Acts 16:31\). Since only God can save and Jesus came to save His people from their sin, Jesus’ name confirms He is God. And His purpose was successful: He provided the only way for people to be saved from their sins.
God intentionally sent Jesus to fulfill His plan of redemption “when the set time had fully come” (Galatians 4:45\). The Messiah’s coming was prophesied long before He was born. Jesus’ mission and name are connected to the prophecy from Isaiah 7:14\. Matthew makes the connection explicit: “All this took place to fulfill what the Lord had said through the prophet: ‘The virgin will conceive and give birth to a son, and they will call him Immanuel’ (which means ‘God with us’)” (Matthew 1:22–23\). *Jesus* is not the same name as [*Immanuel*](what-does-Immanuel-mean.html). So how did naming Him Jesus (because He will save His people from their sins) fulfill the prophecy about calling Him Immanuel?
*Immanuel* is one of the many “names” or titles given to Jesus in the Old and New Testaments. *Immanuel* was not His given name, just as He was not named “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isaiah 9:6\). Instead, *Jesus* was His given name. Jesus fulfilled the meaning of His given name while also fulfilling the meaning of *Immanuel*, “God with us.” Indeed, God became one of us (John 1:14\) and provided the only way for people to be saved from their sins.
The name of Jesus is essential to who He is and His mission. Jesus was given His name because He would save His people from their sins. That is what He did and continues to do. Acts 4:12 says, “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.” Those who have been saved now live to proclaim this salvation (Matthew 28:19–20\) and to glorify the One who came to save us: “And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” (Colossians 3:17\).
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What does it mean to not let any unwholesome talk come out of your mouths (Ephesians 4:29)?
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Answer
The apostle Paul was a master at taking complex doctrinal truths and breaking them down into practical life applications. Here is where we land in Ephesians 4:17—5:21, as Paul lays out concrete “dos and don’ts” for everyday, holy, [Christlike living](Christ-like.html). One thing we must practice if we want to live as Jesus calls us to, explains Paul, is to “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, NKJV).
Paul’s exhortation sounds much like the old maxim, “If you can’t say something nice, don’t say anything at all.” The Greek word *sapros*, translated as “corrupt” (KJV, NKJV), “unwholesome” (NIV), and “foul or abusive” (NLT), means “not in good condition (damaged or decayed); hence unsound, bad, worthless and useless.” The term was used to describe rotten fruit or decaying trees. When used in the context of corrupt words or foul language, this kind of talk—whether deceitful, insensitive or offensive—is in one way or another damaging or hurtful to the hearer. Instead of dragging others down with our words, everything we say should be good and helpful so that we encourage and build up those who hear them. Only then can we walk in the holiness and purity of Christ.
Paul repeated, “Obscene stories, foolish talk, and coarse jokes—these are not for you. Instead, let there be thankfulness to God” (Ephesians 5:4, NLT). To the Colossians, he wrote, “You must also rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips” (Colossians 3:8\).
Jesus taught that the words we speak reveal what is in our hearts: “Make a tree good, and then its fruit will be good. Or make a tree rotten, and then its fruit will be rotten. A person can recognize a tree by its fruit. . . . Your mouth says what comes from inside you. Good people do the good things that are in them. But evil people do the evil things that are in them. I can guarantee that on judgment day people will have to give an account of every [careless word](idle-words.html) they say. By your words you will be declared innocent, or by your words you will be declared guilty” (Matthew 12:3–37, GW; see also Matthew 15:19; Luke 6:45\). One day, we will have to answer to God for every careless or corrupt word that proceeds from our mouths. If we can’t say something edifying, we are better off saying nothing at all.
James also stressed the [influence of our words](power-of-words.html) for good or evil, to bless or curse, heal or destroy (James 3:1–12\). Solomon counseled, “Keep your mouth free of perversity; keep corrupt talk far from your lips” (Proverbs 4:24\). In Proverbs, the words that come out of our mouths are revealers of our character: “The tongue of the wise commends knowledge, but the mouths of fools pour out folly” (Proverbs 15:2, ESV; see also Proverbs 11:11; 15:28\). “The words of the wicked are like a murderous ambush, but the words of the godly save lives” (Proverbs 12:6, NLT). Corrupt words reflect rottenness in one’s heart and produce ruin, while gracious words reveal a heart after God, generating goodness and life.
