Datasets:

vericudebuget

/

Bible-responses-dataset-gotquestions

like 0

Is once saved, always saved biblical?

Answer Once a person is saved are they always saved? Yes, when people come to know Christ as their Savior, they are brought into a relationship with God that guarantees their salvation as eternally secure. To be clear, salvation is more than saying a prayer or “making a decision” for Christ; salvation is a sovereign act of God whereby an unregenerate sinner is washed, renewed, and born again by the Holy Spirit (John 3:3; Titus 3:5\). When salvation occurs, God gives the forgiven sinner a new heart and puts a new spirit within him (Ezekiel 36:26\). The Spirit will cause the saved person to walk in obedience to God’s Word (Ezekiel 36:26–27; James 2:26\). Numerous passages of Scripture declare the fact that, as an act of God, salvation is secure: (a) Romans 8:30 declares, "And those He predestined, He also called; those He called, He also justified; those He justified, He also glorified." This verse tells us that from the moment God chooses us, it is as if we are glorified in His presence in heaven. There is nothing that can prevent a believer from one day being glorified because God has already purposed it in heaven. Once a person is justified, his salvation is guaranteed—he is as secure as if he is already glorified in heaven. (b) Paul asks two crucial questions in Romans 8:33\-34 "Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us." Who will bring a charge against God’s elect? No one will, because Christ is our advocate. Who will condemn us? No one will, because Christ, the One who died for us, is the one who condemns. We have both the advocate and judge as our Savior. (c) Believers are born again (regenerated) when they believe (John 3:3; Titus 3:5\). For a Christian to lose his salvation, he would have to be un\-regenerated. The Bible gives no evidence that the new birth can be taken away. (d) The Holy Spirit indwells all believers (John 14:17; Romans 8:9\) and baptizes all believers into the Body of Christ (1 Corinthians 12:13\). For a believer to become unsaved, he would have to be "un\-indwelt" and detached from the Body of Christ. (e) John 3:15 states that whoever believes in Jesus Christ will "have eternal life." If you believe in Christ today and have eternal life, but lose it tomorrow, then it was never "eternal" at all. Hence, if you lose your salvation, the promises of eternal life in the Bible would be in error. (f) In a conclusive argument, Scripture says, "For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord" (Romans 8:38–39\). Remember the same God who saved you is the same God who will keep you. Once we are saved, we are always saved. Our salvation is most definitely eternally secure!

What does the Bible say about tattoos?

Answer Tattoos are more popular than ever in many parts of the world. The number of people with tattoos has increased dramatically in recent years. Tattoos are not just for delinquents or rebels anymore. The edginess of rebellion historically associated with tattoos is starting to wear off. The New Testament does not say anything about whether or not a believer in Jesus Christ should get a tattoo. Therefore, we cannot say that getting a tattoo is a sin. Because of Scripture’s silence, getting inked falls under the category of a “gray area,” and believers should follow their convictions in the matter, respecting those who may have different convictions. Here are some general biblical principles that may apply to getting a tattoo: ◦ Children are to honor and obey their parents (Ephesians 6:1–2\). For a minor to get a tattoo in violation of his or her parents’ wishes is biblically unsupportable. Tattoos born of [rebellion](Bible-rebellion.html) are sinful. ◦ “Outward adornment” is not as important as the development of the “inner self” and should not be the focus of a Christian (1 Peter 3:3–4\). A person who desires a tattoo to garner attention or draw admiration has a vain, sinful focus on self. ◦ God sees the heart, and our [motivation](Bible-motives.html) for anything we do should be to glorify God (1 Corinthians 10:31\). Motivations for getting a tattoo such as “to fit in,” “to stand out,” etc., fall short of the glory of God. The tattoo itself may not be a sin, but the motivation in getting it might be. ◦ Our bodies, as well as our souls, have been redeemed and belong to God. The believer’s body is the temple of the Holy Spirit (1 Corinthians 6:19–20\). How much modification of that temple is appropriate? Is there a line that should not be crossed? Is there a point at which the proliferation of tattoos on one body ceases to be art and starts becoming sinful mutilation? This should be a matter of individual reflection and honest prayer. ◦ We are [Christ’s ambassadors](ambassador-for-Christ.html), delivering God’s message to the world (2 Corinthians 5:20\). What message does the tattoo send, and will it aid or detract from representing Christ and sharing the gospel? ◦ Whatever does not come from faith is sin (Romans 14:23\), so the person getting the tattoo should be fully convinced that it is God’s will for him or her. We cannot leave the discussion of tattoos without looking at the Old Testament law that prohibited tattoos: “Do not cut your bodies for the dead or put tattoo marks on yourselves. I am the LORD” (Leviticus 19:28\). The reason for the prohibition of tattoos in this passage is not stated, but it is likely that tattooing was a pagan practice connected with idolatry and superstition. It was probably common for the pagans to mark their skin with the name of a false god or with a symbol honoring some idol. God demanded that His children be different. As He reminded them in the same verse, “I am the LORD.” The Israelites belonged to Him; they were His workmanship, and they should not bear the name of a false god on their bodies. While New Testament believers are not under the Mosaic Law, we can take from this command the principle that, if a Christian chooses to get a tattoo, it should never be for superstitious reasons or to promote worldly philosophy. The bottom line is that getting a tattoo is not a sin, per se. It is a matter of Christian freedom and should be guided by biblical principles and rooted in love.

What does the Bible say about homosexuality?

