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What is the significance that God knows our anxious thoughts (Psalm 139:23)?	Answer The [omniscience](God-omniscient.html) of God means He knows us better than we know ourselves. In Psalm 139:23–24, David prayed for God to examine his heart and mind to peel back any layers of self\-deception. Only then would David fully recognize the offenses he should confess and the burdens he needed to hand over to God: “Search me, O God, and know my heart; test me and know my anxious thoughts. Point out anything in me that offends you, and lead me along the path of everlasting life” (Psalm 139:23–24, NLT). David possibly had these words from Jeremiah 17:9–10 in mind as he prayed: “The human heart is the most deceitful of all things, and desperately wicked. Who really knows how bad it is? But I, the Lord, search all hearts and examine secret motives. I give all people their due rewards, according to what their actions deserve” (NLT). David frequently asked God to know his anxious thoughts so that He could make them known to David (see Psalm 26:2; 7:9; 17:3\). “Test me,” David asked. Behind the word test in Psalm 139:23 is a Hebrew verb that means “to put to the test in order to ascertain the nature of something, including imperfections, faults, or other qualities.” As a skilled refiner might test the quality of metal to discover its impurities and deficiencies, God could test David. David wanted his offensive thoughts and ways brought to the surface so they could be dealt with, repented of, and purified from him. Our anxious thoughts offend God because they are rooted in a lack of trust in Him and His purposes. Anxious thoughts are any thoughts that cause a person to be troubled, disturbed, or disquieted. Anxious thoughts show that we are too focused on ourselves and the cares of this world. Jesus told His disciples, “Do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes?” (Matthew 6:25; see also Matthew 6:34\). Instead, Christ counseled them to focus on God and “seek first his kingdom and his righteousness, and all these things will be given to \[them] as well” (Matthew 6:33\). Jesus invited believers to trust Him with their problems and worries: “Come to me, all of you who are weary and carry heavy burdens, and I will give you rest” (Matthew 11:28, NLT). The disciple Peter echoed, “Cast all your anxiety on him because he cares for you” (1 Peter 5:7\). “The Lord is near,” encouraged the apostle Paul. “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which [transcends all understanding](peace-that-passes-all-understanding.html), will guard your hearts and your minds in Christ Jesus” (Philippians 4:5–7\). This sentiment circles back to David in Psalm 55:22: “Cast your cares on the Lord and he will sustain you; he will never let the righteous be shaken.” God knows that our anxious thoughts weigh us down and lead us away from Him (Psalm 37:8; Proverbs 12:25; Matthew 13:22; Luke 10:40–42\). But those who trust in Him and fix their thoughts on Him are kept in His perfect peace (Isaiah 26:3\). The prophet affirms, “Blessed is the one who trusts in the Lord, whose confidence is in him. They will be like a tree planted by the water that sends out its roots by the stream. It does not fear when heat comes; its leaves are always green. It has no worries in a year of drought and never fails to bear fruit” (Jeremiah 17:7–8\).
What does it mean that there will be a great falling away before Christ returns (2 Thessalonians 2:3)?	Answer Paul wrote 2 Thessalonians, in part, to offer an eschatological clarification after some of his readers misunderstood that the [day of the Lord](day-of-the-Lord.html) was upon them already (2 Thessalonians 2:1–2\). Part of that clarification includes a statement that many have interpreted as predicting a great rebellion before Christ returns. Second Thessalonians 2:3 says this: “Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition” (NKJV). In his first letter to the Thessalonians, Paul commended the believers for their faith, hope, and love (2 Thessalonians 1:2–3\) and challenged them to excel still more (1 Thessalonians 4:1, 10\). One area in which Paul encouraged them to grow was in their hope. To help with that, Paul taught them about the resurrection that will occur when the Lord meets believers in the clouds and the dead in Christ are raised (1 Thessalonians 4:13–17\). This event, often referred to as the [rapture](rapture-of-the-church.html), allows believers to grieve in a way consistent with their hope. After the rapture, Paul explains, the day of the Lord will come. It will be a time of great difficulty for those who remain on earth in those days (1 Thessalonians 5:2–3\). Paul explains that that day would not overtake believers (1 Thessalonians 5:4\) and that God has not destined believers for wrath (1 Thessalonians 5:9\). However, because of the shortness of the time, the Thessalonians needed to make the most of their opportunity, being awake and sober (1 Thessalonians 5:6–8\). It is evident that the Thessalonians misunderstood the timing of the day of the Lord, as some thought that the day of the Lord had come upon them (2 Thessalonians 2:1–2\). Paul explains that the day of the Lord had not yet come and that it would not come until some things happened first. One of those events preceding the day of the Lord would be the revealing of the man of lawlessness (2 Thessalonians 2:3\). Also, Paul says, the “falling away” or “apostasy” (NASB) would come before the day of the Lord. Many have understood from this statement that before Christ returns many people will reject the faith and rebel against God. Paul uses the Greek word apostasia in 2 Thessalonians 2:3, so “apostasy” is a good, literal translation. The Greek word means “to be apart from or to stand apart from.” Paul uses the same word in 1 Timothy 4 when he explains that in the last days people will stand apart from (or fall away from) the faith and follow various kinds of falsehood (1 Timothy 4:1–3\). So, there will be a standing apart from the faith or a great falling away before Christ returns. Wickedness will grow worse and worse (2 Timothy 3:13\). This might be what Paul is referring to in 2 Thessalonians 2:3\. On the other hand, Paul could be referring to the departure of the church (the rapture). Paul reiterates that the apostasia would come before the day of the Lord, and he could be referencing the church standing apart from or departing before the judgment falls. In 1 Thessalonians 4 Paul had described the event of the church’s meeting Christ in the clouds; then Paul explained that the day of the Lord would come upon those slated for destruction (“them”) but not upon believers (1 Thessalonians 5:3\), because believers were not destined for wrath (1 Thessalonians 5:9\). Then in 2 Thessalonians he says a standing apart or away from will take place before the day of the Lord (2 Thessalonians 2:3\). Some commentators take the view that the “falling away” is simply a “departure” of the church from the world. The semantic range of the word apostasia can allow for either type of departure: doctrinal or physical. The great falling away before Christ returns could be a reference to the wickedness of mankind or to the physical removal of believers before the day of the Lord.
What is the “great and dreadful day of the Lord” (Malachi 4:5)?	Answer As Malachi closes out the prophecies of the Hebrew Scriptures, he records God’s announcement that He will “send the prophet Elijah to you before that great and dreadful day of the Lord comes” (Malachi 4:5\). This [day of the Lord](day-of-the-Lord.html) is a time that will be both “great” and “dreadful” or “awesome” (ESV) or “terrible” (NASB). Earlier in the same prophecy, the Lord had affirmed that He would send His messenger to prepare His path, and then He would appear in His temple (Malachi 3:1\). The coming of that messenger announcing the arrival of the Messiah happened just over four hundred years later. [John the Baptist](life-John-Baptist.html) was the messenger, and the Lord Jesus appeared in the temple. Now we await the fulfillment of the rest of Malachi’s prophecy, when the great and dreadful day of the Lord will take place. The coming of the day of the Lord is announced by Isaiah as destruction from the Almighty (Isaiah 13:6; Joel 1:15\). It will cause everyone to be terrified (Isaiah 13:7\). The day of the Lord will be cruel and a day of fury and burning anger (Isaiah 13:8\). It will be a time when the lights in the heavens will be greatly disturbed (Isaiah 13:10\), and the world will be visited with judgment (Isaiah 13:11\). The day of the Lord will be a day of clouds (Ezekiel 30:3\), darkness (Amos 5:18, 20\), and gloom, like nothing that has ever happened before nor will happen after that day (Joel 2:2\). The day of the Lord will be a great and awesome day that no one can endure (Joel 2:11\). The day of the Lord will be accompanied by great wonders in the sky and on earth, and, before that day arrives, God will darken the sun and the moon (Joel 2:31\). It will be a day of justice, in which fair judgment will be meted out to nations (Obadiah 1:15\). Even in those awesome and terrifying times, anyone who calls on the name of the Lord will be saved (Joel 2:32\). The day of the Lord is near, and it will come quickly when it is time (Zephaniah 1:7, 14\). Based on the various references to the day of the Lord in the Hebrew Scriptures, it is evident that the day of the Lord will be a time of judgment that includes the time of [Jacob’s trouble](Jacobs-trouble.html) or distress (Jeremiah 30:4–7\); it is the seventieth “[seven](seventy-sevens.html)” of the prophetic calendar God gave to Daniel (Daniel 9:24–27\); and it is the [great tribulation](tribulation.html) that Jesus predicted (Matthew 24:21\). After the judgments of the tribulation, Jesus will return to earth to finish the judgment and establish His kingdom (Revelation 19—20\). In the day of the Lord, the [Lord of Hosts](Lord-of-hosts.html) will have a day of reckoning. All will be humbled, and the Lord alone will be exalted (Isaiah 2:12, 17\). In that day His beauty and glory will be evident to all (Isaiah 4:2\). In that day the remnant of Israel will truly rely on the Lord, the Holy One of Israel (Isaiah 10:20\). In that day, there will be giving of thanks and making His deeds known among the nations (Isaiah 12:4\). The day of the Lord will be the culmination of His judgment and the establishment of His rule on earth. As Ezekiel records fifteen times, “they will know that I am the Lord” (Ezekiel 6:10; 28:22–26; 29:9–21; 30:25–26; 33:29; 34:27; 35:15; 36:38; 39:28\). Even as we learn of the justice and judgments of the Lord accompanying the great and dreadful day of the Lord, we also see His incredible grace and mercy, as all who believe in Him have eternal life (John 6:47\) and will not see condemnation (Romans 8:1\). Nothing can separate God’s redeemed from His love (Romans 8:38–39\).
What does it mean that the government does not bear the sword in vain (Romans 13:4)?	Answer In the first section of Romans 13, Paul discusses how believers in Christ should interact with [government](Bible-government.html) and governing authorities. In that context he makes the remarkable statement that the government “does not bear the sword in vain” (Romans 13:4, ESV). Paul’s letter to the Romans is an explanation of the good news about righteousness. The opening section affirms the universal need for God’s righteousness and its expression in the gospel (Romans 1:1—3:20\). After showing the comprehensive need for God’s righteousness, Paul explains how God provides righteousness for humanity—by belief in Jesus Christ (Romans 3:21—4:25\). Paul then explains the implications of that righteousness and what the new life that results from that righteousness looks like (Romans 5—8\). Paul clarifies how God will keep His promises and is trustworthy (Romans 9—11\). Finally, Paul outlines the responsibilities that believers have in putting that righteousness into practice (Romans 12—16\). It is in that final section that Paul explains what righteousness looks like for believers in Christ with relation to government and governing authorities. Government is not to be taken lightly, Paul says, for government does not bear the sword in vain, that is, “they have the power to punish you” (Romans 13:4, NLT). Paul challenges believers to be subject to the governing authorities because authority is put in place by God (Romans 13:1\). Because God is the source of true authority, anyone who resists the authority that God institutes is opposing God and is justly condemned (Romans 13:2\). Rulers who are stewarding God’s authority are not a cause for fear for those who are doing good (Romans 13:3\); rather, those authorities are servants of God for good to those who do good—but to those who do evil government authority is a wrathful avenger (Romans 13:4\). Being subject is wise both to avoid wrath and to ensure a clear conscience (Romans 13:5\). Paul offers the example of paying taxes. It is appropriate to render tax to whom tax is due (Romans 13:6\). Government does not bear the sword—the power to execute—in vain. That sword is entrusted to government by God. In Genesis 9, as part of God’s covenant with Noah and all living things on the earth, God explains a [new administration](dispensation-of-Human-Government.html) in which whoever sheds human blood will have their blood shed (Genesis 9:6\). In this mandate God gives His own authority to humanity to mete out judgment for murder. In this He establishes human government. The specific instructions in Genesis 9:6 underscore the value of human life (because humanity is made in the image and likeness of God) and the responsibility of humanity to ensure that human life is protected. It is fair to say that, if government is not guarding human life in this way, then it is not functioning as designed and it is not stewarding faithfully the sword God gave. One day, the [Messiah](messianic-age.html) will reign as King, and [on Him](the-government-will-be-on-His-shoulders.html) will be the government (Isaiah 9:6–7; Revelation 20:4–6\). Until then, imperfect people will be leading governments and will imperfectly steward the authority and the sword that God gave. In light of those limitations, Peter instructs believers to honor authority and be subject to every human institution (1 Peter 2:13–14\)—including kings and governors as those who have been sent by God. That is part of honoring all people and honoring the king (1 Peter 2:17\). Government does not bear the sword in vain, and leaders are accountable for what they do with that sword. Kings, governors, and other leaders ought to measure how they govern against the standards God provides in Scripture to ensure that they are leading well and are, in fact, praising those who do right and judging evildoers (1 Peter 2:14\).
What does it mean that the eyes of the Lord are on those who fear Him (Psalm 33:18)?	Answer Our heavenly Father is all\-seeing, [all\-knowing](God-omniscient.html), and [present everywhere](God-omnipresent.html). The Bible is filled with figurative language to express these attributes of God in terms that humans can understand. For example, in Psalm 33:18, the phrase the eyes of the Lord articulates the omniscience, omnipresence, and always caring nature of God toward His children: “But the eyes of the Lord are on those who fear him, on those whose hope is in his unfailing love.” At all times, God is watching over those who faithfully worship, serve, and follow Him. The Bible offers countless reassurances of the Lord’s protection and concern for those who fear Him. The “fear” in Psalm 33:18 is reverence and devotion. Those who fear the Lord are His loyal followers. The chronicler affirms, “The eyes of the Lord search the whole earth in order to strengthen those whose hearts are fully committed to him” (2 Chronicles 16:9, NLT). The phrasing that “the eyes of the Lord are on those who fear Him” indicates the Lord’s recognition of His own and His imparting favor to them. King David writes, “The eyes of the Lord watch over those who do right; his ears are open to their cries for help” (Psalm 34:15, NLT). To Job, Elihu echoes, “He does not take his eyes off the righteous” (Job 36:7\). The apostle Peter recites, “For the eyes of the Lord are on the righteous and his ears are attentive to their prayer, but the face of the Lord is against those who do evil” (1 Peter 3:12\). According to Psalm 33:18, those who fear and reverence the Lord put their hope in His unfailing love. Not only does God watch over and protect His loyal followers, but He “delights in those who fear him, who put their hope in his unfailing love” (Psalm 147:11\). “For the Lord delights in his people; he crowns the humble with victory,” declares the psalmist (Psalm 149:4, NLT). God takes pleasure in us. He is intensely interested in His children’s lives and works on their behalf to keep them safe. He is a loving, ever\-present Shepherd who says to us, “I will guide you along the best pathway for your life. I will advise you and watch over you” (Psalm 32:8, NLT). We can take great comfort in knowing we never have to face one moment of this life alone. As followers of Jesus, we can put our whole hope and trust in the God of our salvation because He cares deeply for us. While it’s true that God’s all\-seeing eye watches over the entire creation (Psalm 33:13–14\), His eye is particularly fixed with unique interest on “those who rely on His unfailing love” to rescue them “from death” and keep them “alive in times of famine” (Psalm 33:18–18, NLT). In other words, God protects His faithful ones from every danger and supplies their every need (Psalm 23:1; Matthew 6:33; Philippians 4:19\). Jesus said, “I give them eternal life, and they will never perish. No one can snatch them away from me, for my Father has given them to me, and he is more powerful than anyone else. No one can snatch them from the Father’s hand” (John 10:28–29, NLT). Our God will never fail or abandon us, and nothing can separate us from His love in Christ Jesus (Romans 8:35–39\). Jesus will save us completely and “lives forever to intercede with God” on our behalf (Hebrews 7:25, NLT). We have nothing to fear because God is our helper (Hebrews 13:5–6; Psalm 118:6–7\). “God is our refuge and strength, always ready to help in times of trouble” (Psalm 46:1, NLT). “He will not let you stumble; the one who watches over you will not slumber. Indeed, . . . the Lord himself watches over you! The Lord stands beside you as your protective shade. The sun will not harm you by day, nor the moon at night. The Lord keeps you from all harm and watches over your life. The Lord keeps watch over you as you come and go, both now and forever” (Psalm 121:3–8, NLT). The fact that the eyes of the Lord are on those who fear Him means our lives as believers are unshakably secure. We who “live in the shelter of the Most High . . . find rest in the shadow of the Almighty” (Psalm 91:1, NLT). Under the watchful eye of His presence, we are covered by His feathers, sheltered by His wings, protected by His promises, guarded by His angels, and saved for all eternity [by His grace](saved-by-grace.html) (verses 4–16\).
How is envy rottenness to the bones (Proverbs 14:30)?	Answer Self\-centeredness is the prevailing attitude of all sin. Ironically, when we have an unhealthy inward focus—when life revolves around our own interests and desires, we set ourselves on a course to self\-destruct. [Envy](Bible-envy.html) is fueled by selfishness. It involves a bitter, dissatisfied longing to possess things, achievements, or successes that belong to others. The Bible is adamant about envy’s self\-destructive nature: “A sound heart is life to the body, But envy is rottenness to the bones” (Proverbs 14:30, NKJV). Some translations state that envy is “like cancer in the bones” (NLT) or “like bone cancer” (GW). The Hebrew word translated as “envy” in Proverbs 14:30 describes an intense and sometimes violent emotion or insatiable desire. The term is closely associated with jealousy, anger, and zeal. Bones refers to the status of the whole person. The bones are the seat of one’s health and strength. Thus, rottenness in the bones is a state of moral, spiritual, and physical decay. Nurturing an attitude of envy is rottenness to the bones because it is detrimental to a person’s body, mind, spirit, and soul. It is like a disease that eats away a person’s moral strength, weakens the body, and eventually leads to death. Elsewhere, the Bible affirms that our passionate emotions directly affect our physical condition. “A happy heart makes the face cheerful, but heartache crushes the spirit,” states Solomon (Proverbs 15:13; see also Proverbs 15:30; 17:22; and 18:14\). The Bible allows for no doubt that envy is a sin that must be avoided (Romans 1:29; Titus 3:3; 1 Peter 2:1–2\). The apostle Paul names envy among the “acts of the flesh” (ESV) or “desires of the sinful nature” (NLT) and warns “that anyone living that sort of life will not inherit the Kingdom of God” (Galatians 5:19–21, NLT). Jesus says that envy is a sin of the heart: “For from within, out of a person’s heart, come evil thoughts, sexual immorality, theft, murder, adultery, greed, wickedness, deceit, lustful desires, envy, slander, pride, and foolishness. All these vile things come from within; they are what defile you” (Mark 7:21–23, NLT). James warns against harboring “bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth. Such ‘wisdom’ does not come down from heaven but is earthly, unspiritual, demonic. For where you have envy and selfish ambition, there you find disorder and every evil practice” (James 3:14–16\). A person consumed with envy has no peace of mind or health in body or spirit. Envy is the opposite of contentment and tranquility. Paul tells Timothy that “godliness with contentment is great gain, for we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction” (1 Timothy 6:6–9, ESV). Envy reveals a lack of trust in God. For this reason, the writer of Hebrews urges, “Keep your lives free from the love of money and be content with what you have, because God has said, ‘Never will I leave you; never will I forsake you’” (Hebrews 13:5\). If we place our hope and confidence in God, He becomes our “portion” (Psalm 73:26; 142:5\) and everything we need (2 Peter 1:3–4\). Like David, we shall want for nothing because our cup overflows with goodness and mercy throughout our lives as we live in God’s presence forever (Psalm 23\). If we seek the Lord and [delight ourselves in Him](delight-yourself-in-the-Lord.html), He gives us the desires of our hearts, and we lack no good thing (Psalm 34:10; 37:4\). Envy divides people and breaks up families (Luke 15:25–32; Genesis 37:4–11\), but love is patient, kind, and does not envy (1 Corinthians 13:4\). Envy is rottenness to the bones because it signals a lack of love and an absence of light. God calls us to “live as children of light” (Ephesians 5:8\) and “put aside the deeds of darkness and put on the armor of light. Let us behave decently, as in the daytime, not in carousing and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the flesh” (Romans 13:12–14\).
What is a God moment?	Answer Some Christians refer to a meaningful or extraordinary experience of God’s presence or power as a “God moment.” The principle comes from a book by Alan D. Wright titled The God Moment Principle. Originally published in 1999 by Multnomah Publishers, the book encourages readers to focus on the positive, faith\-building encounters they have had with God in the past as proof of His active, caring existence in their daily lives. Over the years, other similar books, apps, and devotionals have been published on the topic. The term God moment is not found in the Bible, but the concept is scripturally sound. Wright cites young David as someone who found faith, courage, and strength in the face of overwhelming obstacles because he recognized and remembered the God moments in his past. In 1 Samuel 17:33–37, as David prepares to confront the [giant Goliath](how-tall-was-Goliath.html), his faith is bolstered by thinking back to his boyhood days tending sheep. God had empowered David to kill a lion and a bear while shepherding and protecting his flock. Now, instead of dwelling on the smallness of his stature, David trusts in the already\-proven greatness of his God. On page 29 of The God Moment Principle, Wright reflects, “A whole army of Israelite soldiers couldn’t produce one brave warrior. But one shepherd boy who remembered a God Moment could easily slay a giant. . . . Yesterday’s God Moments are stones in the sling of faith for tomorrow’s giants.” Another biblical “God moment” is Israel’s miraculous [exodus from slavery](exodus-from-Egypt.html) in Egypt, an event that becomes a recurring historical reminder of God’s incredible faithfulness and mighty deliverance in the lives of His people (1 Samuel 12:6; Micah 6:4; Hosea 12:13; Amos 2:10; Psalm 114:1\). Later, Moses tells the Israelites to “remember how the Lord your God led you through the wilderness for these forty years, humbling you and testing you to prove your character, and to find out whether or not you would obey his commands” (Deuteronomy 8:2, NLT). God is always with us, both in the ordinary and extraordinary moments of life, but sometimes we forget or fail to recognize Him in them. Often, we only recall the negative, “glass\-half\-empty” aspects of our experiences and circumstances. God wants us to remember Him in the sea\-parting miracles and the mundane wilderness wanderings: “Remember the things I have done in the past. For I alone am God! I am God, and there is none like me” (Isaiah 46:9, NLT; see also Deuteronomy 5:15; 8:18; 1 Chronicles 16:12; Matthew 16:9–10\). Believers are called to remember God’s person, commands, and even His wrath (Numbers 15:38–40; Jeremiah 51:50; Jonah 2:7; Psalm 103:17–18; Deuteronomy 9:7–8\). In the New Testament, Jesus instituted the Lord’s Supper so His followers would never forget Christ’s death on the cross (1 Corinthians 11:24–28; Luke 22:17–20\). One of the functions of the Holy Spirit is to help believers remember Jesus and His teachings (John 14:26; 16:4\). Scripture affirms that remembering “God moments” builds our faith and trust in the Lord (Psalm 13:5–6; Deuteronomy 26:4–11\) and leads to rejoicing (Psalm 66:5–6\), repentance and forgiveness from sin (Matthew 5:23–24; Revelation 2:5; 3:3\), spiritual understanding and discernment (Luke 24:6–8; John 15:20; 16:1–4\), and hope for the future (Lamentations 3:21–24; Psalm 42:4–11; 103:1–2; Hebrews 10:32–36; Romans 15:4\). Many Christians define a God moment as an intimate, unique, or uncommon experience that helps them see that something or someone bigger than themselves (i.e., God) is at work in their lives. It might be an answered prayer, a sudden revelation, or a chance encounter. In truth, every second of a believer’s life is a God moment because “we know that in all things God works for the good of those who love him, who have been called according to his purpose” (Romans 8:28\). God’s plan for our good is ceaselessly in operation. He is always present and proving Himself faithful (Acts 17:27–28; Psalm 23; 139:7–10\).
Why did Jesus say, “I did not come to bring peace” (Matthew 10:34)?	Answer Jesus’ teachings often perplexed His listeners, and that hasn’t changed today. The modern Bible reader gets stumped by some puzzling and seemingly offensive statements, such as Matthew 10:34, “Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword.” Jesus came not to bring peace but a sword? What’s going on? We call Him the Prince of Peace (Isaiah 9:6\). Jesus also had a lot to say on loving one’s enemies (Matthew 5:44; Luke 6:27–28\), forgiveness (Matthew 6:14–15; 18:21–22; Mark 11:25; Luke 6:37\), and non\-retaliation (Matthew 5:38–39, 44; Luke 6:27–29\). He also cautioned Peter when Peter struck a soldier’s servant, telling him, “Put away your sword” (Matthew 26:52, NLT). How do we then understand the words “I came not to bring peace, but a sword”? This difficult statement becomes clearer when we examine the surrounding verses. Those who use Jesus’ statement that He came not to bring peace but a sword to undermine the Lord’s credibility must ignore the full teachings of Scriptures and take the verse out of context. Matthew 10 begins with Jesus sending His disciples on a mission, providing them with instructions and crucial information. He tells them to focus on Israel (Matthew 10:6\), perform miracles (verse 8\), proclaim the arrival of the kingdom (verse 7\), etc. He also warns that they will be hated because of Him (verse 22\). In this chapter, Jesus reveals a conflict between those who believe in Him and those who don’t—a conflict that is still evident in our world. The cross reconciles humanity with God, but among humans there will be a divide, as not everyone will sign up for Team Jesus. While we’re called to pursue peace (Romans 12:18; Hebrews 12:14\), we must understand the separation Jesus brings. Jesus is and always has been a polarizing figure. The Pharisees were divided about who He was (John 9:16\). Among the crowds who heard Jesus speak, “some said, ‘He is a good man.’ Others replied, ‘No, he deceives the people’” (John 7:12\). There was a variety of opinion on His identity, as the disciples reported: “Some say \[You are] John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets” (Matthew 16:14\). Truth, by its very nature, is separate from untruth. The sword of truth that Jesus wields divides even family members: “For I have come to turn ‘a man against his father, a daughter against her mother, a daughter\-in\-law against her mother\-in\-law—a man’s enemies will be the members of his own household’” (Matthew 10:35–36, quoting Micah 7:6\). Due to people’s acceptance or rejection of the truth, Jesus was correct in saying He came to bring not peace, but a sword. Paul asks a series of rhetorical questions in 2 Corinthians 6:14–16 that confirm that Jesus had not come to bring peace, but a sword: “What do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? Or what does a believer have in common with an unbeliever? What agreement is there between the temple of God and idols?” No one can serve two masters (Matthew 6:24\); to [pick up one’s cross](take-up-your-cross.html) and follow Christ is to turn one’s back on the world. The Christian Post once featured an article on the late apologist Nabeel Qureshi. Qureshi described his conversion from Islam to Christianity as “the most difficult decision” in his life. He further expressed, “I asked God to kill me because I lost my family. I lost my friends in the mosque. I lost all the people who loved me the moment I became Christian” (Smith, S., “Former Muslim Nabeel Qureshi Prayed for God to Kill Him After Converting to Christianity,” July 19, 2016\). This type of shunning is an example of the truth of Matthew 10:34 and is a struggle faced by many ex\-Muslims. In a “Christian culture,” fully committing to Christ can also bring about a sword. The devout follower of Jesus may be taunted, termed “holier than thou,” misunderstood, or embarrassed. Even in the best scenarios, the lifestyle of a genuine Christian differs from that of someone who merely professes the religion. Identifying with Jesus comes at a great cost. It requires a reordering of priorities, self\-denial, and the potential separation from loved ones. Just as a spouse desires full commitment, Jesus demands the same. The best part is, He initiated the covenant by shedding His blood for our sin. He made the first move, and the Holy Spirit empowers us even as we respond. The statement, “I came not to bring peace but a sword,” should bring comfort to those walking a path similar to that of Qureshi. Nothing catches God by surprise, and the persecutions faced by Christians in this life will ultimately lead to glory. If Jesus already knew the divisive impact He would have, then we can trust that He knows what He is doing. In the meantime, we pray for our unsaved loved ones, seek opportunities to evangelize, and live lives that glorify God.
What does it mean that the Lord is my rock (Psalm 18:2)?	Answer The [book of Psalms](Book-of-Psalms.html) contains many encouraging verses, including Psalm 18:2, “The Lord is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge, my shield and the horn of my salvation, my stronghold.” There is a lot to unpack in this verse, but our focus will be on the first phrase, the Lord is my rock. Being a poetic book, Psalms employs figurative language extensively. The “rock” in this verse is metaphorical, and the repetition emphasizes its importance to the psalmist. King David most likely penned these words after he was established as king in Israel. Prior to this, he had faced numerous enemies, including King Saul. David’s life was often in jeopardy, and he was compelled to live outside the bounds of a normal community. This helps us better appreciate his looking to the Lord as his rock. A literal rock is solid, stable, and strong. It requires force to break through, and in ancient times people sought refuge in caves and rocky terrains for safety (Exodus 33:22; 1 Kings 19:9–13; Judges 6:2; Revelation 6:15–16\). A rock can be life\-sustaining in more ways than one, as Moses brought forth water from a rock to quench the thirst of the Israelites (Exodus 17:1–7\). David’s use of a “rock” as a metaphor first highlights trust. In times of danger, David acknowledges that he can trust God just as someone hiding in a rocky cave would trust it for shelter. This psalmist had numerous personal experiences with caves and likely drew inspiration from them (1 Samuel 22:1–2; 24:1–6\). Trusting God in times of trial can be challenging, so we need occasional reminders. In situations that surpass human understanding, God remains sovereign. Another significance of the rock is its strength. Many Bible verses depict God as the source of strength (Isaiah 40:29; Psalm 73:26; 2 Corinthians 12:9; Ephesians 6:10\), and we have the testimony of David, who experienced the benefits of relying on God for strength. Difficult times can leave one weak, confused, and in despair. In the valleys of life, God strengthens us through His Word, prayer, and the comfort of other believers. We can also understand the rock as a place of safety. The psalmist realizes that—beyond trusting and gaining strength—he is also safest with God. David understands that God is the only One who can protect him from his enemies. Trials can lead to doubts and desperation, but struggling Christians should realize that true safety lies in God’s hands. If God doesn’t deliver us from a situation, then He desires to be with us through it. Either way, we are in good hands. Even if we lose our lives, we await a new world without tears, pain, and suffering (Revelation 21:4\). Other metaphors in the verse point to God’s trustworthiness as a source of strength and place of safety. In addition to being called a “rock,” God is a fortress, a shield, a deliverer, a stronghold, and the horn of David’s salvation. God’s function [as a “rock”](Rock-of-salvation.html) extends beyond times of trials. In the Sermon on the Mount, Jesus compares obedience to His teachings to building a house on a rock (Matthew 7:24–25\). Jesus Himself became our rock and fortress when He delivered us from the kingdom of darkness to the kingdom of light (Colossians 1:13\). Our trust, strength, and safety come from Him in this wicked world. Paul confirms that Christ is our Rock (1 Corinthians 10:4\). In all circumstances, may we join King David in saying, “The Lord is my rock!”
What is sophism? What is a sophist? What is sophistry?	Answer Sophistry is argumentation or reasoning based on falsehood, trickery, or clever wording. A sophism is a fallacious argument, usually relying on a clever method of deception. And a sophist is a person who engages in sophistry; that is, he is skilled in misleading people through circumlocution, equivocation, ambiguity, etc. A sophist has cunning ways of presenting a plausible yet false assertion. Peter warned against [false teachers](false-teachers.html) in the church who would use sophistry to swindle believers: “In their greed they will make up clever lies to get hold of your money” (2 Peter 2:3, NLT). Similarly, Paul warned of divisive people whose goal is to mislead: “By smooth talk and flattery they deceive the minds of naive people” (Romans 16:18\). Taking its name from the Greek word sophos, meaning “wise or skilled,” Sophism was established as a philosophical school of thought prior to the advent of [Socrates](Socratic-Method.html). Early on, sophism might have referred to anyone who demonstrated a particular skill or knowledge. An expert potter and an accomplished dyer of fabrics might have been considered sophists in their crafts; over time, however, Sophists were known as traveling intellectuals who excelled in rhetoric, that is, the art of persuasion. Some Sophists, known as “teachers of excellence,” found profit in instructing children of the wealthy; even so, philosophers such as Plato and Aristotle held low opinions of Sophists who, in their estimation, were more interested in besting their opponents in debates through the clever use of rhetoric rather than in supporting their beliefs with factual evidence. This has led to the modern idea that sophists win arguments through deception. At the heart of sophism is the belief that truth is in the mind of the beholder. In other words, truth is whatever it is perceived to be by the believer. The philosophical Sophists justified their belief in the fluid nature of truth by insisting that the only knowable truth is subjective truth. Hence, in the mind of the ancient Sophists, truth was whatever it was thought to be. To further their beliefs in the transient nature of reality, Sophists became highly skilled in the use of persuasive rhetoric. For the Sophists to bolster their particular brand of truth, they relied on their razor\-sharp communication skills. The father of Sophism was the Greek philosopher Protagoras, who proclaimed, “Man is the measure of all things—of the things that are, that they are, and the things that are not, that they are not” (see Die Fragmente der Vorsokratiker, Diels, H., and Kranz, W., Weidmann, 1951–52, 80B1\). The philosophy of ancient Sophistry leads to the following conclusions: • Subjective opinion is of more value than verifiable fact. • Because people have varying points of view, [truth](absolute-truth.html) becomes subjective rather than objective. • Because cultures vary, truth varies according to one’s upbringing and environment. • To understand what a person thinks, one must understand the person. • No philosopher is capable of making an absolute statement on the nature of truth. (Protagoras believed the philosophers before him were merely expressing their subjective views, as no one can speak with the imprimatur of absolute authority.) • Ultimately, strategic arguing can change perceptions of truth. Callicles, another philosopher in the school of Sophistry, denied that nature implants a sense of right and wrong in individuals; rather, truth is established by the powerful, and might makes right. So, a wealthy land baron’s perception of truth would supersede the values held by a beggar or a peasant. Ultimately, Callicles concluded that it is the role of the mighty to rule the weak. In fairness, not all Sophists agreed with Callicles; for example, the philosopher Lycophron believed in the equality of all people. Sophistry, far from being relegated to the ancient past, is alive and well in Western culture, for at the heart of Sophism is [secular humanism](secular-humanism.html), the belief that man need not submit to any form of divine authority. The beliefs of Protagoras are very much in vogue today, but how is the Christian to view sophistry? Tenet 1: The only truth is man’s truth. Rebuttal: All truth is God’s truth (John 14:6; 17:17; Ephesians 1:13\). Stealing is wrong because God says it is wrong. Adultery is wrong because God says it is wrong, and no amount of rhetorical whitewashing will transform evil into good. Tenet 2: Truth is subject to change. Rebuttal: Truth is immutable, that is, truth does not change according to popular thought or current climate of opinion (Psalm 119:142; Matthew 24:35\). Tenet 3: Deliberate, [intentional deception](Bible-lying-sin.html) is an acceptable means of advancing one’s perception of truth. Skill in the use of rhetoric, not accuracy, evidence, logic, or reasoning, is the basis of sophism. Rebuttal: A lie, no matter how eloquent, is still a lie. On the other hand, God’s Word is pure (Psalm 12:6; 119:105; Proverbs 30:5\). The ancient Sophists and their modern\-day counterparts are, at best, purveyors of confusion and, at worst, masters of deliberate and willful deception. Recognizing that false teachers might find undiscerning disciples among gullible Christians, the apostle Paul warned the church elders in Ephesus to “pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood. I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking twisted things, to draw away the disciples after them” (Acts 20:28–30, ESV).
What does it mean that we must obey God rather than men (Acts 5:29)?	Answer Acts 5:29 recounts the response Peter and other apostles gave when the [Sanhedrin](Sanhedrin.html) ordered them to cease preaching. The apostles’ words were direct and filled with confidence: “We must obey God rather than men” (ESV). This unwavering stance defined the ministry of the apostles and early Christians, who remained resolute in the face of severe persecution. Acts 5 presents a contrast between the direct command given by God through an angel (verses 19–20\) and the orders of the Sanhedrin (verse 28\). In the previous chapter, the apostles had an initial confrontation with the Sanhedrin that resulted in the latter giving stern prohibitions against them preaching (Acts 4:16–18\). This was after Peter healed the lame beggar (Acts 3:1–10\). In response, Peter and John pose a similar question: “Which is right in God’s eyes: to listen to you, or to him? You be the judges!” (Acts 4:19\) After the incident with Ananias and Sapphira (Acts 5:1–11\), the fame of the apostles grew (verses 12–16\). The high priest and the Sanhedrin were jealous of the apostles, and they imprisoned them. However, an angel facilitated the apostles’ prison break and commanded them to continue preaching (Acts 5:20\). The Sanhedrin confronted them once again, leading to the apostles’ declaration, “We must obey God rather than human beings.” Generally, Christians are called to [obey](Bible-submissive.html) human authorities (Romans 13:1–2; 1 Peter 2:13–14; Titus 3:1; Hebrews 13:17\). The apostles even instruct their readers to pray for those in power (1 Timothy 2:1–2; Romans 13:6–7\). Given the intense persecution faced by first\-century Christians, this directive stood as a challenging requirement and an example of loving one’s enemies (Matthew 5:43–44\). We should strive to avoid breaking laws or engaging in selfish rebellion but instead pursue peace with all men (Hebrews 12:14; Romans 12:18; Matthew 5:9; James 3:18\). However, there are instances when human law contradicts God’s clear commands in Scripture. We sometimes encounter pressure to affirm what the Bible condemns. The topics of gender and sexuality, for example, have become pressure points for Christians. The world’s view on these matters has been in opposition to that of the Bible since the advent of the sexual revolution. Current debates regarding whether children can “choose” their gender exemplify the moral bankruptcy of modern society. Contrasts between the world and the Bible are also evident in areas like marriage, divorce, materialism, and abortion. Will we obey God in these matters, or will we obey men? Through the apostle John, God made it clear, “[Do not love the world](do-not-love-the-world.html) or anything in the world. If anyone loves the world, love for the Father is not in them. For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world. The world and its desires pass away, but whoever does the will of God lives forever” (1 John 2:15–17\). Sadly, many self\-proclaimed Christians accept and even defend sinful actions. The call to obey God rather than men remains an urgent obligation today, just as it was when the apostles first proclaimed it. When faced with a choice between obeying human authorities and God, there should be no hesitation. God is our Ultimate Authority, and our values must align with His revealed Word. Jesus’ words in Matthew 10:28 serve as a reminder that God is in charge: “Do not fear those who kill the body but cannot kill the soul. Rather, fear him who can destroy both soul and body in hell” (ESV).
What are the ten days of tribulation in Revelation 2:10?	Answer Revelation 2:10 is part of Jesus’ letter to the [church of Smyrna](church-in-Smyrna.html). Part of His message is, “Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life” (ESV). An interesting detail of the prophecy is that the Smyrnan church would endure a time of testing “for ten days.” The church of Smyrna was a small, poverty\-stricken church that was already enduring trials. They were slandered by “a [synagogue of Satan](synagogue-of-Satan.html)” (Revelation 2:9\) and, most likely, also persecuted by the Romans. Jesus predicted that they would face more troubles from the devil but assured them that the upcoming tribulation would have a set time, and all the faithful ones would be rewarded. It’s important to note that the church of Smyrna did not receive any rebuke from Jesus, which was a testament to their spiritual strength. Jesus encouraged them to “be faithful, even to the point of death” (verse 10\). What do the ten days of tribulation represent? Like many other concepts in the book of Revelation, interpretation may be difficult and lead to different perspectives. Some take a literal view where the ten days are understood as an actual period of ten days of intense persecution. Others see it as symbolic, referring to a particular period of time when persecution will be rampant. Considering the historical context, the symbolic view suggests that the ten days of tribulation refer to ten persecutions that began with [Emperor Nero](who-was-Nero.html) and ended with [Diocletian](Diocletian.html) in the third century. Some scholars exclude Nero and count from [Domitian](Domitian.html) to Julian. The symbolic view sees the churches as representing eras of history, with the church of Smyrna representing an era when these persecutions took place. An alternative symbolic view sees the ten days of tribulation as ten years under Diocletian. Given the complexity of the [book of Revelation](Book-of-Revelation.html), any study on the ten days of tribulation should be approached with grace, humility, and tact. We should also not lose sight of the important message in the letter, as well as the book of Revelation as a whole. Far from being a book for eschatological debates, Revelation serves as an encouragement to all believers that Jesus is the Victor. The book is especially heartening to persecuted Christians, providing a confident hope that God will one day reward their faithfulness and restore paradise (Revelation 22:1–5\). This message is just as important as getting the details right. Revelation 2:10 reveals several significant points about Christian living. First, the devil is responsible for the persecution of Christians. From the early church to modern times in places like China, the devil has launched attacks on anyone who remains faithful to Christ (Revelation 12:17\). From a spiritual perspective, this explains the constant shift in our culture away from Christian values and the increasing animosity toward biblical Christianity. Second, Jesus is aware of any tribulation that we may encounter as Christians. The sovereignty of God is displayed in Revelation 2:10, showing that, even in suffering, God reigns supreme. Persecution is a difficult reality for any Christian to accept, but it is a part of living a godly life (2 Timothy 3:12\). God’s sovereignty offers more hope that, even if we lose our lives here, we are safe in His hands. We also have the grace to endure any form of hardship in this lifetime. Finally, no trial we face on earth is in vain. Jesus assures the believers in Smyrna of a “crown of life” (Revelation 2:10, ESV). The promise of rewards is also found in other parts of Scripture, such as 1 Corinthians 3:14; Colossians 3:23–24; and 2 Timothy 4:7–8\.