Our ability to communicate with words is a priceless and powerful gift from God. As the only creatures He created in His own image, speaking is one way we reflect God’s likeness (Genesis 1:26\). The Lord spoke the world into existence (Hebrews 11:3\), and, in a much smaller way, we can also [speak words of life](speak-life.html) (Proverbs 10:11; 18:21\). When we “let our speech always be gracious, [seasoned with salt](let-your-words-be-seasoned-with-salt.html),” we offer a welcoming and enticing word to those who don’t know Christ (Colossians 4:6, ESV).
If we genuinely want to “live clean, innocent lives as children of God, shining like bright lights in a world full of crooked and perverse people” (Philippians 2:15, NLT), we will ask God to change our hearts so that no corrupt words proceed from our mouths. We will pray for the Lord to purify 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). As we seek inner transformation, the Holy Spirit will fill our hearts with the truth, love, and righteousness of Christ so that only what is good, helpful, and pleasing to God comes out of our mouths.
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What is the kingdom of darkness (Colossians 1:13)?
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Answer
In Colossians 1:13, the apostle Paul describes salvation as God’s work of rescuing believers “from the kingdom of darkness” and transferring them “into the [Kingdom of his dear Son](transferred-into-the-kingdom-of-His-beloved-Son.html)” (NLT). This imagery of rescue and deliverance as moving people out of darkness into light appears throughout the book of Isaiah, and Paul may have borrowed from it (see Isaiah 9:1–2; 42:6–7; 58:10; 60:1–3\).
The “kingdom of darkness” in Colossians 1:13 is alternatively rendered “domain of darkness” (ESV) and “dominion of darkness” (NIV). Bible scholars interpret Paul’s meaning in a couple of ways. For some, the kingdom of darkness represents a spiritual realm, or domain, where Satan heads a hostile resistance force against the kingdom of God and Jesus Christ. In this dark sphere, Satan holds the position of power, authority and rule over human hearts and other spiritual beings. Such an invisible kingdom is depicted by Paul in Ephesians 6:12: “For we are not fighting against flesh\-and\-blood enemies, but against evil rulers and authorities of the unseen world, against mighty powers in this dark world, and against evil spirits in the heavenly places” (NLT).
Others view the kingdom of darkness more as a darkened, unregenerated condition in which Satan dominates the hearts and minds of sinful humanity. Before salvation, people’s minds are “full of darkness; they wander far from the life God gives because they have closed their minds and hardened their hearts against him” (Ephesians 4:18, NLT; see also Romans 1:21\). Unbelievers live under the rule of darkness in contrast to Christians “who live in the light” (Colossians 1:12, NLT; see also Romans 13:12–13; 1 John 2:10\). Paul explained, “For once you were full of darkness, but now you have light from the Lord. So live as people of light!” (Ephesians 5:8, NLT).
At Paul’s conversion, Jesus said that He was sending Paul out as a servant to open people’s eyes “so they may turn from darkness to light and from the power of Satan to God. Then they will receive forgiveness for their sins and be given a place among God’s people, who are set apart by faith in me” (Acts 26:18, NLT).
The kingdom of darkness is a realm controlled by sin and rebellion toward God (1 John 1:6; 2:11; John 3:19\). But the kingdom of Christ is the new home of believers. God relocates us from our country of origin to become “citizens of heaven” (Philippians 3:20, NLT) and “members of God’s family” (Ephesians 2:19, NLT). We are rescued from the dangerous and deadly dominion of darkness and transferred into the glorious light and fellowship of God’s kingdom, where Jesus Christ rules and reigns (1 John 1:7\).
The kingdom of darkness is a domain dominated by death. The author of Hebrews explains that Satan has “the power of death” (Hebrews 2:14\). “But God is so rich in mercy,” writes Paul, “and he loved us so much, that even though we were dead because of our sins, he gave us life when he raised Christ from the dead” (Ephesians 2:4–5, NLT). God rescued us from the kingdom of darkness and the power of death through the sacrifice of Jesus Christ on the cross. Our Savior’s death takes away sin’s curse of death that was on us (Galatians 3:13\).