Answer In some people’s minds, being homosexual is as much outside one’s control as the color of your skin and your height. On the other hand, the Bible clearly and consistently declares that homosexual activity is a sin (Genesis 19:1–13; Leviticus 18:22; 20:13; Romans 1:26–27; 1 Corinthians 6:9; 1 Timothy 1:10\). God created marriage and sexual relationships to be between one man and one woman: “At the beginning the Creator ‘made them male and female,’ and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’” (Matthew 19:4–5\). Anything outside of God’s intent and design is sin. The Bible teaches that Christians are to live for God, deny themselves, pick up their cross, and follow Him (Matthew 16:24\), including with their sexuality. This disconnect between what the Bible says and what some people feel leads to much controversy, debate, and even hostility. When examining what the Bible says about homosexuality, it is important to distinguish between homosexual *behavior* and homosexual *inclinations* or *attractions*. It is the difference between active sin and the passive condition of being tempted. Homosexual behavior is sinful, but the Bible never says it is a sin to be tempted. Simply stated, a struggle with temptation may lead to sin, but the struggle itself is not a sin. Romans 1:26–27 teaches that homosexuality is a result of denying and disobeying God. When people continue in sin and unbelief, God “gives them over” to even more wicked and depraved sin to show them the futility and hopelessness of life apart from God. One of the fruits of rebellion against God is homosexuality. First Corinthians 6:9 proclaims that those who practice homosexuality, and therefore transgress God’s created order, are not saved. A person may be born with a greater susceptibility to homosexuality, just as some people are born with a tendency to violence and other sins. That does not excuse the person’s choosing to sin by giving in to sinful desires. Just because a person is born with a greater susceptibility to fits of rage doesn’t make it right for him to give in to those desires and explode at every provocation. The same is true with a susceptibility to homosexuality. No matter our proclivities or attractions, we cannot continue to define ourselves by the very sins that crucified Jesus—and at the same time assume we are right with God. Paul lists many of the sins that the Corinthians once practiced (homosexuality is on the list). But in 1 Corinthians 6:11, he reminds them, “That is what some of you *were*. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (emphasis added). In other words, some of the Corinthians, before they were saved, lived homosexual lifestyles; but no sin is too great for the cleansing power of Jesus. Once cleansed, we are no longer defined by sin. The problem with homosexual attraction is that it is an attraction to something that God has declared to be sinful, and any desire for something sinful ultimately has its roots in sin. The pervasive nature of sin causes us to see the world and our own actions through a warped perspective. Our thoughts, desires, and dispositions are all affected. So, homosexual attraction does not always result in active, willful sin—there may not be a conscious choice to sin—but it springs from the [sinful nature](sin-nature.html). Same\-sex attraction is always, on some basic level, an expression of the fallen nature. As sinful human beings living in a sinful world (Romans 3:23\), we are beset with weaknesses, temptations, and inducements to sin. Our world is filled with lures and entrapments, including the enticement to practice homosexuality. The temptation to engage in homosexual behavior is real to many. Those who struggle with [homosexual attraction](same-sex-attraction.html) often report suffering through years of wishing things were different. People may not always be able to control how or what they feel, but they *can* control what they do with those feelings (1 Peter 1:5–8\). We all have the responsibility to resist temptation (Ephesians 6:13\). We must all be transformed by the renewing of our minds (Romans 12:2\). We must all “walk by the Spirit” so as not to “gratify the desires of the flesh” (Galatians 5:16\). Finally, the Bible does not describe homosexuality as a “greater” sin than any other. All sin is offensive to God. Without Christ, we are lost, whatever type of sin has entangled us. According to the Bible, God’s forgiveness is available to the homosexual just as it is to the adulterer, idol worshiper, murderer, and thief. God promises the strength for victory over sin, including homosexuality, to all those who will believe in Jesus Christ for their salvation (1 Corinthians 6:11; 2 Corinthians 5:17; Philippians 4:13\).

What does the Bible say about women pastors?

Answer There is perhaps no more hotly debated issue in the church today than that of women serving as pastors. As a result, it is important to not see this issue as men versus women. There are women who believe women should not serve as pastors and that the Bible places restrictions on the ministry of women, and there are men who believe women can serve as pastors and that there are no restrictions on women in ministry. This is not a matter of chauvinism or discrimination. It is an issue of biblical interpretation. The Word of God proclaims, “A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent” (1 Timothy 2:11–12\). In the church, God assigns different roles to men and women. This is a result of the way mankind was created and the way in which sin entered the world (1 Timothy 2:13–14\). God, through the apostle Paul, restricts women from serving in roles of teaching and/or having spiritual authority over men. This precludes women from serving as pastors over men, since pastoring definitely includes preaching, teaching publicly, and exercising spiritual authority. There are many objections to this view of women in pastoral ministry. A common one is that Paul restricts women from teaching because in the first century, women were typically uneducated. However, 1 Timothy 2:11–14 nowhere mentions educational status. If education were a qualification for ministry, then the majority of Jesus’ disciples would not have been qualified. A second common objection is that Paul only restricted the women *of Ephesus* from teaching men (1 Timothy was written to Timothy, the pastor of the church in Ephesus). Ephesus was known for its temple to Artemis, and women were the authorities in that branch of paganism—therefore, the theory goes, Paul was only reacting against the female\-led customs of the Ephesian idolaters, and the church needed to be different. However, the book of 1 Timothy nowhere mentions Artemis, nor does Paul mention the standard practice of Artemis worshipers as a reason for the restrictions in 1 Timothy 2:11–12\. A third objection is that Paul is only referring to husbands and wives, not men and women in general. The Greek words for “woman” and “man” in 1 Timothy 2 *could* refer to husbands and wives; however, the basic meaning of the words is broader than that. Further, the same Greek words are used in verses 8–10\. Are only *husbands* to lift up holy hands in prayer without anger and disputing (verse 8\)? Are only *wives* to dress modestly, have good deeds, and worship God (verses 9–10\)? Of course not. Verses 8–10 clearly refer to all men and women, not just husbands and wives. There is nothing in the context that would indicate a narrowing to husbands and wives in verses 11–14\. Yet another objection to this interpretation of women in pastoral ministry references women in positions of leadership in the Bible, specifically Miriam, Deborah, and Huldah in the Old Testament. It is true that these women were chosen by God for special service to Him and that they stand as models of faith, courage, and, yes, leadership. However, the authority of women in the Old Testament is not relevant to the issue of pastors in the church. The New Testament Epistles present a new paradigm for God’s people—the church, the body of Christ—and that paradigm involves an authority structure unique to the church, not for the nation of Israel or any other Old Testament entity. Similar arguments are made using Priscilla and Phoebe in the New Testament. In Acts 18, [Priscilla and Aquila](Priscilla-Aquila-Apollos.html) are presented as faithful ministers for Christ. In verse 18, Priscilla’s name is mentioned first, suggesting to some that she was more prominent in ministry than her husband. (The detail of whose name comes first is probably inconsequential, because in verses 2 and 26 the order is reversed from that of verse 18\.) Did Priscilla and her husband teach the gospel of Jesus Christ to Apollos? Yes, in their home they “explained to him the way of God more adequately” (Acts 18:26\). Does the Bible ever say that Priscilla pastored a church or taught publicly or became the spiritual leader of a congregation of saints? No. As far as we know, Priscilla was not involved in ministry activity in contradiction to 1 Timothy 2:11–14\. In Romans 16:1, Phoebe is called a “deacon” (or “servant”) in the church and is highly commended by Paul. But, as with Priscilla, there is nothing in Scripture to indicate that Phoebe was a pastor or a teacher of men in the church. “Able to teach” is given as a qualification for elders, but not for deacons (1 Timothy 3:1–13; Titus 1:6–9\). The structure of 1 Timothy 2:11–14 makes the reason why women cannot be pastors perfectly clear. Verse 13 begins with “for,” giving the “cause” of Paul’s statement in verses 11–12\. Why should women not teach or have authority over men? Because “Adam was created first, then Eve. And Adam was not the one deceived; it was the woman who was deceived” (verses 13–14\). God created Adam first and then created Eve to be a “helper” for Adam. The order of creation has universal application in the family (Ephesians 5:22–33\) and in the church. The fact that Eve was deceived is also given as a reason for women not serving as pastors or having spiritual authority over men (1 Timothy 2:14\). This does not mean that women are gullible or that they are all more easily deceived than men. If all women are more easily deceived, why would they be allowed to teach children (who are easily deceived) and other women (who are supposedly more easily deceived)? The text simply says that women are not to teach men or have spiritual authority over men because *Eve* was deceived. God has chosen to give men the primary teaching authority in the church. Many women excel in gifts of hospitality, mercy, teaching, evangelism, and helping/serving. Much of the ministry of the local church depends on women. Women in the church are not restricted from public praying or prophesying (1 Corinthians 11:5\), only from having spiritual teaching authority over men. The Bible nowhere restricts women from exercising the gifts of the Holy Spirit (1 Corinthians 12\). Women, just as much as men, are called to minister to others, to demonstrate the fruit of the Spirit (Galatians 5:22–23\), and to proclaim the gospel to the lost (Matthew 28:18–20; Acts 1:8; 1 Peter 3:15\). God has ordained that only men are to serve in positions of spiritual teaching authority in the church. This does not imply men are better teachers or that women are inferior or less intelligent. It is simply the way God designed the church to function. Men are to set the example in spiritual leadership—in their lives and through their words. Women are also to set an example in their lives, but in a different way (1 Peter 3:1\-6\). Women are encouraged to teach other women (Titus 2:3–5\). The Bible also does not restrict women from teaching children. The only activity women are restricted from is teaching or having spiritual authority over men. This bars women from serving as pastors to men. This does not make women less important, by any means; rather, it gives them a ministry focus more in agreement with God’s design.