What are earthly treasures (Matthew 6:19)?	Answer The phrase earthly treasures originates from Matthew 6:19, “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal” (ESV). That command is linked to the one in the next verse, “But lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.” Jesus contrasts earthly treasures with their heavenly counterpart, clearly stating that the latter is more important. Heavenly treasures are eternal, while earthly treasures are temporary and can be destroyed. The term earthly treasures refers to material wealth and possessions. Treasures encompass anything of significant value, and in the context of Matthew 6:19, it includes riches and assets on earth. Houses, cars, and even clothes fall under earthly treasures. In ancient times, the wealthy prized items like clothing, gold, silver, raiment, etc. Modern definitions of wealth may vary slightly from the ancient priorities, but there is an overlap. Jesus’ teaching on earthly treasures is part of the [Sermon on the Mount](sermon-on-the-mount.html). This series of teachings continues to captivate both Christians and non\-Christians today, just as it did the initial listeners (Matthew 7:28–29\). At the beginning of Matthew 6, Jesus demonstrates how to properly carry out righteous practices like giving, fasting and prayer. He then turns His attention to the subject of money. The warning against storing earthly treasures seems clear enough, but it raises numerous questions. Is it wrong to save and invest? Is Jesus saying we shouldn’t build wealth? What about financial instruments like a 401(k) or IRA? Other parts of Scripture suggest the wisdom of proper financial management and savings (Proverbs 13:11, 22; Genesis 41:25–36; Matthew 25:14–30\). Prudence and responsible planning are good Christian values. We should exercise caution when using Matthew 6:19 to endorse poverty theology or even [Christian minimalism](Christian-minimalism.html). Jesus is concerned about our priorities and warns against hoarding—that is, amassing earthly treasures for the sake of it. Many people hoard wealth out of fear of losing it, for social status, or to gain approval. The question is not whether we should manage our money wisely but, rather, why do we save? We should also note the fleeting nature of money and possessions. As the modern saying goes, “You can't take it with you.” Instead of hoarding money and endlessly acquiring earthly possessions, our focus should be on what God considers most important. After all, our heart is where our treasure lies (Matthew 6:21\). Righteousness, wisdom, justice, peace, love, and good deeds have more eternal value than appearing on the Forbes list. We store up heavenly treasures by channeling our resources toward godly concerns. For example, affluent Christians can invest in missionary trips or charity work instead of purchasing unnecessary cars or boats or summer homes. The principle in Matthew 6:19 can also apply to how much time and energy we allocate to spiritual matters vis\-à\-vis making money. Being a [workaholic](Bible-workaholism.html) is not a Christian trait and can hinder spiritual growth. We should allocate proper time to activities such as Bible reading, prayer, and fellowship of the brethren. Several biblical passages support Jesus’ teachings on earthly treasures. In his instruction to Timothy, Paul writes, Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way, they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life. (1 Timothy 6:17–19\). The writer of Hebrews also exhorts us to live a life free from the [love of money](love-money-root-evil.html) (Hebrews 13:5\). Paul refers to this love as “a root of all kinds of evil” (1 Timothy 6:10\), while Solomon regards it as vanity (Ecclesiastes 5:10\). To Jesus, our perspective on earthly treasures matters. He told [parables](Jesus-parables.html) about the rich fool (Luke 12:16–21\), the talents (Matthew 25:14–30\), and the unjust steward (Luke 16:1–13\), all of which deal with the fleeting nature of money, the dangers of [materialism](materialism-Christian.html), and the importance of responsible stewardship. We are to serve God, not money (Matthew 6:24\).
What does the Bible say about trials?	Answer Trials and tribulations are an inescapable part of human life, testing our resolve and challenging our faith. In the quest for spiritual guidance and fortitude, the Bible remains a timeless source of wisdom (2 Timothy 3:16–17\). Within its pages lie profound insights, offering solace and empowerment to those who “walk through the valley of the shadow of death” (Psalm 23:4 ESV). In James 1:2–4, a resounding call to rejoice in trials reverberates: “Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything.” In this passage, the apostle James urges believers to embrace trials as catalysts for spiritual growth. In doing so, we emerge stronger and more resilient (cf. 2 Corinthians 12:7–10\). Amid the [trials and tribulations](trials-tribulations.html) of his life, the apostle Paul, in Romans 8:18, makes the following declaration: “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us.” This verse permits us to transcend the earthly realm, igniting a flame of hope within our souls. It also allows us to perceive our present sufferings as “light and momentary troubles” (2 Corinthians 4:17\), overshadowed by an awe\-inspiring glory that awaits. By embracing this eternal perspective, we uncover a resilience that propels us through trials and tribulations. In the crucible of trials and tribulations, 1 Peter 4:12–13 radiates as a beacon of guidance: “Dear friends, do not be surprised at the fiery ordeal that has come to test you, as though something strange were happening to you. But rejoice inasmuch as you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed.” With these words, the apostle Peter invites believers to reframe their perception of trials and tribulations by recognizing our participation in the sufferings of Christ. In fact, the sufferings of Christ strengthen us as we await our future redemption. A symphony of solace echoes throughout the book of Psalms: “The righteous cry out, and the Lord hears them; he delivers them from their troubles. The Lord is close to the brokenhearted and saves those who are crushed in spirit” (Psalm 34:17–18\). These words resonate deep within our souls, assuring us that, even in our most harrowing moments, we are not abandoned. Instead, God draws near and envelopes us with a tender embrace. So, if we seek refuge in the arms of God, He will protect us in our trials and tribulations. Armed with the wisdom of James, we choose to rejoice in trials and tribulations, for we know that they shape us into the image of Christ (cf. Romans 8:28\). Armed with the wisdom of Paul, we are reminded that our present sufferings pale in comparison to the glory that awaits. Armed with the wisdom of Peter, we are guided through the fiery ordeal of trials and tribulations and prove the “genuineness of \[our] faith—of greater worth than gold, which perishes even though refined by fire” (1 Peter 1:7\). Armed with the wisdom of the psalmist, we find refuge and comfort in the darkest of nights. In the quest for perseverance in trials and tribulations, the Bible stands as the ultimate guide, offering solace, strength, and hope (Psalm 119:105\). It beckons us to view trials and tribulations as stepping stones rather than stumbling blocks, as opportunities for [spiritual growth](spiritual-growth.html) rather than moments of despair. Within sacred Scripture, we find a tapestry woven with threads of faith, perseverance, and hope.
Who was Joel in the Bible?	Answer Joel was an Old Testament prophet. His name means “The Lord is God” and is still in common use today. Joel is considered a minor prophet alongside Hosea, Obadiah, Habakkuk, Jonah, Micah, Malachi, and some others. These prophets are seen as [minor](major-minor-prophets.html) not because they are less important but because their books are shorter. In the Hebrew Bible, they are grouped together in a book called The Twelve. Joel the prophet is not the only biblical character bearing this name. Other Joels include one of Samuel’s sons (1 Samuel 8:2\), a descendant of Reuben (1 Chronicles 5:4,8\), a Levite of the Gershom family (1 Chronicles 15:7, 11\), and a mighty warrior under David’s rule (1 Chronicles 11:38\). However, Bible readers usually associate the name with the prophet. Joel wrote the [book of Joel](Book-of-Joel.html) probably between 835 and 800 BC. Little is known about the prophet himself, except that he was the son of Pethuel (Joel 1:1\). He might have lived during the days of Uzziah the king, alongside Amos and Isaiah. The book of Joel has only three chapters. The style is poetic, complete with metaphors and other poetic tools. However, it is intended to be a prophetic document. Peter quoted one of its famous passages on the [day of Pentecost](day-Pentecost.html): “And afterward, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions” (Joel 2:28; cf. Acts 2:16–18\). Other notable words of Joel include the following: Joel 1:4: “What the locust swarm has left the great locusts have eaten; what the great locusts have left the young locusts have eaten; what the young locusts have left other locusts have eaten.” Joel 2:25: “I will repay you for the years the locusts have eaten—the great locust and the young locust, the other locusts and the locust swarm—my great army that I sent among you.” Joel wrote his book during a tragic period in Judah’s history. Locusts had attacked the land, leaving destruction in their wake. This is evident in Joel 1:2: “Hear this, you elders; listen, all who live in the land. Has anything like this ever happened in your days or in the days of your ancestors?” The book of Joel can be divided into two parts. The first part encompasses chapters 1 and 2a. Using the locust attack as a metaphor, Joel writes of an impending human attack and emphasizes the need for repentance. In the second part of Joel’s book, the focus shifts to a promise of [restoration](restore-years-locusts-eaten.html) and the outpouring of the Spirit. The book of Joel explores themes like God’s wrath and judgment—tagged the Day of the Lord—repentance, and restoration. These themes enrich our understanding of God’s nature and point to Christ’s work of salvation. Through Christ, God intends to restore all things (Acts 3:21; Revelation 21:5\). Joel’s prophecy also serves as a reminder of the ultimate day of the Lord when God will judge all mankind (2 Peter 3:10\).
Is it correct to refer to something as a “God thing”?	Answer God thing is an informal catchphrase made popular in current Christian culture through songs and books. People typically use the term to describe a circumstance or outcome that can only be explained as a direct intervention of God. “It was a miracle!” and “It was [divine providence](divine-providence.html) at work” are more formal and traditional ways of declaring something a “God thing.” “It was a God thing” is often heard as part of a testimony, indirectly giving credit, praise, or glory to God: “There was no way I should have survived the accident. It was a God thing.” Sometimes the context emphasizes an event’s unique or unexpected nature: “I don’t know how I got the job. All I can say is it was a total God thing!” The main idea is that God was somehow working in the details to produce a remarkable result: “My niece is getting baptized today. If you had known her last year, you would know this is a God thing.” There is nothing inherently wrong with referring to something as a “God thing.” The expression resembles another prevalent Christian saying—“God moment”—describing an extraordinary or intimate experience of God’s presence or power. Neither phrase is incorrect if understood and applied in light of biblical truth. Divine providence is the ongoing, often unobservable activity of God, sustaining all life, upholding the universe, providing for the needs of every creature, and always working out His eternal purposes in every circumstance (see Genesis 8:22; Nehemiah 9:6; 1 Timothy 6:13; Psalm 145:15–16; Acts 17:25–28\). Scripture bears overwhelming witness that everything is a “God thing,” both universally and personally. The God who “holds all creation together” (Colossians 1:17, NLT) also “causes everything to work together for the good of those who love God and are called according to his purpose for them” (Romans 8:28, NLT). The apostle Paul proclaimed, “For everything comes from him and exists by his power and is intended for his glory. All glory to him forever! Amen” (Romans 11:36, NLT). A correct understanding of divine providence must embrace the truth that all things—the good and the bad, the miraculous and the mundane—are “God things.” Every brush stroke in the entire panorama of history comes from His hand. Nothing happens outside [His control](God-is-in-control.html) or authority (Isaiah 45:7; Psalm 135:6\). Rarely will someone refer to hardship as a “God thing,” yet the reality is undeniable. Joseph told his brothers, “You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (Genesis 50:20\). Paul testified about the trouble he and his missionary companions went through: “We were crushed and overwhelmed beyond our ability to endure, and we thought we would never live through it. In fact, we expected to die. But as a result, we stopped relying on ourselves and learned to rely only on God, who raises the dead” (2 Corinthians 1:8–9, NLT). Paul urged us to rejoice “when we run into problems and trials, for we know that they help us develop endurance. And endurance develops strength of character, and character strengthens our confident hope of salvation. And this hope will not lead to disappointment” (Romans 5:3–5, NLT). James considered it a “God thing” to undergo trials and tests because these help us grow in [spiritual maturity](spiritual-maturity.html). He encouraged believers, “When troubles of any kind come your way, consider it an opportunity for great joy. For you know that when your faith is tested, your endurance has a chance to grow. So let it grow, for when your endurance is fully developed, you will be perfect and complete, needing nothing” (James 1:2–4, NLT). Seldom will someone say, “I suffered a devastating loss. It was truly a God thing.” Nevertheless, the statement is profoundly anchored in truth. A person with genuine faith and trust in God’s sovereignty will recognize a “God thing” on good and bad days, in victory and tragedy, and through joy and sorrow because he knows that God controls all things. The believer who can “be still, and know that \[He is] God” (Psalm 46:10\) despite the circumstances or outcome is the one who wholly understands the meaning of a “God thing.”
What does it mean that a man shall leave his father and mother (Genesis 2:24)?	Answer Genesis 2:24 provides Christian couples with an indispensable blueprint for marriage: “A man shall leave his father and his mother and hold fast to his wife, and they shall become [one flesh](one-flesh-marriage.html)” (ESV). Adam and Eve had no father and mother to leave, yet God knew this bit of marital counsel would be essential to the success of every future marriage for the rest of time. Married couples run into trouble if they fail to leave their fathers and mothers. According to Genesis 2:24, when we step into marriage, we walk out from under the authority of our parents. So important was this command—“a man shall leave his father and mother”—that Jesus reiterated it in Matthew 19:4–6\. Countless marriages struggle or fail because husbands and wives don’t fully understand the new covenant relationship that has been formed. No matter how strong or cherished one’s child\-to\-parent affinity may be, each spouse must prioritize the new family relationship, or the marriage will have trouble. Most young couples move out of their parents’ homes when they get married. A man shall leave his father and mother might include the physical act of leaving but it goes beyond that. The English word leave in Genesis 2:24 is a translation of a Hebrew term meaning “abandon, forsake, to leave behind.” That does not imply that married people must cut all ties with their parents. The Bible calls adult believers to honor and respect their parents (Proverbs 30:11, 17\) and to care for them in their old age (Mark 7:10–13; 1 Timothy 5:4–8\). Rather than abandoning parents altogether, “leaving” involves cutting emotional ties of loyalty and dependency. Until a couple marries, the strongest emotional bonds in their lives are most often with their parents. When we enter a marriage covenant and “become one flesh” with our husband or wife, our relationship dependencies must shift entirely from our parents to our spouse. A man shall leave his father and mother means a married couple no longer has the option to “run home to Papa” or let a meddling mother\-in\-law come between them. The Hebrew expression translated as “cleave unto” (KJV), “hold fast to” (ESV), or “be joined to” (NASB) in Genesis 2:24 means “to adhere to, stick to, weld, or glue.” The terminology emphasizes a total commitment to stick together like glue. Two people can’t get much closer than being welded together as one flesh. No other relationship with any former friends or family members should be more intimate or important than the one between a husband and wife. So, what does leaving and cleaving look like in a practical sense? It means our spouse becomes our best friend and closest confidant. We don’t keep secrets from each other or share secrets with our parents or any other person. We don’t pour out the nitty gritty details of our marital problems with our parents or anyone else except in counseling. Instead, we nurture intimate companionship with our husband or wife by opening our innermost selves only to them. Building such intimacy will require a consistent, conscious, and lifelong effort. But God promises to create an unbreakable bond when we put our marriage relationship before all others and love each other deeply and exclusively. Oneness in marriage extends to every aspect of the relationship—physical, emotional, spiritual, intellectual, financial, and social. Leaving and cleaving as one flesh doesn’t usually happen overnight. It is a process that develops through mutual submission and mutual agreement between two partners in marriage (see Ephesians 5:22–33\). Couples must make every effort to solve problems and make decisions together (apart from the pressure of parents or others), praying with each other in every situation and considering each other’s preferences as they negotiate mutually agreed\-upon solutions. A man shall leave his father and mother is part of God’s design for marriage. The “leaving and cleaving” principle is threatened when parents are allowed to interfere and break the oneness of any aspect of the couple’s relationship. Parents demanding continued obedience or emotional dependence are running the risk of damaging their child’s marriage. When one partner continues to rely emotionally on a parent rather than the spouse, an unbiblical imbalance occurs. For a Christian marriage to thrive, both partners must guard against treating a child\-parent relationship (or any other relationship) as the priority over the union between husband and wife.
What does it mean that even the dogs eat the crumbs (Matthew 15:27)?	Answer Matthew 15:27 captures the response of a Canaanite woman to Jesus. She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table” (ESV). Here is the complete conversation: And Jesus went away from there and withdrew to the district of Tyre and Sidon. And behold, a Canaanite woman from that region came out and was crying, “Have mercy on me, O Lord, Son of David; my daughter is severely oppressed by a demon.” But he did not answer her a word. And his disciples came and begged him, saying, “Send her away, for she is crying out after us.” He answered, “I was sent only to the lost sheep of the house of Israel.” But she came and knelt before him, saying, “Lord, help me.” And he answered, “It is not right to take the children's bread and throw it to the dogs.” She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” Then Jesus answered her, “O woman, great is your faith! Be it done for you as you desire.” And her daughter was healed instantly. (Matthew 15:21–28, ESV) The interaction between Jesus and the Canaanite woman might offend modern sensibilities. Some progressives, such as Brandon Robertson, have accused Jesus of racism for referring to her as a dog (Quintanilla, M., “Progressive Minister Suggests Jesus Repented of Racism in Popular TikTok Video,” ChristianHeadlines.com, 3/10/21\). This is a case of eisegesis and viewing Scripture through 21st\-century lenses. Jesus’ statement, “It is not right to take the children’s bread and throw it to the dogs,” is a metaphor that highlights the prevailing sentiment of the time. The children represent the Jews while the dogs are the Gentiles. Jews considered Gentiles to be unclean and called them kuon (“wild cur”) primarily for religious rather than ethnic reasons. In the text, the woman is not offended by Jesus’ words; instead, she acknowledges the way she is viewed by the Jews. It is likely that she was familiar with the statement and the concept of the Messiah as a deliverer of the Jews. We should also note that Jesus calls her kunarion, a “pet dog,” which subtly deviates from the Jewish sentiment. Her response demonstrates both humility and faith. While accepting that Jesus came to feed the “children,” she asserts that the “dogs” (the Gentiles) need whatever Jesus has to offer, even if it is only in little quantities. Just as dogs eat crumbs from a table, Gentiles can also benefit from Jesus’ mission, although His priority at that point was the Jews. The Canaanite woman “did not ask that the ‘children’ might be deprived of any fragment of their portion; but taking her place, contentedly, among the ‘dogs,’ she could still claim Him as her Master, and ask for the ‘crumbs’ of His mercy” (Ellicott, J., Commentary for English Readers). The fact that she calls Jesus “[Lord](Jesus-is-Lord.html)” and does not use a more familiar term like “Rabbi” is also significant. Jesus commends her faith and grants her request. Jesus acts intentionally, so His initial refusal of the woman’s request served a purpose. His movement to Tyre and Sidon, a Gentile area, was also deliberate. Earlier in Matthew 15:27, Jesus had rebuked the Pharisees for prioritizing man\-made traditions above God’s commands. He also demonstrated that a person’s heart condition is what matters, and He always honors [faith](faith-in-God.html). His interaction with the Canaanite woman served as a lesson for the disciples that even Gentiles can exhibit faith, further revealing that sin is what makes a person unclean, not traditions or ethnicity. Even in the Old Testament, Gentiles could be part of God’s people when they turned from their pagan ways and toward God. This was the case with [Rahab](life-Rahab.html) and [Ruth](life-Ruth.html). Although God chose the Jews as His people, Gentiles were always included in His plan (see Isaiah 49:6; 56:6–7; Zechariah 2:11; Psalm 117:1\). Jesus illustrates this through the response of the Canaanite woman, who showed that “the least of Christ is precious to a believer, even the very crumbs of the Bread of life” (Henry, M., Concise Commentary on the Whole Bible). Finally, Matthew 15:27 foreshadowed a time when Gentiles will not only pick up crumbs but also have a share in the meal of salvation. This was accomplished in Acts 10 and continues to happen today.
What is the significance of God telling us to “wake up, sleeper” (Ephesians 5:14)?	Answer Ephesians 5:14 states, “This is why it is said: ‘Wake up, sleeper, rise from the dead, and Christ will shine on you.’” The phrase wake up, sleeper is believed to come from an ancient hymn or poem that would have been familiar to Paul’s readers at the time. The entire passage in Ephesians 5 deals with the topic of [Christian living](victorious-Christian-life.html), and the phrase wake up, sleeper is used within this context. Paul urges his readers to imitate Christ, which involves living a godly life and avoiding sinful deeds. Through the metaphor of light and darkness, Paul contrasts the old life with the new one in Christ. Light symbolizes the truth of Christ and His gospel. This light exposes the evil deeds of people, revealing their real nature. The light of Christ’s truth and righteousness makes all things clear, including good and evil. In comes the command to “wake up, sleeper.” By itself, Ephesians 5:14 serves as a general call to every human to turn from sin to Christ. The figurative language used here represents a state of spiritual separation from God, where one is in darkness and unable to comprehend God’s truth. However, when people “rise from the dead” by repenting and believing in Christ, His light shines upon them, bringing clarity. They become capable of grasping God’s truth and living according to His ways. Within the context of Christian living, the call from God to “wake up, sleeper” is a reminder to remain aware of God’s truth. As believers, we already possess the light that brings clarity and transformation, so we should live according to it. Instead of indulging in the deeds of darkness we once engaged in, we should expose them. The call also serves as a caution, urging us to be alert. Although the “sleeper” refers to someone on whom Christ’s light hasn’t shone, a Christian can also be considered “asleep” if he is not [vigilant](be-sober-and-vigilant.html). Therefore, Paul admonishes his readers to be “very careful, then, how you live—not as unwise but as wise, making the most of every opportunity, because the days are evil” (Ephesians 5:15–16\). As Christians, we are called “children of light” in different parts of Scripture (Matthew 5:14; 1 Thessalonians 5:5; Philippians 2:15\). We should avoid living like those who do not know God and His ways. In a world where evil is disguised as virtue, abortion is a right, and immorality reigns, vigilance is more crucial than ever. In his letter to the Romans, Paul gives a similar exhortation to the “sleeping” Christians: “And do this, understanding the present time: The hour has already come for you to wake up from your slumber, because our salvation is nearer now than when we first believed. The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light” (Romans 13:11–12\). In conclusion, the significance of God’s call to “wake up, sleeper” can be understood in two ways. First, it serves as a call for unbelievers to awaken to God’s truth through the power of the gospel. Second, it emphasizes the importance for believers to live sober, vigilant, godly lives.
What does the Bible say about embarrassment?	Answer According to the Macmillan Dictionary, embarrassment is a “feeling of being nervous or ashamed because of what people know or think about you.” Its close synonym is [shame](shame-regret.html). The feeling of embarrassment is common to humans and is linked to other emotional issues like worry, fear, and anxiety—particularly social anxiety. Embarrassment stems from various reasons with varying levels of seriousness. A student caught cheating and a student teased about a crush can both experience embarrassment. Regardless of the reason, many would prefer to avoid this feeling, as it is uncomfortable. The Bible has a lot to say about embarrassment, although the word is rare in the pages of Scripture. It appears 29 times in seven translations. The Amplified version (AMP) uses it seven times, the New English Translation (NET) uses it 18 times, and the Christian Standard Bible (CSB) uses it five times. The synonym shame appears more frequently. Embarrassment is first mentioned in Genesis 2:25, “And the man and his wife were both naked and were not embarrassed or ashamed in each other’s presence” (AMP). This was prior to the fall, so the origin of embarrassment can be traced to sin. Things changed after Adam and Eve ate the fruit. Then the couple, who were once at ease with each other, felt shame (Genesis 3:7,10\). Embarrassment may or may not be a sin, depending on the context. Feeling embarrassed by Jesus and His gospel can be considered sinful (Matthew 10:32–33; Mark 8:38; Luke 9:26\), whereas being self\-conscious about a smudge on one’s shirt is not. However, embarrassment is often linked with sin and self. What do people think of and like about me? How could I have made the same mistake again? What if they knew what I did last night? Such questions reveal the roots of this feeling. Peter is an example of how embarrassment can be connected to sin and self. He denied Jesus out of fear and self\-preservation. The resulting sorrow after the [cockcrow](rooster-crowing-Peter.html) came from shame for his sin (Matthew 26:69–74; Mark 14:66–72; Luke 22:55–62; John 18:15–18, 25–27\). Judas felt similar remorse, but his worldly sorrow led to no repentance (Matthew 27:3–10; 2 Corinthians 7:9–10\). Embarrassment can also arise from the sinful actions of others and traumatic events that distort one’s perception. Victims of abuse and those exposed to constant degrading comments may feel shame, even about their existence. Post Traumatic Stress Disorder ([PTSD](Bible-PTSD.html)) is another trigger. It is important to note the embarrassment that can come from being a Christian. First Peter 4:16 states, “However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name.” Biblical Christianity is not popular, and every committed follower of Jesus should expect to be mocked, brushed off, or even hated. This is particularly evident in [evangelism](personal-evangelism.html). Sharing the message of Jesus is harder in a postmodern world. But we must still share the gospel and not be ashamed of it (Romans 1:16\). We will always face embarrassment, but there are biblical ways to manage it. When it comes from self and the need to please others, we should remember that our identity is in Christ (1 Peter 2:9; Colossians 3:3–4; 2 Corinthians 5:17; Galatians 2:20\). We have God’s full approval and don’t need to crave the human counterpart (Colossians 1:22; 1 John 3:1; Ephesians 1:6; Romans 5:1, 10\). The Christian who’s embarrassed because of sin should find solace in the words of Romans 8:1, “Therefore, there is now no condemnation for those who are in Christ Jesus.” The redemptive work of Christ is sufficient, and God is always ready to restore any broken fellowship. We also need to build our confidence in Jesus and the truth of Christianity to avoid being ashamed of Him. Dwelling on Scripture, praying, listening to sound teaching, and engaging in a healthy church can help. [Apologetics](Christian-apologetics.html) is also a valuable study. Tackling the deep sense of embarrassment that comes from [abuse](abuse-guilt.html) and trauma can be more complex and requires the expertise of a trusted Christian therapist or counselor.
What does it mean that people will not endure sound doctrine (2 Timothy 4:3)?	Answer Paul warns [Timothy](life-Timothy.html), an elder of the church in Ephesus, that there will come a time when people “will not endure sound doctrine” (2 Timothy 4:3, NKJV); instead, “they will gather around them a great number of teachers to say what their itching ears want to hear.” The idea of “enduring” sound teaching has to do with “tolerating” it or putting up with it. In other words, people will refuse to listen to what is good and right. They will be intolerant of the truth. Prior to the warning, Paul establishes the source and utility of the Scriptures. The Scriptures are from the mouth of God, or [God\-breathed](Bible-inspired.html), and are beneficial for teaching, among other things, which leads to the maturing and equipping of the Christian (2 Timothy 3:16–17\). This maturing and equipping has the purpose of allowing the believer to complete every good work that God has ordained. Paul exhorts Timothy to be ready to proclaim the Scriptures at all times (2 Timothy 4:1–2\), exhorting and correcting others by using the Word of God. Timothy is to study, practice, and then teach the Scriptures (cf. Ezra 7:10\). In 2 Timothy 4:3, Paul provides the reason for urgency in such a task: “For the time will come when people will not put up with sound doctrine.” The Greek word translated “doctrine” is simply referring to “teaching” or “instruction.” Often, teaching and instruction systematized is understood as doctrine. The Greek word translated as “sound” can also be understood as “healthy” or “free from error.” Paul is warning Timothy that there will come a time when people will not desire to hear true or correct teaching—teaching that accords with reality. Instead, “they will follow their own desires and will look for teachers who will tell them whatever their itching ears want to hear” (2 Timothy 4:3, NLT). Usually, understanding sound doctrine requires the individual to change his actions. If it is something he does not want to do, he may reject the teaching. At first, Peter did not want to preach the gospel to the Gentiles due to an improper understanding of what God desired for him to do (Acts 10\). However, God patiently corrected his understanding and prepared Peter to proclaim the gospel to [Cornelius](Cornelius-in-the-Bible.html), a Gentile leader. Peter responded to the sound doctrine and moved forward without fear. It is important that we, as teachers and learners, heed the words of Paul in 2 Timothy 4:3\. As teachers, we must teach sound doctrine, holding to the truths of Scripture regardless of the consequences. As learners, we must seek sound doctrine and receive it, if we are to live according to the truth. The learner’s desires must take a back seat to the truths of Scripture. Prayerfully, as the learner matures and is transformed by the renewing of the mind, his or her desires align more and more with the sound doctrine of Scripture. It is beneficial for the learner to desire sound doctrine. It is also important for the learner to test what is being taught. During Paul’s [second missionary journey](Paul-second-missionary-journey.html), he travelled across Greece, proclaiming the gospel of Jesus Christ to all. Many believed in the gospel (Acts 17:4\). Paul eventually reached the town of Berea where he also presented the gospel. The [Bereans](who-Bereans.html) notably received Paul with eagerness, and they “examined the Scriptures every day to see if what Paul said was true” (verse 11\). The Bereans are a perfect example of how the learner ought to desire sound doctrine and examine the Bible to test whether an unfamiliar doctrine is truly sound.
What does it mean to defile the temple of God (1 Corinthians 3:17)?	Answer In 1 Corinthians 3:16–17, the apostle Paul wants believers to understand that the church of Jesus Christ is a holy sanctuary where God’s Spirit dwells: “Do you not know that you are the temple of God and that the Spirit of God dwells in you? If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are” (NKJV). In this passage, the Greek term for “you” is plural; thus, Paul is speaking to the whole [body of Christ](body-of-Christ.html). The New Living Translation reads, “Don’t you realize that all of you together are the temple of God and that the Spirit of God lives in you? God will destroy anyone who destroys this temple. For God’s temple is holy, and you are that temple” (1 Corinthians 3:16–17, NLT). In the Old Testament, God’s name and presence resided in the [wilderness tabernacle](tabernacle-of-Moses.html) (Exodus 25:8; 33:9–10; 40:34–35\) and later in Solomon’s temple (1 Kings 8:29; 2 Chronicles 6:2\). The Lord instructed His people to keep themselves from [uncleanness](ceremonially-unclean.html), disobedience, and idolatry, which would defile God’s dwelling place (Leviticus 15:31; Numbers 19:13; 2 Chronicles 29:4–5; Jeremiah 7:30; Zephaniah 3:4\). The New Testament temple is the body of believers. The Holy Spirit resides in this temple made of “living stones that God is building into his spiritual temple. What’s more, you are his holy priests. Through the mediation of Jesus Christ, you offer spiritual sacrifices that please God” (1 Peter 2:5, NLT). Elsewhere in the New Testament, this image of the “temple of God” is applied to individual believers who must recognize that their physical bodies are “the temple of the Holy Spirit, who lives in you and was given to you by God\[.] You do not belong to yourself, for God bought you with a high price. So you must honor God with your body” (1 Corinthians 6:19–20, NLT). For this reason, Paul urges Christians, “let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Corinthians 7:1, NLT). As temples of the living God, we should be holy in everything we do, just as God is holy (1 Peter 1:15–16\). In the same way the Jerusalem temple unified the people of Israel, the metaphorical New Testament temple is designed to unite believers in one harmonious community. “In Christ we, though many, form one body, and each member belongs to all the others” (Romans 12:5; see also 1 Corinthians 12:12–27; Ephesians 4:25\). There ought to be no division in Christ’s body. The Greek verb translated as “defile” in 1 Corinthians 3:17 means “to make a mess of or create disorder in; to corrupt, destroy, ruin.” When Paul wrote, “If anyone defiles the temple of God,” he was addressing a specific problem of division in the church (see 1 Corinthians 1:10–17; 11:18\). The Corinthians were split in their loyalties to different leaders of the church. Some were devoted to the teachings of Paul, others followed Apollos, and some aligned with Peter. The “super\-spiritual” ones declared, “I follow only Christ” (see 1 Corinthians 1:12 and 3:4–6\). Exalting our Christian leaders to the point where we see them as making us “better” or “wiser” and therefore divided from our brothers and sisters in Christ, Paul argues, is to be deceived by human, worldly wisdom, which in God’s eyes is foolishness (see 1 Corinthians 3:18–23\). Church leaders are God’s servants, called to build and preserve the integrity and unity of the church. We should not defile the temple of God through unnecessary divisions. Paul’s warning not to defile the temple of God is meant for believers. Christians must be careful not to create disorder and ruin the church through cliques, jealousy, and division. The church is torn apart and destroyed when its members are divided. The most dangerous brand of defilement comes from the inside, not the outside. Paul’s warning is meant to be taken seriously: “If anyone destroys God’s temple, God will destroy that person; for God’s temple is sacred” (1 Corinthians 3:17\). If we defile and destroy the community that God has designed as a spiritual hospital, a sacred refuge, and a place of encouragement, healing, and spiritual life, then we are in sinful opposition to God’s holy purpose. We invite God’s punishment. When Paul said, “God will destroy that person,” he wasn’t talking about eternal destruction (see 1 Corinthians 3:15\) but a punishment that would fit the crime. The judgment is severe because the temple of God is sacred. God has called us to work together in the church so that “the whole building is joined together and rises to become a holy temple in the Lord. And in him you too are being built together to become a dwelling in which God lives by his Spirit” (Ephesians 2:21–22\). We are not to defile the temple of God but to “make every effort to do what leads to peace and to mutual edification” (Romans 14:19\).
What does it mean to conduct yourself in a manner worthy of the gospel (Philippians 1:27)?	Answer If the apostle Paul used catchphrases, one might have resembled the contemporary slogan, “[What would Jesus do?](WWJD.html)” More likely, he would have said, “Do what Jesus did.” As citizens of heaven and followers of Christ, no matter what happens, we should consider how Jesus behaved and then do as Paul instructed: “Conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in the one Spirit, striving together as one for the faith of the gospel” (Philippians 1:27\). The context of Paul’s urging to “conduct yourself in a manner worthy of the gospel” is Christian unity (see Philippians 1:27—2:18\). In this segment of Scripture, Paul tells the Philippians to lay down their pride and humbly serve one another as Jesus Christ did when He walked the earth. Our Lord set the standard for us in our relationships with others: “He made himself nothing by taking the very nature of a servant” (Philippians 2:7\); “He humbled himself by becoming obedient to death—even death on a cross!” (Philippians 2:8\). Anything less than conducting ourselves in a manner worthy of the gospel falls short of what Jesus did. Only as a unified body of Christ can we effectively defend the faith and proclaim the gospel to the world. If we want the love and truth of Christ’s message of salvation to apprehend lost people’s hearts, we need them to see us working side by side with each other (John 13:34–35; 17:21–23\). For this reason, Paul prayed for the Romans to share “the same attitude of mind toward each other that Christ Jesus had, so that with one mind and one voice you may glorify the God and Father of our Lord Jesus Christ” (Romans 15:5–6\). When believers face the world as one united force, they glorify God and draw others to Christ (John 12:32\). “The most important weapon against the enemy is not a stirring sermon or a powerful book; it is the consistent life of believers,” writes Warren Wiersbe in his commentary on Philippians 1:27 (The Bible Exposition Commentary, Vol. 2, Victor Books, 1996, p. 71\). Paul’s whole thrust in life was to conduct himself in a manner worthy of the gospel: “For I fully expect and hope that I will never be ashamed, but that I will continue to be bold for Christ, as I have been in the past. And I trust that my life will bring honor to Christ, whether I live or die. For to me, living means living for Christ” (Philippians 1:20–21, NLT). In a parallel teaching on [Christian unity](Christian-unity.html), Paul exhorts the Ephesians “to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace” (Ephesians 4:1–3, ESV). Paul “pleaded with,” “encouraged,” and “urged” the Thessalonians to live their lives “in a way that God would consider worthy” (1 Thessalonians 2:12, NLT). This drumbeat of the apostle’s heart continues in his prayer for the Colossians “to [walk in a manner worthy](walk-worthy.html) of the Lord, fully pleasing to him: bearing fruit in every good work” (Colossians 1:10, ESV). In these passages, Paul suggests what walking in a manner worthy of the gospel might look like. Our actions should match our message, and our outward presentation should align with our inward convictions, informed by the gospel. Some gospel\-worthy behaviors include humility, gentleness, patience, forbearance, unity, and love. All we must do is look at the life of Christ. In every circumstance and situation, we only need to ask ourselves, “Are we bearing fruit in every good work? Is our conduct pleasing to God? What did Jesus do?” As we seek to conduct ourselves in a manner worthy of the gospel, it’s important to remember that the Christian life—from start to finish—is wholly dependent upon God’s grace: “For God saved us and called us to live a holy life. He did this, not because we deserved it, but because that was his plan from before the beginning of time—to show us his grace through Christ Jesus” (2 Timothy 1:9, NLT). God calls and saves us by grace (Ephesians 2:4–5; Galatians 1:15\). Not only is Jesus the [model for our conduct](be-like-Jesus.html), but He is also the One who supplies the grace we need to live new lives worthy of His gospel (Ephesians 2:10; 1 Corinthians 15:10; Philippians 1:7; Colossians 1:3–6\).
Why did Jesus wait thirty years before He started His ministry?	Answer Luke 3:23 informs readers that “Jesus himself was about thirty years old when He began his ministry.” Bible historians pinpoint Jesus Christ’s [birth](what-year-was-Jesus-born.html) between 6—4 BC and the start of John the Baptist’s ministry around AD 28, making Jesus just over thirty years old when He began His public ministry. As the [Jewish Messiah](is-Jesus-the-Messiah.html), Jesus was a descendant of King David from the tribe of Judah (Matthew 1:1–17; 2:1–6\). According to ancient Jewish law and custom, thirty years was considered the age of full maturity, physically and mentally, and suitable for high degrees of responsibility: “David was thirty years old when he became king” (2 Samuel 5:4\); “Joseph was thirty years old when he entered the service of Pharaoh” (Genesis 41:46\). The Jewish Levites began their priestly service at age thirty (Numbers 4:3, 23, 30, 35\). It would be reasonable to assume that Jesus began His public ministry at thirty years of age simply because this was God’s timing and purpose (and, certainly, it was). Everything Jesus did was in obedience to His Father’s will and plan (John 4:34; Hebrews 10:9\). However, a practical explanation attributes our Lord’s delayed ministry start to His position as a [Jewish rabbi](Jewish-rabbi.html). Thirty was also the age at which Jewish scribes and rabbis were regarded as mature enough to enter their office as teachers (van Oosterzee, J. J., The Gospel According to Luke: An Exegetical and Doctrinal Commentary, trans. by Lange, J. P., and Starbuck, C. C., Schaff, P., and Lange, J. P., ed., Wipf \& Stock, 2007, p. 62\). Jesus had to be at least thirty years old if the experts in Judaism were to view Him as an authentic rabbi. Christ was called “Rabbi” by His own disciples (Matthew 26:25; Mark 9:5; John 1:49; 3:26; 4:31; 6:25; 20:16\) and by John the Baptist’s followers (John 1:38\). He was esteemed as a respected Jewish teacher. Even [Nicodemus](Nicodemus-in-the-Bible.html), a Pharisee and member of the Jewish high council, called Him “Rabbi” and recognized that Jesus was “a teacher who has come from God. For no one could perform the signs you are doing if God were not with him” (John 3:2\). If our Lord had begun His ministry before attaining the acceptable and appointed age of priests, scribes, and other mature spiritual ministers, it’s likely that both the common folk and religious leaders of His day would have disregarded His authority. Jesus waited thirty years to start His public teaching ministry because it was God’s time—the pivotal moment in all of history was primed to unfold (John 1:31–33; 2 Corinthians 6:2\). Jesus had reached the culturally acceptable age of maturity and development. God would now reveal “the Lamb of God, who takes away the sin of the world!” (John 1:29\), and no age\-imposed barriers would be able to hinder the reception of Messiah’s teachings.
Do Christians need a day of rest?	Answer Rest is an important theme mentioned throughout Scripture. God wants His people to practice and experience rest as they toil through the challenges of life. The practice of rest was first established by God Himself in Genesis 1—2\. After creating the world in six days, God “rested”—that is, He ceased from His work. This model of six days of work with one day of rest was something God later commanded the Israelites to observe as they journeyed to and took up residence in the Promised Land (Exodus 16:21–23\). This seventh day of rest later came to be known as the “[Sabbath](Sabbath-day-rest.html)” (derived from the Hebrew word shabbat, related to a verb that means “to cease or rest”). So important was this concept of rest to God that, if an Israelite did not honor the Sabbath, the law required that he be put to death (Exodus 35:2\). So, God cares deeply about His people practicing and experiencing rest. However, because Christ is the [fulfillment](abolish-fulfill-law.html) of the entire law (Matthew 5:17\), Christians are not obligated or required to take a day of rest. Jesus is the ultimate Sabbath rest, and in Him there is no more work to be done (Hebrews 4:9–11\). That includes the work of keeping the law’s requirements, such as observing the Sabbath. Further, at the Jerusalem Council in Acts 15, observing the Sabbath was not one of the requirements established by the apostles for the Gentile believers who sought to follow Christ. Do Christians need to observe a day of rest in order to have their sins forgiven and be granted the promise of eternal salvation? No. The Bible clearly teaches that salvation is by grace through faith alone (Ephesians 2:8–9\). God’s kindness and love, expressed in the sacrifice and resurrection of Christ, are what save us, not our good works or righteous deeds (Titus 3:4–5\). Can Christians observe a day of rest as an expression of their faith and trust in God? Absolutely. Taking a day of rest is one of the best ways to reconnect with God after a season of hard work. It allows one to trust God with one’s time and responsibilities. It also allows for physical renewal and refreshment. Taking a rest does not necessarily have to be a weekly experience, either. A Christian could take a time of rest once a month or even just once a quarter. The question of whether a Christian needs a day or rest is ultimately a matter of personal conviction. The Bible teaches that believers have some level of spiritual freedom regarding how they express their faith convictions (so long as they stay within the boundaries of God’s Word). Practicing a day of rest is one such conviction. In Romans 14:5, Paul says that some believers consider one day as more sacred than another, while others consider all days to be the same. Yet neither group is considered more or less acceptable to God for their conviction. Regularly observing a day of rest can be a Christian’s expression of faith to God, but it is not a requirement from God.