Jesus is “the [light of the world](light-of-the-world.html),” and those who follow Him “will never walk in darkness, but will have the light of life” (John 8:12\). Christ gives His “light to those who sit in darkness and in the shadow of death” (Luke 1:79, NLT). If we receive God’s gift of salvation in Jesus Christ, we pass “from death to life” (John 5:24; see also 1 John 3:14; Romans 6:3–4, 13; Ephesians 2:6\). In His mercy, love, and grace, God the Father through Jesus, His Son, gathers us out of bondage to sin and death in the kingdom of darkness and moves us into the eternal light and freedom of Christ’s kingdom.
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What is God’s plan for my life?
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Answer
The Bible reveals a beautiful plan for our lives. We can know with all certainty many aspects of God’s plan because they are revealed in His Word. Other parts we discover as we walk in ever\-deepening [fellowship with God](fellowship-with-God.html). Some pieces of the puzzle will only be revealed to us in eternity when we see Jesus face to face (1 Corinthians 13:9–12; see also 1 Corinthians 8:2\).
*God’s plan for my life is **salvation**.* God’s paramount plan for us is to be saved through faith in Jesus Christ (John 3:16; 1 John 4:9; 2 Peter 3:9\). Our loving heavenly Father wants us to come to Him as trusting children (John 1:12; 1 John 3:1\) and depend on Him daily to satisfy the deepest longings of our hearts (Psalm 42:1–2; 63:1; John 4:13–14; 6:27, 35, 50–51; 7:37; Revelation 22:17\). Through a personal, one\-on\-one connection with Him, God fulfills the purposes for which He created us.
*God’s plan for my life is **fellowship**.* We get to know God’s plan through living in communion with Him. At first, we have many questions. It’s impossible to see the whole picture from the start. A parent doesn’t disclose the intricate details of adulthood to an infant. New believers must rest in God and trust Him to reveal what we need to know about His plan as we mature and [grow in faith](Christian-grow-faith.html). What we can know from the beginning is that God desires to have daily fellowship with us through the Holy Spirit because of Christ’s redeeming sacrifice on the cross (John 14:16–17, 23; Ephesians 2:18–19; Romans 5:10; 1 Corinthians 1:9\).
*God’s plan for my life is **obedience**.* As we remain in fellowship with the Father, we begin to understand that He calls us to a life of submission to His will and His Word (John 14:15, 21; 1 John 3:24; 2 John 1:6\). Jesus, who is our example in everything, said, “My food is to do the will of him who sent me and to accomplish his work” (John 4:34, ESV; see also John 5:30; 6:38; 14:31; Matthew 26:39\). Christ demonstrated selfless obedience to the Father as His life’s mission (Hebrews 10:9 Philippians 2:8; Romans 5:18–19\). Just as it was for Christ, wholehearted obedience to the Father’s will is God’s plan for our lives(Matthew 7:21; 12:50; 19:17; John 15:10; Ephesians 6:6; Romans 1:5\).
*God’s plan for my life is **holiness**.* God’s purpose for every believer is to be conformed to the character of Christ: “For God knew his people in advance, and he chose them to become like his Son, so that his Son would be the firstborn among many brothers and sisters” (Romans 8:29, NLT; see also 2 Corinthians 3:18; 1 John 3:2\). Whether we are young or old, married or single, rich or poor, black or white, male or female, God’s plan is for us to be made holy (Leviticus 11:44–45; Hebrews 12:10; 1 Peter 1:15–16; 1 John 3:3\).
*God’s plan for my life is **discipleship**.* God calls Christians to be witnesses for Jesus in the world (Acts 1:8; Matthew 10:17–20\) and to follow Christ in laying down our lives for others (1 John 3:16; Matthew 16:24–26; John 13:12–17\). Discipleship involves learning from God (John 6:45\) and loving and serving others (Ephesians 5:1–2; 1 Peter 2:16; 4:10; Galatians 6:9–10\).
*God’s plan for my life is **good works**.* The Bible likens believers to works of art in the studio of the Master Artist: “For we are God’s masterpiece. He has created us anew in Christ Jesus, so we can do the good things he planned for us long ago” (Ephesians 2:10, NLT). Before we were born, God designed a plan for us (Psalm 139:13\)—an itinerary of [good works](created-for-good-works.html) waiting for us to accomplish through our union with Him. He is the master, and we are His instruments (2 Corinthians 4:7–18; Jeremiah 18:6; Romans 9:20–21\).