What does the Bible say about interracial marriage?

Answer The Old Testament Law commanded the Israelites not to engage in interracial marriage (Deuteronomy 7:3–4\). However, the reason for this command was not skin color or ethnicity. Rather, it was religious. The reason God commanded against interracial marriage for the Jews was that foreign people were worshipers of false gods. The Israelites would be led astray if they intermarried with idol worshipers, pagans, or heathens. This is exactly what happened in Israel, according to Malachi 2:11\. A similar principle of spiritual purity is laid out in the New Testament, but it has nothing to do with race: “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness?” (2 Corinthians 6:14\). Just as the Israelites (believers in the one true God) were commanded not to marry idolaters, so Christians (believers in the one true God) are commanded not to marry unbelievers. The Bible never says that interracial marriage is wrong. Anyone who forbids interracial marriage is doing so without biblical authority. As [Martin Luther King, Jr.](Dr-Martin-Luther-King-Jr.html), noted, a person should be judged by his or her character, not by skin color. There is no place in the life of the Christian for favoritism based on race (James 2:1–10\). In fact, the biblical perspective is that there is only one “race”—the human race—with everyone having descended from Adam and Eve. When selecting a mate, a Christian should first find out if the potential spouse is born again by faith in Jesus Christ (John 3:3–5\). Faith in Christ, not skin color, is the biblical standard for choosing a spouse. Interracial marriage is not a matter of right or wrong but of prayer and personal choice. A couple considering marriage needs to weigh many factors. While a difference in ethnicity should not be ignored, it absolutely should not be the determining factor in whether a couple should marry. An interracial couple may face discrimination and ridicule, and they should be prepared to respond to such prejudice in a biblical manner. But marriage is honorable among all (Hebrews 13:4\). Also, “there is no difference between Jew and Gentile—the same Lord is Lord of all and richly blesses all who call on him” (Romans 10:12\). A colorblind church and/or a Christian interracial marriage can be a powerful illustration of our equality and oneness in Christ.

Who was Cain’s wife?

Answer The Bible does not specifically say who Cain’s wife was. The only possible answer is that Cain’s wife was his sister or niece or great\-niece, etc. The Bible does not say how old Cain was when he killed Abel (Genesis 4:8\), but they both were likely full\-grown adults. Adam and Eve surely had given birth to more children than just Cain and Abel at the time Abel was killed. They definitely had many more children later (Genesis 5:4\). The fact that Cain was scared for his own life after he killed Abel (Genesis 4:14\) indicates that there were likely many other children and perhaps even grandchildren of Adam and Eve living at that time. Cain’s wife (Genesis 4:17\) was a daughter or granddaughter of Adam and Eve. Since Adam and Eve were the first (and only) human beings, their children would have no other choice than to intermarry. God did not forbid inter\-family marriage until much later when there were enough people to make intermarriage unnecessary (Leviticus 18:6–18\). The reason that incest today often results in genetic abnormalities is that, when two people of similar genetics (i.e., a brother and sister) have children together, there is a high risk of their recessive characteristics becoming dominant. When people from different families have children, it is highly unlikely that both parents will carry the same recessive traits. The human genetic code has become increasingly damaged over the centuries as genetic defects are multiplied, amplified, and passed down from generation to generation. Adam and Eve were perfectly designed by God, and their lack of genetic defects enabled them (and the first few generations of their descendants) to have a greater quality of health than we do now. When sin entered the world through [Adam and Eve’s disobedience](fall-affect-humanity.html) to God, it brought sickness, disease, and a compromised bloodline for all their descendants. Their children had few, if any, genetic mutations; therefore, they could intermarry safely.

Eternal security - is it biblical?

Answer When people come to know Christ as their Savior, they are brought into a relationship with God that guarantees their eternal security. Jude 24 declares, "To Him who is able to keep you from falling and to present you before His glorious presence without fault and with great joy." God’s power is able to keep the believer from falling. It is up to Him, not us, to present us before His glorious presence. Our eternal security is a result of God keeping us, not us maintaining our own salvation. The Lord Jesus Christ proclaimed, "I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all, no one can snatch them out of my Father’s hand" (John 10:28\-29b). Both Jesus and the Father have us firmly grasped in their hand. Who could possibly separate us from the grip of both the Father and the Son? Ephesians 4:30 tells us that believers are "sealed for the day of redemption." If believers did not have eternal security, the sealing could not truly be unto the day of redemption, but only to the day of sinning, apostasy, or disbelief. John 3:15\-16 tells us that whoever believes in Jesus Christ will "have eternal life." If a person were to be promised eternal life, but then have it taken away, it was never "eternal" to begin with. If eternal security is not true, the promises of eternal life in the Bible would be in error. The most powerful argument for eternal security is Romans 8:38\-39, "For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord." Our eternal security is based on God’s love for those whom He has redeemed. Our eternal security is purchased by Christ, promised by the Father, and sealed by the Holy Spirit.