What does it mean to be perfect as your heavenly Father is perfect (Matthew 5:48)?	Answer Matthew 5:48 is part of the challenging [Sermon on the Mount](sermon-on-the-mount.html): “Be perfect, therefore, as your heavenly Father is perfect.” This sounds like an impossible standard Jesus is placing before us. How can we be as perfect as God? What did Jesus mean? Some people might view the command to be perfect as a proof text for [sinless perfection](sinless-perfection.html). However, several passages of Scripture acknowledge the ongoing struggle with sin in a Christian’s life (Galatians 5:17; Romans 7:15–20; 1 John 1:8–10; Philippians 3:12\). Jesus’ words cannot be used to defend the doctrine of sinless perfection, as Scripture consistently conveys a different message. We will never be perfect, in the sense of “sinless,” in this life. Let us consider the overall context before delving into what it means to “be perfect.” Jesus begins His sermon by pronouncing blessings on unlikely recipients (Matthew 5:3–12\). He then declares that His followers are the salt of the earth and the light of the world, emphasizing the importance of good deeds (verses 13–16\). Next, He turns His attention to the law, making it clear that His standard surpasses mere observance of the law’s letter (verses 17–47\). Our thoughts and motives matter, too. That’s why Jesus equates lust with adultery and hatred with murder. He also emphasizes love for enemies, non\-resistance, the permanence of marriage, and the avoidance of oath\-taking. In Matthew 5:48 Jesus continues setting the standard higher than we are wont to set it. The literal interpretation is likely what Jesus intended. We are called to be absolutely perfect, matching the perfection of our heavenly Father. Every aspect of our being should align with God’s ways, including our deepest thoughts. The Greek word used, teleios, conveys a sense of maturity, completeness, or attaining a goal. In this context, the goal is to meet God’s standard, not simply settle for human morality. A follower of Christ cannot take an attitude of “I’m good enough.” This realization should frustrate any honest person, for who can achieve moral perfection? Who hasn’t experienced coveting, lust, or hatred? The idea that we can be perfect like God seems hyperbolic. Moreover, the Bible clearly states that we are not perfect. We are all sinners and have fallen short of God’s standard (Romans 3:9–20; 1 John 1:8; Ecclesiastes 7:20; Psalm 14:2–3\). How, then, do we reconcile the command to be perfect like God with the truth that we’re not? The answer lies in [the gospel](what-is-the-gospel.html). Jesus is the only One who has lived a perfect life, and it is through Him that we meet God’s standard. Rather than earning righteousness, we are declared righteous because of Christ. As Paul states, We are made right with God by placing our faith in Jesus Christ. And this is true for everyone who believes, no matter who we are. For everyone has sinned; we all fall short of God’s glorious standard. Yet God freely and graciously declares that we are righteous. He did this through Christ Jesus when he freed us from the penalty for our sins. (Romans 3:22\-24, NLT) Second Corinthians 5:21 further demonstrates the substitutionary atonement of Jesus: “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.” Because we are made perfect through Christ, we should live accordingly. Our lives should exhibit God’s righteousness and holiness due to our identity as His people. Christ’s standard becomes a way of life as we obey His teachings. Through the power of the Holy Spirit, we find the strength to love our enemies, uphold our relationships, overcome lust and hatred, and follow the other commands in Scripture. In obeying the command to be perfect as your heavenly Father is perfect, we cannot lean on our own righteousness, which falls far short. We must rely on Christ and the working of the Holy Spirit within us. “‘Not by might nor by power, but by my Spirit,’ says the Lord Almighty” (Zechariah 4:6\).
What is the marvelous light in 1 Peter 2:9?	Answer The phrase marvelous light appears in 1 Peter 2:9, a verse that proclaims the Christian’s identity: “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light” (ESV). A similar verse, Exodus 19:6, refers to the Israelites as “a kingdom of priests and a holy nation.” These verses illustrate that, just as Israelites were considered God’s chosen people, all who trust in Christ are valued. The 1 Peter passage also indicates that we have been brought out from darkness into God’s marvelous light, signifying a transition. What is the marvelous light? In Scripture, the word light carries a positive connotation and is often used to describe God and His children. Light symbolizes truth, righteousness, [holiness](holiness-Bible.html), and good works. First John 1:5 states that “God is light,” which undoubtedly refers to His holy nature. Paul compares believers to “stars in the sky” (Philippians 2:15\). Jesus directly calls His followers “the light of the world,” associating doing good deeds with being the light (Matthew 5:14–16\). The contrasting metaphor to light is darkness. If light represents God’s nature and good works, then darkness is evil and sin. Examples of verses that relate darkness to evil include Isaiah 9:2, John 1:5, and Matthew 4:16\. God calls every child of His out of darkness—out of a life dominated by sin and evil—into His marvelous light. A life without Christ is governed by actions contrary to God’s ways. This darkness can be subtle or overt, but it is there. It is easier to recognize evil in a murderer than in an unbelieving churchgoer, but, ultimately, we all have sinned (Romans 3:23\). Every human being possesses a nature that is inclined to oppose God’s moral law and embrace darkness instead of light. We even rebel against man\-made laws that reflect justice and goodness. The sinfulness of humanity is evident, and the more we yield to our sin nature, the more enslaved we become to it (Romans 6:16–23\). Sin is an addiction that requires divine intervention. John 3:19–21 presents Jesus as bringing God’s marvelous light into the world and indicts the sinful world for rejecting His light: “This is the verdict: [Light](light-of-the-world.html) has come into the world, but people loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God.” Through His life, death and resurrection, Christ broke the hold that sin has over everyone who places his or her trust in Him. We are set free from the dominion of sin and enter the marvelous light of God. As His truth, holiness, justice, and love become evident, we realize that to live for God is to walk in the light. The change the Lord makes in our lives is radical: “You were once darkness, but now you are light in the Lord. Live as children of light” (Ephesians 5:8\). God’s marvelous light encompasses His truth, His ways, and even His kingdom. Colossians 1:13–14 says, “For he has rescued us from the kingdom of darkness and transferred us into the Kingdom of his dear Son, who purchased our freedom and forgave our sins” (NLT). In response, we are called to “proclaim the excellencies of God,” as instructed in 1 Peter 2:9\. The New Living Translation renders this command as “show others the goodness of God,” demonstrated through both words and actions.
How do we keep in step with the Spirit (Galatians 5:25)?	Answer Galatians 5:25 is part of a broader set of instructions that address [Christian living](victorious-Christian-life.html). The verse states, “Since we live by the Spirit, let us keep in step with the Spirit.” Some translations express this as “follow the Spirit’s leading” (NLT). The concept of “keeping in step” brings to mind a formal dance, where the man often initiates, and the woman follows. Both dancers excel when they move in synchrony, meaning that the woman keeps in step with the man. Considering that the church is [Christ’s bride](bride-of-Christ.html), this analogy seems fitting to illustrate what it means to keep in step with the Spirit. The Spirit initiates the “dance” by convicting sinners of their need for salvation through the gospel witness (John 16:8–11, 13; Acts 2:37\). He also regenerates our spirit in an act that Jesus calls being “born again” (John 3:5–6; Titus 3:5; 1 Peter 1:13\). We respond to the Spirit’s conviction by having faith in the Person and sacrificial work of Christ (John 3:16; Romans 3:22–24; Galatians 2:16\). The “dance” is set in motion as we begin to live by the Spirit. Although Paul’s instruction may sound abstract, it has practical implications for our daily lives. How do we keep in step with the Spirit? 1\. Follow the Spirit’s desires. In Galatians 5:17, Paul explains that “the sinful nature wants to do evil, which is just the opposite of what the Spirit wants. And the Spirit gives us desires that are the opposite of what the sinful nature desires. These two forces are constantly fighting each other, so you are not free to carry out your good intentions” (NLT). As Christians, we experience a battle between competing desires. Paul himself acknowledges the struggle he had in his personal life in Romans 7:19–25\. One way to keep in step with the Spirit is to [yield](yield-to-the-Spirit.html) to the godly desires that manifest in us. Philippians 2:13 asserts that “God is working in you, giving you the desire and the power to do what pleases him” (NLT). This is a comforting truth, because it means we’re not left to rely solely on our own strength. When we feel the desire to do something godly, we should obey it. We should also be sensitive to the conviction of the Spirit when we sin. 2\. Dwell in the Scriptures. To return to the dance analogy, imagine if the woman doesn’t know the dance steps. She would be unable to keep in step. Similarly, how can we keep in step with the Spirit when we are unfamiliar with God’s principles? It would be impossible. Only through Scripture can we understand the godly “steps” to take. The Spirit does not introduce any new teachings but rather reminds us of what is already contained in the Bible (John 14:26; 1 Corinthians 2:10–12\). Scripture also renews our minds, transforming the way we think (Romans 12:2; Ephesians 4:23–24\). Furthermore, immersing ourselves in Scripture reduces the influence of sin over us. We need to engage with the Word of God on a daily basis. 3\. Examine the fruit. Paul contrasts the outcomes of yielding to our sinful nature with the [fruit](fruit-of-the-Holy-Spirit.html) that results from obeying the Spirit: The acts of the flesh are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self\-control. Against such things there is no law (Galatians 5:19–23\). The fruit of the Spirit are godly characteristics that are produced in our lives as we follow the Spirit and yield to His desires. Simply put, the Spirit influences us to want to obey God’s principles in specific situations, and the more we choose to obey, the more these godly traits manifest in our lives. 4\. Prioritize love. In Galatians 5:13, Paul emphasizes that, although we are free from the requirements of the law, this freedom should not be used to satisfy our sinful nature. Instead, we are called to “serve one another humbly in love.” There is a connection between keeping in step with the Spirit and serving others in love. Biblical love entails the decision to treat others in a way that pleases God. We search the Scriptures to learn how He wants us to relate to both fellow Christians and unbelievers, and then we obey. Love also influences how we view people, including those who are difficult. [Love](the-greatest-of-these-is-love.html) is the greatest gift of all, and we are to prioritize it (1 Corinthians 13:13; 14:1\). 5\. Depend on God. We must never make the mistake of thinking that we can follow the Spirit’s lead on our own. It requires a conscious choice on our part to surrender to Him, but the power does not come from us. We need to acknowledge our daily need for God and maintain fellowship with Him. A mindset of dependence on God begins with the cross, which reveals our inability to reconcile with God by our own obedience to the law. The cross also demonstrates God’s justice and mercy as He took upon Himself the penalty for our sin in the Person of Jesus. Our hope lies in this truth, and everything we do as Christians must stem from relying on God’s grace.
Why were there times in the Old Testament when God forgave people who did not offer a sacrifice?	Answer Forgiveness of sin is a dominant biblical theme, both in the Old and New Testament. When God forgives a person’s sin, He pardons or excuses that person, freeing him or her from the guilt and consequences (or punishment) that offense deserves. One of the primary Hebrew terms translated as “forgive” is nasaʾ, which means “to carry, lift up, or to bear away.” This word is especially associated with the forgiveness of sin as opposed to forgiving a debt. To forgive sin is to lift up and carry away the faults, offenses, and shortcomings of another. Only God can forgive sin (Mark 2:7; Luke 5:21\). When He forgives, He releases the sinner from judgment and frees him from the divine penalty of sin, which is death (Romans 5:12; 6:23; 1 Corinthians 15:56; James 1:15\). In the Old Testament, even before the [sacrificial system](animal-sacrifices.html) for the forgiveness of sin was established (Leviticus 4:20, 26, 28, 31; 5:10, 13, 16, 18; 6:7; 19:22\), God was distinguished as a God who forgives sin (Exodus 32:32; 34:6–9\). By nature, God is forgiving (Nehemiah 9:17; Daniel 9:9\), but He is also just. He does not let sin go unpunished (Exodus 34:7\). The Bible clearly illustrates that [repentance](repentance.html) is necessary for God to forgive sin. Repentance was required in the Old Testament, just as it is in the New Testament. Several scriptural examples show God withholding His forgiveness from those who did not truly repent (Deuteronomy 29:20; Numbers 15:30–36; 1 Samuel 15:27–35; Isaiah 2:9; Hosea 1:6\). However, when people repented of their sins and returned to the Lord, God extended forgiveness (Hosea 14:2; Isaiah 33:24; Jeremiah 33:8; Psalm 65:3; Psalm 78:38\). The psalmist declared, “Finally, I confessed all my sins to you and stopped trying to hide my guilt. I said to myself, ‘I will confess my rebellion to the Lord.’ And you forgave me! All my guilt is gone” (Psalm 32:5, NLT). God offers eternal forgiveness of sins to repentant believers based on the [once\-for\-all](once-for-all.html) atoning sacrifice of Jesus Christ on the cross (Hebrews 10:11–12; cf. Leviticus 16:1–34; 17:11\). Christ shed His blood to confirm “the covenant between God and his people. It is poured out as a sacrifice to forgive the sins of many” (Matthew 26:28, NLT). The death of Jesus paid the entire sacrificial price to lift up and carry away the past sins of Old Testament believers and the future sins of New Testament believers (Psalm 130:8; Matthew 20:28; Ephesians 1:7\). Genesis 15:6 says, “Abram believed the Lord, and the Lord counted him as righteous because of his faith” (Genesis 15:6, NLT). Abraham was made righteous before God by faith (see also Romans 4:3–8\). Believers in ancient times looked forward by faith to Messiah’s coming, just as believers today look backward by faith to His coming. The sins of all people who repent and put their faith in the Messiah, God’s Son and Savior of the world, are no longer held against them because of the atoning death of Jesus Christ. The sacrificial system of the Old Covenant was never effective in forgiving or taking away sin (see Hebrews 10:1–10\). It did show the seriousness of sin and the need for a substitute to carry away sin (Leviticus 16:7–10, 20–22, 26; Isaiah 53:4\). Most importantly, it pointed forward to the day when Jesus Christ would pour out His blood on the cross to take away the sins of the world (John 1:29; 2 Corinthians 5:21\). No sacrifice or ritual is required of humans to cover sin. The only truly indispensable sacrifice is the perfect sacrifice of Jesus Christ (Hebrews 10:13–14\). He laid down His life once and for all people, from Adam and Eve to the final family at the end of days. “So Christ has now become the High Priest over all the good things that have come. He has entered that greater, more perfect Tabernacle in heaven. . . . With his own blood—not the blood of goats and calves—he entered the Most Holy Place once for all time and secured our redemption forever” (Hebrews 9:11–12, NLT).
Why did Jesus tell the demons to be quiet/silent about who He was?	Answer More than any other Gospel writer, Mark emphasizes a sense of secrecy about the identity of Jesus Christ. In the opening chapter, Mark writes, “Jesus healed many who had various diseases. He also drove out many demons, but he would not let the demons speak because they knew who he was” (Mark 1:34\). Not only did Jesus command demons to be quiet, but He also asked for silence from people He had healed (Mark 1:44; 5:43; 7:36; Matthew 12:16\) and warned the disciples not to tell anyone who He was (Mark 8:30; 9:9\). Bible scholars suggest that Mark used a concealment theme to strategically shape his Gospel into a progressive unveiling of Jesus Christ’s true identity. The first instance of Jesus telling [demons](demons-Bible.html) to be quiet occurs in Mark 1:23–26 when a man possessed by an evil spirit begins crying out in the synagogue, “What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!” Jesus reprimands the demon, commanding, “Be quiet!” and “Come out of him!” After racking the man with violent convulsions, the evil spirit “came out of him with a shriek.” The crowds continued to press in to hear and see Jesus minister. Mark later observes, “Whenever the impure spirits saw him, they fell down before him and cried out, ‘You are the Son of God.’” But Jesus “gave them strict orders not to tell others about him” (Mark 3:11–12\). Several possible reasons exist for Jesus silencing evil spirits from proclaiming who He was. Fourth\-century church father [Athanasius](Athanasius.html) proposed that “Jesus silenced the demons because he did not wish that the truth should proceed from an unclean mouth” (Oden, T. C., and Hall, C. A., eds., Mark, InterVarsity Press, 1998, p. 20\). Jesus—the sinless, spotless Lamb of God (1 Peter 1:19\)—could speak for Himself. He would disclose His identity in His own time and way. Christ’s mission was to reveal the Father. He, who was “the radiance of God’s glory and the exact representation of his being” (Hebrews 1:3\), did not want people to misunderstand who He was and why He had come. Not long after Jesus instructs the demons to be quiet, the teachers of the law accuse Jesus of being possessed by a demon and casting out evil spirits through Satan’s power (Mark 3:22–30\). This occasion was one of the rare times in Scripture when Jesus defended Himself, asking the scribes, “How can Satan cast out Satan? . . . A kingdom divided by civil war will collapse. Similarly, a family splintered by feuding will fall apart. And if Satan is divided and fights against himself, how can he stand? He would never survive” (Mark 3:23–26, NLT). Jesus explained in Mark 3:27 that it takes someone more powerful than Satan to cast out Satan. By casting out demons and silencing them, Christ proved He was the more powerful One with all authority and dominion over demons and spirits. They must obey Him. When He commands an evil spirit to leave someone, it must go. When He tells demons to be quiet about His identity, they must keep quiet. As Creator of all things, Jesus outranks every creature “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” (Colossians 1:16\). All things, including spiritual beings are created by Jesus for His purposes and glory. Therefore, they must submit to Him. The veiling of Christ’s identity also had much to do with a concern for timing. As news about Him spread and the crowds grew larger, it became more difficult for Jesus to minister to individuals (Mark 1:44–45; 7:36; Matthew 9:30–31\). There was also the matter of His enemies. Jesus told the demons to be quiet because He knew the ultimate revelation of who He was as God’s Son would lead to His death (Mark 2:20; 8:31\). Another motive for concealing His identity may have been, in part, to avoid a violent political uprising early in His ministry. First\-century Jews believed their Messiah would be a powerful military leader as well as a religious ruler. Christ’s power and authority over demons proved that God’s kingdom rule had come in Jesus Christ. However, in His first advent, Jesus had not come to earth as a triumphant king but as a [suffering servant](suffering-servant-Isaiah-53.html). Christ would establish His ministry and authority on His own terms and according to God’s plan. He did not need the testimony of demons. He would declare with His own mouth and demonstrate by His own actions the kind of Messiah He was. Our Savior would reveal the exact nature of His identity at the proper time, as day by day He lived among the people, preaching, teaching, serving, and eventually laying down His life on the cross. Jesus commanded the demons to be quiet and did not allow evil spirits to speak about His identity as the Son of God because He would not allow God’s purposes to be thwarted or distorted by demons. Jesus came to do the Father’s will (Matthew 26:39; John 4:34; 6:38; 14:31; Hebrews 10:9\). He was wholly obedient to that mission, which called for a deliberate, ever\-expanding disclosure of His divine identity. When Christ silenced the demon’s ill\-timed cries and confusing confessions, He was conforming to His Father’s perfect plan.
What is the definition of hope?	Answer There are two kinds of hope—worldly or temporal hope and the hope of believers. In a general sense, hope is a mental focus or feeling of anticipation regarding a future outcome, either of something we want to happen or wish to be true or don’t want to happen or be true. Secular hope is a subjective expectation; it may be solidly based or misguided, as it does not consider God’s will. We hope for things we want (I hope I get the job; I hope she’ll marry me). We hope for good outcomes (I hope my child returns home safely; I hope I don’t get sick). But worldly hope is not a virtue, as it usually contains some degree of uncertainty, doubt, and personal bias and can often be misdirected and selfishly motivated (Proverbs 10:28; 1 Timothy 6:17\). The biblical definition of hope is “the sure and confident expectation of receiving what God has promised us in the future.” The believer’s hope is not a faint or obscure wish but “an anchor for the soul, firm and secure” (Hebrews 6:19\). In Scripture, hope is a virtuous quality because it contains no doubt, always trusting in God’s faithfulness and presence no matter the circumstances, whether good or bad (Psalm 71:5\). The apostle Paul includes hope among the three indispensable Christian virtues of [faith, hope, and love](faith-hope-love.html) (1 Corinthians 13:13\). Love is the greatest because God values it most (1 Corinthians 13:13\) and because it is eternal (1 Corinthians 13:8\). Neither faith nor hope will be needed in heaven; we won’t have to trust an unseen God or anticipate His appearance because we will see Him and be with Him in the perfection of His presence forever. Hope and faith are closely tied because both operate based on trusting God and living according to what is unseen. The author of Hebrews explains that “faith is the assurance of things hoped for, the conviction of things not seen” (Hebrews 11:1, ESV). Regarding hope, Paul reasons, “But hope that is seen is no hope at all. Who hopes for what they already have?” (Romans 8:24\). Like faith, hope is built on our unwavering confidence in God’s goodness and power to do what He says He will do because of His unfailing love for us (Psalm 33:18; 146:5\). Such confidence declares about our Savior, “No one who hopes in you will ever be put to shame” (Psalm 25:3\). Biblical hope, like faith, takes custody here and now of God’s good promises yet to come. Christians use hope in both senses. A pastor may say, “I hope today’s sermon blesses you.” The apostle Paul writes, “I hope to see you” (Romans 15:24\) and “I hope to come to you soon” (1 Timothy 3:14\) in his letters to fellow believers. But the believer’s hope is so much more than wishful thinking. The apostle Peter explains that God “has given us new birth into a living hope through the resurrection of Jesus Christ from the dead” (1 Peter 1:3\). We have the “hope of eternal life, which God, who does not lie, promised before the beginning of time” (Titus 1:2\). We don’t merely wish we’ll go to heaven when we die; the Bible says we can [know it with all certainty](eternal-life.html): “I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life” (1 John 5:13\). Paul’s hope was so secure in his eternal future that he was willing to suffer and die for it: “I stand on trial because of the hope of the resurrection of the dead” (Acts 23:6; see also Acts 26:6\). Paul said that without faith and hope in God’s promise of resurrection life, Christians “are more to be pitied than anyone in the world” (1 Corinthians 15:19, NLT). The biblical definition of hope includes not only the act of confident expectation but also the object of it—“Christ Jesus our hope” (1 Timothy 1:1\). The psalmist writes, “For you have been my hope, Sovereign Lord, my confidence since my youth” (Psalm 71:5\). Jesus Christ is the “hope of Israel” (Jeremiah 14:8; Acts 28:20\) and of all nations and peoples (Isaiah 42:4; Matthew 12:21; Romans 15:12–13; 1 Timothy 4:10\). Having only temporal hope in people and things of this life is, in reality, to live in a state of hopelessness, “without hope and without God in the world.” (Ephesians 2:12\). By contrast, the believer’s hope cannot be frustrated or hindered by anything in this life. We know what we have safely “stored up for \[us] in heaven” (Colossians 1:5\), where our [treasures](treasures-in-heaven.html) are kept secure (Matthew 6:19–20\).
Should a Christian donate his/her body to science?	Answer Christians are never given any instructions or commands on the proper way to dispose of a body after death. We might assume that whatever is done should be dignified and respectful, but the specifics may differ from culture to culture and time to time. There is nothing in the Bible that addresses donating one’s body to science. [Cremation](cremation-Bible.html) is becoming more popular, but many Christians object to being cremated because fire speaks of judgment—and a Christian will never have to experience judgment. These same Christians also believe that burial is the best biblical symbol because it looks forward to the resurrection. For them, burial is more dignified and respectful than cremation. But what should happen to the body after death, before cremation or burial? Since donating a body to science is not addressed in Scripture, it cannot be a violation of a biblical mandate. Some object to scientific body donation (and to autopsies as well), feeling that such actions do not treat the body with the respect it should be shown. They may consider donating one’s body to science as a desecration of the body. Others see it differently: donating one’s body to science is one of the highest uses of the body for the good of those who are still alive. The benefits derived from donating one’s body to science make the donation inherently dignified and respectful. While the body itself may go through certain “indignities” (being viewed by strangers, being dissected, and maybe ultimately cremated as “medical waste”), the ultimate use of the body is for good. If medical personnel and scientists do not have human cadavers to work with, their training and research would be incomplete, and their living patients would suffer as a result. Ultimately, donating one’s body to science is a matter of conscience and personal choice. So, in answer to the question as it is phrased above (“Should a Christian donate his body to science?”), the answer is no, in that the word should denotes obligation or duty. No Christian is under an obligation to donate his body to science. If the question is phrased a different way, “Is it acceptable for a Christian to donate his body to science?” the answer would be, yes, it is biblically permissible. This is an area not specifically addressed in Scripture, so Christians can decide for themselves how they can best honor the Lord with their bodies after death. As in all “[gray areas](disputable-matters.html),” Christians should do what they believe to be correct yet avoid judging other Christians who come to different conclusions (see Romans 14\). It would seem that family members should honor the requests of their “dearly departed” in this matter, even if it is not to their liking.
Who are true worshipers (John 4:23)?	Answer On His way to Galilee through Samaria, Jesus converses with a [Samaritan](Samaritans.html) and makes a profound statement about true worshipers: “Believe me, dear woman, the time is coming when it will no longer matter whether you worship the Father on this mountain or in Jerusalem. You Samaritans know very little about the one you worship, while we Jews know all about him, for salvation comes through the Jews. But the time is coming—indeed it’s here now—when true worshipers will worship the Father in spirit and in truth. The Father is looking for those who will worship him that way. For God is Spirit, so those who worship him must worship in spirit and in truth” (John 4:21–24, NLT). Jesus emphasizes through repetition that true worshipers worship the Father “in spirit and in truth.” To fully appreciate what the Lord is saying, we must understand the epic nature of the longstanding rift between the Samaritans and the Jews. The Jews disregarded these mixed\-race Samaritans because of their impure lineage and syncretistic religion. Also, the Samaritans worshiped in a different physical location—on [Mount Gerizim](mount-Gerizim.html) instead of at the temple in Jerusalem. Jesus declared that the time had come when it no longer mattered “whether you worship the Father on this mountain or in Jerusalem.” Christ’s first point is that the where of worship has nothing to do with the integrity of worship. Neither the place nor the style of worship is relevant. The physical elements are not the primary concern. Second, Jesus indicated that true worshipers are not defined by their bloodline or race. The Father does not care if a person is a Jew, Samaritan, or Gentile. All true worshipers are one in Jesus Christ (Galatians 3:28; Colossians 3:11; Romans 10:12\). True worshipers don’t worship first and foremost in their bodies but in spirit. The act of worship is not an outward expression or physical observance but an inward attitude that acknowledges God’s worthiness and honors Him as the supreme authority over one’s life. True worshipers demonstrate adoration for an audience of One. They don’t bow down or lift their hands to be seen by others. They don’t sing to be heard by humans. They don’t fast or pray to earn worldly recognition (Matthew 6:6, 18\). True worshipers exalt God alone, for His pleasure only, because He alone is worthy (Exodus 34:14; 1 Chronicles 16:25–19\). They treasure God and long for His presence (Psalm 42:1–2; 63:1\). Jesus stated that true worshipers are those who worship in truth—in honesty and sincerity of heart. They examine their hearts for hidden offenses (1 Corinthians 11:27–34; Psalm 139:23–24\). Their devotion is pure, wholehearted, and costly, holding nothing back (Deuteronomy 6:5; 10:12; 1 Samuel 12:24; 2 Samuel 24:24; 1 Chronicles 21:24; Mark 12:41–44\). The Bible reveals that God the Father, Jesus the Son, and the Holy Spirit are all “truth” (Jeremiah 10:10; Isaiah 65:16; John 14:6, 16–17; 1 John 5:20; Romans 15:8\); thus, true worshipers humbly center on the Godhead and not on self. God’s Word is also truth (Psalm 119:160; Ephesians 1:13; Colossians 1:5; 2 Timothy 2:15\), so true worshipers seek to grow in their knowledge of it and live by it. They follow Scripture’s call to “offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship” (Romans 12:1\). They pursue holiness, obeying God’s truth made known through His Word (1 Corinthians 14:26, 40; 1 Chronicles 16:37–42; Micah 6:6–8\). True worshipers are believers “born of the Spirit” (see John 3:5–8\) who worship God through salvation in Jesus Christ. They live and worship “not in the realm of the flesh but are in the Spirit” because God’s Spirit lives in them, and they belong to Jesus Christ (Romans 8:9\). Only if we are in Christ, with His Spirit in us, can we genuinely worship in spirit and in truth. Instead of restricting our worship to raising hands and singing praise songs in church, we extend our God\-centered devotion into every area of our lives. We worship in spirit and [truth](true-worship.html) as we walk in fellowship with God through the Holy Spirit and are transformed into the image and likeness of the Son (2 Corinthians 3:18\).
What is the significance of Jesus saying, “Before Abraham was, I am!” in John 8:58?	Answer In John 8, Jesus makes a couple of His “[Verily, verily](verily-verily.html)” statements. In one, He tells a group of people, “Before Abraham was, I am” (John 8:58, ESV). Just prior to this, those who heard Jesus seem to have a favorable response to what He has said. However, their response is not genuine and lasting. They take great pride in the fact that they are Jews—descendants of Abraham. Jesus challenges their confidence in the flesh. They may be physically descended from Abraham, but they do not have Abraham’s character. They are not his spiritual descendants: “They answered him, ‘Abraham is our father.’ Jesus said to them, ‘If you were Abraham’s children, you would be doing the works Abraham did, but now you seek to kill me, a man who has told you the truth that I heard from God. This is not what Abraham did’” (John 8:39–40, ESV). Then they say that they are not illegitimate children but claim God as their father (John 8:41\). Perhaps this is meant as a backhanded insult of Jesus—an insult that becomes more direct in verse 48\. The crowd gets more offended as the discussion progresses. Jesus tells them the devil is their father as evidenced by their works, and they claim that Jesus is demon\-possessed (John 8:42–48\). Jesus goes on to say that whoever obeys Him will never see death (verse 51\), and the conversation heats up: At this they exclaimed, “Now we know that you are demon\-possessed! Abraham died and so did the prophets, yet you say that whoever obeys your word will never taste death. Are you greater than our father Abraham? He died, and so did the prophets. Who do you think you are?” Jesus replied, “If I glorify myself, my glory means nothing. My Father, whom you claim as your God, is the one who glorifies me. Though you do not know him, I know him. If I said I did not, I would be a liar like you, but I do know him and obey his word. Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.” “You are not yet fifty years old,” they said to him, “and you have seen Abraham!” (John 8:52–57\). The whole argument is coming to a climax. How can Abraham have had any thoughts about Jesus when Jesus was born some 2,000 years after Abraham? Jesus gives the final statement that ends the discussion: “Very truly I tell you, . . . before Abraham was born, I am!” (John 8:58\). Here, Jesus is not simply saying that He is older than Abraham. This is not just a claim to pre\-existence before birth. He does not say, “Before Abraham was, I was” or “I was there before Abraham.” Jesus uses a particular formulation that is God’s name in the Old Testament as revealed to Moses at the burning bush. Moses asked God for His name in case the Israelites inquired who had sent him. God replied, “[I AM WHO I AM](I-AM-WHO-I-AM-Exodus-3-14.html). This is what you are to say to the Israelites: ‘I AM has sent me to you’” (Exodus 3:14\). The significance and the perceived audacity of Jesus’ proclamation can be found in the response of the people who heard Him say it: “At this, they picked up stones to stone him” (John 8:59\). From their response, we can see that they considered Jesus’ statement to be blasphemy. In all the other things that Jesus had said to them, nothing caused them to take up stones to stone Him. It was not until he claimed to be “I AM,” the God of the Old Testament, that they attempted to stone Him. For a mere mortal or even some sort of heavenly being to claim to be I AM was blasphemy, for that name can only be used of God. Jesus is claiming not only to exist before Abraham, but to be self\-existent before Abraham—something that is true of God and God alone. John gives us one other glimpse of the significance of the statement “I am” in John 18, when the guards come to arrest Jesus: So Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. Then Jesus, knowing all that would happen to him, came forward and said to them, “Whom do you seek?” They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” Judas, who betrayed him, was standing with them. When Jesus said to them, “I am he,” they drew back and fell to the ground (John 18:3–6, ESV). Most modern translations supply the word he, and in versions like the King James and older editions of the New American Standard Bible, the word he is in italics, meaning it has been added by the translators. In the original Jesus simply says, “I am,” and when He said that, the guards fell back. Their involuntary reaction is an indication of the significance of Jesus’ statement. Jesus, however, does not attempt to escape arrest: “So he asked them again, ‘Whom do you seek?’ And they said, ‘Jesus of Nazareth.’ Jesus answered, ‘I told you that I am he’” (John 18:7–8\). At this point Jesus is arrested. John’s inclusion of this incident seems to be a further indication of the significance of Jesus’ claim to be I AM in John 8:58\. Jesus’ claim that “before Abraham was, I am” is a declaration that He should be identified with the God who spoke to Abraham and the God who revealed Himself to Moses as I AM.
What are the dangers of having an “us vs. them” mentality as a Christian?	Answer An “us vs. them” mentality divides the people in our world into good guys and bad guys, friends versus foes. It divides us based on our differing beliefs, ethnicity, social status, nationality, political ideology, team affiliations, and so on. The “us” group consists of people who agree with our beliefs, share our worldview, and hold to our same prejudices and preferences. In the “them” camp are people who disagree with us or hold a different ideology. There are many dangers in having an “us vs. them” mentality as a Christian, the uppermost being that it is contrary to the heart of God our Father. Jesus taught that God’s true children love people as their heavenly Father does: “You have heard the law that says, ‘Love your neighbor’ and hate your enemy. But I say, [love your enemies](love-enemies.html)! Pray for those who persecute you! In that way, you will be acting as true children of your Father in heaven. For he gives his sunlight to both the evil and the good, and he sends rain on the just and the unjust alike. If you love only those who love you, what reward is there for that? Even corrupt tax collectors do that much. If you are kind only to your friends, how are you different from anyone else? Even pagans do that. But you are to be perfect, even as your Father in heaven is perfect” (Matthew 5:43–48, NLT). It is natural for people to surround themselves with like\-minded individuals who enjoy the same pursuits, share their convictions, and see the world through a similar lens. There’s nothing wrong with desiring peaceful fellowship with others. However, when we take it a step further, problems arise. Motivated by fear, pride, arrogance, preconception, and sometimes ignorance, we ostracize those who don’t share our views and create unneeded polarization. In our need to feel superior, we belittle and villainize “them” as inferior. We boast about our “rightness” or “righteousness” but fail to see the hypocrisy in “us.” Such was the legalistic attitude of the Pharisees (see Matthew 7:1–5; Romans 2:1, 17–24\), and as a result they “shut the door of the Kingdom of Heaven in people’s faces” (Matthew 23:13, NLT). Genuine children of God love their enemies and pray for those who persecute them. They view all people as image\-bearers of God (Genesis 1:26–27; 9:6\). They love because the heavenly Father loves all people of the world—every lost, last one of them—so much so that He sent His only Son to die for them (John 3:16–17; 1 John 4:8–11, 16–19; Romans 5:8\). He “wants everyone to be saved and to understand the truth” (1 Timothy 2:3–4, NLT; see also 2 Peter 3:9;). He is patient, kind, and forbearing with unbelievers because these qualities lead people to repentance (Romans 2:4\). In the [body of Christ](body-of-Christ.html), we are all unique brothers and sisters in God’s united family. Despite our various denominations and divergent doctrinal views, we are commanded to love one another (John 13:34–35; 1 John 4:7–8\). If we believe a fellow Christian is deceived about the truth or is walking in sin, we are still called to love that brother. Loving him does not mean tolerating or accepting the brother’s sin, of course, but neither does it mean marginalizing or shaming him. Jesus loved sinners and even ate with them (Mark 2:15–17\), but He always fed them the truth that would set them free (John 6:25–59; 8:32\). He spoke that truth from a place of compassion and love, and so must we (John 1:17; Matthew 9:36; cf. Ephesians 4:15\). Today, many news outlets and social media platforms thrive on controversy, promoting an “us vs. them” mentality. As God’s people, we must tune out all Christian and secular voices that use inflammatory rhetoric, preach superiority, or rationalize prejudice. Instead, we must listen to God’s Word that says, “Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luke 6:27–28\). We must search our hearts to discover if we have an “us vs. them” mindset in any area. Do we want “us” to be proven right, or do we want “them” to repent and be saved? Because this is what’s at stake. God opposes attitudes of pride and superiority (Proverbs 16:5; 8:13; James 4:6\). He calls us to bless our opponents with kindness (1 Peter 3:9; Proverbs 25:21–22\) and pray for their salvation as we “live peaceful and quiet lives in all godliness and holiness” (1 Timothy 2:1–2\). We are to be compassionate, humble, and forgiving, like Jesus. We are to exemplify His mercy, grace, and love to those we disagree with. The apostle Paul explained that Jesus “himself is our peace” because He “destroyed the barrier, the dividing wall of hostility” between opposing peoples (Ephesians 2:11–18\). Instead of adopting an “us vs. them” mentality, Christians are to be God’s agents of peace in this world: “[Blessed are the peacemakers](blessed-are-the-peacemakers.html), for they will be called children of God. 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 5:9–12\).
How was Jesus fully God and fully man?	Answer At the core of Christology lies the doctrine that Jesus was not merely a human being, but that He was also fully God. This concept, known as the [hypostatic union](hypostatic-union.html), reveals the dual nature of Jesus, who transcends the ordinary boundaries of human existence. The term hypostatic union expresses the dual nature of Jesus as fully God and fully man. In AD 451, the [Council of Chalcedon](council-of-Chalcedon.html) articulated this belief, affirming that Jesus has two distinct natures—divine and human—united in one person without confusion, change, division, or separation. This union remains an unfathomable mystery, stretching the limits of human comprehension. The New Testament presents Jesus as a historical figure who was born in Bethlehem (Matthew 2:1\) and raised in Nazareth (Matthew 2:23\). He experienced the full range of human existence: physical limitations, emotions, and temptations. Jesus became hungry (Matthew 21:18\), thirsty (John 4:7\), fatigued (John 4:6\), and sorrowful (Mark 14:34; John 11:35\). He also showed compassion to those in need (Matthew 9:36\) and experienced the pain of betrayal (Luke 22:1–23\). In His humanity, Jesus is a perfect representation of what it means to be human (Romans 5:18–19\). While Jesus is fully human, He is also fully divine. He claimed divine authority (Matthew 28:18\), forgave sins (Mark 2:5–12\), performed miracles (John 2:1–11\), and accepted worship (Matthew 21:9\). The New Testament describes Him as the eternal Word of God who became flesh (John 1:1, 14\) and gives Him the title “Immanuel,” which means “God with us” (Matthew 1:23\). The statement “I and the Father are one” (John 10:30\) affirms Jesus’ divine nature, which includes omnipotence (Hebrews 1:1–4\), omniscience (John 2:25\), and perfection (2 Corinthians 5:21\). The [incarnation](incarnation-of-Christ.html) (literally, “in\-flesh”) holds overwhelming theological significance for believers. Because Jesus has a dual nature, He can serve as the perfect mediator between God and humanity (1 Timothy 2:5\). As fully God, He possesses the divine authority to redeem humanity from sin (Matthew 20:28\), conquer death (John 11:25\), and reconcile us with God (Colossians 1:19–20\). As fully man, He identifies with our struggles and sympathizes with our weaknesses (Hebrews 4:15\). Importantly, He is the sacrificial lamb for our sins. (John 1:29\), and through His life, death, and resurrection, He secured salvation for all who believe in Him (Hebrews 7:27\). In the person of Jesus, we witness the fullest expression of God’s character and nature (Hebrews 1:3\). Through His life and teachings, Jesus revealed the heart of God—a heart that is “full of grace and truth” (John 1:14\). His divine nature gave authority to His teachings (Matthew 7:29\), and His human nature made these teachings relatable and applicable to our lives. Ultimately, the paradox of Jesus being fully God and fully man calls us to a deeper faith in the wisdom of God. It reminds us that God’s ways are higher than our ways, and His thoughts are higher than our thoughts (Isaiah 55:9\). Thus, we are invited to embrace the mystery and wonder of who Jesus is rather than attempting to reduce Him to a mere human, prophet, moral teacher, or distant god. As we contemplate the dual nature of Jesus, let us come before Him with humility and reverence. Let us give thanks for the incredible love that prompted God to become human. In Jesus, we find the perfect revelation of God’s nature and the fullest embodiment of His love. May we continue to explore, ponder, and celebrate the divine mystery of the God\-man, a mystery that continues to captivate hearts, stir the imagination, and transform lives.