*God’s plan for my life is **progress**.* God does not reveal the complete plan for our lives all at once. We don’t get the whole schedule or the nitty\-gritty details but only what we need to keep moving forward. Our job is to trust Him on the journey and allow Him to do the creative work in and through us as we “walk by faith, not by sight” (2 Corinthians 5:7\).
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What does it mean that the harvest is plentiful (Matthew 9:37)?
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Answer
Matthew 9 lists a number in incidents, in somewhat “rapid fire” fashion, that involve Jesus ministering while the [Pharisees](Pharisees.html) are being critical:
verses 1–8 — Jesus heals a paralytic.
verses 9–13 — Jesus calls [Matthew](Matthew-in-the-Bible.html), a tax collector, and is chided by the Pharisees for spending time with “sinners.”
verses 14–17 — The Pharisees criticize Jesus and His disciples for not fasting enough. Apparently, Jesus’ followers are too social.
verses 18–26 — A woman with chronic bleeding is healed, and Jesus raises a young girl back to life.
verses 27–31 — Jesus heals two blind men.
verses 32–34 — Jesus heals a man unable to speak, but the Pharisees say He heals by demonic power.
All of these incidents lead to the final section of Matthew chapter 9, verses 35–38: “And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction. When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples, ‘The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.’”
Jesus could have spent every waking hour healing and teaching. There was no shortage of people who needed the gospel of the kingdom proclaimed to them. In His earthly existence, He was limited by His human body. He could not be everywhere at once, nor could He meet every need. He grew tired and hungry. Practically speaking, He needed others to go out and preach the gospel. People are the harvest—lost souls waiting to be saved and brought into God’s kingdom. The problem was not that there were not enough people to harvest, but that there were not enough laborers to do the work.
If a man owned a farm, there are two problems he might encounter when it came time to harvest. The first is that he might hire a lot of people to work in the fields but there would not be enough work to keep them busy. The second might be that there is so much to harvest that he just can’t find enough people to do the work.
The same set of problems could be evident in any church or Christian ministry. There might be so many volunteers and donors that the needs are fully met and many of the helpers just stand around with nothing to do. On the other hand, there might be so many needs that everyone who turns out to work is stretched to the max, with many needs remaining unmet. In reality, the second scenario is far more common, and the first is virtually unheard of.
In Matthew 10, Jesus sends out the disciples to begin the harvest. That pattern continues with the “[Great Commission](great-commission.html)” in Matthew 28\. All Christians are supposed to be working in the harvest. The problem is not that there are not enough needs to meet and souls to harvest but that there are too few workers to do all that needs to be done.
In Christian ministry, we need to pray for more workers to go out into the harvest fields to work. Practically speaking, instead of praying for more people to be saved, we should pray that more people actively share the gospel. When praying for a lost loved one, we should pray for him or her to encounter more believers who will reach out with truth and love. If we are dissatisfied with the way things are, we need to pray that God will send us out to make a difference. If any Christian is not involved in gospel ministry, it is not because there is nothing for him to do; rather, is that he has chosen to sit on the sidelines instead of joining in the work that surrounds him. The harvest is plentiful.
May God use this small article to motivate Christians to join the harvest workforce!
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What is the significance of Jesus repeating “but I say to you” in Matthew 5?
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Answer
Six times in Matthew 5 Jesus introduces statements with, “But I say to you” (ESV). In each of these statements in the [Sermon on the Mount](sermon-on-the-mount.html), Jesus claims to have a higher authority than the [scribes](scribes-Jesus.html). The Lord, as the original giver of the law, was expounding on the law and bringing out its full meaning.
Jesus first says, “But I say to you” after quoting the Mosaic Law’s prohibition of murder (Matthew 5:21\). Jesus then contrasts the well\-known saying that “you shall not commit murder” (Exodus 20:13\) with an explanation that a person didn’t have to physically *commit* murder to be *guilty* of murder. A person is guilty of murder in his heart even if he were only angry with his brother (Matthew 5:22\). Unrighteous anger makes one guilty and worthy of hell. Other teachers of the law taught that, as long as you didn’t literally commit murder, you were okay; Jesus said, no, you’re not off the hook that easily, because [God sees the heart](God-knows-your-heart.html).