What happens after death?

Answer Within the Christian faith, there is a significant amount of confusion regarding what happens after death. Some hold that after death everyone “sleeps” until the final judgment, after which everyone will be sent to heaven or hell. Others believe that at the moment of death people are instantly judged and sent to their eternal destinations. Still others claim that, when people die, their souls/spirits are sent to a “temporary” heaven or hell to await the final resurrection, the final judgment, and the finality of their eternal destination. So, what exactly does the Bible say happens after death? First, for the believer in Jesus Christ, the Bible tells us that after death believers’ souls/spirits are taken to heaven, because their sins were forgiven when they received Christ as Savior (John 3:16, 18, 36\). For believers, death means being “away from the body and at home with the Lord” (2 Corinthians 5:6–8; Philippians 1:23\). However, passages such as 1 Corinthians 15:50–54 and 1 Thessalonians 4:13–17 describe believers being resurrected and given glorified bodies. If believers go to be with Christ immediately after death, what is the purpose of this resurrection? It seems that, while the souls/spirits of believers go to be with Christ immediately at death, the physical body remains in the grave “sleeping.” At the resurrection of believers, the physical body is resurrected, glorified, and reunited with the soul/spirit. This reunited and glorified body\-soul\-spirit will be the state of existence for believers for eternity in the new heavens and new earth (Revelation 21—22\). Second, for those who do not receive Jesus Christ as Savior, death means everlasting punishment. However, similar to the destiny of believers, it seems that unbelievers also go to a temporary holding place to await their final resurrection, judgment, and eternal destiny. Luke 16:22–23 describes a rich man being tormented immediately after death. Revelation 20:11–15 describes all the unbelieving dead being resurrected, judged at the great white throne, and cast into the lake of fire. Unbelievers, then, are not sent to hell (the lake of fire) immediately after death, but they are rather sent to a temporary realm of judgment and anguish. The rich man cried out, “I am in agony in this fire” (Luke 16:24\). After death, a person resides in either a place of comfort or in a place of torment. These realms act as a temporary “heaven” and a temporary “hell” until the resurrection. At that point, the soul is reunited with the body, but no one’s eternal destiny will change. The first resurrection is for the “blessed and holy” (Revelation 20:6\)—everyone who is in Christ—and those who are part of the first resurrection will enter the millennial kingdom and, ultimately, the new heavens and new earth (Revelation 21:1\). The other resurrection happens after Christ’s millennial kingdom, and it involves a judgment on the wicked and unbelieving “according to what they had done” (Revelation 20:13\). These, whose names are not in the book of life, will be sent to the lake of fire to experience the “second death” (Revelation 20:14–15\). The new earth and the lake of fire—these two destinations are final and eternal. People go to one or the other, based entirely on whether they have trusted Jesus Christ for salvation (Matthew 25:46; John 3:36\).

Masturbation—is it a sin according to the Bible?

Answer The Bible does not mention masturbation or self\-gratification or “solo sex,” as it’s sometimes called. In its silence on the subject, the Bible does not state whether or not masturbation is a sin. Some people take the view that masturbation is a lustful act and is always wrong; others believe it involves a normal bodily function and has nothing to do with sin. A passage frequently associated with masturbation is the story of [Onan](onanism.html) in Genesis 38:9–10\. Some interpret this passage to say that “spilling seed”—the squandering of semen—is a sin. However, that is not what the passage is saying. God condemned Onan not for “spilling his seed” but because Onan was rebellious. Onan refused to fulfill his duty to provide an heir for his deceased brother. The passage is not about masturbation but about fulfilling a family obligation. A second passage sometimes used as evidence that masturbation is a sin is Matthew 5:27–30\. Jesus speaks against having lustful thoughts and then says, “If your right hand causes you to sin, [cut it off](pluck-out-eye-cut-off-hand.html) and throw it away.” While there is often a connection between lustful thoughts and masturbation, it is unlikely that Jesus was alluding to the specific sin of masturbation in this passage. Though the Bible nowhere explicitly addresses masturbation, it does outline the purpose of sex. According to 1 Corinthians 7:2–5, “Each man should have sexual relations with his own wife, and each woman with her own husband. The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. The wife does not have authority over her own body but yields it to her husband. In the same way, the husband does not have authority over his own body but yields it to his wife. Do not deprive each other except perhaps by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you because of your lack of self\-control.” Implicit in this passage are these truths: \- God’s plan for sex requires relationship, namely, that of a husband and wife (verse 2\). Masturbation is sex disconnected from relationship. \- Foundational to God’s plan for sex is giving one’s body to another (verse 4\). Masturbation is the keeping of one’s body to oneself. \- The solution to a time of deprivation is to “come together” (verse 5\). Masturbation is done alone, not together. First Corinthians 7:9 identifies the proper outlet for single people who struggle with sexual desire: “If they cannot control themselves, they should marry, for it is better to marry than to burn with passion.” Paul suggests that self\-control is the best avenue. To singles who lack self\-control, Paul does not say, “Let them masturbate”; he says, “Let them marry.” Again, marriage is the God\-given outlet for sexual yearnings. Those who believe that masturbation has no moral or ethical import argue that masturbation is a “need” akin to the need to eat or the need to scratch an itch. However, the Bible never presents sexual fulfillment as a need. On the contrary, Paul says to the unmarried, “It’s better to stay unmarried” (1 Corinthians 7:8, NLT). Certain actions often associated with masturbation are sinful and should be dealt with: lustful thoughts, inappropriate sexual stimulation, and [pornography](pornography-Bible.html) use, for example. If these problems are tackled, masturbation becomes less of a temptation. Many people struggle with guilt concerning masturbation, when, in reality, they would be better off repenting of the sins that lead them to masturbate. So, is masturbation a sin? The Bible does not directly answer this question, but there definitely are some biblical principles to apply: (1\) “So whether you eat or drink or whatever you do, do it all for the glory of God” (1 Corinthians 10:31\). If we cannot give God glory for something, we should not do it. (2\) “Everything that does not come from faith is sin” (Romans 14:23\). If we are not fully convinced that an activity is honoring to God, it is a sin. (3\) “I will not be mastered by anything” (1 Corinthians 6:12\). Christians have a responsibility to avoid anything that might enslave them. (4\) “I discipline my body and keep it under control” (1 Corinthians 9:27\). Self\-denial is difficult, but self\-discipline is worth it. (5\) “The fruit of the Spirit is . . . self\-control” (Galatians 5:22–23\). Masturbation is almost always a sign of a *lack* of self\-control. (6\) Do “not gratify the desires of the flesh. For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever you want” (Galatians 5:16–17\). We are called to self\-denial, not to self\-gratification. These truths should have an impact on what we do with our bodies. In light of the above principles, it is doubtful that masturbation can be a God\-honoring activity. If masturbation could be done with • no lust in the heart • no immoral thoughts • no pornography • no self\-gratification of the flesh • full assurance that it is good and right • thanks given to God then perhaps it would be allowable. But those qualifiers seem to negate the very meaning and purpose of masturbation.