What does the Bible say about road rage?	Answer Road rage—a term coined in the late 1980s—denotes a relatively modern phenomenon. Aggressive driving of automobiles did not exist in ancient times. So, to appreciate what the Bible says about road rage, one must understand the term and consider the underlying inclinations that fuel the behavior. Road rage and aggressive driving are often used interchangeably, but according to the National Highway Traffic Safety Administration (NHTSA), they are not the same. Aggressive driving involves operating a motor vehicle in a manner that endangers or is likely to endanger people or property. Road rage is aggressive driving that crosses the line into violent criminal offenses (https://one.nhtsa.gov/people/injury/research/aggressionwisc/chapter\_1\.htm, accessed 5/30/23\). Both are potentially dangerous and deadly behaviors. Neither aggressive driving nor road rage bring honor and glory to God and, therefore, are unsuitable for His children (see 2 Corinthians 12:20; Proverbs 8:13\). Examples of dangerous driving behaviors that can lead to more serious road rage incidents are speeding, failure to yield, following too closely, reckless lane\-changing without signaling, blocking or chasing another driver, running a red light or stop sign, cutting in front and then slowing down, also known as “brake checking” (using the brakes to punish another driver), horn honking, headlight flashing, yelling, cursing, and rude gesticulating. Cases of road rage include forcing another driver off the road, bumping or bashing another vehicle, and firing a handgun from a car. While the Bible does not address these specific behaviors, it does speak to the inherent sin that motivates them and urges believers to allow the Holy Spirit to produce fruits of humility, gentleness, patience, kindness, self\-control, and other character qualities of Christ in their lives (Galatians 5:22–26\). No matter how it is demonstrated, rage originates from a proud heart (Mark 7:21–22; Psalm 10:2–11; Job 36:8–9\). Scripture reveals that those who let [pride](pride-Bible.html) rule their heart ultimately want to be God (see Ezekiel 28:2; 2 Thessalonians 2:4\), and therefore the proud seek to control. Road rage is an expression of self\-will, demanding its own way regardless of the outcome. The Bible plainly states that “pride goes before destruction” (Proverbs 16:18; see also Proverbs 11:2; 29:23\). But humility brings God’s favor and life (Proverbs 3:34; 22:4; Psalm 25:9; 138:6; James 4:6\). In road rage, a driver loses control of his temper and reacts according to his sinful nature in angry, hostile, and self\-centered retaliation. This is the sign of a fool, because only fools “give full vent to their rage, but the wise bring calm in the end” (Proverbs 29:11\). The apostle Paul urges believers to throw off their [old sinful nature](sin-nature.html) and let the Holy Spirit renew their thoughts and attitudes. “Don’t sin by letting [anger](Bible-anger.html) control you,” writes Paul, “. . . for anger gives a foothold to the devil” (Ephesians 4:26–27, NLT). If we continue to indulge the sinful flesh, we “bring sorrow to God’s Holy Spirit” (verse 30, NLT). Instead, we must “get rid of all bitterness, rage, anger, harsh words, and . . . all types of evil behavior” (verse 31, NLT). Likewise, in Galatians 5:19–20, Paul lists these road rage\-related works of the flesh produced by the sinful nature: “hostility, quarreling, jealousy, outbursts of anger,” and “selfish ambition” (NLT). As Christians, our new nature reflects the character of Christ, who instructs us to “turn the other cheek” when someone wrongs us (Matthew 5:39; see also Lamentations 3:30\), to not “withhold \[our] shirt” (or our place in the lane) if someone asks for it (see Luke 6:27–36\), and to be patient, loving, and kind toward others (Matthew 6:14–15; see also Galatians 5:22; Colossians 1:10–11\). When a driver gets in our way and slows us down, we must remember to “do nothing out of selfish ambition or vain conceit. Rather, in humility value others above \[ourselves]” (Philippians 2:3\). Godly attitudes of humility and love will lead us to be gracious toward other drivers and forgive them when they commit a perceived wrong against us. Rather than endanger ourselves and others, we will consider the welfare and safety of everyone on the road, including the passengers in our own cars. Believers are commanded to submit to governing authorities and obey the laws of the land (Romans 13:1–2\). In the context of driving, submission means following the legal rules of the road and obeying posted signs and the police. The Bible’s message is unmistakable—road rage and any dangerous or aggressive handling of an automobile are inappropriate for believers. Nevertheless, driving can often be exceedingly stressful and frustrating, bringing out the worst in people. Psychologists suggest certain risk factors like high life stress, displaced anger, drug and alcohol abuse, and unresolved emotional traumas can make some drivers more prone to reacting aggressively on the road (www.apa.org/topics/anger/road\-rage, accessed 5/30/23\). Crowded highways, reckless drivers, and potential road rage scenarios are inevitable as long as people continue to drive. Thus, believers must arm themselves with the humility of Christ whenever they get behind the wheel. The Bible calls us to let go of offenses, back away from retaliating in sinful anger, and move on (Psalm 37:8; Proverbs 15:1,18; James 1:20; Ecclesiastes 7:9\). If we cannot control our anger, we should seek help from another believer or a qualified counselor. There is too much at stake to ignore a bad temper.
What does it mean when God says, “Bring your tithes to the storehouse” in Malachi 3:10?	Answer Malachi 3:10 has gained popularity in Christian circles, particularly among [prosperity gospel](prosperity-gospel.html) preachers and advocates of compulsory tithing for Christians. The verse is connected to verses 8 and 9, which together read, Will a mere mortal rob God? Yet you rob me. But you ask, “How are we robbing you?” In tithes and offerings. You are under a curse—your whole nation—because you are robbing me. Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this, says the Lord Almighty, and see if I will not throw open the floodgates of heaven and pour out so much blessing that there will not be room enough to store it. There are significant statements here that warrant our concern. Are Christians robbing God if they don’t [tithe](tithing-Christian.html)? Are we cursed? What does it mean when God says, “Bring your tithe to the storehouse”? To understand Malachi 3:10 properly, we need to interpret it in its context. Every book of the Bible had an original audience before it reached us, and there is a covenantal difference between us and Old Testament Jews. Therefore, we should begin by asking, “What did this text mean to the original audience?” before applying it in our lives. This passage was addressing the Israelites’ disobedience on tithing, part of the rules God gave the Jews under the theocracy (Leviticus 27:30, 32\). Far from enriching select individuals, the tithe supported the [Levites](God-inheritance-Levites.html), who had no inheritance (see Numbers 18:21\). It also provided for widows, foreigners, and orphans (Deuteronomy 14:28–29\). When Malachi wrote his book as an oracle of God, the Jews had neglected this command, among many others. One can only imagine the societal chaos that ensued. The command to “bring your tithes to the storehouse” was a call for Israelites to repent of their sinful neglect and replenish the temple so that the Levites and others who relied on tithing could benefit. The “storehouse” is a literal place in the temple where grains were stored. Due to their disobedience on this matter, God had judged the people as warned in the law (Deuteronomy 28:15–68\). In the book of Malachi, He promises to bless them once again if they repent. How does Malachi 3:10 apply to Christians today? We must first consider the bridge between the Old Testament Jews and us. Christians are not under the same covenant as the Jews were, thanks to Jesus (Hebrews 8\). We do not live under a theocracy, and the blessings for Christians are primarily spiritual rather than material (Ephesians 1:3\). Moreover, tithing is rarely mentioned in the New Testament, and it is never commanded for the church. Jesus mentioned tithes in Luke 11:42, rebuking the Pharisees for neglecting justice and God’s love while diligently observing the tithe command. After Jesus’ work on the cross, Acts and the Epistles do not impose a compulsory 10 percent tithing on Christians. Tithing is not legally binding on Christians due to the New Covenant we are under. That being said, we are commanded to give generously (Luke 6:38; 2 Corinthians 9:6–7; 1 Corinthians 16:2\). This principle encompasses supporting those in need, funding Christian missions, and looking out for the less privileged. Malachi 3:10 plugs into this broad principle of Christian giving in that it reminds us of obedience, God’s faithfulness, proper [stewardship](biblical-stewardship.html), and supporting the Christian church with our resources.
What does it mean that God created the heavens and the earth (Genesis 1:1)?	Answer The first verse of the Bible is packed with meaning: “In the beginning, God created the heavens and the earth” (Genesis 1:1, ESV). We can learn many things from this verse: First, God is the ultimate being, who exists independently of time, space, and matter. For this reason, He cannot be identified with the universe. The universe is not God, and God is not the universe. God is God, and He transcends the created order. He is not limited by time because He is eternal (1 Timothy 1:17\). And He is not limited by space or matter because He is omnipresent (Psalm 139:7–12\). Second, God is the source of everything that exists. In Genesis 1:1, the Hebrew word for “created” is bārā’, which is always used in contexts relating to God (cf. Exodus 34:10\). When humans “create” something (poetry, music, and skyscrapers), we use preexisting materials. But when God created the heavens and the earth, He did not use preexisting materials because, prior to the act of creation, God alone existed. Third, God created the universe [ex nihilo](creation-ex-nihilo.html), or “out of nothing.” The NRSV translates Genesis 1:1–2 as follows: “In the beginning when God created the heavens and the earth, the earth was a formless void.” This translation implies that matter existed prior to God’s special act of creation. The ESV translation, however, offers a better rendition of the opening verses: “In the beginning, God created the heavens and the earth. The earth was without form and void.” This may seem like useless hairsplitting, but it is crucial to emphasize that God created the universe ex nihilo. Adherents of ancient pagan religions believed that their gods used pre\-existing materials to mold and fashion the world. The Bible insists, however, that God brought everything into existence by the “word of His power” (Hebrews 1:3; cf. Genesis 1:1—2:3; John 1:1–4\). Fourth, the universe was not created in its final form. Genesis 1:2 states, “The earth was without form and void.” Initially, the universe was [without form or shape](without-form-and-void.html), but God would soon mold it into something good and beautiful (cf. Psalm 19:1\). Humans also make things that are beautiful (let us think of Beethoven’s Third Symphony or Leonardo da Vinci’s Mona Lisa). Thus, to be created in the image of God partially involves a creative element (Genesis 1:26–27\). How should we respond to the doctrine of creation? First, God should be worshiped as the creator and sustainer of the universe: “In him we live and move and have our being” (Acts 17:28; cf. Job 12:10\). This means that everyone is dependent upon God and accountable to Him (Romans 3:19\). We owe everything to God because, without Him, we would not exist. May we, therefore, dispel the lie that we are autonomous, independent, and self\-sufficient. Second, creation should not be viewed as inherently evil (as some pagan religions have taught). God is good, and creation reflects His goodness. Initially, evil did not exist. It was introduced into the universe by creatures who misused their freedom (Genesis 3:1–24\). Nevertheless, God promised that our fallen world would be restored to perfection, and the children of God would one day dwell in the “new heavens and new earth” (Revelation 21:1\). A proper understanding of Genesis 1:1 ensures that we give God all the glory, praise, and honor for creating and sustaining the universe. The appropriate response is to “present \[our] bodies as a living, sacrifice, holy and acceptable to God, which is \[our] reasonable worship” (Romans 12:1; cf. 1 Corinthians 6:19–20\). We were made by Him and for Him.
Why is Satan described as “your adversary the devil” (1 Peter 5:8)?	Answer First Peter 5:8 states, “Be [sober\-minded](be-sober-and-vigilant.html); be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (ESV). This verse appears in the final chapter of the book and is followed by Peter’s appeal to his readers to resist the devil and stand firm. As we focus on obeying God, we must also understand why the devil is our adversary and how to handle his attacks. One reason that [Satan](who-Satan.html), whose very name means “adversary” or “one who opposes,” is described as our adversary is that he is God’s enemy. While the Bible does not provide a comprehensive account of the events that transpired between God and the devil in eternity past, Isaiah 14:12–14 and Ezekiel 28:12–18 give some clues. These passages suggest that the angel we now call the devil [rebelled against God](Satan-fall.html), and other angels joined the rebellion, leading to their exile from God’s presence. Having no power against the All\-Powerful, the devil turns his attention to humanity, God’s cherished creation. This raises uncomfortable questions. We may wonder why God permitted the rebellion or why He created Satan in the first place. Since there are no explicit biblical answers to these questions, we find ourselves like toddlers attempting to understand quantum physics. What we do know is that God created everything with a purpose, including the angel that became the devil (Revelation 4:11\). It is important to remember that God originally made Satan as a holy angel before the latter rebelled. Furthermore, just because God possesses foreknowledge of an event does not mean that He causes that event to happen. At most, we can only inquire why He created anything at all. Similar to reading a suspense novel, understanding the ways of God may only come at the end when God restores all things (Revelation 21:1–6\). Until the grand denouement, we live with unanswered questions in the middle of the ultimate suspense story. There is more to be said about our adversary. The term devil originates from the Greek word diabolos, which means “slanderer” or “accuser.” This notion is conveyed in Revelation 12:10, which portrays the devil seeking to accuse us as guilty before the Ultimate Judge, like he did to Job (Job 1:6–12; 2:1–6\) and Joshua the high priest (Zechariah 3:1\). The devil is also known as the “[father of lies](father-of-lies.html)” (John 8:44\) and is responsible for leading the world astray (Revelation 12:9\). He deceived Eve into rebelling against God (Genesis 3:1–7\), and he continues to feed the world lies. The devil even attempted to deceive Jesus (Matthew 4:1–11\). The widespread persecution of Christians, both in the past and present, can also be attributed to our adversary, the devil. First Peter 5:9 mentions suffering, and the entire letter was written to encourage persecuted believers. The devil uses [persecution](Christian-persecution.html) as a means to discourage Christians. The assault is emphasized in Revelation 2:7, where the church of Smyrna is warned that “the devil is about to throw some of you into prison to test you.” Also, Revelation 12:17 predicts that the dragon will wage war against “those who keep God’s commands and hold fast their testimony about Jesus.” The devil is our adversary because he opposes all that God is and does. Humans are created in God’s image (Genesis 1:27\), humans represent the pinnacle of God’s creation, and humans are the object of God’s love (John 3:16\). Further, Satan opposes even more vehemently all those who are bound to Christ. Our battle is not against politicians, new atheists, or anyone else who combats Christianity; it is fundamentally a spiritual conflict (Ephesians 6:11–12\). Like vigilant soldiers, we must remain alert and armed with spiritual weapons. Our [armor](full-armor-of-God.html) against our adversary the devil comprises God’s truth, His gift of righteousness, salvation, the peace of the gospel, the unshakable Word of God, and our faith in Christ (Ephesians 6:14–17\).
What are church coffers?	Answer A coffer is a safe or strongbox used to secure money or valuables. In this age of electronic banking, high\-tech burglar alarms, and insurance firms that protect against such hazards as fire and theft, it seems unlikely that most churches would depend upon a two\-ton, steel\-walled safe to protect the congregation’s valuables; however, an online search revealed at least one firm that markets safes and strongboxes to churches. More commonly, church coffers (plural) is a general term referring to a church’s finances or financial resources. Depending on the size of the church, a church’s finances can be complex and involved. A church’s expenses may include • personnel—salaries, benefits, payroll taxes • facilities—mortgage or rent, maintenance, insurance, utilities • administrative—office supplies, internet, software • engagement tools—church website, live streaming • outreach—missions, youth ministries, evangelism, benevolence When people give to these funds, they are putting money in the church coffers. But church coffers can be increased through other means as well. Besides weekly donations from its congregants, a church’s income may include revenue from a church coffee shop, bookstore, fundraising events, gifts of stocks or bonds, and non\-cash donations such as automobiles or household items. [Judas Iscariot](Judas-Iscariot.html), the disciple of Jesus in charge of the small band’s coffers, was a thief who helped himself to money set aside for the Lord’s use (John 12:6\). Regrettably, there are Judas Iscariots today who, if given a chance, will help themselves to money from the church coffers—money that rightfully belongs to the Lord. To prevent such pilfering, it is advisable for more than one person to handle contributions to the church. A thief will be less emboldened if others are observing the collecting, counting, and depositing of money. Larger churches with bigger budgets generally employ the services of independent auditors to ensure proper financial [accountability](accountability.html). A church’s financial needs are met by the faithful giving of its members. As believers, we should consider [giving](Bible-giving.html), not as a chore or obligation, but as another opportunity to serve our Lord Jesus. The apostle Paul wrote, The point is this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully. Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work. As it is written, “He has distributed freely, he has given to the poor; his righteousness endures forever.” He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness. You will be enriched in every way to be generous in every way, which through us will produce thanksgiving to God. For the ministry of this service is not only supplying the needs of the saints but is also overflowing in many thanksgivings to God. By their approval of this service, they will glorify God because of your submission that comes from your confession of the gospel of Christ, and the generosity of your contribution for them and for all others, while they long for you and pray for you, because of the surpassing grace of God upon you. Thanks be to God for his inexpressible gift! (2 Corinthians 9:6–15, ESV) Besides supporting their home churches, believers will do well to give to [parachurch ministries](parachurch-ministries.html) that faithfully proclaim God’s Word while equipping the saints in their walk with the Lord. As always, it is good to know how these ministries handle their funds. Just as churches and parachurch ministries have an obligation to use what’s in their coffers wisely, donors are responsible for the quality and quantity of their giving. God expects us to be wise stewards of His money (Matthew 25:14–30\).
What can we learn from Achan taking the accursed things (Joshua 7:1)?	Answer Joshua 7 brings us to a drastic turning point in Israel’s progress in the Promised Land. So far, the nation has faithfully followed the Lord’s commands and experienced great victory and blessing. “But,” begins chapter 7 ominously, “the children of Israel committed a trespass regarding the accursed things, for [Achan](Achan-in-the-Bible.html) the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed things; so the anger of the Lord burned against the children of Israel” (Joshua 7:1, NKJV). “The accursed things” are that which were set apart and devoted to the God of Israel, whether for special ceremonial use or destruction (see Leviticus 27:28; Deuteronomy 2:34\). The spoils of their conquest of [Jericho](Jericho-in-the-Bible.html), including silver, gold, and other valuable items, were to go into the Lord’s treasury (Joshua 6:17–21\), and the idols and everything else in the city was to be destroyed (Joshua 6:24\)—excepting Rahab and her family. The people were forbidden to take anything from Jericho for their own personal use. Joshua’s instructions were clear: “Do not take any of the things set apart for destruction, or you yourselves will be completely destroyed, and you will bring trouble on the camp of Israel” (Joshua 6:18, NLT). Achan, whose name means “trouble,” violated the command by taking some of the devoted things (Joshua 7:1\). Achan disobeyed what he knew was God’s will and, by his own confession, took some of the forbidden loot for himself: “When I saw in the plunder a beautiful robe from Babylonia, two hundred shekels of silver and a bar of gold weighing fifty shekels, I coveted them and took them. They are hidden in the ground inside my tent, with the silver underneath” (Joshua 7:21\). God calls Achan’s sin “an outrageous thing” (verse 15\), and because of that sin, Israel was defeated at Ai. The first thing we observe from Achan taking the accursed things is God’s attitude toward sin. The Lord was angry over Achan’s disobedience, but His anger burned not just against the one man but against all the children of Israel. God held the nation responsible as one whole people, including Joshua and the elders of Israel. Why would God do this? Because Israel was one people—one family—under God (Exodus 19:5–6; Ecclesiastes 9:18\). The whole family was in a covenant relationship with God. When one member breaks the covenant, the entire family’s relationship with the Lord was broken. A similar bond exists among believers today. Together we form [one body](body-of-Christ.html), and Jesus Christ is the Head (1 Corinthians 12:12–31\). When one member sins, the consequences extend beyond just that one person. In the case of Achan, thirty\-six soldiers who had no part in his rebellion died in the battle of Ai. The apostle Paul applied the rule to the New Testament church: “Don’t you realize that this sin is like a little yeast that spreads through the whole batch of dough?” (1 Corinthians 5:6, NLT). As members of Christ’s body, we are one unit. We belong to one another, we need one another, and what happens to one of us affects all of us: “If one part suffers, all the parts suffer with it, and if one part is honored, all the parts are glad” (1 Corinthians 12:26, NLT). A similar principle is seen in Adam and Eve’s sinful rebellion, which affected the whole human race. The sin of the first humans caused the fall of all humankind, ending the perfect communion all people might have enjoyed with God. We deceive ourselves if we think our sin only affects us. Our disobedience wreaks havoc on those we love—including the innocent. Achan’s account of his taking of the accursed things reveals a progression of sin: in his own words, he “saw,” he “coveted,” he “took,” and he hid the evidence (Joshua 7:21\). Seventeenth\-century theologian Matthew Poole’s comment well summarizes Achan’s downfall: the sin “began at his eye, which he permitted to gaze and fix upon them, which inflamed his desire, and made him covet them; and that desire put him upon action, and made him take them; and having taken, resolve to keep them, and to that end hide them in his tent” (Poole’s English Annotations on the Holy Bible, entry for Joshua 7:21\). Achan’s story also teaches us that God does not allow sin to go unpunished among His covenant people (see Numbers 32:23\). Achan tries to hide his sin (Joshua 7:21\), but what is concealed from human sight is still known to God (Jeremiah 16:17; Job 10:14; Daniel 2:22; Psalm 69:5\). We cannot hide our sins from an all\-knowing heavenly Father. The sin of one man put the entire nation at risk of destruction (Joshua 7:12\). All the people of Israel had a lesson to learn from Achan taking the accursed things. God told them to “consecrate yourselves” (Joshua 7:13\). Tribe by tribe, clan by clan, household by household, each person needed to search his heart, purify his life, and present himself before the Lord. At this moment, God’s grace was extended to each person for the forgiveness of sin. Achan and his family were singled out as the guilty, unrepentant parties and were [put to death](sin-of-Achan.html) (Joshua 7:14–24\). Then God was no longer angry with Israel. The covenant relationship between the Lord and His people was made right. Achan’s fate illustrates the truth of James 1:14–15, “Each person is tempted when they are dragged away by their own evil desire and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full\-grown, gives birth to death.” We discover from Achan taking the accursed things that sin corrupts and destroys people’s lives. In His holiness, God won’t tolerate sin among His people. But in His love He calls us to repentance and forgiveness so that our relationship with Him can be restored.
What does it mean that you are not your own (1 Corinthians 6:19)?	Answer The apostle Paul debunked the false notion that because our physical bodies will be destroyed (1 Corinthians 6:13\) they have no spiritual or eternal value. He informed the Corinthian believers, “Do you not know that your bodies are [temples of the Holy Spirit](body-temple-Holy-Spirit.html), who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your bodies” (1 Corinthians 6:19–20\). God cares about what we do with our bodies because they belong to Jesus Christ in an intricate spiritual and physical union: “Don’t you realize that your bodies are actually parts of Christ? Should a man take his body, which is part of Christ, and join it to a prostitute? Never! And don’t you realize that if a man joins himself to a prostitute, he becomes one body with her? For the Scriptures say, ‘The two are united into one.’ But the person who is joined to the Lord is one spirit with him” (1 Corinthians 6:15–17, NLT). In 1 Corinthians 12:12–31, Paul expounds on the concept that a Christian’s body belongs to Jesus Christ and that all believers “together are Christ’s body, and each of you is a part of it” (verse 27, NLT). How can we take our bodies—intimately united to the Lord Jesus Christ as they are—and use them for unholy purposes? Yet some believers in Corinth were visiting temple prostitutes and having sex with them. A Christian does not have the right to use his body to sin intentionally. Jesus Christ paid a high price to redeem believers with His own body and blood (Matthew 26:26–28; Mark 10:45; Acts 20:28; 1 Corinthians 7:23; Ephesians 1:7; 1 Peter 1:18–19\). You are not your own means God [purchased](redemption.html) you and now possesses ownership of your body. We were once slaves to sin and death, but Jesus “gave his life to free us from every kind of sin, to cleanse us, and to make us his very own people, totally committed to doing good deeds” (Titus 2:14, NLT). God made us “dead to sin but alive to God in Christ Jesus” (Romans 6:11\). The old sinful flesh “has been crucified with Christ. It is no longer I who live, but Christ lives in me. So I live in this earthly body by trusting in the Son of God, who loved me and gave himself for me” (Galatians 2:20, NLT). You are not your own means you no longer serve the selfish desires of your flesh but are now a servant of God’s kingdom. Paul instructs, “Do not let any part of your body become an instrument of evil to serve sin. Instead, give yourselves completely to God, for you were dead, but now you have new life. So use your whole body as an instrument to do what is right for the glory of God” (Romans 6:13, NLT). “True and proper worship,” explains Paul, is to offer our bodies to God as living and holy sacrifices because of all He has done for us (Romans 12:1–2\). You are not your own means your body is the temple of the Holy Spirit. The Old Testament accentuates the holiness of God’s special dwelling place in the temple. Only the high priest could enter the [Holy of Holies](Holy-of-Holies.html) where God dwelled, and only once a year, on the Day of Atonement (Leviticus 16:1–34\). Extreme caution had to be taken not to defile this most sacred of places. As believers, “the Spirit of him who raised Jesus from the dead” dwells in us (Romans 8:10–11\). As the united [body of Christ](body-of-Christ.html)—the church—we are God’s temple because the Spirit of God lives in us (1 Corinthians 3:16\). Our physical bodies are “a dwelling place for God by the Spirit” (Ephesians 2:22, ESV); therefore, we must take utmost care to “cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Corinthians 7:1, NLT; see also 2 Corinthians 6:14–18\). You are not your own means you are called to devote your body to God, putting to death the deeds of your sinful nature and living through the power of the Holy Spirit. Before salvation, our bodies were “slaves to impurity and lawlessness, which led ever deeper into sin,” but now we “give \[ourselves] to be slaves to righteous living” (Romans 6:19, NLT). We do this by [walking in the Spirit](Spirit-walk.html), starving the flesh, being led by the Spirit (Galatians 5:16–26; Ephesians 5:18\), and practicing self\-control and discipline (Romans 6:12; 1 Corinthians 9:27; 1 Thessalonians 4:4\). We seek God’s kingdom first (Matthew 6:33\), we hunger and thirst for righteousness (Matthew 5:6\), and we feast on God’s Word (Deuteronomy 8:3; Psalm 119:9, 11; Matthew 4:4; John 6:63; 1 Peter 2:2; James 1:21\).
What did Jesus mean when He said, “Love each other as I have loved you” (John 15:12)?	Answer John 15:12 states, “My command is this: Love each other as I have loved you.” Jesus spoke these words to His disciples shortly before His crucifixion in a long discourse with different instructions. From verses 9–17, Jesus emphasizes the importance of love, both toward Himself and others. His disciples are to love Him by keeping His commands, and they are also to [love each other](love-one-another.html). The theme of love holds great significance in Jesus’ ministry. While John emphasizes love more than other gospel writers, we can find this theme in the [Synoptic Gospels](Synoptic-Gospels.html) as well. An example is Matthew 5:43–44, 46: “You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you. . . . If you love those who love you, what reward will you get? Are not even the tax collectors doing that?” The prevalence of love in Jesus’ teachings is evident to modern readers, even to those who are skeptical. However, we sometimes isolate love from other aspects of God, such as justice and holiness—something Jesus never did. There is no true love without justice, holiness, and righteousness. It would be challenging for anyone to thrive in a country where there is “love” but also a high level of injustice, immorality, and wrongdoing. We would not refer to such a country as “loving.” Another misconception people have about love is that it always affirms every behavior, even sinful ones. However, as [Timothy Keller](Timothy-Keller.html) once stated, “Love without truth is sentimentality; it supports and affirms us but keeps us in denial about our flaws” (The Meaning of Marriage: Facing the Complexities of Commitment with the Wisdom of God, with Kathy Keller, Penguin Books, 2016, p. 40\). Truth and love must go hand in hand (Ephesians 4:15\). It is a mistake to attempt to separate love from God’s commandments. Steven Furtick once caused controversy when he stated that “God broke the law for love” (“It Works Both Ways,” posted 6/26/15, http://elevationchurch.org, accessed 6/27/23\). Besides the serious problems this statement presents for God’s reputation and for sound theology, the idea that love and God’s law are mutually exclusive is biblically false. Jesus refers to loving God and loving others as the [greatest commandments](greatest-commandment.html) because “All the Law and the Prophets hang on these two commandments” (Matthew 22:40\). “The Law and the Prophets” refers to the Old Testament, which is summarized by love. Jesus also tells His disciples that loving Him means obeying His commandments (John 14:15; 15:10\). In one of his letters, John informs his readers that “we know that we have come to know him \[Christ] if we keep his commands” (1 John 2:3\). Paul refers to love as “the fulfillment of the law” (Romans 13:10\). We cannot claim to love God if we are rebelling against His commandments, and, likewise, we cannot claim to love others if we mistreat them. Before we can love each other as Christ loved us, we must address how culture defines love. The world primarily limits love to feelings, assuming that, as long as we feel good toward God and others, we are demonstrating love. However, biblical love is a character trait produced within us by the Spirit, who transforms both our attitude and actions toward God and people. Biblical love does not disregard feelings, but it surpasses them and sometimes exists in spite of feelings. The Greek word for “love” used in John 15:12 is [agapao](agape-love.html), which refers to sacrificial love. Jesus portrayed His love through sacrifice, and we are called to do the same. Again, John has insights for us: “This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters. If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be that person? Dear children, let us not love with words or speech but with actions and in truth” (1 John 3:16–18\).
Why did the Israelites buy dove droppings for five shekels of silver (2 Kings 6:25)?	Answer In the 2 Kings account of the [Aramean](who-Arameans.html) (or Syrian) siege against Samaria, we read a disturbing reference that people of Israel were afflicted by astronomical inflation rates, having to buy “dove droppings for five shekels of silver” (2 Kings 6:25, NKJV). The context is warfare. After failing to have victory in conquest against Israel, Ben\-Hadad, king of Aram, attacked Samaria (the territory and a city in between the southern kingdom of Judah and the northern kingdom of Israel). The siege of the city exacerbated a famine in Samaria that became so severe that “a donkey’s head sold for eighty pieces of silver, and a cup of dove’s dung sold for five pieces of silver” (2 Kings 6:25, NLT). The “quarter of a cab” of dove’s droppings (NIV) was the equivalent of a pint. It appears that these items were bought for food, as the famine was so severe, even though donkeys were [unclean animals](animals-clean-unclean.html). Eating donkeys’ heads and doves’ droppings was not normal procedure. But the situation was so dire that the people of Samaria not only ate these things but paid dearly for them. The context adds a horrifying account of [cannibalism](cannibalism-Bible.html). A woman agreed with another that they would cook and eat her son one day, and the following day the women would eat the other son. After the first day, and the first woman’s son was killed and eaten, the second woman broke the agreement and refused to give up her own son (2 Kings 6:26–30\). Amid such atrocities, dove droppings begin to seem more appetizing. There is some question as to whether the dove droppings were literal dung or a name given to a type of worthless vegetable matter made of certain parts of pea, lentil, or bean plants. In ordinary times, no one ate such stuff. The vegetable interpretation is what the NIV chooses, saying that the people bought “a quarter of a cab of seed pods for five shekels.” Either way—distasteful vegetables or actual manure—what was ordinarily a cut\-rate food now commanded a hefty price. Even as the people of Samaria were buying dove droppings for five shekels of silver, the prophet Elisha proclaimed a quick deliverance: by the next day, at the gates of Samaria, a measure of fine flour would cost only a shekel and two measures of barley only a shekel (2 Kings 7:1\). An officer of the king standing nearby said to Elisha, “Look, even if the Lord should open the floodgates of the heavens, could this happen?” (2 Kings 7:2\). But Elisha’s prophecy came true. Later that night four lepers sneaked into the camp of the Arameans to find food (2 Kings 7:4–5\), and they discovered no one there. The camp was abandoned. God had caused a great terror to come upon the army of the Arameans, as they imagined they heard chariots and a mighty army coming to destroy them (2 Kings 7:6\). They had fled for their lives, leaving their possessions, including all the food (2 Kings 7:7\). The lepers returned to tell the people of Samaria (2 Kings 7:9–14\). The people then plundered the camp, and there was suddenly a glut of food. The word of God that came through Elisha was fulfilled. A measure of fine flour was sold for a shekel, and two measures of barley were sold for a shekel (2 Kings 7:16\). Throughout the Old Testament are accounts of Israel being attacked and God delivering by miraculous means. The plight of [Samaria](Samaria-in-the-Bible.html) was an awful one, characterized by hyper\-inflation and worse. Even in that very dark situation, God showed that He had not abandoned the people and they could find their deliverance in Him.
Why did Jesus reference Chorazin and Bethsaida in Matthew 11:21?	Answer In Matthew 11, Jesus pronounces judgment on the people for rejecting Him. Specifically, He proclaimed woes on the cities of Chorazin and Bethsaida (Matthew 11:21\) because He worked miracles in those cities, and they still rejected Him. Chorazin was a city in [Galilee](Galilee-in-the-Bible.html), a territory in which He worked many miracles (Matthew 4:23\). Bethsaida was also in Galilee, northeast of the Lake of Galilee. Bethsaida was the hometown of Philip, Andrew, and Peter (John 1:44\), and Jesus went there on many occasions. Galilee had prophetic significance, as it was said that the people (including those east of the Jordan and in Galilee) who walked in great darkness would see a great light (Isaiah 9:1–2\). The [Messiah](what-does-Messiah-mean.html) was that great light, and He did great things in the region of Galilee. Yet, rather than embrace their Messiah, the cities of Galilee rejected Him. Jesus exclaimed that, if He had done in Tyre and Sidon the miracles He did in Chorazin and Bethsaida, Tyre and Sidon would have repented quickly (Matthew 11:21\). Even Capernaum was judged—another Galilean city. If the miracles Jesus had done in Capernaum were done in Sodom, He said, Sodom would have repented (Matthew 11:23\). These cities and the people in them would be accountable for their rejection of the Messiah. Chorazin and Bethsaida are mentioned as some of the evilest cities because of the great opportunity that they wasted. Their Messiah had come. He had healed their sick. He had presented them with the kingdom. He came with the good news that they could change their mind about how they might be righteous in God’s sight. He offered them righteousness by grace through belief in Him. He offered a new birth and a place in His kingdom. Instead of changing their minds as He required, they rejected Him as their Messiah. That generation would be held accountable, Jesus said, and the cities of Chorazin and Bethsaida would be judged even more harshly than Tyre and Sidon. Capernaum would encounter less tolerable judgment than even Sodom had endured. Chorazin, Bethsaida, Capernaum, and all of Galilee serve as a cautionary tale in Matthew 11\. They were given a great light and had an incredible opportunity to see firsthand the miracle\-working of the Messiah. While we haven’t had that same opportunity to be eyewitnesses of His earthly ministry, we have His Word that testifies of Him. Will we make the same mistakes as Chorazin, Bethsaida, Capernaum, and the other cities that rejected Him, or will we embrace our Savior and receive God’s righteousness by believing in Him?
What happens in a place where there is no revelation (Proverbs 29:18)?	Answer Proverbs 29:18 informs, “Where there is no revelation, people cast off restraint; but blessed is the one who heeds wisdom’s instruction.” Without divine revelation from the Word of God, a spiritual Wild West environment will surely develop. The Hebrew word translated as “revelation” here is consistently associated with the visions the prophets received from the Lord (see Daniel 8:13; Nahum 1:1\). In ancient times, the [prophets](prophet-Old-Testament.html) were God’s chosen teachers to instruct the Lord’s people in righteousness and truth. To cast off restraint is “to be turned loose or free from restraints.” When people are deprived of knowledge or instruction in the revealed Word of God, it’s as though they are allowed to run wild and free. The same idea is expressed in Leviticus 13:45 as letting one’s hair “hang loose” (see also Numbers 5:18\). In Exodus 32:25, the terminology describes how the people of Israel went “completely out of control” (NLT) or “had broken loose” (ESV) with the golden calf. The Word of God provides the insight we need to navigate this world (Psalm 119:105\). Without Scripture’s guidance, people make serious mistakes. They end up lost and in deep trouble. Where there is no revelation of His truth, people do whatever they please, and chaos ensues. But “those who hear the word of God and keep it are blessed!” (Luke 11:28, HCSB). The proverb writer recognizes the importance of prophetic ministry and the teaching of God’s Word for the community’s welfare and to maintain social harmony. The Bible mentions times and places where there was no revelation. When God called the boy [Samuel](life-Samuel.html) to minister as a prophet, “in those days messages from the Lord were very rare, and visions were quite uncommon” (1 Samuel 3:1, NLT). A similar condition existed in King Asa’s day: “For a long time Israel was without the true God, without a priest to teach them, and without the Law to instruct them” (2 Chronicles 15:3, NLT). The prophet Amos forewarns of God’s coming judgment, likening it to a famine in the land—“not a famine of food or a thirst for water, but a famine of hearing the words of the Lord. People will stagger from sea to sea and wander from north to east, searching for the word of the Lord, but they will not find it” (Amos 8:11–12\). When there is no revelation in Hosea’s era, the Lord says, “My people are destroyed from lack of knowledge. Because you have rejected knowledge, I also reject you as my priests; because you have ignored the law of your God, I also will ignore your children” (Hosea 4:6; cf. Hosea 3:4\). Scripture laments the lack of prophetic revelation: “Jerusalem’s gates have sunk into the ground. He has smashed their locks and bars. Her kings and princes have been exiled to distant lands; her law has ceased to exist. Her prophets receive no more visions from the Lord” (Lamentations 2:9, NLT; see also Psalm 74:9\). The basic message of Proverbs 29:18 is that blessings of well\-being and harmonious living come to those who receive instruction in God’s Word and obey it (Proverbs 16:20\). “There is great reward” in keeping God’s law (Psalm 19:11\). By contrast, where there is no revelation of truth and no [obedience](Bible-obedience.html) to the commands of the Lord, the fatal effect will be chaos, disorder, confusion, and rebellion.
What does the Bible say about God turning curses into blessings (Deuteronomy 23:5)?	Answer In Deuteronomy 22:5—23:18, the Lord reminds Israel of its calling to remain a holy people, set apart to walk in purity before the people of the world. One regulation regarding holiness in worship prohibited the involvement of anyone of Ammonite or Moabite descent: “No Ammonite or Moabite or any of their descendants may enter the assembly of the Lord . . . For they did not come to meet you with bread and water on your way when you came out of Egypt, and they hired Balaam son of Beor from Pethor in Aram Naharaim to pronounce a curse on you. However, the Lord your God would not listen to Balaam but turned the curse into a blessing for you, because the Lord your God loves you. Do not seek a treaty of friendship with them as long as you live” (Deuteronomy 23:3–6; see also Nehemiah 13:1–3\). Despite being related to the Israelites through Abraham’s nephew Lot (Genesis 19:36–38\), the people of [Ammon](Ammonites.html) and [Moab](Moabites.html) were excluded from the holy assembly for two reasons: because they opposed Israel and failed to show hospitality to God’s people during their wilderness journey to Canaan (Deuteronomy 2:26–37\); and because Balak, the king of Moab, hired [Balaam](Balaam-in-the-Bible.html), a profit\-seeking false prophet, to proclaim curses on Israel (Numbers 22:1–41\). Showing great faithfulness to Israel, God told Balaam, “You must not put a curse on those people, because they are blessed” (verse 12\). In dread and terror of the massive Israelite horde, King Balak desperately sought to strongarm Balaam into cursing God’s people (Numbers 23:4—24:25\). Yet, no matter what strategy they attempted, the Lord kept turning their curses into blessings for Israel (see Numbers 23:11; 24:10\). Balak was supremely frustrated at Balaam’s inability to curse Israel: “Then Balak’s anger burned against Balaam. He struck his hands together and said to him, ‘I summoned you to curse my enemies, but you have blessed them these three times’” (Numbers 24:10\). Balaam went on to bless Israel four more times—a total of seven blessings. A “curse” in the context of Deuteronomy 23:5 is an invocation of evil or divine harm upon someone. But God’s covenant promise to Israel through Abraham was to lavish blessings upon them: “I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you” (Genesis 12:2–3; see also Genesis 18:18; 26:4; Deuteronomy 1:10–11\). Balaam’s experience proves that no one can successfully curse those whom God has chosen to bless. Anyone who curses them the Lord will curse. The Bible says God turns curses into blessings because of His love for His people (Deuteronomy 7:13; 23:5\). God’s promise to turn curses into blessings is ultimately fulfilled in Jesus Christ, who “redeemed us from the curse of the law by becoming a curse for us—for it is written, ‘Cursed is everyone who is hanged on a tree’—so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith” (Galatians 3:13–4, ESV; see also Galatians 3:16\). After the fall of Adam and Eve, divine curses came into effect upon God’s creation (Genesis 3:14–19; 8:21\). These curses are the consequence of human disobedience (Deuteronomy 28:15–19\). But, through the redeeming sacrifice of Jesus Christ on the cross, the curse of humanity’s fall is reversed (Acts 3:25–26; Galatians 3:29\). In the future kingdom of heaven, “no longer will there be a curse upon anything. For the throne of God and of the Lamb will be there, and his servants will worship him” (Revelation 22:3, NLT). If disobedience brings curses, obedience to the Lord brings His blessings (Deuteronomy 11:26–28; 28:1–14; 30:15–20\). Believers are called to “do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luke 6:27–28; see also Matthew 5:39–42\). We can turn curses into blessings when we “bless and do not curse” our enemies and those who persecute us (Romans 12:14\). The apostle Paul testified, “When we are cursed, we bless; when we are persecuted, we endure it; when we are slandered, we answer kindly” (1 Corinthians 4:12–13\).