Jesus then recounts the Mosaic requirement to not commit adultery (Matthew 5:27; cf. Exodus 20:14\). He adds, “But I say to you” that, if a man looks at a woman in lust, that man is guilty of adultery in his heart (Matthew 5:28\). Jesus then reminds His listeners of the law permitting divorce (Matthew 5:31\) and then pivots: “But I say to you” that, if a person divorces his wife for any reason other than immorality, he causes her to commit adultery and commits adultery himself if he remarries someone else (Matthew 5:32\).
Jesus cites the law prohibiting making false vows (Matthew 5:33; cf. Leviticus 19:12\). He then adds, “But I say to you, Do not take an oath at all” (Matthew 5:34, ESV). Jesus notes the punitive standard of an eye for an eye and a tooth for a tooth (Matthew 5:38; cf. Exodus 21:24\) and adds, “But I say to you,” that one should not resist an evil person but be generous to him (Matthew 5:39\). Finally, Jesus reminds His listeners of their responsibility to love their neighbors (Matthew 5:43\) and challenges them to go further: “But I say to you, love your enemies and pray for those who persecute you” (Matthew 5:44\).
In each of these cases, Jesus is challenging His listeners’ perception of how a person becomes righteous. Many thought that they could simply be externally obedient to the Mosaic Law, and, if they did that, they would be righteous in God’s sight. Earlier, Jesus had instructed the crowds that they needed to repent or change their mind about how they could become righteous and how they could enter the kingdom, and they needed to do it quickly because the kingdom was near (Matthew 4:17\). External obedience doesn’t equate to righteousness. In the Sermon on the Mount, Jesus explained that they needed to have an internal righteousness—a kind of righteousness neither they nor the Pharisees had (Matthew 5:20\). As Jesus would later explain, righteousness, eternal life, and entrance into the kingdom come through belief in Him (John 3:16; 6:47\) and not from obedience to the law.
Jesus’ “but I say to you” statements contrast the people’s understanding of the legal requirements for righteousness by obedience to the law and the people’s actual need for righteousness by [belief in Jesus](faith-in-Jesus.html). Before Jesus offers them the solution (Himself as the water of life, the bread of life, etc.), He shows them their need. While many people did believe in Him for eternal life, the leadership of the nation refused to change their minds about how they could have righteousness, choosing to depend on their own efforts rather than putting their trust in their Messiah. In so doing, they missed the kingdom (see Matthew 21:31, 43\).
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What does it mean that “it is high time to awake out of sleep” (Romans 13:11)?
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Answer
The Bible encourages Christians to live daily with an awareness of God’s presence and [readiness for Jesus Christ’s return](live-lives-Christ-return.html). As kingdom servants, we want to be found faithful. In Romans 13:11–12, the apostle Paul urges believers to live in the light of that future day when God’s glorious kingdom is fully revealed: “And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed. The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armor of light” (NKJV).
Paul tells believers that the time for sleeping is over. Now is the moment of opportunity and decision (2 Corinthians 6:2\). It is high time to “awake out of sleep,” which literally means “to get up out of bed” in the original language. In a similar admonition to the Thessalonians, Paul says, “For you are all children of the light and of the day; we don’t belong to darkness and night. So be on your guard, not asleep like the others. Stay alert and be clearheaded. Night is the time when people sleep and drinkers get drunk. But let us who live in the light be clearheaded, protected by the armor of faith and love, and wearing as our helmet the confidence of our salvation” (1 Thessalonians 5:5–8, NLT).
What does Paul mean by “our salvation is nearer than when we first believed” in Romans 13:11? Christian salvation exists in three tenses. In the past tense, we were saved and delivered from the penalty of sin. This happened at the moment we believed (Ephesians 1:7; Romans 5:10; 3:21–26; Acts 13:38; Romans 8:15\). In the [present tense](https://www.gotquestions.blog/present-tense-salvation.html), we experience continuous, progressive sanctification, being conformed to the image of Christ by the working of the Holy Spirit (1 Corinthians 1:18; Romans 8:13, 29; Galatians 5:19–23\). In the future tense, we will experience the consummation of our salvation, the glorious resurrection and transformation of our bodies and our eternal inheritance in heaven (1 Corinthians 15; Romans 5:9; 8:30; Revelation 21—22\). This future salvation is what Paul refers to as being “nearer than when we first believed.”