What does the Bible say about Christian tithing?

Answer Many Christians struggle with the issue of tithing. In some churches giving is over\-emphasized. At the same time, many Christians refuse to submit to the biblical exhortations about making offerings to the Lord. Tithing/giving is intended to be a joy and a blessing. Sadly, that is sometimes not the case in the church today. Tithing is an Old Testament concept. The tithe was a requirement of the Law in which the Israelites were to give 10 percent of the crops they grew and the livestock they raised to the tabernacle/temple (Leviticus 27:30; Numbers 18:26; Deuteronomy 14:24; 2 Chronicles 31:5\). In fact, the Old Testament Law required multiple tithes—one for the Levites, one for the use of the temple and the feasts, and one for the poor of the land—which would have pushed the total to around 23\.3 percent. Some understand the Old Testament tithe as a method of taxation to provide for the needs of the priests and Levites in the sacrificial system. After the death of Jesus Christ fulfilled the Law, the New Testament nowhere commands, or even recommends, that Christians submit to a legalistic tithe system. The New Testament nowhere designates a percentage of income a person should set aside, but only says gifts should be “in keeping with income” (1 Corinthians 16:2\). Some in the Christian church have taken the 10 percent figure from the Old Testament tithe and applied it as a “recommended minimum” for Christians in their giving. Although no tithe is demanded of the Christian, the New Testament talks about the importance and benefits of giving. We are to give as we are able. Sometimes that means giving more than 10 percent; sometimes that may mean giving less. It all depends on the ability of the Christian and the needs of the body of Christ. Every Christian should diligently pray and seek God’s wisdom in the matter (James 1:5\). Above all, offerings should be given with pure motives and an attitude of worship to God and service to the body of Christ. “Each man should give what he has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful giver” (2 Corinthians 9:7\).

What does the Bible say about suicide?

Answer Suicide is a tragic reality in our fallen world. That people experience desperation to the point that they believe the best option is to end their own lives is heartbreaking. To lose a loved one to suicide prompts a range of questions and a special kind of grief. But the Bible offers hope—both to those who are considering suicide and to those who have been affected by the suicide of another. To those who are desperate, please recognize that suicide is not the best option. In Christ, there is [hope](hope-Bible.html). Also recognize that you are not alone. In fact, the Bible speaks of many who felt deep despair in life. Solomon, in his pursuit of pleasure, reached the point where he “hated life” (Ecclesiastes 2:17\). Elijah was fearful and depressed and yearned for death (1 Kings 19:4\). Jonah was so angry at God that he wished to die (Jonah 4:8\). Even the apostle Paul and his missionary companions at one point “were under great pressure, far beyond our ability to endure, so that we despaired of life itself” (2 Corinthians 1:8\). But Solomon learned to “fear God and keep his commandments, for this is the duty of all mankind” (Ecclesiastes 12:13\). Elijah was comforted by an angel, allowed to rest, and given a new commission. Jonah received admonition and rebuke from God. Paul learned that, although the pressure he faced was beyond his ability to endure, the Lord can bear all things: “This happened that we might not rely on ourselves but on God, who raises the dead” (2 Corinthians 1:9\). You, too, can turn to God. Paul wrote, “Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God. For just as we share abundantly in the sufferings of Christ, so also our comfort abounds through Christ” (2 Corinthians 1:3–5\). You can experience that same [comfort](comfort-of-the-Holy-Spirit.html) in Jesus. If you have trusted in Jesus as your Savior, you are a child of God, you have the indwelling Holy Spirit (Ephesians 1:3–14\), and you have continual access to God in prayer. Referring to Jesus, Hebrews 4:15–16 encourages, “For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin. Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.” Romans 8:15–17 says, “The Spirit you received does not make you slaves, so that you live in fear again; rather, the Spirit you received brought about your adoption to sonship. And by him we cry, ‘*Abba*, Father.’ The Spirit himself testifies with our spirit that we are God’s children. Now if we are children, then we are heirs—heirs of God and co\-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory.” Cling to the promises of God. Go to Him in prayer (the book of Psalms might be particularly helpful). Reach out to brothers and sisters in Christ for encouragement. Believers are called to encourage one another and bear one another’s burdens (Ephesians 4:32; Galatians 6:2; 1 Thessalonians 5:14; Hebrews 10:24–25\). Allow them to do so. On a more theological note, recognize that God, as our Creator, is the only one who is to decide when and how a person should die. We should say with the psalmist, “My times are in your hands” (Psalm 31:15\). God is the giver of life. He gives, and He takes away (Job 1:21\). Trust Him with your days. Remind yourself of His character and His authority. Other believers are helpful in reminding us of truth; ask them to remind you of truth. Much of the above advice also applies to those who are grieving the loss of a loved one to suicide. Those who are grieving can remember that God is sovereign and each person’s days are in God’s hands. The bereaved can come to God with their grief and their questions (1 Peter 5:6–7\). They can invite other believers to mourn with them (Romans 12:15\). For the sake of clarity, we should state that suicide is a sin against God and others. However, suicide does not determine a person’s eternal destiny. Our eternal destiny rests solely on God’s grace. Those who trust in Jesus Christ are [fully forgiven](forgiveness-of-sin.html) of every sin, and they receive eternal life; those who reject Him remain condemned (John 3:16–18, 36; Ephesians 2:1–10\). If you are considering suicide, please seek help now. In the US, please call 988 or 1\-800\-273\-8255, the national hotline. Or get yourself to a hospital or call 911\. Or go alert someone in your home, apartment, or workplace, or wherever you are. Do whatever it takes to get help. National Hopeline Network: 1\-800\-422\-HOPE (4673\) National Suicide Prevention Lifeline: 988 To Write Love on Her Arms: [http://twloha.com/find\-help](http://twloha.com/find-help) Befrienders.org: <http://www.befrienders.org/directory> Suicide hotlines available in most countries: [http://www.suicide.org/international\-suicide\-hotlines.html](http://www.suicide.org/international-suicide-hotlines.html)

Do pets go to heaven?