What is the anointing you received in 1 John 2:27?	Answer The word anointing sparks controversy within some Christian circles. While some are wary of the word, others employ it in ways that go beyond scriptural teaching. It is not uncommon to witness certain Christians pursuing an extra “anointing” in a quest for more power. However, we should neither be overly cautious about the word nor misuse it. Instead, we should turn to Scripture to understand how the anointing pertains to us. First John 2:27 applies the concept of anointing to Christians. It states, “As for you, the anointing you received from Him remains in you, and you do not need anyone to teach you. But as His anointing teaches you about all things and as that anointing is real, not counterfeit—just as it has taught you, remain in Him.” This verse is connected to verse 20, which informs us that we “have an anointing from the Holy One.” The two aforementioned verses reveal the source of the anointing—God. John assures his readers that they already possess this anointing—there is no need to seek it—and that it is sufficient to instruct them in all they need to know. Does the anointing imply that we require no teachers? That interpretation would contradict the fact that John himself is teaching his readers via the letter. In this context, the apostle is specifically warning against false teachers. John advises his readers to rely on the anointing from God so that they won’t be deceived. Many scholars agree that, when John wrote his letters and gospel account, the early church faced division caused by [Gnostics](gnostic-definition.html). The Gnostics were primarily known for their dualistic views and claims of possessing special knowledge. They believed in the separation of the spiritual and material worlds, regarding the latter as evil. Consequently, they denied the incarnation of Christ and asserted that Jesus never came in the flesh. This explains John’s emphasis on the humanity of Jesus (John 1:14; 1 John 4:2–3\). The purpose of God’s anointing is to safeguard genuine Christians from the teachings of false teachers. John describes the latter as antichrists and liars because they deny the complete truth about Jesus (1 John 2:22\). However, all genuine Christians possess this anointing, which indicates that they have the truth. Thus, while the Gnostics lay claim to special knowledge, John reminds his readers that the anointing they possess is sufficient to teach them. There is no need to seek the esoteric ways of Gnosticism. So, what is this anointing that God bestows upon every believer? At the moment of salvation, every Christian receives the gift of the Holy Spirit (Acts 2:38; Galatians 3:2; Ephesians 1:13–14; Romans 8:9\). The anointing refers to the presence and empowering work of the [Holy Spirit](who-Holy-Spirit.html) in our lives. Wherever the Holy Spirit dwells, the anointing remains. This means that all genuine Christians are anointed, with no distinction among them. While we possess different gifts (1 Corinthians 12:8–11; Romans 12:6–18; 1 Peter 4:10–11\) and vary in our maturity, the anointing remains the same for all Christians. What does this mean for us today? First, we should rest in the truth that we all have the anointing, which represents the presence and influence of the Holy Spirit. This is the power upon which we rely to lead godly lives and carry out God’s work (Acts 1:8; Romans 8:13–14; Galatians 5:16, 22–23; 2 Timothy 1:7; Ephesians 3:16; Philippians 2:13\). Seeking the Holy Spirit’s power for the sake of display or some form of spiritual elitism is unbiblical. Second, we should acknowledge that the Holy Spirit serves as our ultimate teacher and guide, as demonstrated in 1 John 2:27\. He teaches us through the words of Scripture, illuminating our minds to understand and recall what we have learned (John 14:26; 1 Corinthians 2:10–12; Luke 12:12\). We also live the Christian life by following His desires (Galatians 5:16–18\). Sound Bible teachers can provide us with valuable insight, but they should not go beyond or contradict the written Word. Anyone who denies the core teachings revealed by the Spirit in Scripture is a false teacher.
What is anti-intellectualism? Is Christianity anti-intellectual?	Answer The term anti\-intellectual was popularized by historian Richard Hofstadter in the 1960s. The concept has since been broadly applied, often well beyond its initial meaning. Describing something as “anti\-intellectual” is always negative. This makes misuse of the term even more confusing. All people, of all spiritual and political persuasions, can engage in anti\-intellectualism. However, neither the Bible nor Christianity encourage an anti\-intellectual view. Hofstadter’s original sense of anti\-intellectual had nothing to do with assuming a person was stupid or broadly uneducated. Rather, anti\-intellectualism denoted a belief that common sense and personal experience were more reliable than academic theory or expertise. In his 1963 book Anti\-Intellectualism in American Life, he associated it with resentment and suspicion of the life of the mind and of those who are considered to represent it; and a disposition constantly to minimize the value of that life (Vintage Books, p. 7\). Hofstadter’s personal politics were obvious in his examples, but the theory is still useful. For an attitude to be truly anti\-intellectual, it must dismiss education or expertise outright. Or a person must reject those as irrelevant against his own experience. To question conclusions or applications is not anti\-intellectual. Neither is cautious skepticism about ideas and information. At its core, anti\-intellectualism implies that academia is at best useless and at worst a dangerous grab for power. Often, it becomes a mistrust of education because such knowledge opposes a preferred idea. Scripture applauds [education](Bible-education.html) and knowledge (Proverbs 18:15\) and commends those who seek wisdom (2 Chronicles 1:10–12\). It encourages cautious skepticism (1 John 4:1\), careful thought (John 7:24\), and fact\-checking (Act 17:11\). Paul’s evangelism was dismissed by calling him too educated for his own good (Acts 26:24\). The opening lines of the book of Proverbs directly refute anti\-intellectualism: To know wisdom and instruction, to understand words of insight, to receive instruction in wise dealing, in righteousness, justice, and equity; to give prudence to the simple, knowledge and discretion to the youth—Let the wise hear and increase in learning, and the one who understands obtain guidance, to understand a proverb and a saying, the words of the wise and their riddles. The fear of the Lord is the beginning of knowledge; fools despise wisdom and instruction (Proverbs 1:2–7, ESV). At the same time, Scripture warns against the “pseudo\-intellectual” approach. This mindset relies on deceptive thinking (Colossians 2:8\) or stubbornness (John 5:39–40\). Neither does Scripture endorse trust in experts and academics merely because they are well\-educated. It’s possible to put undue trust in those who tell us what we want to hear (2 Timothy 4:3; Proverbs 18:17\). It’s especially dangerous to take spiritual advice from those who have no relationship with Christ (1 Corinthians 2:14\). Anti\-intellectualism can be applied to defend any view. It simply requires insistence that personal perspective is “obviously” more correct than academia or theory. For example, a person may believe the sun orbits the earth: he doesn’t feel the earth turn, and he sees the sun “rise” and “set.” When empirical data showing that the earth orbits the sun is ignored because “anyone can tell that’s not true,” then a line has been crossed into anti\-intellectualism. Of course, the charge of “anti\-intellectual” is often wielded against anyone who fails to immediately accept a conclusion. This type of name\-calling is unfair, as even experts need to use good reasoning and solid evidence. Academia can, in fact, make a person detached from practical applications. An expert in topic A is not automatically an authority in fields B, C, D, and so forth. “Because I said so” is not a valid justification to accept an academic’s idea. It’s possible for an “expert” to be in error or to promote an unreasonable application for his or her facts. It’s also possible for people to defend a preferred idea that they, themselves, don’t fully understand; such individuals might simply dismiss those who disagree with them as uneducated. In its own way, anti\-intellectualism follows a form of logic. When something seems obvious—either due to personal perspective, culture, or tradition—reasons to change that view may be obscure. Specialized knowledge may be needed to understand exactly why the original idea is false. But if something seems obvious, and the counter\-explanation makes no sense, the argument won’t be convincing. What’s required, then, is trust in the “expert,” and this is where the breakdown most often occurs. Whether trust or mistrust is warranted is, itself, what separates anti\-intellectualism, reasonable skepticism, and blind faith in academia. [Politics](Christian-politics.html) is a rich source of examples of anti\-intellectualism. Politics, by its nature, seeks the approval of as many people as possible—mostly non\-academics and non\-experts. A cynical politician finds this fertile ground for anti\-intellectual tactics. People of any political persuasion are pressured to set aside reason, evidence, or qualified expertise in favor of feelings, preferences, tradition, tribalism, or other concerns. As a final note, the anti\-intellectual attitude is sometimes ridiculed by referring to people as “philistines.” This has only an obscure connection to the people group mentioned in the Bible. The Bible does not portray [Philistines](Philistines.html) as uneducated but as the enemies of God’s people, the Israelites. Through the years, the English word philistine has developed the sense of “a culturally deficient person” or “an enemy of intellectualism.”
What does it mean that believers in Christ will never thirst (John 4:14)?	Answer John 4 records a divine appointment between Jesus and a [Samaritan woman](woman-at-the-well.html). Weary from traveling, Jesus rests by a well when a woman from the nearby village arrives to draw water. Perceiving her desiccated spiritual condition and need for salvation, Jesus initiates a dialogue. In the course of the conversation, He says, “Everyone who drinks this water will be thirsty again, but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life” (John 4:13–14\). At first, the woman thinks Jesus is offering natural water to quench her literal thirst. But He has something entirely different and otherworldly in mind. Inside every human heart exists a God\-induced craving—a spiritual thirst—that only He can satisfy (Ecclesiastes 3:11; Psalm 42:2; 63:1\). He made us that way so we would seek to know Him. Physical thirst is used throughout the Bible to depict this profound human privation. Isaiah speaks of the Lord supplying flowing water to satiate this spiritual thirst: “The poor and the needy seek water, but there is none; their tongues are parched with thirst. I will answer them. I am the Lord, the God of Israel. I will not abandon them. I will open rivers on the barren heights, and springs in the middle of the plains. I will turn the desert into a pool and dry land into springs” (Isaiah 41:17–18, CSB; see also Isaiah 12:2–3; 35:6–7; 49:10; 58:11\). In the New Testament, Jesus Christ is revealed to be the fountain of living water (John 4:4–26; 7:37–39; cf. Jeremiah 2:13; 17:13; Zechariah 14:8–9\). Early in His ministry, Jesus taught, “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied” (Matthew 5:6, ESV). Then in the book of Revelation, we are given a glimpse of redeemed believers surrounding God’s throne in heaven. They “no longer thirst” because the Lamb of God guides “them to springs of the waters of life” (Revelation 7:13–17, CSB). Jesus Christ is the only satisfactory source to quench our dry and thirsty souls (1 Corinthians 10:3–4\). Faith is the key to partaking of the fountain of the water of life. Jesus told His disciples, “Whoever believes in me shall never thirst” (John 6:35, ESV). He explained in detail, “If anyone is thirsty, let him come to me, and drink. The one who believes in me, as the Scripture has said, will have streams of [living water](living-water.html) flow from deep within him” (John 7:38\). This soul\-quenching fountain of living water flows from Jesus Christ to us through the indwelling Holy Spirit (John 7:39\). Along with food, air, and light, water is one of the most essential elements to sustain physical life. On a spiritual level, Jesus is all of these—He is the “bread of life” (John 6:48\), the “breath of life” (Genesis 2:7; John 3:8; 20:22\), the “light of all mankind” (John 1:4\), and the supplier of “living water” (John 4:10\). Jesus offers unlimited refills. Anyone who believes in Christ, receives His salvation, and abides in Him will never thirst again because that person drinks from an inexhaustible supply of pure and “living water” (John 4:10\). The prophet predicted, “With joy you will draw water from the wells of salvation” (Isaiah 12:3\). The living water Jesus spoke of represents eternal life, and Jesus Christ is its sole supplier (John 14:6; 17:3; 1 John 1:1–2; 5:20; 1 Corinthians 15:20–22\). Later, Jesus told Martha, “I am the resurrection and the life. Anyone who believes in me will live, even after dying. Everyone who lives in me and believes in me will never ever die” (John 11:25–26, NLT). John’s account of Jesus and the Samaritan woman emphasizes that Jesus “had to go through Samaria” (John 4:4\). Jesus could have taken another route on His journey back to Galilee. Instead, He went through Samaria because of a divine appointment with a desperately thirsty woman who needed salvation. As a result of her encounter with Jesus, many Samaritans will never thirst again because they believed in Jesus, drank from His well of living water, and received the gift of eternal life (John 4:39–43\). At Scripture’s close, Christ’s invitation continues to ring out: “Both the Spirit and the bride say, ‘Come!’ Let anyone who hears, say, ‘Come!’ Let the one who is thirsty come. Let the one who desires take the water of life freely” (Revelation 22:17, CSB; see also Revelation 21:6\). Through Christ’s redeeming sacrifice on the cross and subsequent outpouring of the Holy Spirit, believers can experience intimate and eternal fellowship with God. Only in a restored relationship with the Father is the soul’s craving satiated, allowing believers to never thirst again.
What is the spirit of love (2 Timothy 1:7)?	Answer In 2 Timothy 1:7, the apostle Paul encourages [Timothy](life-Timothy.html) to renounce the spirit of fear: “God gave us a spirit not of fear but of power and love and self\-control” (ESV). The Greek term for “fear” does not mean “reverential fear of God,” as it does in Proverbs 9:10 and 1 Peter 2:18\. Rather, the word refers to timidity or cowardice. The idea is that Timothy can boldly proclaim the Word of God because he has been given a spirit of power, love, and self\-control. To understand the “spirit of love,” we must first consider its immediate and broader context. In the preceding verses, Paul reminds Timothy of his heritage of faith, which was nurtured by his grandmother Lois and his mother, Eunice (2 Timothy 1:5\). Paul then exhorts Timothy to “fan into flame the gift of God” bestowed upon him by Paul’s laying on of hands (verse 6\). It is in this context that Paul proclaims the nature of the spirit given by God, which is characterized by power, love, and self\-control (cf. Galatians 5:22–23\). The Greek term used for “spirit” is pneuma, which can be understood as a person’s inner disposition or temper of mind. Thus, the “spirit of love” signifies a fundamental aspect of Timothy’s character produced by the Holy Spirit, who transforms sinners into people marked by love, selflessness, and compassion. The expression “God gave us a spirit” highlights the divine origin of the spirit of love (cf. 1 John 4:19\). It emphasizes that this disposition is a gift from God, imparted through the Holy Spirit and shared with the world. Hence, this disposition is not self\-generated but is a supernatural endowment made possible by the grace of God. Paul contrasts the spirit of love with the [spirit of fear](spirit-of-fear.html). While fear hinders believers from accomplishing the will of God, the spirit of love empowers us to live courageously and “fight the good fight of faith” (1 Timothy 6:12; cf. 1 John 4:18\). This spirit encompasses not only love for God but also love for others (cf. 1 John 4:7\). It is a spirit that compels believers to exude self\-sacrificial love, compassion, kindness, forgiveness, and mercy (see Philippians 2:1–11\). Furthermore, the spirit of love must be tempered by [self\-control](fruit-Holy-Spirit-self-control.html). Believers ought to govern their thoughts, emotions, and actions according to the will of God (see Romans 12:1–2\). In doing so, we can resist temptation and “keep \[ourselves] unspotted from the world” (James 1:27; cf. 1 Corinthians 10:13\). Unpacking the meaning of the “spirit of love” (2 Timothy 1:7\) has profound implications for believers. The spirit of love calls us to embrace a disposition and attitude that reflect the character of Christ. This means that love is more than a feeling or emotion. On the contrary, love is an action (John 15:13\). In other words, it is about what we do for God and others. If we love God, then we will also love others. Paul is an excellent example of someone who faithfully embodied the spirit of love: “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20\). The description of Jesus as the One “who loved me and gave himself for me” reminds us that our new lives are rooted in the selfless love of Christ, who willingly laid down His life for our salvation (John 10:18\). May the spirit of love empower us to live faithfully and courageously as ambassadors of Christ!
Why did the disciples say, “Truly you are the Son of God” after He calmed the storm (Matthew 14:33)?	Answer Throughout His ministry, Jesus revealed His deity by His actions. He healed many people with diseases (Matthew 8:14–17\), He calmed a raging storm (Matthew 8:23–27\), and He expelled demons (Matthew 8:28–34\). After feeding the 5,000, Jesus calms another storm. In response, the disciples exclaim, “Truly you are the Son of God” and worship Him (Matthew 14:33\). Jesus’ actions reveal He is truly the [Son of God](Jesus-Son-of-God.html), and the disciples respond accordingly. Recognizing Jesus for who He is leads to a life of faith and worship. After the miraculous feeding of the 5,000, Jesus sends the disciples away by boat while He goes to pray (Matthew 14:22–33\). Throughout the night, the wind and waves rage, and the boat was “buffeted by the waves because the wind was against it” (verse 24\). Shortly before dawn, Jesus walks to the disciples [on the water](walking-on-water.html). Mistaking Him for a ghost, the disciples are terrified. Even though the disciples had been with Jesus throughout His ministry, they do not recognize Him. There are times when we, too, fail to recognize the Lord’s presence in the midst of our storms, though He is right there with us. Fear clouds our vision, whereas trusting in Him leads to peace. Isaiah 26:3 tells us that He “will keep in perfect peace all who trust in \[Him], all whose thoughts are fixed on \[Him]!” (NLT). [Fear](Bible-fear.html) also heightens our attention to our circumstances rather than increasing our trust in the God who is in control. After Jesus assures the disciples it is He and not a ghost, Peter walks to Jesus on the water and is able to do so until he becomes fearful of the wind and starts sinking (Matthew 14:30\). When we focus on our circumstances instead of trusting in God, we, too, become overwhelmed by what we see. Jesus is the One who calms the storm. Jesus takes Peter by the hand, and they climb into the boat. Seeing the storm calm when Jesus enters the boat, the disciples respond by worshiping Him and saying, “Truly you are the Son of God” (verse 33\). When we recognize Jesus for who He is, the proper response is worship—acknowledging God in all His power and glory—and praise—joyfully recounting what He has done. On a previous occasion, the disciples had seen Jesus calm a storm (Matthew 8:23–27\). At that time, they were amazed and asked, “What kind of man is this? Even the winds and the waves obey him!” (Matthew 8:27\). This time, the disciples know that Jesus is not a mere man, and they exclaim, “Truly you are the Son of God” (Matthew 14:33\). This declaration reveals that the disciples had grown in their faith to realize that Jesus is truly God. His actions revealed His identity. Only God could walk on water, and only God could make the wind and waves obey Him. This is the first time of many that the disciples address Jesus as the Son of God (Matthew 16:16; 26:63; 27:40, 43, 54\). In calling Jesus the “Son of God,” the disciples were acknowledging His deity; the designation Son of God was a way of saying Jesus possessed the same nature as God. Jesus is truly the Son of God. He is God Almighty over the wind and waves and over the storms of our lives. Our response to Jesus should match that of the disciples: trusting in Him, praising Him for who He is, and worshiping Him with our lives. When our focus is on Jesus and not on our circumstances, we can say, “Truly you are the Son of God,” just as the disciples did after He calmed the storm.
What does it mean that people loved darkness rather than light (John 3:19)?	Answer Throughout the Bible, light is contrasted with darkness. God is light (1 John 1:5\), and living in the light metaphorically refers to living in God’s truth, goodness, and wisdom. On the other hand, living in darkness metaphorically describes living in sin or living a life apart from God. Light came into the world (John 8:12\), but, sadly, people loved darkness rather than light (John 3:19\). Those who trust in God for salvation come to the light and receive abundant life; those who love darkness will face eternal separation from God in “blackest darkness” (Jude 1:4–13\). John 3:18–19 says, “Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son. This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil.” People naturally love the darkness—they love their sin—and this keeps them from coming to Christ: “Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed” (John 3:20\). As a result of sin, all people are born in a state of [spiritual darkness](spiritual-darkness.html) that separates them from God. Sin blinds people to the truth and darkens their understanding of reality: “Their minds are full of darkness; they wander far from the life God gives because they have closed their minds and hardened their hearts against him” (Ephesians 4:18, NLT). Despite people loving darkness rather than light, God made the way to rescue them from sin and its consequences. Isaiah described the Messiah as a great light who would come into “the land of deep darkness” (Isaiah 9:2\). Jesus referred to Himself as the [light of the world](light-of-the-world.html) (John 8:12\), thereby connecting Himself to the prophesied Messiah who would bring true light into the world (John 1:9\). He is the “light of all mankind” (John 1:4\) and the light and salvation for those who trust in Him (Psalm 27:1\). The One who opened blinded eyes can bring us out of spiritual darkness and into His marvelous light (1 Peter 2:9\). John 3:21 describes a believer as one who “lives by truth \[and] comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God.” Believers “live as children of light (for the fruit of the light consists in all goodness, righteousness and truth)” (Ephesians 5:8–9\). Having been rescued from the kingdom of darkness (Colossians 1:13\), believers no longer hide in the darkness of sin. They live in the light (1 Thessalonians 5:5–6; 1 John 1:7\). Believers will not reach perfection on this earth, but they do not continue to actively live in sin (1 John 3:6; 5:18\). They allow God’s light to shine in and through them as they are transformed by God’s love and truth and reflect His character. Jesus told believers, “You are the light of the world. . . . Let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:14, 16\). We are no longer the people who loved darkness rather than light. Instead, we are “children of the light and children of the day” (1 Thessalonians 5:5\). We allow the light of God’s truth and love to [shine in our lives](let-your-light-shine.html) and out into the dark world around us.
How can we encourage one another to love and good works (Hebrews 10:24)?	Answer The Christian life is meant to be lived in community. This is why we are told to “not give up meeting together” (Hebrews 10:25\). Our brothers and sisters in Christ encourage us to “run the race” of faith with endurance. They help us see things we otherwise would miss in ourselves, which helps us grow spiritually. They encourage us to pursue the things of God, and they hold us accountable to live out what we say we believe. Together, believers can be a light in this dark world as we encourage one another to love and good works (Hebrews 10:24\). Before Jesus was crucified, He gave His disciples a “new” command: “Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another” (John 13:34–35\). This call to love one another is repeated multiple times in Scripture (Romans 12:10; 1 Peter 4:8; 1 John 4:7, 11\). The love that believers demonstrate for each other allows the world to see who God is and what a transformed life in Christ looks like. First John 4:7–8 tells us why we love one another: “Dear friends, let us [love one another](let-us-love-one-another.html), for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love.” Because God is love, believers can and should encourage one another to love and good works. In community, believers can practice what it means to love like God: sacrificially (2 Corinthians 5:21\), selflessly (Mark 10:45\), and unconditionally (Romans 5:8\). When we are offended, we can practice loving each other well by forgiving one another (Ephesians 4:32\). We can bear with one another even when times or people are difficult (Colossians 3:13\). When someone is in need, we can practice loving one another by tangibly meeting the need (1 John 3:18\). We can also love people by building them up and helping them grow in Christ (Romans 14:19; 1 Thessalonians 5:11\). We can step outside our comfort zone and encourage one another to love and good works in ways that we would not naturally pursue. We can be encouraged as we see others living out godly values in different, creative ways. By this the world can see what the love of God is. Believers are also a light to the world through their good deeds. Jesus exhorted believers to “let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:16\). [Good works](created-for-good-works.html) do not save us (Ephesians 2:8–9\); however, faith without works is dead faith (James 2:26\). God saved us not just to rescue us from the consequence of our sin but also to reflect His character and goodness to the world. As the Holy Spirit produces fruit in our lives (Galatians 5:22–23\), we will act in ways that reflect God’s character. Instead of living according to our old selfish and sinful ways, we will seek to do good works that please God. We will [exhort](definition-exhortation.html) others to do the same. Fellowshipping with other Christians gives us the opportunity to put those good works into practice and surrounds us with examples of how to “stir up one another to love and good works” (Hebrews 10:24, ESV). Loving others well and doing good works is a tangible way to reflect the light of Christ in this world. We must take seriously the instruction to encourage one another to love and good works so God can be glorified and so His love can be made complete in us: “Since God so loved us, we also ought to love one another. No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us” (1 John 4:11–12\).
What does it mean that bodily exercise profits a little (1 Timothy 4:8)?	Answer In 1 Timothy 4:8, the apostle Paul exhorts [Timothy](life-Timothy.html) to keep his priorities straight: “For bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come” (NKJV). Here, Paul draws a contrast between bodily exercise and godliness. Both are profitable, but bodily exercise is of lesser value than godliness. In 1 Timothy 4:6, Paul gives Timothy a friendly reminder to “put these things before the brothers” (ESV). Everyone needs a reminder now and again. Paul does not remind Timothy of his pastoral obligations because Timothy has forgotten or neglected to do them. On the contrary, Paul wants to encourage Timothy to do what he always has—a sort of positive reinforcement, if you will. What things should Timothy put before the Ephesian church? The answer is contained in 1 Timothy 4:1–5: warnings against false teachings that “come through hypocritical liars” (verse 3\). As Timothy faithfully teaches the church to distinguish truth from error, he will be “a good servant of Christ Jesus” who upholds “the words of the faith and of the good doctrine that you have followed” (verse 6, ESV). The “words of the faith” are the gospel. A summary of the gospel message is found in 1 Corinthians 15:3–4\. There, note how Paul describes [the gospel](what-is-the-gospel.html) as being of “first importance.” Timothy’s primary responsibility as a bishop is to teach, equip, and remind his congregation of the truth. Timothy needs to bring these things to his congregation’s remembrance because of the ubiquitous influence of false doctrine (1 Timothy 4:1–3, 7\). False teachers are everywhere today: on radio, podcasts, and television and standing in church pulpits. They are a threat to sound doctrine because their teachings are contrary to the gospel of Jesus Christ (see Galatians 1:8\). If Timothy protects his congregation from false teachers, then he will be a “good minister of Christ Jesus” (1 Timothy 4:6\). Timothy’s effectiveness as a servant of Jesus Christ was due to his being “nourished on the truths of the faith and of the good teaching” (1 Timothy 4:6\). He was trained, or disciplined, by his grandmother Lois and his mother, Eunice (2 Timothy 1:5\), and, of course, by Paul. It should be noted that our service to God can only be as effective as the deposit that has been put within us. In other words, our output can only be as good as our input. Will we follow Timothy’s example of faithful service by setting “believers an example in speech, in conduct, in love, in faith, in purity” (1 Timothy 4:12\)? Believers who are preoccupied with righteousness do not have time for “irreverent, silly myths” (1 Timothy 4:7, ESV), because their hearts and minds are set on things above (see Colossians 3:2\). The contrast between “words of the faith” and “irreverent, silly myths” is noteworthy. It indicates that the gospel is not a mythological or fictitious account of Jesus Christ. Quite the opposite! The gospel is a historical account of the life, death, burial, resurrection, and ascension of our Lord and Savior, Jesus Christ. The best way to detect false teachings is to “train \[ourselves] for godliness” (1 Timothy 4:7, ESV). The Greek word for “train” is gymnaze, where we get the English words gym and gymnasium. Although gymnaze denotes physical training, Paul uses the word metaphorically to include spiritual training. The idea is that spiritual training requires “discipline,” which is how the NASB translates gymnaze. In 1 Timothy 4:8, Paul says, “Bodily exercise profits a little” (NKJV), but he does not suggest that physical or bodily training is a bad thing. In fact, he acknowledges that it has some value, recognizing its benefit for overall health and well\-being. He does assert, however, that godliness has eternal significance and holds promise for both the present life and the life to come. The present benefit of godliness is love, joy, peace, patience, kindness, goodness, faithfulness, and self\-control (Galatians 5:22–23\). The future benefit of godliness is eternal fellowship with God in heaven (John 14:3\). In conclusion, 1 Timothy 4:8 highlights the surpassing worth of godliness and the promise that it holds for both the present and future life. Therefore, by embracing godliness and rejecting false teachings, believers can remain devoted to the truth of God’s Word.
What is the meaning of the saying one nation under God?	Answer The saying “one nation under God” is a part of the Pledge of Allegiance of the United States of America. An early version of the pledge was composed in 1885 by Captain George Thatcher Balch. Balch was an officer in the Union Army during the Civil War who wanted to find ways to teach patriotism to young children in the public schools. A few years later, in 1892, Francis Bellamy, a Baptist pastor from New York, significantly revised and expanded Balch’s original pledge in an effort to promote the 1893 World Fair. This version of the pledge went largely unaltered for decades when Congress officially adopted it in 1942 at the start of World War II. However, the saying “one nation under God” was not a part of Bellamy’s pledge (the original draft simply stated, “One nation, indivisible”). In fact, Bellamy staunchly believed in the [separation of Church and State](separation-church-state.html) and intentionally did not include any references to God in the pledge. It wasn’t until 1954 under the direction of President Eisenhower that the words “under God” were added to the pledge. This was mostly due to the growing fear of communism throughout the United States during the Cold War. The inclusion of the phrase under God was meant to reaffirm America’s heritage as a predominately Judeo\-Christian nation in the face of looming global threats (especially ones that were derived from atheistic, materialist worldviews such as communism). Having just come out of World War II, and with the Cold War in full swing, President Eisenhower sought to unify the nation and proclaim trust in God against destructive, godless forces. In short, the saying “one nation under God” is simply the call of a citizenry to be a unified nation that trusts God to protect them from harmful and evil forces. Is it wrong to [pledge your allegiance](pledge-of-allegiance.html) to the country in which you are a citizen? No, the Bible does not forbid such an action. In fact, unity among the citizenry of a nation is a good and virtuous thing to pursue, so long as that nation is not directly contradicting the Word of God in its governance. Ultimately, as Christians, our allegiance is to God alone. His Word is to be the ultimate authority in our lives (Joshua 1:8; 2 Timothy 3:16–17\) as we seek to be good citizens of our nations (Matthew 22:21; Romans 13:1–3; Titus 3:1\). In fact, the Bible puts a strong emphasis on being unified as God’s people as we live and interact with one another in our daily lives (John 17:11; Romans 15:5–6; Ephesians 4:3\). So, in a nation like the United States where the majority of people identify as Christian, being “one nation under God” would be a natural outflow of living according to the biblical commands for unity.
What does it mean that God will not strive with man forever (Genesis 6:3)?	Answer Moral chaos filled the earth during the historical period leading up to the [flood](Noah-flood.html). Wickedness in people’s hearts had become so pervasive that God decided to press the restart button (see Genesis 6:5–8, 11–13\). Humanity would receive a fresh beginning with another chance at obeying the Lord. Against this backdrop, God said, “My Spirit shall not strive with man forever, for he is indeed flesh; yet his days shall be one hundred and twenty years” (Genesis 6:3, NKJV). Some scholars believe the 120 years in Genesis 6:3 refers to a shorter, post\-flood lifespan that God would begin to impose on humans. Before the flood, people lived [hundreds of years longer](Genesis-long-lives.html) than they did after the flood (see Genesis 5; cf. Genesis 11:10–26\), but many people after the flood still lived well past the age of 120\. Likewise, Psalm 90:10 says, “Seventy years are given to us! Some even live to eighty” (NLT). Consequently, 120 does not seem to signal a new average lifespan after the flood. Another interpretation of the 120 years suggests that it was the time remaining before the flood. In the richness of His [grace](grace-of-God.html), God was giving people more than enough time to repent. This concept aligns with the immediately preceding statement that God’s Spirit would not strive with man forever. The Hebrew word translated as “strive” (KJV, NKJV), “contend” (NIV), “abide” (ESV), and “remain” (CSB) appears only this once in the Old Testament. Its origin and meaning are uncertain. It could mean “stay” in the sense of remaining with or abiding with someone, or “argue” as in struggling with or having an argument with someone. Either way, by Noah’s day, we know God could no longer tolerate the corruption and rebellion that had overtaken human hearts. Living with it was so troubling to Him that “it broke his heart” (Genesis 6:6, NLT). Thus, God will not strive with man forever appears to mean that the Lord will not put up with our sinful disobedience indefinitely. We know from Scripture that God is exceptionally patient with humanity (Exodus 34:6; Numbers 14:18; Psalm 78:38; Isaiah 48:9; Acts 13:18; Romans 2:4\). One hundred and twenty years is a long time to delay judgment. The apostle Peter makes this connection while writing about the flood: “They deliberately forget that God made the heavens long ago by the word of his command, and he brought the earth out from the water and surrounded it with water. Then he used the water to destroy the ancient world with a mighty flood. And by the same word, the present heavens and earth have been stored up for fire. They are being kept for the day of judgment, when ungodly people will be destroyed” (2 Peter 3:5–7, NLT). Immediately, Peter highlights God’s great patience in delaying judgment: “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance” (2 Peter 3:9, ESV). The Lord’s “patience gives people time to be saved” (2 Peter 3:15, NLT). The apostle Paul elaborates: “Even though God has the right to show his anger and his power, he is very patient with those on whom his anger falls, who are destined for destruction. He does this to make the riches of his glory shine even brighter on those to whom he shows mercy” (Romans 9:22–23, NLT). As tolerant and gracious as He is, God will not strive with man forever. He won’t wait open\-endedly for us to repent (Luke 13:3; Revelation 2:5\). Before it’s too late and our years come to an end, we must choose good and not evil (Joshua 24:15\)—to serve and obey God and not our own selves (Hebrews 11:24–26; Matthew 7:21\). For Jesus said, “Unless you [repent](repentance.html), you too will all perish” (see Luke 13:1–5\).
Why does God say, “I myself will search for my sheep” in Ezekiel 34:11?	Answer In Ezekiel 34:1–31, Israel’s leaders are compared to incompetent shepherds who failed to care for their flock. The people of Israel were the sheep of God’s flock, and they should have been cared for (Psalm 95:7; 100:3\). Ezekiel reveals that, through self\-centered leadership, God’s sheep were abused, oppressed, and left to scatter. As such, they were vulnerable to attacks from “wild animals” (Ezekiel 34:8\), who represent predatory foreign nations like [Babylon](Babylon-in-the-Bible.html). God announced that He will do away with the self\-absorbed shepherds (verses 10\) and rescue His people: “I myself will search for my sheep and will seek them out. As a shepherd seeks out his flock when he is among his sheep that have been scattered, so will I seek out my sheep, and I will rescue them from all places where they have been scattered” (Ezekiel 34:11–12, ESV). The sheep/shepherd theme runs throughout the Scriptures. Shepherding was a common vocation in Israel’s culture. Many of Israel’s patriarchs engaged in the occupation (Genesis 46:32\). Men, women, and children all worked as shepherds in the Bible (Genesis 29:6; 1 Samuel 16:11; 17:15\). The job of shepherding involved leading sheep to pasture for food and fresh water, providing shelter and protection, and caring for the injured and ill among the flock. In Ezekiel, Israel’s human leaders neglect, exploit, and mislead the flock. Instead of nurturing the sheep, they only look out for themselves. For this reason, God says, “I myself will search for my sheep.” This metaphor of God caring for His sheep appears in Isaiah 40:11: “He tends his flock like a shepherd: He gathers the lambs in his arms and carries them close to his heart; he gently leads those that have young” (see also Micah 7:14\). Perhaps the finest example of God leading us like a shepherd is Psalm 23\. One of the oldest titles of God in the Bible is “Shepherd” (Genesis 49:24\). The psalmist Asaph describes how God brought Israel out of Egypt “like a flock; he led them like sheep through the wilderness. He guided them safely, so they were unafraid; but the sea engulfed their enemies” (Psalm 78:52–53\). The Gospels describe Jesus Christ as the ultimate compassionate shepherd. He cares for “sheep without a shepherd” (Matthew 9:36; see also Mark 6:34\). He is the “[good shepherd](Good-Shepherd.html)” (John 10:11, 14\), the “great Shepherd of the sheep” (Hebrews 13:20\), and the “Chief Shepherd” (1 Peter 5:4\). God is in the business of seeking and saving lost sheep (John 10:16\). Perhaps His words, “I myself will search for my sheep,” resound most forcefully in Christ’s [parable of the lost sheep](parable-lost-sheep-coin.html): If a man has a hundred sheep and one of them gets lost, what will he do? Won’t he leave the ninety\-nine others in the wilderness and go to search for the one that is lost until he finds it? And when he has found it, he will joyfully carry it home on his shoulders. When he arrives, he will call together his friends and neighbors, saying, “Rejoice with me because I have found my lost sheep.” In the same way, there is more joy in heaven over one lost sinner who repents and returns to God than over ninety\-nine others who are righteous and haven’t strayed away! (Luke 15:4–7, NLT). Just as the people of Israel were the sheep of God’s flock, Christians today are the sheep of Christ’s flock (Luke 12:32; Matthew 10:16\). Israel had God\-appointed spiritual under\-shepherds, just as New Testament believers do (John 21:15–17\). In Acts, Paul told the Ephesian elders to “keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood” (Acts 20:28\). The apostle Peter urged church leaders to take their responsibilities seriously: “Be shepherds of God’s flock that is under your care, watching over them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away” (1 Peter 5:2–4\). False, self\-interested spiritual shepherds existed in ancient Israel, and equally troublesome shepherds are active in the church today (Acts 20:29; Matthew 7:15; John 10:1\). The Lord held Israel’s elders accountable and brought judgment against the corrupt ones (Ezekiel 34:7–19; Isaiah 3:13–15; 5:8; Amos 5:12\). And He continues to hold accountable and bring judgment on fraudulent spiritual leaders to this day (Matthew 23:4–15\). God is personally invested in caring for His sheep. If one of His appointed leaders takes advantage of the flock, the Lord Himself promises to step into the role of caring shepherd to rescue and restore His sheep (Zechariah 10:3; 11:7\). He removes the incompetent shepherd from tending the flock and says, “I myself will search for my sheep. I will rescue them and care for them.”
What is the significance of the song, “Saul has slain his thousands and David his tens of thousands” (1 Samuel 21:11)?	Answer The relationship between [King Saul](life-Saul.html) (Israel’s first king) and [David](life-David.html) (Saul’s successor) was fraught with jealousy, fear, and mistrust. The king’s resentment of David’s heroic fame as a warrior in his army incited Saul to try to kill David. After Saul made several attempts on his life, David fled. While hiding out in the enemy territory of Gath, David hoped he wouldn’t be recognized. But servants of Achish, the king of Gath, saw David and said, “Isn’t this David, the king of the land? Isn’t he the one they sing about in their dances: ‘Saul has slain his thousands, and David his tens of thousands’?” (1 Samuel 21:11\). The people of Gath likely regarded David as Israel’s king because of his spectacular military triumph over their own [Philistine](Philistines.html) army. Without a doubt, this knowledge would have fueled Saul’s jealousy of David. But it also sent terror into David’s heart. The king of Gath would probably try to kill David, too, so he pretended to be insane. The ruse worked, and Achish let David go unharmed (1 Samuel 21:12–15\). Earlier, the women of Israel had chanted this verse after David killed the giant [Goliath](David-and-Goliath.html): “When the men were returning home after David had killed the Philistine, the women came out from all the towns of Israel to meet King Saul with singing and dancing, with joyful songs and with timbrels and lyres. As they danced, they sang: ‘Saul has slain his thousands, and David his tens of thousands’” (1 Samuel 18:6–7\). In ancient times, it was the custom for wives, mothers, and daughters of Israel’s warriors to compose songs with lyrics that memorialized the men’s success in battle (Exodus 15:21; Judges 5:1–31\). It’s highly improbable that Saul had literally killed thousands of Philistines or that David had killed tens of thousands. The language of the song was meant to be figurative, celebrating Israel’s overwhelming victory over their Philistine adversaries. Both Saul and David were praised in the chorus, but the women credited David with more kills and greater honor than their king, and this realization infuriated and greatly displeased King Saul. It was also customary in days of old for kings and not soldiers to receive credit for victory in battle. But the lyrics, “Saul has slain his thousands and David his tens thousands,” elevated David, the soldier, above Saul, the king. “They have credited David with tens of thousands,” Saul thought, “but me with only thousands. What more can he get but the kingdom?” Saul burned with jealous anger toward David for the rest of his life, eyeing him with suspicion and often outright hostility (1 Samuel 18:8–9\). The king’s intense reaction to the refrain, “Saul has slain his thousands and David his tens thousands,” may have been associated with an earlier prophecy by Samuel. The prophet had warned Saul that the kingdom of Israel would be torn from him and given to an anonymous neighbor—“to one better than you” (1 Samuel 15:28\). “Fire tests the purity of silver and gold, but a person is tested by being praised,” declares the teacher in Proverbs 27:21 (NLT). The praise of humans is like a bubbling cauldron, bringing what lies in our hearts to the surface. When David heard the women singing, “Saul has slain his thousands and David his tens thousands,” he revealed an inward humbleness unspoiled by pride. On the other hand, Saul let [bitterness](Bible-bitterness.html), envy, arrogance, and a desire for glory boil up from the dregs of his heart as he heard David receiving the praise he felt that he was due.
What does it mean that whoever is born of God does not sin (1 John 3:9)?	Answer All human beings are born with a [sin nature](sin-nature.html). The Bible teaches that, while we are living in the flesh, we will always struggle with sin (Romans 7:14–24; 1 John 1:8\). This applies to unbelievers as well as believers. The difference is that at salvation believers receive the Holy Spirit and become new creations (2 Corinthians 5:17\). Because of this, they are no longer slaves to sin (Romans 6:6–7\). The Holy Spirit empowers believers to live for righteousness. While sinless perfection is unattainable in this life, 1 John 3:9 tells us that “whoever has been born of God does not sin” (NKJV). All people [inherit](inherit-sin.html) Adam’s sin nature, and no matter how hard we try not to, we will still sin. Sin is described in the Bible as transgressing God’s law (1 John 3:4\) and rebellion against God (Deuteronomy 9:7; Joshua 1:18\). Through Adam, sin entered the world, and death came to all because all have sinned (Romans 5:12\). Being powerless against sin on our own, we needed a way to conquer sin and death. Thankfully, Jesus Christ accomplished this when He died on the cross and rose again. All who trust in Him for salvation receive forgiveness for their sins (Acts 13:38\). Yet, on a practical level, sin will be a reality of life until we reach heaven (Isaiah 35:8–9; 1 John 3:2, Revelation 21:27\). How, then, can the Bible say that whoever is born of God does not sin (1 John 3:9\)? All sin is from the devil, not God. First John 3:4–10 strongly condemns sin and warns believers that neither salvation nor grace is an excuse to sin. John had previously warned believers that anyone who claims to have no sin is lying (1 John 1:8\). Therefore, 1 John 3:9 cannot mean that whoever is born of God will be perfectly sinless. It means that whoever is born of God will no longer continue to sin willfully or habitually. Those who are born again will desire to live for God, not for the flesh. The NIV translates 1 John 3:9 this way: “No one who lives in him keeps on sinning.” The Amplified Bible also brings out this meaning: “No one who is born of God \[deliberately, knowingly, and habitually] practices sin.” Believers have a different attitude toward sin than unbelievers. Those who have come to Christ for salvation have repented, realizing the grievous nature of their sin and recognizing that “the reason the Son of God appeared was to destroy the devil’s work” (1 John 3:8\). Believers have a new desire for the good and righteous things of God. Whoever is born of God does not desire to live in sin. Giving in to sin is no longer normal for the child of God, and the rest of 1 John 3:9 gives the reason: “No one who is born of God will continue to sin, because God’s seed remains in them; they cannot go on sinning, because they have been born of God.” A genuine Christian has God’s “seed” and will not “deliberately, knowingly, and habitually” sin. It’s just not in his “spiritual DNA.” Believers have the power to [overcome temptation](overcome-temptation.html) because of the Holy Spirit living within them (1 Corinthians 10:13; 1 John 3:9\). Children of God growing to maturity will increasingly reflect God and His character as He sanctifies them. If a person claims to be a Christian but lives in rebellion against God’s Word, pursuing a lifestyle of willful sin, that person shows that he or she is not saved. Believers are born of God and have become new creations at salvation: “The old has gone, the new is here!” (2 Corinthians 5:17\). No longer slaves to sin, believers are continually transformed into the image of Christ. Yes, sin still impacts believers, but whoever is born of God does not sin in that they do not knowingly, deliberately, or habitually sin. They live for the things of God, and by God’s grace, “his divine power has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness” (2 Peter 1:3\).