Knowing that the Lord’s return is [imminent](imminent-return-Christ.html) motivates us to live with sober, clearheaded awareness of our present salvation and the culmination of our salvation when Christ appears again. The apostle Peter persuades us to keep our minds alert, ready for action, and sober as we set our sights on the grace we will receive “when Jesus Christ is revealed at his coming” (Peter 1:13\). John exhorts believers to “remain in fellowship with Christ so that when he returns, you will be full of courage and not shrink back from him in shame” (1 John 2:28\). John goes on to explain that all those who are God’s children live with an eager expectation of Christ’s appearing and “keep themselves pure, just as he is pure” (see 1 John 2:29—3:3, NLT).
In the Bible, sleep is often used as an image of spiritual laziness (Isaiah 56:10; Matthew 24:43–44; Acts 28:25–27\) and waking from sleep as alertness to God and His concerns (Isaiah 51:17; 60:1; Ephesians 5:14\). To the backslidden believers in Corinth, Paul says, “Wake up from your drunken stupor, as is right, and do not go on sinning. For some have no knowledge of God. I say this to your shame” (1 Corinthians 15:34, ESV). The apostle Peter prompts, “Stay alert! Watch out for your great enemy, the devil. He prowls around like a roaring lion, looking for someone to devour” (1 Peter 5:8, NLT).
Speaking about the day of His return, Jesus says to His followers, “Stay awake, for you do not know on what day your Lord is coming” (Matthew 24:42, ESV). To illustrate His command, Jesus presents the [parable of the ten virgins](parable-ten-virgins.html) (Matthew 25:1–13\). The story compares the kingdom of heaven to ten virgins, five foolish and five wise, who are preparing to meet the bridegroom and celebrate the wedding. The wise young women bring enough oil to keep their lamps lit, but the foolish ones do not. The bridegroom delays, and all the bridesmaids become drowsy and fall asleep. At midnight they are summoned for the groom’s arrival. The foolish virgins who are not prepared must leave to buy oil for their lamps. While they are gone, the groom and the wise virgins enter the marriage feast, and the door is closed and locked. Later, the foolish virgins try to enter, but the bridegroom says he does not know them. Jesus ends the parable, advising His disciples to “be alert” (CSB) or “keep watch” (NIV, NLT) because they do not know the day or hour when Christ will return (verse 13\).
*It is high time to awake out of sleep* means there’s no place for spiritual lethargy in the Christian life. Believers must live in urgent expectation and wide\-awake preparedness for what is coming because “our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ” (Philippians 3:20\).
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How did Jesus fulfill the prophecy “He Himself took our infirmities” (Matthew 8:17)?
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Answer
Isaiah 53 includes a lengthy prophecy about the Messiah including the statement that “He took our infirmities” (Isaiah 53:4, BSB) or “he himself bore our sicknesses” (CSB). Matthew alludes to this verse when speaking of Jesus Christ’s healing ministry: “When evening had come, they brought to Him many who were [demon\-possessed](demon-possession.html). And He cast out the spirits with a word, and healed all who were sick, that it might be fulfilled which was spoken by Isaiah the prophet, saying:
‘He Himself took our infirmities
And bore our sicknesses’” (Matthew 8:16–17, NKJV).
After Jesus explained the righteousness needed for people to enter His kingdom (Matthew 5—7\), He began [healing](healing-Bible.html) people. He healed a leper (Matthew 8:1–4\). He healed the servant of a centurion (Matthew 8:5–13\). He healed Peter’s mother\-in\-law (Matthew 8:14–15\). He healed many who were demon\-possessed (Matthew 8:16\). Matthew explains that in healing these infirmities Jesus fulfilled Isaiah’s prophecy that “He Himself took our infirmities and carried away our diseases” (Matthew 8:17, LSB).
There were many evidences that Jesus was the Messiah. John the Baptist testified to His identity when he baptized Jesus (Matthew 3:15\). At Jesus’ baptism the Holy Spirit showed that He was upon Jesus (Matthew 3:16\). Also at [Jesus’ baptism](Jesus-baptized.html), the Father audibly proclaimed that Jesus was His Son and in Him the Father was well pleased (Matthew 3:17\). While Jesus Himself claimed to be God (e.g., John 8:56–58\), He also acknowledged that a matter should be affirmed by two or three witnesses. He offered even more than that to affirm His deity and His role as Messiah: John the Baptist, the Father, and Scripture (John 5:33–39\). But Jesus also pointed people to His works as testimony of Him. He even explained that the works He did were a greater testimony than that of John (John 5:36\). Those works included fulfilling Isaiah’s prophecy that He Himself took our infirmities.