Answer The Bible does not give any explicit teaching on whether pets/animals have souls, or whether pets/animals will be in heaven. However, we can use general biblical principles to develop some clarity on the subject. The Bible states that both man (Genesis 2:7\) and animals (Genesis 1:30; 6:17; 7:15, 22\) have the “breath of life”; that is, both man and animals are living beings. The primary difference between human beings and animals is that humanity is made in the image and likeness of God (Genesis 1:26\-27\), while animals are not. Being made in the image and likeness of God means that human beings are like God in some ways; they are capable of spirituality; they have a mind, emotion, and will; and part of their being continues after death. If pets/animals do have a soul (or spirit, or immaterial aspect), it must therefore be of a different and lesser quality. This difference possibly means that pet/animal souls do not continue in existence after death. Another factor to consider regarding whether pets will be heaven is that animals are a part of God’s creative process in Genesis. God created the animals and said they were good (Genesis 1:25\). Therefore, there is no reason why there could not be pets / animals on the new earth (Revelation 21:1\). There will most definitely be animals during the millennial kingdom (Isaiah 11:6; 65:25\). It is impossible to say definitively whether some of these animals might be the pets we had here on earth. We do know that God is just and that when we get to heaven we will find ourselves in complete agreement with His decision on this issue, whatever it may be.

What does the Bible say about dinosaurs?

Answer The topic of dinosaurs in the Bible is part of a larger ongoing debate within the Christian community over the age of the earth, the proper interpretation of Genesis, and how to interpret the physical evidence we find all around us. Those who believe in an older age for the earth tend to agree that the Bible does not mention dinosaurs, because, according to the old\-earth paradigm, dinosaurs died out millions of years before the first man ever walked the earth, so the men who wrote the Bible could not have seen living dinosaurs. Those who believe in a younger age for the earth tend to agree that the Bible does mention dinosaurs, though it never actually uses the word *dinosaur*. Instead, it uses the Hebrew word *tanniyn*, which is translated a few different ways in our English Bibles. Sometimes it’s “sea monster,” and sometimes it’s “serpent.” It is most commonly translated “[dragon](Bible-dragons.html)” in the KJV. The *tanniyn* appears to have been some sort of giant reptile. These creatures are mentioned nearly thirty times in the Old Testament (e.g., Psalm 74:13; Isaiah 27:1; Jeremiah 51:34\) and were found both on land and in the water. Another Hebrew word, *livyathan*, transliterated [*leviathan*](leviathan.html), is used six times in Scripture (e.g., Job 41:1; Psalm 104:26\) and refers to some type of large, fierce sea creature. The description of leviathan in Job 41 gives the impression of a strong yet graceful, unstoppable creature against which weapons are unavailing: “Nothing on earth is its equal” (Job 41:33\). Another giant creature the Bible describes and that Job was familiar with is the [behemoth](behemoth.html), said to be “a prime example of God’s handiwork” (Job 40:19, NLT). The behemoth is a huge, plant\-eating animal that dwells by the water. Its bones are like “tubes of bronze,” and its limbs are like “rods of iron” (Job 40:18\); its tail is likened to a cedar tree (Job 40:17\). Some have tried to identify the behemoth as an elephant or a hippopotamus. Others point out that elephants and hippopotamuses have very thin tails, nothing comparable to a cedar tree. Dinosaurs like the Brachiosaurus, Apatosaurus, and Saltasaurus, on the other hand, had huge tails that could easily be compared to a cedar tree. Nearly every ancient civilization has left some sort of art depicting giant reptilian creatures. Petroglyphs and clay figurines found in North America resemble modern depictions of dinosaurs. Rock carvings in South America depict images of creatures resembling Triceratops, Diplodocus, and Tyrannosaurus Rex. Roman mosaics, Mayan pottery, and Babylonian city walls all testify to man’s trans\-cultural, geographically unbounded memories of these creatures. Thirteenth\-century explorer Marco Polo wrote of seeing “huge serpents” in China, which he described: “At the fore part, near the head, they have two short legs, each with three claws, as well as eyes larger than a loaf and very glaring. The jaws are wide enough to swallow a man, the teeth are large and sharp, and their whole appearance is so formidable, that neither man, nor any kind of animal can approach them without terror” ((Polo, M., *The Travels of Marco Polo*, trans. by Marsden, W., ed. by Rugoff, M., Signet Classics, 1961, pp. 158–159\).). (See https://apologeticspress.org/physical\-evidence\-for\-the\-coexistence\-of\-dinosaurs\-and\-humans\-part\-i\-2416/, http://historysevidenceofdinosaursandmen.weebly.com/visual.html, and https://creation.com/ica\-stones\-authenticated.) So, are there dinosaurs in the Bible? The matter is far from settled. It depends on how one interprets the available evidence. If the first two chapters of Genesis are taken literally, the result is a belief in a relatively young earth and the conviction that dinosaurs and man coexisted. If dinosaurs and human beings coexisted, what happened to the dinosaurs? The Bible does not discuss the issue, but dinosaurs likely [died out](dinosaur-extinction.html) sometime after the flood due to a combination of dramatic environmental shifts and being relentlessly hunted to extinction.

What is the gift of speaking in tongues?