What does it mean to return to God with your whole heart (Jeremiah 24:7)?	Answer Through Jeremiah’s vision of the [good figs and the bad figs](baskets-of-figs-Jeremiah.html) (Jeremiah 24:1–10\), God encourages the prophet with a promise to care for a remnant of His people in exile. The Lord would work in their hearts and one day bring them back to their land: “I will set my eyes on them for good, and I will bring them back to this land. I will build them up, and not tear them down; I will plant them, and not pluck them up. I will give them a heart to know that I am the Lord, and they shall be my people and I will be their God, for they shall return to me with their whole heart” (verses 6–7, ESV). Inspired by this vision, [Jeremiah](life-Jeremiah.html) writes a letter from Jerusalem to the exiles in Babylon, urging them to live peacefully and patiently in the land because God has good plans for their future (Jeremiah 29:1–14\). Again, through Jeremiah, the Lord calls the people to return to Him with their whole hearts: “Then you will call on me and come and pray to me, and I will listen to you. You will seek me and find me when you seek me with all your heart. I will be found by you . . . and will bring you back from captivity” (verses 12–14\). The prophet Joel delivers a similar call to repentance: “‘Even now,’ declares the Lord, ‘return to me with all your heart, with fasting and weeping and mourning. Rend your heart and not your garments. Return to the Lord your God’” (Joel 2:12–13\). In these passages, [repentance from sin](Bible-repentance.html) is conceived as returning to God with a whole heart. Interestingly, in Jeremiah’s vision, the Lord Himself begins the work of repentance by changing their hearts. God did the same for the children of Israel when they disobeyed the covenant under Moses. The Lord promised to circumcise their hearts so they would love Him and return to Him with their whole hearts and souls (Deuteronomy 30:1–10\). True repentance that turns us away from sin and back to God begins when the Lord changes our hearts. He gives us “an undivided heart” and “a new spirit,” removing our stony hearts and replacing them with “a heart of flesh” (Ezekiel 11:19; see also Ezekiel 36:26; Jeremiah 32:38–39\). The great longing of God’s heart is for people who are far away in spiritual rebellion to repent of their sins and return to a place of wholehearted obedience and devotion to the Lord (Luke 15:11–32\). This theme weaves throughout the entire Bible (Nehemiah 1:9; Zechariah 1:3; Malachi 3:7; 1 John 1:9\). In His loving grace, God leads us to repentance (Titus 2:11–14; 1 Peter 5:10\). In His goodness and kindness, He draws us back to Himself (John 6:44; Romans 2:4\). By working in our hearts to change our minds about sin, He does for us that which we cannot do for ourselves. He creates in us [new hearts](new-heart.html), clean and pure (Psalm 51:10\), so that we want to return to Him, our source of life, and love Him with all our hearts. Returning to God with our whole heart indicates the sincerity of our repentance and devotion to the Lord (Jeremiah 3:10; 1 Kings 8:46–50\). God wants us to love Him and dedicate ourselves to Him with everything we’ve got—heart, soul, mind, and strength (Deuteronomy 6:5; 13:3; Matthew 22:37\). Samuel urged the people to “worship the Lord with all your heart, and don’t turn your back on him” (1 Samuel 12:20, NLT). A whole heart for God is an undivided heart (Psalm 86:11\). Too often, our hearts become divided through sin and distracted by the things of this world. Just like the stubborn and rebellious children of Israel, we lose interest in what God wants. If we find ourselves in this predicament—more interested in pleasing ourselves than pleasing God—we must surrender our divided hearts to God. Do you need to return to God with a whole heart? Then heed the apostle Paul’s plea to “live in a right way in undivided devotion to the Lord” (1 Corinthians 7:35\). Let God change your heart as you repent from sin and follow James’ urging to “come close to God, and God will come close to you. Wash your hands, you sinners; purify your hearts, for your loyalty is divided between God and the world” (James 4:8, NLT).
What does it mean that God is no respecter of persons (Acts 10:34)?	Answer In Acts 10:34, the [apostle Peter](life-Peter.html) declares that “God is no respecter of persons” (KJV). To understand the meaning of this verse, we must first consider the context of Acts 10\. Acts 10:1–8 introduces readers to [Cornelius](Cornelius-in-the-Bible.html), a “centurion of what was known as the Italian cohort” (verse 1, ESV). Despite being a Gentile, Luke describes Cornelius and his family as “devout and God\-fearing,” and Cornelius “gave generously to those in need and prayed to God regularly” (verse 2\). An angel of God appears to Cornelius in a vision and instructs him to “send men to Joppa and bring one Simon who is called Peter” (Acts 10:5, ESV). Cornelius did exactly as the angel instructed him to do (verses 7–8\). As the messengers approach Joppa, Peter receives a vision from the Lord (Acts 10:9–16\). In Peter’s vision, a large sheet descends from heaven, containing “all kinds of animals and reptiles and birds of the air,” including clean and unclean animals (verse 12, ESV). Suddenly, a voice comes to Peter and commands him to “kill and eat” (verse 13\). Peter, a devout Jew, refuses the command: “By no means, Lord; for I have never eaten anything that is common or unclean” (verse 14, ESV). To which the Lord responds, “What God has made clean, do not call common” (verse 15, ESV). This vision is repeated three times for emphasis (verse 16\). Shortly after Peter’s vision, the messengers arrive in Joppa (Acts 10:17\). The Holy Spirit then instructs Peter to “accompany them without hesitation” (verse 20, ESV). The next day, Peter travels to Caesarea with Cornelius’s messengers (Acts 10:24\). When Peter enters Cornelius’s home, Cornelius falls at his feet and begins to worship him (verse 25\). Peter promptly lifts him up and refuses to receive the worship (verse 26\). Peter acknowledges the unusual circumstances that led him to Cornelius’s home (Acts 10:28–29\). Although it was unlawful for a Jew to associate with or to visit a Gentile, God showed Peter that he should not despise or reject anyone (verses 28–29\). In response, Cornelius recounts the vision that he received from an angel of the Lord (verse 30–32\). He then expresses a desire to hear what Peter had to share with him and his household (verse 33\). It is at this point that Peter declares, “I perceive that God is no respecter of persons” (verse 34, KJV). Or, as the ESV has it, “Truly I understand that God shows no partiality.” The statement “God is no respecter of persons” means that God does not show favoritism or partiality. In other words, the free offer of the gospel is available to all—Jew and Gentile alike (cf. 1 Corinthians 1:24\). In the Old Testament, God established a covenant relationship with Israel (Deuteronomy 7:6\). This led many Jews to believe that Gentiles were “unclean” and beyond the reach of God’s saving grace. Peter’s vision and subsequent encounter with Cornelius shattered the Jewish notion of exclusivity. God revealed to Peter that His redemptive plan included Jews and Gentiles (cf. John 10:16\). Peter’s declaration that “God is no respecter of persons” affirms that the gospel of Jesus Christ is available to all, irrespective of nationality or social status. This profound truth breaks down national barriers and unites people from diverse backgrounds (see Ephesians 2:11–22\). As Christians, we are called to “Go therefore and [make disciples](making-disciples.html) of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:19‭–‬20, ESV, emphasis added).‬ ‬
In what ways are angels and humans different?	Answer Angels have captured the human imagination since the beginning of time. Perhaps the most intriguing quality of angels is that they sometimes abandon their unseen existence in the spirit realm to take on human resemblance and interact with us. For many reasons, angels fascinate humans. Angels are different from us; they are unique creations of God that, at present, can only be effectively perceived through the lens of Scripture. The words for “angel” in Hebrew and Greek signify a “messenger,” which designates the office or official function of such a being. Angels were created to be God’s messengers, sent out to serve His purposes. In some ways, angels are like humans. They are superior beings created by God with intelligence, morality, and spirituality. They worship God and carry out His will on earth (Psalm 103:20\). Like humans, angels possess limited knowledge (Matthew 24:36\), although the Bible indicates that angels have greater knowledge and higher rank than humans (Hebrews 2:7–9; Mark 13:32\). One purpose of angels is to serve God’s people (Hebrews 1:14\). God commissions angels to protect His people (Psalm 91:11–12\), deliver them from danger (2 Kings 19:35\), transmit divine messages (Hebrews 2:2\), give guidance (Exodus 23:20\), and encourage believers (1 Kings 19:5–7\). The Bible reveals a host of ways angels are different from humans. Angels are spirit beings (Hebrews 1:14\), meaning they do not have a physical body. Humans are set apart from all other created beings because they have both a material body and an immaterial soul or spirit. Since angels are immaterial and incorporeal, they do not experience physical suffering and harm like human beings do, nor do they experience physical death (Luke 20:36\). God is also a Spirit being, but His nature is [infinite](infinite-God.html), while angels are finite spirit beings. The spiritual nature of angels does not prevent them from making their presence known to humans; usually, when they appear to people, angels portray themselves in the form of human men (Daniel 8:16; 9:21\). They have appeared to people in visions and dreams (Matthew 1:20; Isaiah 6:1–8\) and in a conscious, awakened state (Genesis 19:1–8; Mark 16:5; Luke 2:13\). The Bible often ascribes to angels superhuman characteristics quite different from what ordinary people possess. In various places, certain types of angels are said to have “eyes like flaming torches,” legs “like fiery pillars,” and “six wings” (Daniel 10:5–7; Isaiah 6:2; Revelation 10:1–3; 15:6; 18:1\). Angels are “far greater in power and strength” than humans (2 Peter 2:11, NLT; see also 2 Thessalonians 1:7\). Angels wage [spiritual warfare](spiritual-warfare.html) (Ephesians 6:12\). The author of Hebrews stresses angels’ swift and subtle nature as they perform God’s will: “He sends his angels like the winds, his servants like flames of fire” (Hebrews 1:7, NLT). In Peter’s dramatic escape from prison, a brightly lit angel appeared out of nowhere, slipped undetected by several guards, released chains, passed through heavy iron gates, and set the apostle free before he knew what had hit him. Just as suddenly, the angel disappeared (Acts 12:6–10\). Unlike humans, who are born with a sin nature (Romans 5:12\), all angels were created originally as holy creatures (Jude 1:6; see also Ezekiel 28:15\). Some were “the [elect angels](elect-angels.html)” who remained faithful to God (1 Timothy. 5:21\), while others exercised their free will to rebel against God and sinned (2 Peter 2:4\). Christian theology proposes that angels underwent a sort of probationary test in which all had the opportunity to remain in their original state of holiness. The elect—those who successfully passed the test and did not rebel—were confirmed in holiness forever. Those who failed became “unclean spirits” or “demons” (Mark 1:23; Luke 8:2; 11:24\) and are now confirmed in their evil, rebellious state. Angels differ from humans in that they are not the objects of God’s salvation (1 Peter 1:10–12\). Although they cannot experience God’s saving grace themselves, angels are intently interested in its application to humans (Luke 15:10; 1 Corinthians 4:9; Ephesians 3:10\). Only humans are created in God’s image (Genesis 1:26–27\) to be conformed to the likeness of His Son, Jesus Christ (Romans 8:29\). The rebellious angels were not given an opportunity for their sins to be forgiven. Instead, they are awaiting “the eternal fire prepared for the devil and his angels” (Matthew 25:41\). Humans, however, can be forgiven of their sins and [redeemed](redemption.html) by God’s grace through faith in the Lord Jesus Christ (Ephesians 2:8–9; Romans 10:9–10\). Humans were made “a little lower than the angels” (Hebrews 2:7, 9\). Yet, once saved, resurrected, and glorified, believers will judge the angels (1 Corinthians 6:3\). Angels and humans are decidedly different, though they share some similarities. Angels are not our dearly departed loved ones. They are not people who have died, nor are they glorified humans (Hebrews 12:22–23\). Jesus taught that angels do not marry or procreate as humans do (Matthew 22:30\). Angels (and not humans) were present when the earth was created, and they shouted joyfully to God (Job 38:4–7\). Although angels are special and unique creations of their own, only humans are recipients of God’s redeeming love, as demonstrated through Jesus Christ (John 3:16\).
Why are we warned “do not be overcome by evil” in Romans 12:21?	Answer In Romans 12:9–21, the apostle Paul identifies the marks of a true Christian: • Believers should have genuine [love for one another](love-one-another.html). We should also despise what is evil and cling to what is good (verse 9\). This verse sets the tone for the remainder of the chapter. • Believers should love one another like a family, exhibiting brotherly and sisterly affection. We should also try to outdo one another in showing honor (verse 10\). • Believers should be enthusiastic about serving the Lord (verse 11\). • Believers should be joyful, hopeful, patient, and prayerful (verse 12\). • Believers should be generous and hospitable toward one another (verse 13\). • Believers should bless those who persecute them (verse 14\). • Believers should participate in the joys and sorrows of others (verse 15\). • Believers should live in harmony with one another and avoid being proud or haughty (verse 16\). • Believers should not return evil for evil. Instead, we should return good for evil (verse 17\). • Believers should strive for peace with everyone, if possible. This implies that peace with others is not always possible (verse 18\). • Believers should not take matters of [vengeance](vengeance-is-mine.html) into their own hands. Instead, we should trust that the Lord will deal with our enemies appropriately (verse 19\). • Believers should respond to enemies with acts of kindness. In doing so, God may use our generous deeds to bring conviction to our enemies (verse 20\). • Believers should not “be overcome by evil, but overcome evil with good” (verse 21\). This last command, “Do not be overcome by evil, but overcome evil with good,” means we should not allow evil to prevail against us. Instead, we should respond to evil with good. This is challenging because our natural inclination is to return evil with evil. However, Jesus reminds us that Satan cannot drive out Satan (Matthew 12:26\). Only the love and goodness of God can overcome evil. In one of his most famous sermons, Loving Your Enemies, [Martin Luther King, Jr.](Dr-Martin-Luther-King-Jr.html) , made a similar point: “Returning hate for hate multiplies hate, adding deeper darkness to a night already devoid of stars. Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that” (delivered Nov. 17, 1957, at Dexter Avenue Baptist Church in Montgomery, Ala.). Jesus is the perfect example of overcoming evil with good: “When they hurled 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\). Jesus could have appealed to His Father, who would have sent legions of angels to protect Him (Matthew 26:53\). Instead, He voluntarily submitted Himself into the hands of evil men (Acts 2:23\). He did this to secure eternal life for everyone who would believe in His death, burial, and resurrection (John 1:12; 3:16–18; 20:31\). In the same way, we can overcome evil with good. Vengeance belongs to the Lord (Hebrews 10:30\). Therefore, we can trust that He can even use evil for our good (Genesis 50:20 and Romans 8:28\). Armed with this mindset, we demonstrate that it is “God who works in \[us], both to will and to work for his good pleasure” (Philippians 2:13\).
Why should we let our requests be made known to God (Philippians 4:6)?	Answer Philippians 4:6 states, “Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God” (ESV). This is immediately followed by a promise: “And the [peace of God](peace-of-God.html), which surpasses all understanding, will guard your hearts and your minds in Christ Jesus” (verse 7, ESV). The command to “let your requests be made known to God” appears under a final exhortation as Paul prepares to sign off his letter. Although the church in Philippi was a healthy one, they likely faced persecution (Philippians 1:29–30\). Paul’s instruction and the accompanying promise must have brought encouragement to the suffering believers. Christians in the 21st century also face struggles, even in the West, making Philippians 4:6 a priority. In addition to the everyday stress of work and financial obligations, we live in an increasingly post\-Christian culture. On one hand, this presents an opportunity for us to reflect God’s light in a morally dying society. On the other hand, it leaves us vulnerable to [anxiety](Bible-anxiety.html) and a plethora of unanticipated questions. Should we homeschool our children or enroll them in a public school? What if I am required to hang a rainbow flag in my office? Should we use our colleague’s preferred pronouns? The natural human response to trials and the threat of persecution is anxiety and even despair. Scripture presents a better alternative: bringing our requests to God. This should be done through “prayer and petition with thanksgiving” rather than through “grumbling and complaining” (Philippians 2:14; 4:6\). The message of Philippians 4:6 aligns with Jesus’ teaching on worry. In the [Sermon on the Mount](sermon-on-the-mount.html), He says, So do not worry, saying, “What shall we eat?” or “What shall we drink?” or “What shall we wear?” For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own. (Matthew 6:34\) Why should we let our request be made known to God? The promise in Philippians 4:7 tells us why. The peace of God acts as a safeguard against anxiety, protecting our hearts and minds. Worry is the intruder that seeks to destroy us from within, but the peace of God is a shield. The peace of God is slightly different from peace with God, which is the reconciliation we experience through the death and resurrection of Jesus (Romans 5:1; Ephesians 2:13–14; Isaiah 53:5\). The peace of God stems from peace with God and our trust in Him (Isaiah 26:3\). As adopted children of the Father, His peace is a gift that keeps us stable in a deteriorating world. Even as we let our requests be made known to God, we know there is no guarantee that we will obtain everything we want. God is the Sovereign King, and sometimes His answer may not align with our expectations in a specific situation. However, His peace enables us to continue moving forward and trusting in Him, regardless of the circumstances, knowing that we will have what we need. When we witness someone proclaiming God’s faithfulness while going through a tough situation, we see an example of God’s peace in action. Therefore, let our requests be made known to God—the One knows what we need before we ask (Matthew 6:8\). Let us come with simple faith and confidence (Hebrews 4:16\), our hands open to receive His gift of peace.
What is the significance of Jesus saying, “I will give you rest” (Matthew 11:28)?	Answer Matthew 11:28 is one of the most comforting verses in the Gospels. There, Jesus says, “Come to me, all you who are weary and burdened, and I will give you rest.” This is an open invitation, extended to those who are willing to come. The entire chapter is set in the time after Jesus sent the disciples out on a mission (Matthew 11:1\). He first had an interaction with [John the Baptist’s](life-John-Baptist.html) disciples. Apparently, John was having doubts, which Jesus assuaged. Jesus then addressed the crowd regarding John, who was the messenger sent to prepare the way for the Messiah (verse 10\). Tragically, many in that generation rejected both John and Jesus. They called John demon\-possessed and Jesus a drunkard. As a result of this rejection, Jesus pronounces judgment on some towns that had witnessed divine miracles (Matthew 11:20–24\). Next, He affirms His oneness with the Father, stating clearly that no one can know God except through Him. Finally, He offers an invitation to the weary and burdened. Those willing to come to Him have this promise: “I will give you rest.” Jesus is eager to reveal the Father to those who are willing. The “weariness” of those who needed to come was likely a result of futile, man\-made efforts to reach the Father. Elsewhere, Jesus denounced the religious leaders of His day for placing unnecessary burdens on people (Matthew 23:4, 13–15; Luke 11:46\). In addition to strict adherence to the law, the religious leaders added various traditions of their own (Matthew 15:3–6; Mark 7:8–9\). Jesus presents a better way. His yoke is easy and His burden is light, unlike that of the Pharisees (Matthew 11:29–30\). In ancient times, a [yoke](yoke-in-the-Bible.html) was placed on the neck of two animals working together in a field. Taking Jesus’ yoke is coming into union with Him. This opens up a life of discipleship where the willing learn from Christ and are guided by His humble and gentle self. The humility of Christ is unlike the self\-righteousness of the religious leaders. The “burden” Jesus speaks of refers to what Jesus expects of His followers. He has teachings and commandments, but, unlike the onerous requirements of the Pharisees, Jesus’ burden is light. John affirms this in 1 John 5:3, “Loving God means keeping his commandments, and his commandments are not burdensome” (NLT). Even better, God works in the believer to bring about obedience (Philippians 2:13\). In light of Scripture’s teaching, the “rest” Jesus gives also entails being free from the burden of sin. Sin is a brutal slave\-master, and its slavery leads to death, while obeying God leads to freedom and righteous living (Romans 6:16–18\). Christ’s redemptive work on the cross saved us from the penalty of sin and broke its power in our lives (Romans 6:10\). Another passage dealing with Jesus’ rest is Hebrews 4\. The epistle of Hebrews was written to distraught Christians who were tempted to revert to the old Jewish system, and the writer emphasizes the superiority of the New Covenant over the Old. In this context, we find that God’s rest is associated with trusting in Christ. Thank God for His grace! Everyone burdened by sin and striving to earn salvation through works should heed Christ’s invitation and accept His rest, breaking free from sin and placing all hope in His death and resurrection. Also, believers should recognize that Christ’s yoke is easy. We follow His humble guidance by obeying His teachings, knowing that His way is better than both legalism and licentiousness. How different the way of Christ is from the way of the legalists, who “tie up heavy, cumbersome loads and put them on other people’s shoulders, but they themselves are not willing to lift a finger to move them” (Matthew 23:4\). Finally, because Jesus gives us rest, Christian leaders should avoid adding more burdens to their flock. They are to proclaim God’s message of grace and truth, not load God’s people down with human traditions.
What does it mean to be of the same mind in Romans 12:16?	Answer In Romans 12:16, the apostle Paul writes, “Be of the same mind toward one another. Do not set your mind on high things, but associate with the humble. Do not be wise in your own opinion” (NKJV). The expression same mind does not mean that Christians should have identical opinions and views. Rather, it means that we should have the same mind as Christ “who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men” (Philippians 2:6‭–7, ESV).‬‬‬‬‬‬‬‬ ‬ The Greek word for “emptied” in Philippians 2:7 is a form of keno, from which we get the word [kenosis](kenosis.html). Christ did not empty Himself of divinity (see John 1:14 and Colossians 2:9\). Instead, He laid aside the privileges and glory that were His in heaven and “made himself nothing” (Philippians 2:7\) by occupying the position of a slave. Hence, the voluntary condescension of Christ was a self\-renunciation rather than a divestment of divinity. The humiliation of Christ is evident throughout the New Testament: • Incarnation: The very act of Jesus assuming human flesh and dwelling among us showcases His humility. Who would willingly leave the glory of heaven to enter a world marred by sin, pain, and suffering? He did not do it for Himself. No, He did it to “give His life as a ransom for many” (Matthew 20:28, ESV). • Servant Leadership: Jesus consistently prioritized the needs of others above His own. For instance, He washed the disciples’ feet (John 13:1–17\), an act that signifies our participation in His mission of sacrificial love and service to one another. • Teaching on Humility: Jesus taught His followers about the importance of humility. For example, in the [parable](parable-Pharisee-tax-collector.html) of the Pharisee and the tax collector, Jesus declared that the tax collector’s humble prayer was more effective than the self\-righteous prayer of the Pharisee (Luke 18:9–14\). Christ demonstrated that true greatness is found in humility, selflessness, and sacrificial love. As Christians, we are called to imitate His humility, counting others as more significant than ourselves (Philippians 2:3, ESV). This is what it means to be of the same mind. Romans 12:9–21 offers additional insight into what it means to have same mind: • Believers should have [genuine love](love-one-another.html) for one another. We should also despise what is evil and cling to what is good (verse 9\). • Believers should love one another like a family, exhibiting brotherly and sisterly affection. We should also try to outdo one another in showing honor (verse 10\). • Believers should be enthusiastic about serving the Lord (verse 11\). • Believers should be joyful, hopeful, patient, and prayerful (verse 12\). • Believers should be generous and [hospitable](Bible-hospitality.html) toward one another (verse 13\). • Believers should bless those who persecute them (verse 14\). • Believers should participate in the joys and sorrows of others (verse 15\). • Believers should live in harmony with one another and avoid being proud or haughty (verse 16\). • Believers should not return evil for evil. Instead, we should return evil for good (verse 17\). • Believers should strive for peace with everyone, if possible (verse 18\). • Believers should not take matters of vengeance into their own hands. Instead, we should trust that the Lord will deal with our enemies appropriately (verse 19\). • Believers should respond to enemies with acts of kindness, allowing God to use our generous deeds to bring conviction to our enemies (verse 20\). • Finally, believers should not “be overcome by evil, but overcome evil with good” (verse 21\). In conclusion, to be of the same mind is to have a spirit of [unity](Christian-unity.html), peace, and harmony among believers. We should remember that, if Christ laid down His life for us, then we should do the same for one another (John 15:13\).
What does it mean that “the blood of the martyrs is the seed of the church”?	Answer The second\-century church father [Tertullian](Tertullian.html) lived in Carthage, North Africa, when persecution of Christians was at its apex. In those days, the blood of martyrs soaked the earth as believers were fed to the lions, beaten, whipped, sawed in half, put to death by sword, burned in the fire, and chained in prisons. Tertullian maintained that the more Christians were persecuted and “mown down,” the more they would multiply because “the blood of Christians is seed” (“The Apology,” Latin Christianity: Its Founder, Tertullian, Roberts, A., Donaldson, J., and Coxe, A. C., ed., Thelwall, S., trans., vol. 3, The Ante\-Nicene Fathers, Christian Literature Company, 1885, p. 55\). Tertullian’s statement was later interpreted as “the blood of the martyrs is the seed of the church.” This loose translation likely developed from [Augustine of Hippo’s](Saint-Augustine.html) sermon: “The earth has been filled with the blood of the martyrs as with seed, and from that seed have sprung the crops of the church. They have asserted Christ’s cause more effectively when dead than when they were alive. They assert it today, they preach him today; their tongues are silent, their deeds echo round the world. They were arrested, bound, imprisoned, brought to trial, tortured, burned at the stake, stoned to death, run through, fed to wild beasts. In all their kinds of death they were jeered at as worthless, but ‘precious in the sight of the Lord is the death of his saints’” (Wesselschmidt, Q. F., ed., Psalms 51—150, Ancient Christian Commentary on Scripture OT 8, InterVarsity Press, 2007, p. 293\). “The blood of the [martyrs](Christian-martyrdom.html) is the seed of the church” was just one of Tertullian’s many clever aphorisms. To express the thought in less concise language, persecution forces the church to dig underground and, as a result, causes it to spread out and spring up in other parts of the world. Tertullian’s statement also conveys the idea that the bravery of martyred Christians inspires faith and boldness in those who observe their deaths. The unintended consequence of persecution is a harvest of fresh souls for the church of Jesus Christ—a living organism that will continue to advance and progress despite all opposition. When the blood of [Stephen](life-Stephen.html), Christianity’s first martyr, was shed (Acts 7:54\), one of the fiercest persecutors of early Christians stood by watching, agreeing with the killing (Acts 8:1; see also Acts 22:20\). That man was Saul, who soon became the apostle Paul and eventually perhaps the single most influential Christian evangelist to ever live. Paul, who experienced a miraculous conversion, began planting churches throughout the then\-known world and wrote about one fourth of the entire New Testament. Paul’s life and words in Scripture still sprout grains of faith in the hearts of men and women today. History has borne witness to the truth of Tertullian’s statement. In “The Superintending Providence of God in Foreign Missions,” Arthur Pierson writes of Christian martyrdom as part of God’s plan: “These are but parts of His ways. The pages of the century’s history are here and there written in blood, but even the blood has a golden luster. Martyrs there have been, like John Williams, . . . Abraham Lincoln, and [David Livingstone](David-Livingstone.html) . . . ; but every one of these deaths has been like seed which falls into the ground to die that it may bring forth fruit” (from The Missionary Review of the World, Pierson, A. T., ed., Funk \& Wagnalls Co., 1900, p. 326\). “The martyrs were bound, imprisoned, scourged, racked, burnt, rent, butchered—and they multiplied,” observed Augustine (Manser, M., ed., Christian Quotations, 2016\). Brilliant Bible commentator Matthew Henry said, “God sometimes raises up many faithful ministers out of the ashes of one” (ibid.). Today, if you are fortunate enough to live in a part of the world where Christian persecution is minimal, you may never have to give the ultimate sacrifice as some believers have had to do. But if God does call you to suffer for the sake of Christ (see Philippians 1:29\), you can “consider it an opportunity for great joy” (James 1:2, NLT), knowing “God will reward you for it. So don’t worry or be afraid of their threats” (1 Peter 3:14, NLT).
Who was Matthew Henry, and what is the Matthew Henry Commentary on the Whole Bible?	Answer Matthew Henry (1662—1714\) was an English [Presbyterian](Presbyterians.html) minister and Bible expositor best remembered for his Commentary on the Whole Bible, a verse\-by\-verse, devotional commentary spanning every book in Scripture. His biblical exegesis profoundly influenced British revival leaders like [John](John-Wesley.html) and [Charles Wesley](Charles-Wesley.html) and [George Whitefield](George-Whitefield.html) and, consequently, evangelical churches throughout the world. Matthew Henry was born in a village near the border with Wales but lived most of his life in Chester, England. He was the son of Kathrine and Philip Henry, a Church of England clergyman who was ousted from the [Anglican Church](Anglicans.html) under the Act of Uniformity of 1662\. This legislation and previous Uniformity Acts passed by the English Parliament sought to control Protestant and Anglican practice and enforce uniformity in public worship throughout England. Ministers who were expelled or voluntarily left the Church of England under these acts were called Nonconformists. Matthew Henry’s father was among them. As a boy, Henry displayed aptitude in Latin and Greek under his father’s instruction. A passionate reader, he is said to have begun reading parts of the Bible by age three. Henry also possessed an innate public speaking gift. He became a Christian when he was ten: “It was one of his father’s sermons that, in Henry’s words, ‘melted’ him and caused him to ‘enquire after Christ’” (https://www.apuritansmind.com/puritan\-favorites/matthew\-henry\-1662\-1714/, accessed 8/3/2023\). Initially, Henry planned to pursue a career in law but soon felt called, like his father, to Christian ministry. He studied theology at the Islington Academy under the mentorship of Thomas Doolittle, a Calvinist and Nonconformist [Puritan](Puritans-Puritanism.html) minister. Henry was ordained in the Presbyterian Church and began preaching at age 23\. He ministered in two Presbyterian parishes, the first in Chester, where he pastored for 25 years (1687—1712\). Henry’s first wife, Kathrine Hardware, succumbed to smallpox not long after the birth of their first child. The baby died 15 months later. He was married again in 1690 to Mary Warburton. They had three daughters who died in infancy: Elizabeth, Mary, and Ann. Five more daughters were born to Henry and Mary: Esther, Elizabeth, Sarah, Theodosia, and Mary. They also had a son, Philip, who was born in 1700\. Henry, whose health had been delicate since childhood due to premature birth, often struggled with fever and illness in adulthood. Nevertheless, he preached passionately and traveled frequently, as he was continually invited to speak and give lectures. He was a dedicated minister and disciplined student of the Bible, usually spending more than eight hours a day in study, prayer, sermon preparation, and writing. Matthew Henry relocated to London for the last two years of his life. He pastored a congregation in Hackney, preached and lectured almost daily, and wrote his six\-volume Exposition of the Old and New Testaments, later published as Matthew Henry’s Commentary on the Whole Bible. Henry started his commentary in 1704 but died before completing it (he had written Genesis to Acts at the time of his death). Nonconformist colleagues compiled the remainder of the work (Romans to Revelation) using Henry’s own study notes and writings. Another beloved work of Henry’s is A Method for Prayer (1712\), a scriptural guideline for personal prayer and conducting prayer for public occasions. [Charles Spurgeon](Charles-Haddon-Spurgeon.html), the 19th century “Prince of Preachers,” heartily recommended Matthew Henry, describing the man and his work in glowing terms: “He is most pious and pithy, sound and sensible, suggestive and sober, terse and trustworthy. You will find him to be glittering with metaphors, rich in analogies, overflowing with illustrations, superabundant in reflections. . . . Every minister ought to read Matthew Henry entirely and carefully through once at least” (https://biblemesh.com/blog/with\-all\-plainness\-matthew\-henrys\-exposition\-of\-the\-old\-and\-new\-testament/, accessed 8/3/23\). Today, Matthew Henry’s Complete Commentary on the Bible is still widely available in its original form and is considered a classic of Christian literature. Also available is the one\-volume Matthew Henry’s Concise Commentary, as well as a version with updated language for modern English readers. Here are a few inspiring quotes from Matthew Henry: “The more the waters increased, the higher the ark was lifted up towards heaven. Thus sanctified afflictions are spiritual promotions; and as troubles abound consolations, much more abound” (Ritzema, E., ed., 300 Quotations for Preachers, Lexham Press, 2012\). “Pride makes a god of self; covetousness makes a god of money; sensuality makes a god of the belly; whatever is esteemed or loved, feared or served, delighted in or depended on, more than God, that (whatever it is) we do in effect make a god of” (Commentary on the Whole Bible). “Thanksgiving is good, but thanks\-living is better” (Commentary on the Whole Bible). “The Bible is a letter God has sent to us; prayer is a letter we send to him” (Daily Communion with God).
What does the Bible say about the advice to “be yourself” and “you do you”?	Answer “Be yourself,” and “You do you.” These are familiar pieces of advice offered today. But for many, the inclination to “be yourself” means choosing sinful expressions, doing whatever you want, and living without regard to the truth of Scripture because “this is who I am.” For the redeemed believer, the admonition to “be yourself” takes on an entirely different substance. Many insecure people try to be someone they are not. They brag about their accomplishments, education, or associations to impress others. Believers are called to be authentic (see Romans 12:2\). It’s okay to let people know we are flawed and still struggling with sin (see Romans 7:14–25\). Paul cautions, “Don’t think you are better than you really are. Be honest in your evaluation of yourselves, measuring yourselves by the faith God has given us” (Romans 12:3, NLT). We run the risk of becoming hypocrites, braggarts, and phonies (like the Pharisees) if we pretend to be super Christians (see Matthew 6:5, 16; 23:13–29; 24:51\). God wants us to be humble and selfless (Matthew 11:29; Philippians 2:3–8\). Instead of trying to be someone we are not, we should endeavor to be the person God created us to be. God created us in His image (Genesis 1:26–27\) to become His unique masterpieces (Ephesians 2:10; Psalm 100:3\) and to be transformed into the image of His Son (Romans 8:28–30; Colossians 3:10; 2 Corinthians 3:18\). Our identity as believers is grounded in Jesus Christ. The counsel to “be yourself” as a Christian means living as a dearly loved child of God because that is who we are in Christ (1 John 3:1\). To be yourself, you must first know who you are. The believer has two choices, or two “selves,” to consider: the “old man” and the “new man” in Jesus Christ. You can “be yourself” in your old sinful nature, that is, the natural self. Or you can “be yourself” in Christ and obey the leading of your new, redeemed nature. The old, pre\-Christian self traces its lineage all the way back to Adam when we were slaves to sin and destined for death (see Romans 5:12–17; see also Genesis 2:17; 1 Corinthians 15:21–22; Psalm 51:5\). When we live according to the dictates of our old self, we seek to please our sinful nature (Romans 7:18\). Paul warns, “When you follow the desires of your sinful nature, the results are very clear: sexual immorality, impurity, lustful pleasures, idolatry, sorcery, hostility, quarreling, jealousy, outbursts of anger, selfish ambition, dissension, division, envy, drunkenness, wild parties, and other sins like these. Let me tell you again, as I have before, that anyone living that sort of life will not inherit the Kingdom of God” (Galatians 5:19–21, NLT). The Holy Spirit enables Christians to be their new selves: “Those who belong to Christ Jesus have nailed the passions and desires of their sinful nature to his cross and crucified them there. Since we are living by the Spirit, let us follow the Spirit’s leading in every part of our lives” (Galatians 5:24–25, NLT). When we are joined to Christ through His death and resurrection, we “become a new person. The old life is gone; a new life has begun!” (2 Corinthians 5:17, NLT). Only a redeemed child of God can genuinely know what it means to “be yourself” in the way our heavenly Father intended, as the Spirit begins to strip off the old nature with its sinful desires and we “put on the new self, which is being renewed in knowledge in the image of its Creator” (Colossians 3:9–10\). The paradoxical secret to discovering our true selves is not to look inwardly but outwardly, “fixing our eyes on Jesus, the pioneer and perfector of faith” (Hebrews 12:2\). As we contemplate His glory, “the Lord—who is the Spirit—makes us more and more like him as we are changed into his glorious image” (2 Corinthians 3:18, NLT). As members of Christ’s body, the Holy Spirit equips us with unique spiritual gifts (Ephesians 4:4–7, 11; 1 Corinthians 12:28\). We can “be ourselves” by exercising our individual giftings to encourage and build up our brothers and sisters in the Lord (1 Corinthians 12:4–11; Ephesians 4:15–16\). The uniqueness of our gifts is meant to be appreciated rather than envied. Not everyone can teach the Word of God or lead worship. Some must serve quietly behind the scenes for the family of God to function correctly. When all the diversified parts join as one, the church operates in strength and unity (1 Corinthians 12:12–30\). To “be yourself” as a Christian means understanding you are one part of the whole body of Christ. The ultimate revelation of who we are in Christ is hinted at in the book of Revelation when the Lord will write His new name upon us (Revelation 2:17; 3:12; 22:4; see also Isaiah 62:2; 65:15\). That new name will be the unique expression of ourselves as God’s children to be fully and climatically unveiled when we stand in His presence (see 1 John 3:2; 1 Corinthians 13:12; 2 Corinthians 3:18\). Then we will be our true selves for all eternity.
Who was Theodore Beza?	Answer Theodore Beza (1519—1605\), a key individual in the [Protestant Reformation](Protestant-Reformation.html), is not as well\-known as Martin Luther or John Calvin; nonetheless, the role he played in bringing the light of sound biblical theology to a world darkened by a corrupt Roman papacy should not be understated. A statue of Theodore Beza overlooks the Parc des Bastions in Geneva, Switzerland, along with images of John Calvin, William Farel, and John Knox, who are all part of the Reformation Wall Monument. To understand Theodore Beza, it is necessary to have an at least perfunctory understanding of the Reformation and Beza’s prominent predecessor, [John Calvin](John-Calvin.html). In the 16th century, Europe was steeped in political intrigue, a lust for treasure, and, as the apostle Paul warned, “the doctrines of demons” (1 Timothy 4:1\). In the midst of all that, devout men of God sought to bring sound biblical theology back into the pulpit. At the risk of oversimplifying the heart of Protestantism, the movement emphasized the [five solas](five-solas.html): Sola Scriptura—the Bible alone is our highest authority Sola Fide—we are saved by faith in Christ Jesus alone Sola Gratia—we are saved by the grace of God alone Solus Christus—Jesus Christ alone is our Lord, Savior, and King Soli Deo Gloria—We live for the glory of God alone Unlike Martin Luther, who was outgoing, forceful, and, in many ways, larger than life, John Calvin was a quiet, retiring, introverted individual who disliked attention. Calvin was a substantial author known for his clear writing style and a thoroughness in the treatment of his subject matter. His theological treatises were later summarized by five points: Total depravity of man Unconditional election Limited atonement Irresistible grace Perseverance of the saints This, regrettably, is a gross over\-simplification of the depth of Calvin’s writings. It should be remembered that the “Five Points of Calvinism,” as they’re commonly known, originated long after Calvin’s death. TULIP was not formulated until the Synod of Dort in the Netherlands in 1618 as a response to the five points of Arminianism. After John Calvin’s death in 1564, the widely regarded French theologian was succeeded by another French theologian, Theodore Beza. His role as Calvin’s successor is how he is best known. Born into minor aristocracy in the city of Vézelay, France, Theodore Beza was a well\-educated and gifted teacher who strongly identified with the Reformation movement. After moving to Paris, Beza practiced law and wrote poetry, becoming a leader in the French literary circle. During a protracted illness, he came to know the Lord Jesus Christ. Once his health had been restored, he left Paris for Geneva, Switzerland, where he became personally acquainted with John Calvin. In the late 1550s, John Calvin invited Theodore Beza to help launch the Academy of Geneva, a training center for future ministers adhering to the tenets of the Reformation. Beza’s skills, including his proficiency in Greek, had not escaped Calvin’s attention. When Cavin died, Theodore Beza emerged as Geneva’s leading Reformed theologian. After succeeding Calvin, Beza lived another forty years, and, during that time, his reputation as a theologian flourished, and his oratory skills allowed him to preach with authority in the pulpit. In the late 16th century, a movement known as Scholastic Protestantism came into play. The [scholastic approach](Scholasticism.html) to theology, as posed by followers of Luther, Calvin, and Catholic scholars, had become increasingly technical, and many times university\-based teaching of doctrine was “too scholarly” for rank\-and\-file believers. Beza’s case, however, was different. His delivery from the pulpit was never bogged down by excessively technical language. When Beza preached, he was understood. It is impossible to sum up a great life such as Theodore Beza’s in a scant few paragraphs, but we can honor his contributions to the Reformation. Beza, though not as well\-known as Calvin and Luther, was a key figure in Western history. He is remembered as a gifted teacher, prolific writer, and much\-loved pastor whose preaching connected with his congregants. To this day, Beza’s legacy as a biblical scholar remains highly regarded among Reformed theologians and other lovers of truth.