The works Jesus did were signs pointing people to His identity as the prophesied Messiah who would take away sins. The apostle John explains that there were many more signs that Jesus performed than were recorded in John’s Gospel. The signs that John recorded were written down so that people would believe in Jesus—that He is the Christ, the son of the God—and that believing they might have life in His name (John 20:30–31\).
Isaiah and Matthew recognized that the Messiah would bear the sicknesses and griefs of the people. The Messiah would come to heal and to give life. Jesus came fulfilling those promises, even to the extent of giving His own life to pay for the sins of all humanity. As Paul would later explain, we have been saved by grace through faith in Jesus (Ephesians 2:8–9\). God’s gracious gift was Jesus, and by Jesus’ death He graciously paid for sin. That grace is applied to us by [faith](faith-in-Jesus.html) (belief). Not only did Jesus carry away our physical griefs and sicknesses—and we will see the results of that someday in glory—but He also carried away our spiritual griefs and sicknesses. The greatest sickness of all—sin—is gone. Christ has redeemed us from sin and removed our condemnation. “He Himself took our infirmities and carried away our diseases.”
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What does it mean to stand firm (1 Corinthians 15:58)?
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Answer
First Corinthians 15:58 is the concluding verse of a famous chapter in the New Testament, which focuses on the resurrection and contains one of the earliest creeds in the first\-century church. The verse states, “Therefore, my dear brothers and sisters, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain.” The expression “stand firm” is also translated as being “[steadfast](steadfast-and-unmovable.html)” in the ESV and NKJV.
The connecting word *therefore* indicates that the verse is related to what comes before. Since this verse comes at the end of the chapter, we should examine the entire chapter to understand the broad context and gain a better understanding of what it means to stand firm.
First Corinthians 15 is Paul’s apologetic of the resurrection, and internal evidence indicates that he is responding to claims denying the resurrection of the dead (verse 12\). He presents his response with a creedal reminder of the gospel essentials (verses 1–4\) and by sharing key appearances of the [resurrected Jesus](why-believe-resurrection.html) to eyewitnesses (verses 5–10\). In the remaining parts of the chapter, Paul argues for the reality of resurrection of the dead, which forms the Christian’s hope. Based on this hope and the victory over death, the reader is encouraged to stand firm.
The Greek phrase for “stand firm” implies stability, firmness, and strong devotion to something. The Corinthians of old and modern Christians are encouraged to remain committed to Christ and devoted to Him. Several metaphors come into play here. One can think of a tree standing firm against a strong wind, soldiers holding down a fort, or a spouse supporting an ailing partner. To stand fast is to be loyal, faithful, devoted, and unmoving.
The resurrection of Christ is evidence that there is more to this world. This should broaden our perspective from the temporary to the eternal. Whatever we do on earth for Christ is not in vain because of the resurrection. Pain and suffering are also temporary, as our new resurrected bodies will not be subject to these limitations (1 Corinthians 15:42–44\).
We should stand firm in the face of trials, temptations, persecutions, and opposition. The Christian journey is not an easy one, especially with the increasing animosity toward Christian values. The church also faces attacks from [false teachers](false-teachers.html) who preach a different gospel, deny core Christian doctrines, and deceive many people. The [deconstruction movement](deconstruction.html) further emphasizes the need for steadfastness. While these trends are to be expected, they also serve as a wake\-up call.
How does a Christian stand firm? It all begins with a strong trust in the Person and sacrificial work of Christ. He is the foundation. Christians should also depend on the Holy Spirit for strength, regularly feed on Scripture, and maintain fellowship with God through prayer. Christians are told to “be strong in the Lord and in his mighty power. Put on the [full armor of God](full-armor-of-God.html)” (Ephesians 6:10–11\). A day will come when God will “wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away” (Revelation 21:4\).
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Subsets and Splits
Top Long Responses
Returns the prompts and responses where the response length falls within a specified range, ordered by decreasing length, which provides basic insight into the distribution of response lengths.