Answer The first occurrence of speaking in tongues occurred on the [day of Pentecost](day-Pentecost.html) in Acts 2:1–4\. The apostles shared the gospel with the crowds, speaking to them in their own languages. The crowds were amazed: “We hear them declaring the wonders of God in our own tongues!” (Acts 2:11\). The Greek word translated “tongues” literally means “languages.” Therefore, the gift of tongues is speaking in a language the speaker has never learned in order to minister to someone who does speak that language. In 1 Corinthians 12—14, Paul discusses miraculous gifts, saying, “Now, brothers, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation or knowledge or prophecy or word of instruction?” (1 Corinthians 14:6\). According to the apostle Paul, and in agreement with the tongues described in Acts, speaking in tongues is valuable to the one hearing God’s message in his or her own language, but it is useless to everyone else unless it is interpreted/translated. A person with the [gift of interpreting tongues](gift-interpreting-tongues.html) (1 Corinthians 12:30\) could understand what a tongues\-speaker was saying even though he did not know the language being spoken. The tongues interpreter would then communicate the message of the tongues speaker to everyone else, so all could understand. “For this reason anyone who speaks in a tongue should pray that he may interpret what he says” (1 Corinthians 14:13\). Paul’s conclusion regarding tongues that were not interpreted is powerful: “But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue” (1 Corinthians 14:19\). Is the gift of tongues for today? First Corinthians 13:8 mentions the gift of tongues ceasing, although it connects the ceasing with the arrival of the “perfect” in 1 Corinthians 13:10\. Some point to a difference in the tense of the Greek verbs referring to prophecy and knowledge “ceasing” and that of tongues “being ceased” as evidence for tongues ceasing before the arrival of the “[perfect](perfect-1Corinthians-13-10.html).” While a possible interpretation, this is not explicitly clear from the text. Some also point to passages such as Isaiah 28:11 and Joel 2:28–29 as evidence that speaking in tongues was a sign of God’s oncoming judgment. First Corinthians 14:22 describes tongues as a “sign to unbelievers.” Using this verse, [cessationists](cessationism.html) argue that the gift of tongues was a warning to the Jews that God was going to judge Israel for rejecting Jesus Christ as Messiah. Therefore, when God did in fact judge Israel (with the destruction of Jerusalem by the Romans in AD 70\), the gift of tongues no longer served its intended purpose. This view is also possible, but the primary purpose of tongues being fulfilled does not necessarily demand the gift’s cessation. Scripture does not conclusively assert that the gift of speaking in tongues has ceased. At the same time, if the gift of speaking in tongues were active in the church today, it would be performed in agreement with Scripture. It would be a real and intelligible language (1 Corinthians 14:10\). It would be for the purpose of communicating God’s Word with a person of another language (Acts 2:6–12\). It would be exercised in the church in agreement with the command God gave through Paul, “If anyone speaks in a tongue, two—or at the most three—should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God” (1 Corinthians 14:27–28\). It would also be in accordance with 1 Corinthians 14:33, “For God is not the author of confusion, but of peace, as in all churches of the saints.” God can definitely give a person the gift of speaking in tongues to enable him or her to communicate with a person who speaks another language. The Holy Spirit is sovereign in the dispersion of the spiritual gifts (1 Corinthians 12:11\). Just imagine how much more productive missionaries could be if they did not have to go to language school and were instantly able to speak to people in their own language. However, God does not seem to be doing this. Tongues does not seem to occur today in the manner it did in the New Testament, despite the fact that it would be immensely useful. The majority of believers who claim to practice the gift of speaking in tongues do not do so in agreement with the Scriptures mentioned above. These facts lead to the conclusion that the gift of tongues has ceased or is at least a rarity in God’s plan for the church today.

What does the Bible say about drinking alcohol?

Answer Scripture has much to say regarding the drinking of alcohol (Leviticus 10:9; Numbers 6:3; Deuteronomy 29:6; Judges 13:4, 7, 14; Proverbs 20:1; 31:4; Isaiah 5:11, 22; 24:9; 28:7; 29:9; 56:12\). However, Scripture does not necessarily forbid a Christian from drinking beer, wine, or any other drink containing alcohol. In fact, some passages of Scripture discuss alcohol in positive terms. Ecclesiastes 9:7 instructs, “Drink your wine with a merry heart.” Psalm 104:14\-15 states that God gives wine “that makes glad the heart of men.” Amos 9:14 discusses drinking wine from your own vineyard as a sign of God’s blessing. Isaiah 55:1 encourages, “Yes, come buy wine and milk…” What God commands Christians regarding alcohol is to avoid drunkenness (Ephesians 5:18\). The Bible condemns drunkenness and its effects (Proverbs 23:29\-35\). Christians are also commanded to not allow their bodies to be “mastered” by anything (1 Corinthians 6:12; 2 Peter 2:19\). Drinking alcohol in excess is undeniably addictive. Scripture also forbids a Christian from doing anything that might offend other Christians or encourage them to sin against their conscience (1 Corinthians 8:9\-13\). In light of these principles, it would be extremely difficult for any Christian to say he is drinking alcohol in excess to the glory of God (1 Corinthians 10:31\). Jesus changed water into wine. It even seems that [Jesus drank wine](did-Jesus-drink-wine.html) on occasion (John 2:1\-11; Matthew 26:29\). In New Testament times, the water was not very clean. Without modern sanitation, the water was often filled with bacteria, viruses, and all kinds of contaminants. The same is true in many developing countries today. As a result, people often drank wine (or grape juice) because it was far less likely to be contaminated. In 1 Timothy 5:23, Paul instructed Timothy to stop drinking water exclusively (which was probably causing his stomach problems) and instead drink wine. In that day, wine was fermented (containing alcohol), but not necessarily to the degree it is today. It is incorrect to say that it was grape juice, but it is also incorrect to say that it was the same thing as the wine commonly used today. Again, Scripture does not forbid Christians from drinking beer, wine, or any other drink containing alcohol. Alcohol is not, in and of itself, tainted by sin. It is drunkenness and addiction to alcohol that a Christian must absolutely refrain from (Ephesians 5:18; 1 Corinthians 6:12\). Alcohol, consumed in small quantities, is neither harmful nor addictive for most people—the exception being those who struggle with addiction. Some doctors advocate drinking small amounts of red wine for its health benefits, especially for the heart. Consumption of small quantities of alcohol is a matter of Christian freedom. Drunkenness and addiction are sin. However, due to the biblical concerns regarding alcohol and its effects, due to the easy temptation to consume alcohol in excess, and due to the possibility of causing a brother to stumble, it is often best for a Christian to abstain from drinking alcohol.

Is gambling a sin?