Was Peter ever in Rome?	Answer The Bible does not explicitly mention Peter going to Rome in either the book of Acts or the Epistles. The closest biblical reference is found in the final greetings of 1 Peter, “She who is in Babylon, chosen together with you, sends you her greetings, and so does my son Mark” (1 Peter 5:13\). Some scholars have suggested that “Babylon” was a code name for Rome, and Peter used it to avoid persecution or to emphasize the similarities between the two empires. The book of Revelation also mentions Babylon, and a common interpretation likens it to Rome (Revelation 14:8; 16:19; 17:5; 18:2\). Christian tradition is the biggest source of Peter’s alleged trip to Rome, originating from the early church fathers. An example is [Irenaeus of Lyons](Irenaeus-of-Lyons.html), who wrote in Against Heresies, “Matthew also issued a written Gospel among the Hebrews in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church” (3\.1\.2\). Later in the same volume, Irenaeus spoke of “tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul” (3\.3\.2\). We note here that these passages are from an unreliable fourth\-century translation and contain at least one error: Paul could not have founded the church in Rome because that church was already in existence many years before Paul ever visited Rome (Romans 15:23\). Others point to [Ignatius of Antioch](Ignatius-of-Antioch.html) as providing a clue that Peter preached in Rome. In his Letter to the Romans, Ignatius wrote, “I do not enjoin you, as Peter and Paul did. They were Apostles, I am a convict; they were free, but I am a slave to this very hour” (4:3\). But note that there’s no statement here that Peter was physically in Rome; Ignatius only says that Peter issued commands—it does not say he issued those commands from Rome. According to church tradition, Peter was martyred in Rome under the rule of Emperor Nero, one of the most notorious persecutors of Christians. Church fathers such as Tertullian, Origen, Clement, and Dionysus reference the crucifixion of Peter. Additionally, the historian [Eusebius](Eusebius-of-Caesarea.html) writes about it in his work Ecclesiastical History (c. AD 324\). The popular belief that Peter was [crucified upside down](apostle-Peter-die.html) came from the apocryphal Acts of Peter, but it carries less weight. Considering the support from early church fathers, one can reasonably conclude that Peter was martyred in Rome. The idea that Peter lived and worked in Rome or was crucified upside down carries limited historical weight.
What does it mean to be tested by fire (1 Peter 1:7)?	Answer In 1 Peter 1:3–12, the apostle Peter delivers an uplifting sermon about our salvation in Jesus Christ. Peter wants his audience to understand the importance of [faith](signs-saving-faith.html). He says that faith is “tested by fire” (verse 7, NKJV) in order to prove its genuineness. In the same context, Peter says that, through faith, God protects us by His power until we receive the fullness of salvation and our [eternal inheritance](inheritance-in-Christ.html) (verse 5\). This “priceless inheritance” is secure and “beyond the reach of change or decay” (verse 4, NLT). We can rejoice, knowing that joy awaits us, explained Peter. But in the meantime, we “must endure many trials” (verse 6, NLT). The believer’s faith is “tested by fire” through trials for a specific purpose: “These trials will show that your faith is genuine. It is being tested as fire tests and purifies gold—though your faith is far more precious than mere gold. So when your faith remains strong through many trials, it will bring you much praise and glory and honor on the day when Jesus Christ is revealed to the whole world” (1 Peter 1:7, NLT). Peter asserts that trials serve to authenticate our faith by deepening it and strengthening our commitment to Jesus. Testing by fire is part of the metalworker’s process to determine the quality of metal and remove all impurities. A goldsmith or silversmith must repeatedly heat the raw metals to extremely high temperatures until they melt. The contaminants rise to the surface in this liquid state and are skimmed off. Only after this refining process of separating the precious elements from the dross can a pure, valuable, and useful object be formed. The Bible contains many references to God as the refiner who tests His people’s hearts in the fire of adversity. When Peter penned his message, he may have had the suffering of Job in mind. Amid his horrendous ordeal, Job said of God by faith, “He knows where I am going. And when he tests me, I will come out as pure as gold” (Job 23:10, NLT). Through the prophet Isaiah, God spoke to the remnant of Israel, “I have refined you, but not as silver is refined. Rather, I have refined you in the furnace of suffering” (Isaiah 48:10, NLT). To an end\-times group of Jewish survivors, the Lord declared His purpose again: “I will bring that group through the fire and make them pure. I will refine them like silver and purify them like gold. They will call on my name, and I will answer them. I will say, ‘These are my people,’ and they will say, ‘The Lord is our God’” (Zechariah 13:9, NLT). The Bible tells believers to live with the expectation of being tested by fire. If we are prepared to experience troubles in life, we won’t be so shaken when they come. Solomon observed with matter\-of\-factness, “Fire tests the purity of silver and gold, but the Lord tests the heart” (Proverbs 17:3, NLT). The psalmist affirmed, “For you, God, tested us; you refined us like silver” (Psalm 66:10\). If you find yourself asking, “Why God? Why are You allowing this suffering?” Remember this: being tested by fire will make you stronger and purer in faith as you remain steadfast through hardship. We can have hope and courage in the face of [adversity](Bible-trials.html) if we understand that, through it all, God is working His purposes for our good (Romans 8:28\). James held that a Christian who perseveres under trial is blessed “because when he has stood the test, he will receive the crown of life that God has promised to those who love him” (James 1:12\). Faith that stays true through every fiery test is more valuable than the finest, purest gold.
Who were the Hagarites / Hagrites / Hagarenes?	Answer The Bible’s first mention of the Arab tribes known as Hagrites is in 1 Chronicles 5:10: “And in the days of Saul they made war with the Hagarites, who fell by their hand: and they dwelt in their tents throughout all the east land of Gilead” (KJV). Hagarite is an alternate spelling of Hagrite, and they are also called Hagarenes. The they in this verse refers to the Reubenites, Gadites, and the half\-tribe of Manasseh. This war against the Hagrites occurred during Saul’s time. During David’s reign, some Hagrites, also called Hagarenes (KJV), may have assimilated into Jewish society—possibly from those captured in the war. First Chronicles 11:38 mentions a mighty warrior named “Mihbar the son of Haggeri” (KJV). In 1 Chronicles 27:31, another Hagrite named Jaziz was put in charge of David’s flocks. The final biblical reference to the Hagrites is found in Psalm 83:6, where they join an alliance against Israel. Little is known about the Hagrites, but it can be inferred that they were nomads and pastoral (this might explain why Jaziz took care of flocks). They resided east of Gilead and were renowned as formidable warriors, horsemen, and archers. Their defeat at the hands of the Israelites must not have been total, considering the recorded alliance in the book of Psalms. The Hagrites are associated with [Hagar](Hagar-in-the-Bible.html), Sarah’s bondservant who bore Ishmael for Abraham and was later sent away. The details of Hagar’s life after that time are a bit muddled. Some sources suggest that Hagar had other children with someone else, while others trace the Hagrites back to [Ishmael](Ishmael-in-the-Bible.html). In either case, the Hagrites are related to the Ishmaelites. A few extrabiblical mentions of the Hagrites provide more information on the Arabian tribe. One example is in the records of the [Assyrian](Assyrians.html) king Tiglath\-Pileser III (745—727 BC), a powerful conqueror who defeated the Hagrites, similar to how the Israelites had. The Hagrites seem to have disappeared from history, either wiped out after a military defeat or assimilated into another culture. Their descendants could still be dispersed throughout Arab regions, but there is no present\-day nationality bearing the name Hagrite or Hagarene. This tribe—or confederacy of tribes—provides ample room for further studies, and future discoveries may offer additional insights into the nomadic Hagrite people.
Does the Bible teach that there should be a plurality of elders?	Answer Some churches have just one elder or pastor leading them. Others have a plurality of [elders](duties-elder-church.html)—that is, church leadership is shared among several individuals. While this is not a salvation issue, it has implications for church administration, which affects church growth and overall health. As with any other subject, we seek to understand what the Bible says about a plurality of elders. Although there are no explicit passages forbidding the practice of having a single leader as overseer of a church, a strong biblical case can be made for having a plurality of elders. When we examine the structure of the early church and the instructions given by the apostles, it becomes apparent that modern churches should lean toward shared leadership. In Acts 14:23, Luke records that “Paul and Barnabas appointed elders for them in each church and, with prayer and fasting, committed them to the Lord, in whom they had put their trust.” Prior to this, in Acts 11:30, Luke mentions “the elders of the church in Jerusalem” (NLT). Other passages in Acts also reference a plurality of elders, such as Acts 15:2; 16:4; 20:17; and 21:18\. The epistles also support a plurality of elders. In Philippians 1:1, Paul introduced the letter with greetings to “all of God’s holy people in Philippi who belong to Christ Jesus, including the elders and deacons” (NLT). Some translations use the term [overseers](overseer-in-the-church.html) instead of elders, but the office is the same. Paul’s letters to Timothy and Titus provide well\-known references to the subject of [eldership](qualifications-elders-deacons.html). In 1 Timothy 5:17, Paul instructs that “the elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching.” Notice the plural form of elders. Additionally, Timothy’s ministry was in the church of Ephesus, indicating the presence of multiple elders in one church. While the word elder in 1 Timothy 3:1–7 is singular, considering the overall context, one can infer the existence of many elders in the church in Ephesus. The letter to Titus also affirms a plurality of elders. Paul wrote, “The reason I left you in Crete was that you might put in order what was left unfinished and appoint elders in every town, as I directed you” (Titus 1:5\). There are some passages that mention a single elder (2 John 1:1, 3 John 1:1\), but in those salutations, the word elder is simply a title, with little bearing on [ecclesiology](Ecclesiology.html). Many contemporary churches employ a hybrid system, having elders and a [lead pastor](teaching-pastor.html). The pastor may have more influence and responsibilities than the other elders, but he is still considered an elder and held accountable. We should be willing to approach the subject of [church leadership](church-leadership.html) with grace, wisdom, and understanding of different perspectives. Ultimately, concentrating all authority in the hands of one person in the church carries risks: overworking the pastor, cutting him off from counsel, and fostering a personality cult. Church leaders require some level of accountability, and a plurality of elders provides just that.
What is the meaning of “having done all to stand” in Ephesians 6:13?	Answer Ephesians 6:13 states, “Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm” (ESV). This verse is part of a longer discussion that begins in verse 10 about the [armor of God](full-armor-of-God.html), a metaphor for the resources needed to withstand the devil. In verse 12, Paul underscores the true (spiritual) enemies of Christians. With this knowledge and the gifts of God, we are to be armed and ready, “having done all,” to stand firm. Life is a [spiritual warfare](spiritual-warfare.html) for Christians, with the enemy launching different attacks in the form of temptations, persecutions, or external pressures to compromise and be accepted by the world’s system. Although the devil cannot undo a believer’s salvation, he can attempt to break our fellowship with God, trap us in sin, or discourage us through persecution and doubt. Therefore, we must do all we can to stand, which entails remaining committed and resisting the devil’s attempts. Our stand weakens any hold Satan may want to have on our lives and deepens our relationship with God. Fortunately, our Father has equipped us with all we need to counter the devil. We are not alone in this battle. Standing against the devil is less about the melodrama and hysterics displayed by some and more about holding firm to God’s Word, His righteousness and salvation, faith and the gospel (Ephesians 6:14–17\). Spiritual warfare requires spending ample time with Scripture; we must know how to wield the [sword of the Spirit](sword-of-the-Spirit.html). Only through the Bible can we gain knowledge of the armor necessary to win battles against the enemy. Doing all we can to stand also requires that we stay alert. In the same chapter of Ephesians, Paul urges us to “be alert and always keep on praying for all the Lord’s people” (Ephesians 6:18\). Dealing with a similar theme, the apostle Peter urges believers to “be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8\). There are two extremes Christians should avoid when standing against the devil. One is to emphasize warfare against the devil to the exclusion of other important matters like fellowshipping with God and discipling believers. Another extreme is to live like we have no enemy, blithely tripping along, ignorant of the devil’s devices (2 Corinthians 2:11\). We should be neither unduly focused on Satan nor unconscious of him. Rather, we should stay alert while being rooted in God’s revelation. The devil and his cohorts are defeated foes (see Colossians 2:15; Hebrews 2:14–15\) but still have the freedom to act presently. When we do all we can to stand against Satan’s wiles, we affirm our [faithfulness](Bible-faithfulness.html) and loyalty to Christ. Like a spouse who resists an outside admirer or soldiers who stay true to their country, we are called to persevere in Christ. Our faithfulness will be rewarded (Matthew 5:11–12; 1 Corinthians 15:58; James 1:12; Revelation 2:10\).
How is hearing by the Word of God (Romans 10:17)?	Answer Romans 10:17 states, “So then faith comes by hearing, and hearing by the word of God” (NKJV). The English Standard Version puts it this way: “So faith comes from hearing, and hearing through the word of Christ.” In the context of Romans, the phrase word of God is synonymous with word of Christ. This “word” refers to [the gospel](what-is-the-gospel.html), which is known as “the Good News about Christ,” as mentioned in The New Living Translation of Romans 10:17\. Romans 10 continues the discussion from the previous chapter, where Paul addresses the salvation of the Jews, God’s [chosen people](Gods-chosen-people.html). He acknowledges the zeal of many Jews (Romans 10:2\) but points out that their zeal is misdirected as they reject the salvation offered through Christ. Instead, they seek righteousness through the law (verse 3\). Paul then contrasts obedience to the law with faith, highlighting the simplicity of the latter. The emphasis is that Christ and His message are readily available to everyone, requiring confession and belief (verses 6–13\). However, this message must first be heard, and those who preach it have “beautiful feet” (verse 15; cf. Isaiah 52:7\). Paul then summarizes the point introduced at the beginning of the chapter by saying, “Faith comes by hearing, and hearing by the word of God” (Romans 10:17, NKJV). Hearing through the Word of God is important because faith cannot come unless there is a message to be believed—and that message is contained in the Word of God. Hearing by the Word of God leads to saving faith when we place our trust in the good news. Christ, the Son of God, came to redeem sinners and reconcile us with the Father. When we place our faith in Christ, God declares us as righteous (Romans 3:22\). Paul enforces both the concept of salvation by grace through faith and the significance of spreading the message that people need to hear. At this point, skeptics and curious believers may wonder about the fate of those who have never heard the gospel. First, we must acknowledge that no one is entirely ignorant of God because His general revelation is evident to all (Romans 1:19–20\). Even people in unfamiliar tribes have a sense of the divine. Additionally, God promises a fair judgment, giving everyone what they deserve (see Romans 2:5–10; Revelation 20:11–15\). Unfortunately, humanity often rejects this general revelation, choosing to rebel against God or attempting to achieve righteousness through our own efforts. It would be fair for God to judge us based on our rebellion against His [general revelation](general-special-revelation.html) and the laws we have broken. We cannot accuse God of being unfair when He judges those who have not heard the gospel. In reading the story of [Cornelius](Cornelius-in-the-Bible.html) in Acts 10, we can reasonably conclude that God has ways of reaching anyone. As Christians, our role is to offer what humans do not deserve: the gift of grace. We should fulfill our part, making our feet “beautiful” by spreading the gospel. There is no nuance or complexity beyond God’s wisdom. Believers also need to hear the Word of God daily to strengthen their faith. While the gospel, in its narrow sense, pertains to salvation, in a broader sense, it encompasses the entire Scripture. The metanarrative goes from creation to the fall all the way to redemption and restoration. Consequently, the principle of Romans 10:17 can be applied by Christians who consistently engage with Scriptures. As we are reminded of God and His actions and promises, our confidence grows.
How can we above all love each other deeply (1 Peter 4:8)?	Answer The Bible contains numerous verses on love, including 1 Peter 4:8, “Above all, love each other deeply, because love covers over a multitude of sins.” The instruction to prioritize love first appears in 1 Peter 1:22 and is emphasized again in the fourth chapter. Peter’s use of the phrase above all underscores the importance of this command. Furthermore, the Greek word translated as “deeply” is also used to describe the effort exerted by an athlete striving to win a race. We are called to make every effort to exhibit this quality of [love for each other](love-one-another.html). Putting Peter’s admonition to “love each other deeply” alongside other passages of Scripture (such as 1 Corinthians 13:4–7; Matthew 22:37–39; 1 John 4:7–8; Romans 13:10\), we clearly see that love should be the believer’s highest concern. Regrettably, Christians have not always set a good example of love. The early church struggled with believers displaying unloving behavior, and we continue to grapple with this issue today. On one hand, we can acknowledge that we still possess sinful natures that make it difficult to love others as Scripture prescribes. On the other hand, we are also new creations with the Holy Spirit dwelling within us (2 Corinthians 5:17\). With the Spirit’s power, we have no excuse. John goes even further by associating knowledge of God with love (1 John 4:8\). So, how can we love each other deeply? Here are some pointers from Scripture: 1\. Accept God’s love. The apostle John described love as originating from God: “This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins” (1 John 4:10\). God is the Source of all that is good, including love. Humans can only demonstrate self\-sacrificial love by accepting the love God showed humanity when He sent His Son as an atonement (John 3:16\). From a psychological perspective, children born in a loving environment tend to thrive in life (www.focusonthefamily.com/parenting/parental\-love, accessed 7/19/23\). How much more those who have received love from the Father? When we accept God’s love, we respond by loving Him in return, and that lays the foundation for loving people rightly. It also opens the way for the Spirit to produce His fruit in us. 2\. Walk in the Spirit. After emphasizing the freedom we have in Christ, Paul instructs us not to misuse this freedom for selfish desires, but to serve one another in love (Galatians 5:13\). However, Paul recognizes the struggle every Christian faces as the Spirit and the flesh have conflicting desires (verse 17\). The solution to this struggle is to [walk in the Spirit](Spirit-walk.html), adopting a daily lifestyle of yielding to the godly influence of the Holy Spirit, who leads us to perform deeds that glorify God. As we walk in the Spirit, the fruit of “love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self\-control” is produced in our lives (Galatians 5:22–23\). By walking in the Spirit and bearing His fruit, we can use our freedom to serve each other in love. 3\. Forgive faults. In our focal verse, Peter states that “love covers over a multitude of sins” (cf. Proverbs 10:12\). We should acknowledge the imperfections of others, forgiving hurts and overlooking faults. Loving others deeply does not mean avoiding the truth, but it entails having a kind attitude and being willing to show grace and mercy. It’s part of doing to others as we would have them do to us (Luke 6:31\). 4\. Honor others. While modern culture encourages us to put ourselves first, God calls us to “honor others above ourselves” (Romans 12:10\). To honor is to show value and respect to someone, treating him or her as significant and valuable. It is a great expression of genuine love. 5\. Set love as the highest goal. In our daily lives, love should be a fundamental quality in our relationships with others. Jesus identifies love as the distinguishing characteristic of His disciples, both then and now (John 13:34–35\). Let us prioritize true, biblical, [sacrificial love](agape-love.html), even in the face of our faults, disagreements, and differences. Christians are part of a large family, and we should behave as proper brothers and sisters.
What does it mean that God will wipe away every tear (Revelation 21:4)?	Answer Revelation 21:4 holds a promise of restoration, where the current world will pass away and God will bring about a new reality. The verse states, “He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.” Some dismiss these words as mere wishful thinking, but believers find solace in this promise amidst the current brokenness. The fact that God will one day wipe away every tear gives us hope. The promise that God will wipe away every tear is accompanied by other things that exist in our current world that will be eradicated in the world to come: “There will be no more death or sorrow or crying or pain. All these things are gone forever” (Revelation 21:4, NLT). There is also “no more sea” (verse 1, NKJV) and “no more curse” (Revelation 22:3, NKJV). In the place of those six things, the new earth will have the New Jerusalem, the presence and glory of God, and the everlasting joy of the saints. As God wipes away all tears, all that occasioned the tears is also wiped away. Life in this world is a mixture of good and evil, which forces us to grapple with various tragedies. There are tears, sorrow, pain, suffering, sickness, death, accidents, and natural calamities. All of creation groans, waiting for God’s full deliverance (Romans 8:22\). The fallen nature of our world is evident, and everyone has experienced some form of suffering. In fact, many believers and skeptics view the [problem of evil](problem-of-evil.html) as the biggest objection to God’s existence or at least His benevolence. However, Christians are not without hope, as Revelation 21:4 proclaims. Just as God subjected creation to a curse when Adam sinned, He will restore everything and establish a new order of life through Jesus. As the late [Timothy Keller](Timothy-Keller.html) wrote, “The Biblical view of things is resurrection—not a future that is just a consolation for the life we never had but a restoration of the life you always wanted. This means that every horrible thing that ever happened will not only be undone and repaired but will in some way make the eventual glory and joy even greater” (The Reason for God: Belief in an Age of Skepticism, Dutton, 2008, p. 32\). Furthermore, we can trust that God’s character remains untarnished despite suffering and tears because He willingly took on our suffering for our sake. Once again, Timothy Keller offers valuable insight: If we again ask the question: “Why does God allow evil and suffering to continue?” and we look at the cross of Jesus, we still do not know what the answer is. However, we now know what the answer isn’t. It can’t be that he doesn’t love us. It can’t be that he is indifferent or detached from our condition. God takes our misery and suffering so seriously that he was willing to take it on himself. (Ibid., p. 30\) Moreover, the existence of evil does not necessarily disprove God’s existence. In fact, it has led some prominent skeptics to at least consider the idea of a Supreme Being. [C. S. Lewis](C-S-Lewis.html) is an example. In one of his well\-known quotes, Lewis raises the question, “My argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of ‘just’ and ‘unjust’? . . . What was I comparing this universe with when I called it unjust?” (Mere Christianity, HarperCollins Publishers, 2023, p. 31\). Additionally, we can only discuss cruel and unfair suffering if there is an objective “ought to,” a rational way humans are to live that’s above them. Without norms, there can be no deviation. But if there is no God, then the world came about by random chance and every standard we have is ultimately man\-made and subject to change. Why then do we talk about good and evil as self\-evident, objective realities? Some might appeal to a deistic god, but that does not provide a satisfactory explanation. Why would a Being go through the process of creating a universe and establishing regulations for his creations, only to abandon the universe to its own whims? Consequently, one can argue that the presence of brokenness and evil serves as evidence for the Christian God’s existence, especially considering the Christian meta\-narrative’s recognition of the harsh reality of suffering and its complexities. The cross then stands as a testament to God’s character. Indeed, many individuals have placed their trust in Christ precisely because of suffering, not in spite of it. But how can we be certain that the hope expressed in Revelation 21:4 is not mere wishful thinking? The answer lies in the resurrection. The truthfulness of Christianity hinges on this historical claim (1 Corinthians 15:14\). Because Jesus was raised from the dead, our hope is built on solid ground. “Surely he has borne our griefs and carried our sorrows” (Isaiah 53:4a, ESV). And surely He has [risen again](was-Jesus-resurrected.html). “Weeping may last through the night, but joy comes with the morning” (Psalm 30:5b, NLT). The night of this world brings sorrow, but sunrise is coming. When that new day dawns, God will wipe away all tears, and, in the words of Esther Kerr Rusthoi, “It will be worth it all when we see Jesus” (Singspiration, 1969\).
What does it mean that God gives good gifts (Matthew 7:11)?	Answer Some people carry childhood emotional baggage that skews their perceptions about the goodness of God. One pastor observes, “I have come across several people who have a deeply rooted impression of God as a trickster. They view him as a kind of cosmic killjoy with a warped sense of humor. These individuals often come from an abusive background, so their ability to trust a father figure has been severely damaged. To them, God lives only to bring them some kind of grief. . . . As a result, they withhold intimate trust from him” (Weber, S. K., Matthew, vol. 1, Holman New Testament Commentary, Broadman \& Holman Publishers, 2000, p. 99\). In His [Sermon on the Mount](sermon-on-the-mount.html), Jesus indirectly addressed these injured souls, stressing that God is an exceedingly loving Father who gives good gifts to His children: “You parents—if your children ask for a loaf of bread, do you give them a stone instead? Or if they ask for a fish, do you give them a snake? Of course not! So if you sinful people know how to give good gifts to your children, how much more will your heavenly Father give good gifts to those who ask him” (Matthew 7:9–11, NLT). The heavenly Father desires every child of His to know that He can be trusted (Numbers 23:19; Romans 8:28\). He is a good and loving “Abba Father” (see Mark 14:36; Galatians 4:6; Romans 8:15\) who gives good gifts to His children. No matter how badly one has suffered at the hands of earthly parents, the Bible offers hope and comfort to broken adults who still carry the scars of childhood abuse and abandonment. Jesus said, “God gives good gifts” within the context of His teaching about prayer (see Matthew 6:5–18; 7:7–11\). He taught the disciples to seek the Father in prayer because this is the path to knowing His heart and trusting Him fully. Scripture promises that, if we ask God, He will give us what we need. If we seek Him, we will find what we need. If we knock, He will open the door for us. Instead of fretting over the cares of this life, God’s children can take everything to Him in prayer (Matthew 6:25–34\). Since the Father already knows what we need (verse 32\), we can entrust our lives to Him and seek His kingdom above everything else (verse 33\). The apostle Paul echoed Jesus’ message: “[Do not be anxious](Philippians-4-6.html) about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:6–7\). In Luke’s account of Christ’s teaching, one of God’s good gifts is the Holy Spirit: “What father among you, if his son asks for a fish, will give him a snake instead of a fish? Or if he asks for an egg, will give him a scorpion? If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him?” (Luke 11:11–13, CSB). The Holy Spirit is God’s built\-in gift to every believer to comfort, help, counsel, empower, guide, and so much more (John 7:37–39; 14:16; Romans 15:13; 1 Corinthians 2:10–11; 1 Peter 4:10; Titus 3:5\). According to James, wisdom is another good gift of God: “If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you” (James 1:5\). God wants His children to open their hearts in total dependence upon Him, trusting that they are safe and secure in His embrace. The Lord won’t trick us by giving us a stone instead of bread. Nor will He mock our prayers by presenting us with something harmful, like a snake instead of a fish. If we need food, He won’t abandon us or leave us begging for bread (Psalm 37:25\). James writes, “So don’t be misled, my dear brothers and sisters. Whatever is good and perfect is a gift coming down to us from God our Father, who created all the lights in the heavens. He never changes or casts a shifting shadow. He chose to give birth to us by giving us his true word. And we, out of all creation, became his prized possession” (James 1:16–18, NLT). God takes good care of His treasured children because He loves them perfectly. Human parents fall short (Psalm 14:3; Romans 3: 9–18, 23\), but God’s love is perfect and eternal (1 John 4:7–21; Romans 8:31–39\). The heavenly Father knows what’s best for His kids. He gives them what they need and not what harms them. Believers can trust God completely; because [He is truly good](God-is-good.html), He cannot give anything but what is good.
What does it mean that God demonstrates His love (Romans 5:8)?	Answer [Love](Bible-teach-God-is-love.html) is a fundamental attribute of God, and numerous Bible passages declare this glorious truth. One such passage is Romans 5:8, which states, “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” This depiction of love has inspired many to pledge their allegiance to Jesus, even to the point of death. God’s love should be known, relished, celebrated, and held close to our hearts. The Bible serves as God’s special revelation to us, unveiling His attributes and showing us what love is. God manifested His love through sacrifice, by taking on human flesh in the Person of Jesus and redeeming us from the consequences of sin. John 3:16 immediately comes to mind, “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” Love is not a static emotion; love acts. Sacrificial love of the type God demonstrated toward us amazes us because we know how challenging it is to give up something valuable for the sake of another. Movies like Titanic achieved global success due, in part, to the theme of sacrifice. What is even more astounding about God’s demonstration of love is that He gave His life for His enemies. Even on the cross, Jesus prayed for the forgiveness of those murdering Him (Luke 23:34\). Christianity is unique in this regard as it is the only religion that welcomes the ungodly: “You see, at just the right time, when we were still powerless, Christ died for the ungodly” (Romans 5:6\). In other belief systems, humanity is left to work their way up toward God, but in Christianity God came down to us. The apostle John also reflected on God’s love in his letter: “This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins” (1 John 4:9–10\). It is worth noting that God demonstrated His love in a manner that does not contradict His justice and holiness. On the cross, Jesus [fulfilled](abolish-fulfill-law.html) the just requirements of the law and displayed God’s holiness by bearing God’s wrath against sin. Christ’s atoning work granted God the freedom to exhibit His grace and mercy side by side with His judgment, all for His glory. The transformative effect of God’s love and grace has softened many hard hearts and filled them with gratitude. Countless depraved individuals have experienced what was described in the old hymn: “The vilest offender who truly believes, that moment from Jesus a pardon receives” ([Crosby, F. J.](Fanny-Crosby.html), “To God Be the Glory,” 1875\). A prime example is the apostle Paul, who converted from an enemy of Christianity to one of its greatest evangelists. God’s love was not theoretical. It was demonstrated; it was proved in Christ. Ultimately, God’s love provides the foundation for our love toward others. Once again, we find guidance from John: “Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God” (1 John 4:7\).
What is the more excellent way (1 Corinthians 12:31)?	Answer First Corinthians 12:31 is the final verse in chapter 12, which addresses the topic of spiritual gifts and their role within the church. The verse states, “But earnestly desire the best gifts. And yet I show you a more excellent way” (NKJV). The word but indicates that the verse is connected to what comes before it. Considering that verse 31 is the concluding verse, we should review the entire chapter to understand the meaning of a more excellent way. In 1 Corinthians 12:4–11, the apostle Paul lists various [spiritual gifts](spiritual-gifts.html) that are distributed to believers by the Holy Spirit (cf. Romans 12:6–8 and Ephesians 4:11\). This list includes wisdom, knowledge, faith, gifts of healing, working of miracles, prophecy, spiritual discernment, tongues, and the interpretation of tongues. Paul states that the purpose of these gifts is to promote the general welfare of the church. In 1 Corinthians 12:12–30, Paul uses the metaphor of a human body to illustrate the interdependence of believers within the Body of Christ (cf. Romans 12:4–5 and Ephesians 4:4, 16\). Just as a human body is composed of many parts that form a cohesive whole, so it is with the [Body of Christ](body-of-Christ.html). Regardless of our individual gifts or roles within the church, we are all united in one body through the Holy Spirit. Every believer is indispensable to the function and health of the body: “The eye cannot say to the hand, ‘I have no need of you,’ nor again the head to the feet, ‘I have no need of you.’ On the contrary, the parts of the body that seem to be weaker are indispensable” (1 Corinthians 12:21–22\). God designed the body in such a way that there would not be division, jealousy, or envy among believers. After discussing the various spiritual gifts and their significance to the body of Christ, Paul ends the chapter by pointing believers to a “more excellent way” (1 Corinthians 12:31\). It is not improper to “earnestly desire the best gifts,” whatsoever they may be. Nevertheless, there is something of greater importance that should govern our pursuit of these gifts. The “more excellent way” is the way of [love](Bible-love.html), which Paul expounds on in 1 Corinthians 13\. This chapter is often referred to as the “Love Chapter” because it beautifully articulates a biblical conception of love: In 1 Corinthians 13:1–3, Paul argues that love surpasses all spiritual gifts. Even the greatest gift is empty and meaningless without love. In 1 Corinthians 13:4–7, Paul describes the characteristics of love. These characteristics stress the importance of putting the interests of others above our own (cf. John 14:13 and Philippians 2:4\). Hence, the purpose of spiritual gifts is to edify the body of Christ and glorify God. In 1 Corinthians 13:8–12, Paul writes that spiritual gifts are temporary and will pass away. 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. Therefore, love is what truly matters. This section also speaks to the limitations of human understanding. Because of sin and human finitude, believers can only know and prophesy in part (1 Corinthians 13:9\). But when Christ returns, sin will vanish, and we will finally see God face to face. In 1 Corinthians 13:13, Paul declares that love is greater than faith and hope. Paul made this statement because love is the foundation upon which faith and hope are built: we believe only in that which we love; we hope only for that which we love. In summary, 1 Corinthians 12:31 reminds us not to lose sight of what is most excellent: love for God and love for one another (Matthew 22:36–40\).
What is the meaning of “Christ lives in me” in Galatians 2:20?	Answer Galatians 2:20 is a well\-known passage with profound implications: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” This declaration of identity underscores the reality of all who have placed their trust in the Son. We must understand what Paul meant in this passage and its relevance in the 21st century. First, let’s consider the context. The [book of Galatians](Book-of-Galatians.html) emphasizes salvation by grace through faith and rejects salvation by works. The argument extends beyond justification and addresses the Christian way of life. The early church faced a significant conflict as some [Judaizers](Judaizers.html) insisted that Gentile Christians must be circumcised to be fully accepted by God (see Acts 15\). Apparently, some Gentile believers were succumbing to the pressure, prompting Paul to write this letter. In chapter 2, Paul recounts his visit to Jerusalem to meet with the church leaders. Following this, he confronts Peter for hypocrisy, and then comes Galatians 2:20\. The statement “Christ lives in me” holds profound theological significance. When we are born again, we become [united with Christ](union-with-Christ.html) in His life, death, and resurrection. Understanding our union with Jesus eliminates the need to rebuild the old system of law\-keeping. Paul describes this union in his letter to the Romans: Do you not know that all of us who have been 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. Now if we died with Christ, we believe that we will also live with him. For we know that since Christ was raised from the dead, he cannot die again; death no longer has mastery over him. The death he died, he died to sin once for all; but the life he lives, he lives to God. In the same way, count yourselves dead to sin but alive to God in Christ Jesus. (Romans 6:3–11\) Our union with Christ resolves one objection people have to the concept of grace. If we are declared righteous through faith in Christ rather than through obedience to the law, does that mean we can cast off all moral restraints and live however we want? After all, where sin increased, grace abounded even more (Romans 5:20\). The answer lies in our new identity, rooted in our union with Christ. We identify with Him and live as He does, which means we live for God. Moreover, the Holy Spirit, sent by the Son, dwells within us. It is through the Spirit’s supernatural connection that we are bound to Christ. Our lives are no longer lived for ourselves; instead, we follow Christ under the influence of the Spirit, bringing glory to the Father. Our identity in Christ also carries personal implications. Believing that Christ lives in us means we represent Him here on earth, imperfect though we may be. The expected result is a transformed lifestyle, thoughts, desires, character, and goals. Even the way we approach daily activities like chores should change. Consider the example of a young man who gets married. His status as a married man naturally brings about changes in lifestyle, behavior, and attitude; otherwise, there would be a disconnect between his actions and his new situation. Similarly, a relationship with Jesus is transformative, affecting every aspect of our lives. We become His students, learning and applying His teachings. We love what He loves and hate what He hates. Becoming more like Jesus is our ultimate objective (Romans 8:29; 2 Corinthians 3:18; 1 John 2:6\).
What does it mean that we are a holy nation (1 Peter 2:9)?	Answer In 1 Peter 2:4–10, the apostle Peter borrows language from Exodus 19:5–6, Deuteronomy 7:6, and Hosea 2:23 to demonstrate to New Testament believers that they are bona fide citizens of God’s kingdom, specially selected by the Father to show forth His goodness and glory to the world. As Christians, we are “a chosen people” comprised of “[royal priests](kingdom-of-priests.html),” and we are “a holy nation, God’s very own possession. As a result, \[we] can show others the goodness of God, for he called \[us] out of the darkness into his wonderful light” (1 Peter 2:9, NLT). Peter reminds the Jewish Christians in his audience of their Old Testament standing. Because of God’s covenant with Israel, the Jews had been chosen by the Lord to be a holy nation. They were set apart from all the people of the earth and entrusted with the responsibility of demonstrating God’s glory to the world (Deuteronomy 14:2; 26:19; 28:9; Exodus 19:5–6; 22:31; Jeremiah 2:3; Amos 3:2\). Peter explains to these Jewish believers, who were now under the New Covenant, that they would continue to bear this responsibility: “Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation” (1 Peter 2:12, ESV). Now, through faith in Jesus Christ, Gentiles have been accepted into the royal family as full citizens of God’s holy nation: “Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy” (1 Peter 2:10\). The apostle Paul affirmed, “And we are among those whom he selected, both from the Jews and from the Gentiles. Concerning the Gentiles, God says in the prophecy of Hosea, ‘Those who were not my people, I will now call my people. And I will love those whom I did not love before’” (Romans 9:24–25, NLT; cf. Hosea 2:23\). Neither our background nor heritage as Christians matters. We who are in restored fellowship with God by His grace and through the sacrifice of Jesus Christ (Ephesians 2:8\) all receive the same spiritual standing as royal priests of God’s holy nation (see Galatians 3:26–29\). Paul told Timothy, “God saved us and called us to live a holy life. He did this, not because we deserved it, but because that was his plan from before the beginning of time—to show us his grace through Christ Jesus” (2 Timothy 1:9, NLT). We are a holy nation because our supreme Ruler is holy (Leviticus 11:44–45; 19:2; 20:7; Matthew 5:48\) and because He calls us to holiness (1 Peter 1:16\). Holiness is an intrinsic attribute of God’s character. Because He is our sovereign leader, God’s holy character ought to manifest in our devotion to Him (Romans 6:19\). His holy imprint should be seen in everything we do (1 Peter 1:15–16; 2 Corinthians 7:1\). Paul wrote to the believers in Rome, “I plead with you to give your bodies to God because of all he has done for you. Let them be a living and holy sacrifice—the kind he will find acceptable. This is truly the way to worship him” (Romans 12:1, NLT). In the New Testament, the Greek word translated as “holiness” expresses a “separation from everything that is ceremonially impure.” It was a term usually associated with the priesthood and everything relating to worship. Jesus, who is our “[High Priest](Jesus-High-Priest.html)” and King to whom we bow down, is “holy, blameless, pure,” and “set apart from sinners” (Hebrews 7:26; see also Acts 3:14; 4:27–30\). Christ’s New Testament church is a holy nation of royal priests. Jesus loved His church and gave His life “to make her holy, cleansing her by the washing with water through the word” (Ephesians 5:26\). We are a holy nation, not because of our own ability to be holy, but because Christ endows us with His “divine power,” which gives us “everything we need for a godly life through our knowledge of him who called us by his own glory and goodness. Through these he has given us his very great and precious promises, so that through them \[we] may participate in the divine nature” (2 Peter 1:3–4; see also 1 Corinthians 1:30; 2 Thessalonians 2:13; Hebrews 12:14\). God gives us the resources in Jesus Christ to be sanctified—to be made progressively more holy—so that we can show forth His goodness and glory and draw others to Him (1 Corinthians 6:11\).
What does it mean for something to be of good report (Philippians 4:8)?	Answer The apostle Paul closes his letter to the church in Philippi with exceedingly valuable advice (see Philippians 4:4–9\). He presents a two\-step plan for dealing with anxiety and worry and protecting our hearts and minds with God’s peace. The first step is prayer. We must take every fear, doubt, and concern to the Lord, tell Him what we need, and thank Him for all He has done (verses 6–7\). The second step is to elevate our thoughts: “Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things” (Philippians 4:8, NKJV). Paul recognized the direct influence our thoughts have on our spiritual well\-being. Among the virtues he prescribed for right thinking is the instruction to meditate on things “of good report.” In other Bible translations, the original adjective here is translated as “commendable” (ESV, CSB) and “admirable” (NIV, NLT). Meditating on things that are of good report involves filling our minds with praiseworthy thoughts. For believers, this includes dwelling on positive things, behaviors, attitudes, and actions we can perform to protect our reputation, develop our [integrity](Bible-integrity.html), and bring about a good report from family, friends, and others in our community. We might ponder this question: How can I build godly character in my life and reflect the Lord’s goodness and glory to others? One commentator suggests that thinking about something of good report means focusing on “what is kind and likely to win people, and avoiding what is likely to give offense” (O’Brien, P. T., The Epistle to the Philippians: A Commentary on the Greek Text, New International Greek Testament Commentary, Eerdmans, 1991, p. 505\). Paul often meditated on things of good report: “For I fully expect and hope that I will never be ashamed, but that I will continue to be bold for Christ, as I have been in the past. And I trust that my life will bring honor to Christ, whether I live or die. For to me, living means living for Christ, and dying is even better” (Philippians 1:20–21, NLT). The apostle’s thoughts were trained on moral and spiritual worthiness both in his own life and when he considered others: “As we pray to our God and Father about you, we think of your faithful work, your loving deeds, and the enduring hope you have because of our Lord Jesus Christ” (1 Thessalonians 1:3, NLT). Paul praised the praiseworthy: “I always thank my God when I pray for you, Philemon, because I keep hearing about your faith in the Lord Jesus and your love for all of God’s people” (Philemon 1:4–6 (NLT). He admired the admirable: “We always pray for you, and we give thanks to God, the Father of our Lord Jesus Christ. For we have heard of your faith in Christ Jesus and your love for all of God’s people” (Colossians 1:3–4, NLT). He commended the commendable: “The only letter of recommendation we need is you yourselves. Your lives are a letter written in our hearts; everyone can read it and recognize our good work among you” (2 Corinthians 3:2, NLT). Paul urged the Philippians, “Above all, you must live as citizens of heaven, conducting yourselves in a manner worthy of the Good News about Christ” (Philippians 1:27, NLT). He exhorted the Ephesians “to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace” (Ephesians 4:1–3, ESV). If we spend time thinking about things worthy of praise and a good reputation, we are less likely to stumble into areas of danger, doubt, and fear. If our thoughts are fixed on God, He will keep us in His perfect peace (see Philippians 4:9; Isaiah 26:3; Colossians 3:15; John 14:27\). The most influential sermon we will ever preach to onlooking unbelievers may not be one of words. It might simply be the quiet [testimony](testimony-for-Jesus.html) of a consistent Christian life shining forth the grace, truth, and love of Jesus Christ. Are we walking in a praiseworthy, admirable, and commendable manner? Is our life a letter of good report? If not, perhaps we need to check our thinking.
What does it mean that the workers are few (Matthew 9:37)?	Answer In Matthew 9:37, Jesus makes a lamentable statement: “The [harvest is plentiful](harvest-is-plentiful.html) but the workers are few.” This verse underscores the urgency of active participation in the work of God. The expression work of God refers to sharing the gospel of the kingdom with the unbelieving world. It is a work of God because believers lack the tools, resources, and strength to accomplish this task on their own. For this reason, the Holy Spirit must empower us for gospel ministry. Otherwise, we will not accomplish anything (see John 15:5\). Matthew 9:37 is situated within the context of Matthew 9:35–38\. In Matthew 9:35, the apostle records that Jesus traveled through cities and villages, taught in synagogues, preached the gospel of the kingdom, and healed the sick. As a result, enormous crowds began to follow Him. The crowds saw a teacher and a miracle\-worker, but Jesus saw into their heart: “When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd” (verse 36, ESV). Without the care and protection of the Good Shepherd (see John 10:1–21\), everyone will be harassed by the enemy and helpless to defend themselves. There is hope, but it can only be found in Christ (Hebrews 6:19–20\). Jesus employed the metaphor of a harvest to symbolize the abundance of individuals who are ripe and ready to hear, receive, and believe the gospel message (cf. John 4:31–38\). Just as a waving field of grain invites many reapers, the crowds who flocked to Jesus were prepared to receive the gospel. Jesus saw both the spiritual readiness of the people and the opportunity to bring them into the kingdom of God. Despite the plentiful harvest, Jesus lamented the gospel’s labor shortage: “The workers are few” (Matthew 9:37\). The labor shortage indicates an urgent need for more ministers to spread the gospel and gather the people of God into His kingdom. This is challenging because “Pretenders were many, but real ‘laborers’ in the harvest were few. . . . Man\-made ministers are useless. Still are the fields encumbered with gentlemen who cannot use the sickle. Still the real ingatherers are few and far between. Where are the instructive, soul\-winning ministries?” ([Charles Spurgeon](Charles-Haddon-Spurgeon.html), “The Joy of Harvest,” no. 3058, 1865\). Are we pretenders, or are we laborers? In response to the labor shortage, Jesus commands His disciples to “Pray earnestly to the Lord of the harvest to send out laborers into his harvest” (Matthew 9:38\). Simply “throwing bodies at the problem” is not the best solution for the gospel’s labor shortage. To the contrary, we must pray that God would supply the church with faithful and diligent ministers of the gospel to meet the demand of His harvest. Ministry is burdensome, but ministers do not have to rely on their own strength: “For we do not want you to be unaware, brothers, of the affliction we experienced in Asia. For we were so utterly burdened beyond our strength that we despaired of life itself. Indeed, we felt that we had received the sentence of death. But that was to make us rely not on ourselves but on God who raises the dead” (2 Corinthians 1:8–9; cf. 12:9–10\). In conclusion, the statement, “The harvest is plentiful but the workers are few” is a reminder that workers are needed for the spiritual harvest. There are abundant opportunities to share the gospel with unbelievers, but workers must go and preach the gospel. As the apostle Paul declared, “How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent?” (Romans 10:14–15\). Let us pray that God will send more workers into the field.
How do you honor the Lord with your wealth (Proverbs 3:9)?	Answer God promises to guide and bless those who wholeheartedly trust in Him, [depend on Him](depend-on-God.html), and commit everything they have and do to Him (Proverbs 3:5–6; Psalm 37:5\). One of the more challenging tests of our trust in the Lord is how we handle our money (see Matthew 19:23–24\). Scripture commands, “Honor the Lord with your wealth and with the best part of everything you produce. Then he will fill your barns with grain, and your vats will overflow with good wine” (Proverbs 3:9–10, NLT). In the Old Testament, God instructed His people to give the first and the best portion of every harvest to Him as an offering of worship (Exodus 23:19; 34:26; Leviticus 23:10; Deuteronomy 26:1–3, 9–11\). In this way, the Israelites honored the Lord with their wealth. They were to take the cream of the crop right off the top and give it to God. In the original Hebrew, the word translated as “honor” in Proverbs 3:9 means “to bestow rewards upon; weigh heavily upon.” Honoring God means showing Him the proper weight and value of His worth. We offer the Lord the first of our income because He is first and foremost in our lives. We give Him the best of our earnings because He is the most valuable treasure in our lives. The psalmist cautions, “If your wealth increases, don’t make it the center of your life” (Psalm 62:10, NLT). We honor the Lord with our [wealth](wealth-Christian.html) by not allowing the accumulation of money to become the main ambition of our life. We use money not for selfish, materialistic purposes but to prove that God is first in our hearts and lives. Jesus taught His disciples, “Store your treasures in heaven, where moths and rust cannot destroy, and thieves do not break in and steal. Wherever your treasure is, there the desires of your heart will also be. . . . You cannot serve God and be enslaved to money” (Matthew 6:20–21, 24, NLT). The command for Israel to honor the Lord with one’s wealth came with the promise of overflowing reward for obedience (Deuteronomy 28:8\). The prophet declared, “‘Bring all the tithes into the storehouse so there will be enough food in my Temple. If you do,’ says the Lord of Heaven’s Armies, ‘I will open the windows of heaven for you. I will pour out a blessing so great you won’t have enough room to take it in! Try it! Put me to the test!’” (Malachi 3:10, NLT). Similarly, in the New Testament, Jesus said, “Give, and you will receive. Your gift will return to you in full—pressed down, shaken together to make room for more, running over, and poured into your lap. The amount you give will determine the amount you get back” (Luke 6:38, NLT). The apostle Paul assured those who gave generously to the Lord’s purposes that they would have their necessities taken care of: “This same God who takes care of me will supply all your needs from his glorious riches, which have been given to us in Christ Jesus” (Philippians 4:19, NLT). Even though God promises to bless our [generosity](Bible-generosity.html), we don’t give to get. Instead, we honor the Lord with our wealth by being satisfied with what we have: “True godliness with contentment is itself great wealth. After all, we brought nothing with us when we came into the world, and we can’t take anything with us when we leave it. So if we have enough food and clothing, let us be content. But people who long to be rich fall into temptation and are trapped by many foolish and harmful desires that plunge them into ruin and destruction. For the love of money is the root of all kinds of evil. And some people, craving money, have wandered from the true faith and pierced themselves with many sorrows” (1 Timothy 6:6–10, NLT; see also Ecclesiastes 5:10; Luke 12:15; Ephesians 5:5; Hebrews 13:5\). We honor the Lord with our wealth when we recognize that all financial provision and blessing come from God (Deuteronomy 8:17–18; 1 Samuel 2:7; 1 Chronicles 29:12; Proverbs 8:18–21; Ecclesiastes 5:19\) and all we have belongs to Him (Psalm 24:1–2; 50:12; Job 41:11; Haggai 2:8\). Paul told Timothy, “Teach those who are rich in this world not to be proud and not to trust in their money, which is so unreliable. Their trust should be in God, who richly gives us all we need for our enjoyment. Tell them to use their money to do good. They should be rich in good works and generous to those in need, always being ready to share with others. By doing this they will be storing up their treasure as a good foundation for the future so that they may experience true life” (1 Timothy 6:17–19, NLT). We reveal the weight of God’s worth to us by receiving all riches humbly and thankfully and using them for the good and glory of God’s kingdom (Proverbs 11:28; Luke 8:1–3; 2 Corinthians 9:10–11; Colossians 3:17; 1 Timothy 4:4–5; 1 John 3:17; James 1:10–11\).
What does it mean in John 20:22 that Jesus breathed on the disciples and said, “Receive the Holy Spirit?”	Answer During one of His post\-resurrection appearances to the disciples, Jesus declared to them, “Peace be with you. As the Father has sent me, I am sending you” (John 20:21\). Then, in the next verse, “He breathed on them and said, ‘Receive the Holy Spirit” (John 20:22\). This is similar to the Great Commission in Matthew 28:19–20 in which Jesus promises, “Surely I am with you always,” and Acts 1:8 in which He proclaims, “But you will receive power when the Holy Spirit comes on you.” In John 20:21–22, Jesus is sending the disciples out on mission, and He is providing them with the power they will need. That power is found in the presence of the Holy Spirit. The question arises, however, as to why Jesus breathed on the disciples to give them the Holy Spirit in John 20:22 when the disciples would later receive the Holy Spirit in Acts 2:4: “All of them \[the disciples] were filled with the Holy Spirit.” Did the disciples need to receive the Holy Spirit twice? If so, why? The Bible does not directly answer this, but there is enough information provided to derive a plausible explanation. Acts 1:3 records, “After his \[Jesus’] suffering, he presented himself to them and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God.” The events recorded in John 20:21–22 occurred during this forty\-day period. According to John 20:19, this appearance of Jesus occurred “on the evening of that first day of the week.” This places Jesus’ breathing the Holy Spirit onto the disciples at the very beginning of the forty\-day period in between His resurrection and ascension. There are two views of Jesus’ breathing on the disciples in relation to their receiving the Holy Spirit. One view is that Jesus breathed the Holy Spirit onto the disciples in John 20:22 to empower them until the day of Pentecost in Acts 2:4 when they would receive the Holy Spirit permanently. The reception of the Holy Spirit in John 20:22 was a temporary [filling of the Holy Spirit](Spirit-filled.html), preparatory to the permanent indwelling to come later. In John 20, the disciples were filled in a manner similar to how [Bezalel](Bezalel-and-Oholiab.html) was filled in Exodus 31:2–3\. The reception of the Holy Spirit in Acts 2:4, then, was the [baptism of the Holy Spirit](Spirit-baptism.html), which resulted in the disciples being [indwelt by the Holy Spirit](indwelling-of-the-Holy-Spirit.html) permanently (Romans 8:9; 1 Corinthians 12:13\). The other view is that Jesus’ breathing on the disciples in John 20:22 did not impart the Holy Spirit at that time; rather, the breathing was a promise—an anticipation of the coming Pentecost. The Spirit did not come upon them at that moment, but Jesus gave them a pledge that they would soon be endowed with the Holy Spirit and with power from on high.
What is the power of the dog in Psalm 22:20?	Answer Psalm 22 is a [messianic psalm](Psalms-Jesus-Christ.html) in which King David suffers great pain and distress as a type of Christ. He cries out to God for help, just as Jesus would later call out on the cross (see Psalm 22:1, cited in Matthew 27:46 and Mark 15:34\). Like Christ, who pleaded with the Father to rescue Him from death (Hebrews 5:7\), David implores God to save him from his enemies: “Deliver my soul from the sword, my precious life from the power of the dog!” (Psalm 22:20, ESV). In most parts of the world today, dogs are viewed as beloved pets. But in ancient times dogs were primarily feral, scavenging animals considered unclean in Israel. In a couple of passages, dogs were used for guarding houses and herding flocks (Isaiah 56:10; Job 30:1\), but, more frequently, dogs were wild creatures that roamed the streets devouring refuse and dead bodies (1 Kings 14:11; 16:4; 21:19, 23; 22:38\). A person’s enemies were identified as “dogs” in Scripture (Psalm 59:6\). In Jeremiah 15:3, the Lord appointed four kinds of destroyers: “The sword to kill, the dogs to drag away, the vultures to devour, and the wild animals to finish up what is left.” The apostle Paul warned believers to watch out for false apostles, calling them dogs: “Watch out for those dogs, those evildoers, those mutilators of the flesh” (Philippians 3:2\). Those who were excluded from the kingdom of heaven were called dogs in Revelation 22:15: “Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters and everyone who loves and practices falsehood.” In Psalm 22, David refers to his enemies as “bulls” or “wild oxen” (verses 12 and 21\), “lions” (verses 13 and 21\), and “dogs” (verses 16 and 20\). These are metaphors and not literal animals. In verse 16, he reports, “Dogs surround me, a pack of villains encircles me; they pierce my hands and my feet.” The power of the dog speaks of the creature’s ability to surround its prey like a pack of wolves, to bite, tear, inflict wounds, do evil, and destroy. Both a sword and a dog can kill. When David prayed to God to deliver his soul “from the sword” and his “precious life from the power of the dog,” he feared losing his life in a cruel and violent manner. The terminology power of the dog may also invoke the might of the Roman Empire in Psalm 22’s prophetic portrayal of Christ’s suffering and death. It was Roman soldiers who carried out the crucifixion of Christ, surrounding Jesus, stripping off His clothing, nailing Him to the cross, and even gambling for His clothing (Matthew 27:35; Mark 15:24; Luke 23:34; John 19:24; cf. Psalm 22:18\). A dog was the Jewish derogatory term for the Gentiles (Matthew 7:6; 15:26; Revelation 22:15\). The Romans, the Jewish High Council, and Satan himself rallied together to put Jesus to death. For the most part, dogs are presented in the Bible in an offensive light (1 Samuel 17:43; 2 Samuel 16:9; 2 Kings 8:13; Proverbs 26:11\). They symbolize despicable, hostile, or evil people who group together like dogs to prey on the vulnerable. Our great enemy, the devil, operates like a dog or a lion, prowling around in search of someone to devour (1 Peter 5:8\). Thus, the power of the dog is the lethal influence of one’s enemies who band together to inflict harm, injury, or death.
What is the wrath of man in James 1:20?	Answer In James 1:20, the apostle writes, “For the wrath of man does not produce the righteousness of God” (NKJV). The word for connects verse 19 and verse 20\. In verse 19, James advises believers to “be [quick to hear, slow to speak](quick-listen-slow-speak.html), slow to anger” (ESV). There are three practical truths to be gleaned from verse 19: 1\. Believers should listen to the “word of truth,” which is the gospel of Christ (James 1:18\). 2\. Believers should avoid hasty speech (cf. Proverbs 10:19\). In other words, we should think before we speak, ensuring that our words are “always full of grace, seasoned with salt” (Colossians 4:6\). 3\. Believers should avoid selfish and ill\-tempered anger, which “does not produce the righteousness of God” (James 1:20, NKJV; cf. Ephesians 4:26\). In James 1:20, the expression wrath of man refers to unrighteous anger. There is a distinction between the wrath of man and the wrath of God. The wrath of man, even when directed toward a perceived injustice, fails to understand that anger cannot change another person’s heart. Thus, the wrath of man demonstrates a prideful and impulsive spirit, which is antithetical to the fruit of the Spirit (see Galatians 5:22–23\). To the contrary, the [wrath of God](wrath-of-God.html) is always holy and righteous (Romans 2:6\). Since God is holy, believers should also be holy (1 Peter 1:16\). This means that we ought to conduct ourselves according to the perfect will of God (Romans 12:1–2\). Instead of allowing uncontrolled anger to pollute our hearts, we should “put away all filthiness and rampant wickedness” (James 1:21, ESV). The point is that we should have nothing to do with moral filth or evil (cf. Romans 13:12 and Ephesians 4:22\). Rather, we must “receive with meekness the implanted word” (James 1:21, ESV). When the Word of God takes root in our hearts, we will notice a difference in our thoughts, speech, and actions (cf. Deuteronomy 30:14 and Jeremiah 31:33\). The proper response to the Word of God is to be hearers and doers of the Word (James 1:22\). If we hear the Word but do not obey it, then we are “like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like” (verses 23–24, ESV). The “mirror” of God’s righteousness demands that we do something about our moral and spiritual imperfections. In short, we must not be a “hearer who forgets but a doer who acts” (verse 25, ESV). James chapter 1 concludes with three characteristics of pure and undefiled religion: First, believers will “bridle” their tongues (verse 26, ESV). Again, James emphasizes the need to be mindful of what comes out of our mouths (cf. Matthew 15:11\). Second, believers will show mercy to the oppressed, particularly orphans and widows (James 1:27; cf. 1 Timothy 5:3–16\). Third, believers will remain “unstained from the world” (James 1:27, ESV). James uses sacrificial language to describe the purely religious person (cf. Romans 12:1\). The central theme of James 1:19–27 is hearing and doing the Word of God. To “hear” the Word means that we are eager to receive it. To “do” the Word means that we apply it to our lives. As we continue to “do” the Word, may we be [slow to anger](slow-to-anger.html), remembering that anger—the wrath of man—does not produce the righteousness of God.
What does it mean that God is patient?	Answer The attribute of God’s patience is evident in both the Old and New Testaments. One example comes from God Himself, who proclaimed to Moses, “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness” (Exodus 34:6\). The phrase slow to anger illustrates His patience. The psalmist also praises God as “a compassionate and gracious God, slow to anger, abounding in love and faithfulness” (Psalm 86:15\). In the New Testament, the apostle Paul describes God as kind, forbearing, and patient (Romans 2:4\). The apostle Peter also referred to God’s patience when addressing objections from scoffers then (extending to now) regarding the second coming: “The Lord is not slow in keeping his promise, as some understand slowness. Instead, he is patient with you, not wanting anyone to perish, but everyone to come to repentance” (2 Peter 3:9\). These are just a few instances of God being described as patient. When Scripture describes God as being patient, it means that He endures humanity’s flaws, does not easily get angry, and holds back judgment to make room for repentance. His patience is also demonstrated in how He condescended to work through imperfect humans to carry out His plans. Noah, Abraham, Moses, King David, and the prophets are some examples. Additionally, we view God’s patience toward humans right after the fall, when God made clothing for His shamed creations (Genesis 3:21\). He also patiently listened to Cain, even in the face of judgment (Genesis 4:15\). Then there is [the flood](flood-just.html). Scripture describes the inhabitants of the world as being “corrupt in God’s sight and full of violence” (Genesis 6:11\). Even with the moral depravity of our day, we would be horrified at the violence of the world in that day. Yet God did not execute swift judgment. Instead, He waited till Noah built the ark, which took a long time (1 Peter 3:20\). In God’s judgment of [Sodom and Gomorrah](Sodom-and-Gomorrah.html), His patience was revealed when He promised Abraham He would not exercise judgment if there were at least ten righteous people in the city (Genesis 18:32\). For context, Sodom and Gomorrah had not only sinned, but there was a great outcry against them (verse 20\). Yet God was willing to show mercy to all of them for the sake of only ten people. Other instances of God’s patience include His dealings with the Canaanites (Genesis 15:16\), the Ninevites in Jonah’s day (Jonah 3:10\) and the Israelites before their exile (2 Kings 17:13–14\). His patience also explains the [perceived delay](why-hasnt-Jesus-returned-yet.html) in Jesus’ second coming (2 Peter 3:9, 15\). Perhaps the most exceptional display of God's patience is in the Person of Jesus. The Son of God took on human flesh, lived among His creation, and endured challenges in His ministry. He also patiently succumbed to humiliation at the cross in order to accomplish His redemptive work for humanity. Like any other attribute of God, His patience surpasses ours. While this is good news for the struggling believer or those reaching out to an unbelieving loved one, it can also lead to frustration. Like the martyred saints in Revelation 6:10, believers may cry out “How long, Lord?” How long will we remain in the broken world? How long till restoration? How long till we are free from the clutches of sin and suffering? How long do we endure? But even in our perplexed state, we trust that God is absolutely in control and infinitely good.
What is the 10/40 Window?	Answer The 10/40 Window is a geographical region believed to contain the highest concentration of unsaved, unreached people on the planet. This rectangular cross\-section of the world map delineates the territories of North Africa, the Middle East, and Asia roughly between latitude 10 and 40 degrees north of the equator. ![](img/10-40-Window.png) The predominant religions of the densely populated 10/40 Window are [Islam](Islam.html), [Buddhism](buddhism.html), and [Hinduism](hinduism.html). In addition, many animist tribal groups, atheists, and Jews live in this part of the world. Evangelical Christian strategists and researchers believe the 10/40 Window is home to the world’s most profound spiritual and physical needs yet has the lowest percentage of Christian workers and receives fewer Christian resources than anywhere else in the world. Many countries within the 10/40 Window have officially closed their borders to Christian missionaries. The vast majority have no access to the Bible, the gospel, or other Christian literature. Mission strategists Luis and Doris Bush conceived the name “10/40 Window” in 1990\. At the time, the couple was working on a project called AD2000 and Beyond, which aimed to refocus Christian evangelism efforts in this area of the globe because of its almost non\-existent access to Christian resources and the gospel message. The 1990s data suggested that two thirds of the world’s population lived in the 10/40 Window. The Bushes saw this territory as a massive window of opportunity for people to hear the gospel for the first time. Before then, the region was known as “the resistant belt” in [Christian missiology](missiology.html). Later, Bush developed the “4/14 Window” concept, a global evangelism strategy concentrating on children aged 4 to 14\. By focusing on this younger group, the initiative hopes to awaken a generation of Christians who will impact the future of these nations and thereby change the world. The original list of 54 countries in the 10/40 Window has since been expanded to include several additional countries with high concentrations of unreached people groups. According to the Christian research initiative known as Joshua Project, today “approximately 5\.32 billion individuals residing in 8,882 distinct people groups are in the revised 10/40 Window” (https://joshuaproject.net/resources/articles/10\_40\_window, accessed 8/7/23\). This means that more than 60 percent of the people residing in the 10/40 Window are considered part of an unreached people group. Some of the world’s largest, least evangelized people groups are the Shaikh, Yadava, Turks, Moroccan Arabs, Pashtun, Jat, and Burmese. There’s no question that the 10/40 Window is a spiritually dark domain. Joshua Project reports this area as home to most of the world’s poor. According to Window International Network, a 10/40 Window nonprofit outreach, child abuse, child prostitution, trafficking, slavery, and pedophilia all run rampant there. The Open Doors World Watch List clearly illustrates the most extreme levels of [Christian persecution](Christian-persecution.html) in the 10/40 Window (www.opendoors.org/en\-US/, accessed 8/7/23\), with many of the world’s terrorist organizations based there. With thousands of people groups that have not yet heard the gospel and billions of unsaved individuals, the 10/40 Window presents an enormous challenge to believers. Jesus called His followers to “go and make disciples of all nations” (Matthew 28:18–20\). The word translated as “nations” here means “people groups” in the original Greek. The same word appears in Matthew 24:14 when Jesus said, “And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come.” The term occurs again in the book of Revelation, describing an innumerable multitude “from every nation, tribe, people, and language, standing before the throne” worshipping God in heaven (Revelation 7:9\). As disciples of Jesus, we must continue sharing the love of Christ with all people and taking His message of salvation into every part of the world, including the 10/40 Window.
What does it mean to have love for one another (John 13:35)?	Answer In John 13:35, Jesus establishes mutual [love](Bible-love.html) as the distinctive mark of all Christians: “By this all people will know that you are my disciples, if you have love for one another” (ESV). To comprehend the full significance of the command to have love for one another, it is essential to consider the entire context of John 13\. Having announced His imminent departure and insisting that His disciples cannot presently accompany Him (John 13:33\), Jesus proceeds to outline His expectations for them during His absence. Unfortunately, the disciples continue to struggle with the fact that Jesus’ departure is imminent (verses 36–38\). This prompts Jesus to offer an extended explanation about His departure. The hope is that His words would bring comfort to their troubled hearts (see John 14:1\). In John 13:34, Jesus issues a new command: “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another” (ESV). This is a simple command, yet we consistently fail to comprehend it and obey it. There are many reasons for this: • We do not recognize the depth of our sin and self\-centeredness (Matthew 26:31–35; Mark 9:33–37\). • We do not appreciate the love of Jesus (John 1:10–11\). • We do not measure ourselves against the standard of Jesus’ love (John 13:1–20\). What makes the new command “new” is not that the disciples had never heard it before. In Leviticus 19:18, for instance, Moses writes, “You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the Lord” (ESV). And in Deuteronomy 6:5, “You shall love the Lord your God with all your heart and with all your soul and with all your might” (ESV). Jesus also taught His disciples that the entire law and prophets are summed up in the commands to [love God](how-to-love-God.html) and to love our neighbor as ourselves (Mark 12:28–33\). So, why does Jesus say that the command to love one another is new? The newness of the command is to be found in a new standard: “just as I have loved you” (John 13:34, ESV). There may also be an allusion to the New Covenant, which promised a radical transformation of heart and mind (cf. Jeremiah 31:29–34; Ezekiel 36:24–26\). At any rate, the disciples are expected to reflect the same kind of mutual love and unity that exist between the Father and the Son (John 8:29; 10:18; 12:49–50; 14:31; 15:10\). The new command, therefore, is the proper response to God saving us and making us His own (1 John 4:19\). And it is by showing love for one another that “all people will know that \[we] are \[His] disciples, if \[we] have love for one another” (John 13:35 ESV; cf. Matthew 5:16; Galatians 6:10\). In his Apologeticus, [Tertullian](Tertullian.html) reported that the pagan world admired the love that Christians had for one another: “See how they love one another! . . . How they are ready even to die for one another!” (chapter 39\). This is precisely what Jesus meant when He said, “Greater love has no one than this, that someone lay down his life for his friends” (John 15:13 ESV; cf. 1 John 3:16\). Our love for one another ought to reflect the mutual love between the Father and the Son, as well as the love that Jesus has for us, “having loved his own who were in the world, he loved them to the end” (John 13:1\). May we imitate this kind of love.
What is the meaning of the word marvel in the Bible?	Answer The word marvel in the Bible is either a verb or a noun, depending on the context. The term is usually linked with a miracle, a revelation of God, an object, or an experience that seemingly transcends all natural or human possibilities. The verb usage of marvel expresses a sense of wonder, awe, amazement, or astonishment. To marvel is to experience an emotional impact of overwhelming surprise, awe, and wonderment. When Moses saw the burning bush, “he marveled at the sight” (Acts 7:31, NASB95\). In Psalm 48:5, earthly kings marvel at the imposing, unconquerable fortress of God’s holy Mount Zion. In the New Testament, the verb marvel is used in connection with [Christ’s miracles](miracles-of-Jesus.html), actions, and teachings to show their effects on people. The crowds marveled at the many healings Jesus performed, and “they glorified the God of Israel” (Matthew 15:31, NASB95\). The disciples marveled at the Lord’s ability to calm the storm (Matthew 8:27; Luke 8:25\). They were amazed by His willingness to speak with a Samaritan woman (John 4:27\). Christ’s opponents marveled at the divine wisdom of His teachings and His supernatural ability to see through to their heart motivations (Matthew 22:22; Mark 12:17; Luke 20:26\). Jesus Himself marveled at the exceptional faith of a Gentile centurion (Matthew 8:10\) who believed Jesus could heal his servant of paralysis (see Matthew 8:5–13\). Pilate marveled at Jesus’ refusal to defend Himself before His accusers (Matthew 27:14\). When [Jesus Christ returns](second-coming-Jesus-Christ.html), He will “be glorified in his holy people” and “marveled at among all those who have believed” (2 Thessalonians 1:10\). In the book of Revelation, the apostle John marveled at the incredible things God revealed to him (Revelation 17:6–7\). When employed as a noun, marvel refers to a wonderful, astonishing, or extraordinary person or work. The word conveys the excitement of surprise generated by that person or work, especially signaling some special future revelation or supernatural element. For example, a child prodigy is a marvel; he is so wonderfully gifted that there’s no telling what he might achieve as an adult. In Psalm 71, the psalmist says, “I have become a marvel to many” (verse 7, NASB95\), meaning people were shocked and amazed by the extreme troubles he found himself in. God’s wondrous works and ways are often called marvels in the Old Testament: “Remember His wonderful deeds which He has done, His marvels and the judgments from His mouth” (1 Chronicles 16:12, NASB95; see also Psalm 78:43; 105:5\). They are marvels in the sense of being signs and signals, like a show of credentials ratifying God’s words and identifying the fulfillment of His purposes and prophesies. When God renewed His covenant with Israel, He said, “Behold, I am making a covenant. Before all your people I will do marvels, such as have not been created in all the earth or in any nation. And all the people among whom you are shall see the work of the Lord, for it is an awesome thing that I will do with you” (Exodus 34:10, ESV). We truly have a [marvelous God](God-of-miracles.html)—an astonishing God who causes wonder and amazement. In His marvelousness, He performs marvels—miraculous and supernatural deeds beyond all human comprehension. “Praise be to the Lord God, the God of Israel, who alone does marvelous deeds” (Psalm 72:18\).
Who was Ashtoreth?	Answer Ashtoreth was the name of a goddess of Phoenicia, referred to in Scripture as “the goddess of the Sidonians” (1 Kings 11:33\) and is one of the false gods that drew [King Solomon](life-Solomon.html) away from the truth (1 Kings 11:5\). Ashtoreth was known in other cultures as Ishtar and Astarte (“Star”). Centuries later, the worship of Ashtoreth morphed into the worship of Aphrodite in some Greek provinces. Ashtoreth is often mentioned with [Baal](who-Baal.html), and the two were seen as consorts, each complementary to the other (see Judges 2:13; 3:7; 10:6; 1 Samuel 12:10\). In fact, the phrase the Baals and the Ashtoreths may have been used as a generic term for all the pagan gods and goddesses in their various forms. In Canaanite theology, [Asherah](who-Asherah.html) and Ashtoreth are closely related, and their names share a common origin. According to the International Bible Encyclopedia, Asherah and Ashtoreth were one and the same goddess in Babylon, but “in the West . . . Asherah and Ashtoreth came to be distinguished from one another, Asherah being exclusively the goddess of fertility, whereas Ashtoreth passed into a moon\-goddess.” Some scholars distinguish Ashtoreth and Asherah, saying that Ashtoreth is the personal name of the goddess, while Asherah is the name of her image. In that case, we could understand that, when [King Josiah](Josiah-in-the-Bible.html) cut down “the Asherim” (2 Kings 23:14, ESV), he was destroying the high places Solomon had made “for Ashtoreth the abomination of the Sidonians” (verse 13, ESV). If this is correct, then an Asherah is a [carved pole](Asherah-pole.html) or limbless trunk of a tree erected in honor of Ashtoreth. The Lord God, through Moses, forbade the worship of Ashtoreth and all other false gods. Despite God’s clear instructions, Ashtoreth\-worship was a perennial problem in Israel. The era of [the judges](Book-of-Judges.html) was plagued with repeated outbreaks of Ashtoreth\-worship. As Solomon slipped into idolatry, one of the pagan deities he brought into the kingdom was Ashtoreth (1 Kings 11:5\), “so Solomon did evil in the eyes of the Lord, . . . \[and] the Lord became angry with Solomon” (verses 6, 9\). Ashtoreth and the images people made in her honor are dead, false gods: “Their idols are silver and gold, made by human hands. They have mouths, but cannot speak, eyes, but cannot see. They have ears, but cannot hear, noses, but cannot smell. They have hands, but cannot feel, feet, but cannot walk, nor can they utter a sound with their throats” (Psalm 115:4–7\). In contrast, “our God is in heaven; / he does whatever pleases him” (Psalm 115:3\).
Who is the Spirit of truth in John 14:17?	Answer In John 14:17, Jesus says, “Even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you” (ESV). Because the ESV capitalizes Spirit, modern readers can easily infer that the spirit in question is the Holy Spirit. To understand why Jesus refers to the Holy Spirit as the “Spirit of truth,” let us review the context of John 14\. John 14 is part of the [Upper Room Discourse](Upper-Room-Discourse.html) (John 13—17\), a collection of teachings delivered by Jesus to His disciples on the night before His crucifixion. In these final moments, the disciples were greatly distressed about the impending departure of their beloved friend, Jesus (John 14:1\). For this reason, Jesus took an extended moment to calm their troubled hearts and reassure them that “another Helper” was on the way (John 14:16, ESV). The Greek term translated as “Helper” (John 14:16, 26; 15:26; 16:7\) is [paráklētos](paraclete-Holy-Spirit.html). The form of this word is passive and means “one who is called alongside.” At the Son’s request, the Father will send another Helper to encourage and exhort the disciples. John’s use of the term another implies that the disciples already had a helper—the one who would soon depart from the earth. Although the Gospel writers never explicitly refer to Jesus as a paráklētos, the term is applied to Him in 1 John 2:1\. Thus, in the context of John 14:16, Jesus promises to send His disciples a helper of the same type, and that helper would continue the ministry that Jesus began. In John 14:17, the identity of the helper is now revealed: He is the Spirit of truth (cf. John 15:26; 16:13\). The Spirit of truth is God the Holy Spirit, the third Person of the Trinity. The Father will send the Spirit to come alongside the disciples. He is called the Spirit of truth because He bears witness to the truth of Jesus Christ (see John 14:6\). In contrast to the work of the Holy Spirit is the work of the devil, a being who does not hold “to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the [father of lies](father-of-lies.html)” (John 8:44\). Because the unbelieving world remains ensnared by satanic falsehoods, they cannot receive the Spirit of truth (cf. 1 Corinthians 2:14\). Tragically, unbelievers prefer to walk by sight and not by faith, failing to understand that sight guarantees nothing. At the moment of [His baptism](Jesus-baptized.html), Jesus received the Holy Spirit: John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him” (John 1:32, ESV). So, in a sense, the Spirit of truth was already with the disciples. Following the departure of Jesus, however, the disciples will know the Spirit more intimately because He would be in them (cf. Romans 8:9–11 and Ephesians 1:13–14\). Before the disciples began their ministry, Jesus instructed them to remain in Jerusalem for the promised Holy Spirit: “And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, ‘you heard from me; for John baptized with water, but you will be [baptized with the Holy Spirit](Spirit-baptism.html) not many days from now’” (Acts 1:4‭–‬5, ESV). Once the Holy Spirit came upon them, they were fully equipped to proclaim the gospel of Jesus Christ (verse 8\). ‬ Believers should be thankful that the Spirit of truth is with us, in us, and upon us. For, without His guidance and light, we could not distinguish truth from error.
What does the Bible say about looking down on others?	Answer To look down on others is to adopt a posture of superiority toward them. Those who display this behavior consider themselves to be more valuable than the people around them. Looking down on others is a manifestation of [selfish pride](pride-Bible.html), which the Bible is against. Several passages speak against pride, such as Proverbs 16:18, which says, “Pride goes before destruction, a haughty spirit before a fall.” James goes even further, stating that “God opposes the proud, but shows favor to the humble” (James 4:6; cf. Proverbs 3:34 and 1 Peter 5:5\). If God opposes the proud, then He certainly opposes those who look down on others. Sometimes, people look down on others because of their own insecurity and an attempt to find worth in the wrong places. Feelings of inadequacy can drive a person to cover up by saying, “At least I am better than so\-and\-so.” Christians can also look down on others in their pursuit of godliness. It is easy to observe someone struggling in an area we have overcome—say, alcohol abuse—and feel a boost of [self\-righteousness](self-righteousness.html) to compensate for our own failures. We might think, “I may not have overcome my anger issues, but at least I’m not like \_\_\_\_\_\_\_\_ who goes home drunk.” The [parable](parable-Pharisee-tax-collector.html) of the Pharisee and the tax collector is a cautionary tale for the self\-righteous Christian (Luke 18:9–14\). An excessive level of confidence can also lead someone to look down on others. Confidence itself is not a bad thing. As Christians, we should be confident in God because of what Christ has done for us (2 Corinthians 3:4–5; Ephesians 3:12; Hebrews 4:16; 10:35; 11:1\). We should also excel in our craft and have competence in our area of expertise. However, if we aren’t careful, confidence can cross the line into selfish pride. Modern culture, with its emphasis on self, provides fertile ground for selfishness, which proves further that worldly values contradict biblical ones. John advises us not to love the world because “everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world” (1 John 2:16\). Books, movies, and music consistently push the message of “me first” and self\-love, even within Christian circles. In her book You’re Not Enough (And That’s Okay), Allie Beth Stuckey refers to this phenomenon as “The Cult of Self Affirmation” and writes, The Cult of Self\-Affirmation is composed of a ubiquitous network of self\-help gurus, self\-development experts, and even Christian teachers who pervade social media, line the top charts of Amazon and the shelves of Barnes \& Noble, and populate many of our pulpits and even the halls of Congress, all working to affirm the supremacy of the self. . . . In the cult, the god is self, “doing you” is the standard of righteousness, and “following your heart” is the way to salvation. (Penguin Random House, 2020, p. 36\) The Bible takes a different approach, restraining us from looking down on others. First, we are recipients of God’s grace, not deserving winners of salvation. We have nothing really to boast about (Ephesians 2:8–9\). Our Christian walk and growth depend on God, and we live for His glory. Second, we are called to have an other\-centered view, valuing other people above ourselves (Philippians 2:3\). The Christian life is one of love, service, and [humility](Bible-humility.html) toward others (Matthew 20:26–28; Romans 12:10\). This message may not be popular today, but it leads to a healthy and flourishing Christian walk.
What does it mean that when I am weak, then I am strong (2 Corinthians 12:10)?	Answer Scripture employs paradoxes to convey profound messages, one of which is found in 2 Corinthians 12:10, “That is why, for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong.” Let’s delve into the context of 2 Corinthians 12 to shed light on Paul’s words. Some [false apostles](false-apostles.html) had besieged the church in Corinth when Paul wrote the second letter. These false teachers pretended to be superior to Paul, exuding self\-confidence and boasting of their pedigree and accomplishments in order to exploit the Corinthians (2 Corinthians 11:19–20\). They wanted to be seen as “[super\-apostles](super-apostles.html)” (verse 5\). In response, Paul sarcastically decides to boast like the false apostles. However, instead of boasting about his accomplishments, he speaks of his sufferings and weaknesses (2 Corinthians 11:23–33\). While maintaining this “boast,” he recounts a supernatural experience (2 Corinthians 12:1–6\), then transitions to an undisclosed “[thorn in my flesh](Paul-thorn-flesh.html)” given to prevent him “from becoming conceited” (verse 7\). The exact nature of this thorn is unclear, but it was unpleasant enough for Paul to pray for its removal. He writes, “Three times I pleaded with the Lord to take it away from me” (verse 8\). God’s response, however, is a “no,” or, more specifically, “My grace is sufficient for you, for my power is made perfect in weakness” (verse 9\). God’s reply brings comfort to Paul, who realizes the purpose of the thorn. Like the apostle Paul, we need not be ashamed of our weaknesses, whatever they may be. For some, it could be an enduring illness that God hasn’t taken away. Other weaknesses might include shyness, poverty, illiteracy, or speech impediments. We all have limitations and tend to conceal them, striving to appear stronger than we truly are. Paul offers an alternative perspective: showing gratitude for our weaknesses. The beauty of weakness lies not in the weakness itself, but in how God’s power shines through it. Consequently, Paul could call himself strong even in weakness. Our limitations remind us of our finitude, which, in turn, leads us to God. It is remarkable how His strength radiates through our weaknesses. Consider the example of [Joni Eareckson Tada](https://www.thegospelcoalition.org/article/new-resolve-55-years-wheelchair/), a quadriplegic whose story has inspired many and through whom God continues to showcase His strength. Paul’s concept of embracing weakness runs counter to prevailing beliefs about the Christian journey. In many circles, acknowledging weakness is seen as a lack of faith. However, the Bible does not deny human weaknesses. On the contrary, it affirms that we are inadequate without the Almighty (see Psalm 121:2; Jeremiah 17:5; 2 Corinthians 3:5; Philippians 4:13\). Apart from Jesus, we “can do nothing” (John 15:5\). Pretending to be strong and boasting about one’s aptitude are characteristics of false teachers, and there’s no need for us to live in falsehood. Furthermore, in Paul’s personal testimony, “When I am weak, then I am strong,” teaches us that there are instances when God may answer a prayer request with a “no.” This truth can be challenging to accept. But, even on a human level, if an individual has difficulty saying “no,” it’s considered a fault. Some things should be said “no” to. God is not a “yes man,” and the purpose of prayer isn’t to obtain our desires as much as to align ourselves with God’s will. Paul grasped this invaluable lesson, and we will be blessed if we do the same.
Who were the Geshurites?	Answer The Geshurites were a tribe east and northeast of the Sea of Galilee. The people of Geshur are absent from the list of nations mentioned in God’s promise to Abraham (Genesis 15:18–21\), but they are mentioned in the list of people groups that the Israelites, after the [conquest of Canaan](conquest-of-Canaan.html), still needed to defeat (Joshua 13:2\). Unfortunately, the Israelites were unable to completely drive out the Geshurites (Joshua 13:13\). The Geshurites resided in the area known as Geshur, which is now called the Golan Heights. It was situated east of the Upper Jordan in Syria. Archaeological evidence suggests that the Geshurites may have worshiped a bull\-shaped moon god and were also influenced by Egyptian and even Israelite cultures. The name Geshur meant “stronghold or fortress,” and its capital was located at Bethsaida. During the reign of [King David](life-David.html), the Geshurites existed as an independent kingdom alongside Israel. David conducted raids into their territory while he was hiding from Saul in Ziklag (1 Samuel 27:6–8\). After becoming king, David married Maakah, a Geshuri princess and [Absalom’s](who-was-Absalom.html) mother (2 Samuel 3:3\). When Absalom killed his half\-brother Amnon, he absconded to Geshur where he stayed for three years with his maternal grandfather (2 Samuel 13:37–38\). Scholars debate whether the Geshurites were affiliated with the Arameans or the Israelites. It is likely that they had connections to both groups. Before Joshua’s conquest, they were probably predominantly Aramean. However, during the time of Israel’s dominance, many Geshurites likely assimilated with Israel. After David’s time, the Bible does not mention Geshur or the Geshurites. The possible exception is the New Testament’s mention of [Bethsaida](https://www.compellingtruth.org/Bethsaida-in-the-Bible.html), where Jesus performed many miracles (Matthew 11:22; Mark 6:45; 8:22; Luke 9:10\). The nation of Geshur faded from history in ninth century BC.

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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.