Answer The Bible does not specifically condemn gambling, betting, or the [lottery](Bible-lottery.html). The Bible does warn us, however, against the love of money (1 Timothy 6:10; Hebrews 13:5\). Scripture also encourages us to avoid attempts to “get rich quick” (Proverbs 13:11; 23:5; Ecclesiastes 5:10\); we are to work hard and earn a living (2 Thessalonians 3:10; Proverbs 14:23\). Gambling focuses on the [love of money](love-money-root-evil.html) and tempts people with the promise of quick and easy riches. Gambling, if done in moderation and only on occasion, is a waste of money but not necessarily evil. People waste money on all sorts of activities. Gambling is no more or less wasteful than seeing a movie (in many cases), eating an unnecessarily expensive meal, or purchasing a worthless item. Of course, the fact that money is wasted on other things does not justify gambling. Money should not be wasted. By cutting wasteful spending, one can save money for future needs or give more to the Lord’s work. Gambling only adds to the waste. While the Bible does not explicitly mention gambling, it does mention events of “luck” or “chance.” For example, [casting lots](casting-lots.html) was God’s prescribed method of choosing between the sacrificial goat and the scapegoat (Leviticus 16:8\). Joshua cast lots to determine the allotment of land to the various tribes, and the results were accepted as God’s will (Joshua 18:10\). Nehemiah cast lots to determine who would live inside the walls of Jerusalem (Nehemiah 11:1\). The apostles cast lots to determine the replacement for Judas (Acts 1:26\). Each of these occasions proved the truth of Proverbs 16:33, which says, “The lot is cast in the lap, but its every decision is from the Lord.” With the exception of the Roman soldiers’ gambling at the foot of the cross (John 19:24\), none of the instances of casting lots in the Bible have to do with betting or the transfer of goods. The apostles’ casting lots in Acts 1 is no justification for playing craps in Vegas. Gambling, by nature, takes advantage of the misfortune of others. In order for one person to win, someone else—usually multiple others—must lose. For a Christian to risk money in the off chance that he will gain even more is foolish. But to actively seek financial benefit from someone else’s loss is more than foolish; it is unethical. What about casinos and lotteries? Casinos use all sorts of marketing schemes to entice gamblers to risk as much money as possible. They often offer inexpensive or even free alcohol, which encourages drunkenness—and a decreased ability to make wise decisions. Everything in a casino is perfectly rigged for taking money in large sums and giving nothing in return but momentary thrills and empty pleasures. State and national lotteries are a form of gambling. Lotteries tempt people with the possibility of quick riches and are marketed as a way to fund education and/or social programs. However, it seems that those the lottery is touted to help are actually being hurt. A recent study showed that households in the lowest income bracket spend 13 percent of their annual household income on the lottery, in contrast to the highest earners, who spend just 1 percent of their income on the lottery (Bankrate survey, October 2019\). In other words, those who can least afford to spend money on lottery tickets are often the ones buying them. With the chances of winning the lottery being infinitesimal, the whole system preys upon the poor. First Timothy 6:10 provides wisdom that directly relates to gambling: “For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.” Those who gamble cannot follow the admonition of Hebrews 13:5: “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 13:6\). Serving God and serving money are incompatible (Matthew 6:24\). In summary, gambling is poor stewardship of one’s God\-given resources, it attempts to bypass honest work, it promotes [greed](Bible-greed.html) and covetousness, and it rejoices in the misfortune of others. A Christian should not be involved in gambling or in other forms of materialism.

What does the Bible say about sex before marriage?

Answer The Bible clearly condemns sexual sins: adultery (consensual sex between a married person and someone other than his or her spouse) (Proverbs 6:32; cf. 1 Corinthians 6:18 and Hebrews 13:4\) and fornication (sexual immorality in general) are specified (Matthew 15:19; Romans 1:29; 1 Corinthians 5:1\). Sex before marriage, or premarital sex, is not addressed in that exact term, but it does fall within the scope of sexual immorality. The Bible teaches that sex before marriage is immoral in a couple of different passages. One is 1 Corinthians 7:2, which says, “But since sexual immorality is occurring, each man should have sexual relations with his own wife, and each woman with her own husband.” In this verse, marriage is presented as the “cure” for sexual immorality. Sexual union within marriage, which is commended, is set against immorality, which is to be avoided. Thus, any sex outside of marriage is considered immoral. This would have to include premarital sex. Another verse that presents sex before marriage as immoral is Hebrews 13:4, “Marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral.” Here, we have both adultery and fornication contrasted with what happens in the marriage bed. Marriage (and sexual intercourse within marriage) is [honorable](marriage-bed-undefiled.html); all other types of sexual activity are condemned as immoral and bring God’s judgment. Based on these passages, a biblical definition of sexual immorality would have to include sex before marriage. That means that all the Bible verses that condemn sexual immorality in general also condemn sex before marriage. These include Acts 15:20; 1 Corinthians 5:1; 6:13, 18; 10:8; 2 Corinthians 12:21; Galatians 5:19; Ephesians 5:3; Colossians 3:5; 1 Thessalonians 4:3; Jude 1:7; and Revelation 21:8\. God designed sex, and the Bible honors marriage. Part of honoring marriage is the Bible’s promotion of complete abstinence before marriage. When two unmarried people engage in sexual intercourse, they are defiling God’s good gift of sex. Before marriage, a couple has no binding union, and they’ve entered no sacred covenant; without the marriage vows, they have no right to exploit the culmination of such vows. Too often, we focus on the “recreation” aspect of sex without recognizing that there is another aspect—procreation. Sex within marriage is pleasurable, and God designed it that way. God wants men and women to enjoy sexual activity within the confines of marriage. Song of Solomon 4 and several other Bible passages (such as Proverbs 5:19\) describe the pleasure of sex. However, God’s intent for sex includes producing children. Thus, for a couple to engage in sex before marriage is doubly wrong—they are enjoying pleasures not intended for them, and they are taking a chance of creating a human life outside of the family structure God intended for every child. While practicality does not determine right from wrong, following the Bible’s instructions concerning sex before marriage would greatly benefit society. If the Bible’s message on sex before marriage were obeyed, there would be far fewer sexually transmitted diseases, far fewer abortions, far fewer unwed mothers and unwanted pregnancies, and far fewer children growing up without both parents in their lives. [Abstinence](abstinence-before-marriage.html) saves lives, protects babies, gives sexual relations their proper value, and, most importantly, honors God. Sex between a husband and wife is the only form of sexual relations of which God approves.

What is the importance of Christian baptism?

Answer Christian baptism is one of two ordinances that Jesus instituted for the church. Just before His [ascension](ascension-Jesus-Christ.html), Jesus said, “Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matthew 28:19–20\). These instructions specify that the church is responsible to teach Jesus’ word, make disciples, and baptize those disciples. These things are to be done everywhere (“all nations”) until “the very end of the age.” So, if for no other reason, baptism has importance because Jesus commanded it. Baptism was practiced before the founding of the church. The Jews of ancient times would baptize proselytes to signify the converts’ “cleansed” nature. John the Baptist used baptism to prepare the way of the Lord, requiring *everyone*, not just Gentiles, to be baptized because *everyone* needs repentance. However, John’s baptism, signifying repentance, is not the same as Christian baptism, as seen in Acts 18:24–26 and 19:1–7\. Christian baptism has a deeper significance. Baptism is to be done in the name of the Father, Son, and Spirit—this is what makes it “Christian” baptism. It is through this ordinance that a person is admitted into the fellowship of the church. When we are saved, we are [“baptized” by the Spirit](Spirit-baptism.html) into the [Body of Christ](body-of-Christ.html), which is the church. First Corinthians 12:13 says, “We were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink.” Baptism by water is a “reenactment” of the baptism by the Spirit. Christian baptism is the means by which a person makes a public profession of faith and discipleship. In the waters of baptism, a person says, wordlessly, “I confess faith in Christ; Jesus has cleansed my soul from sin, and I now have a new life of [sanctification](sanctification.html).” Christian baptism illustrates, in dramatic style, the death, burial, and resurrection of Christ. At the same time, it also illustrates our death to sin and new life in Christ. As the sinner confesses the Lord Jesus, he dies to sin (Romans 6:11\) and is raised to a brand\-new life (Colossians 2:12\). Being submerged in the water represents death to sin, and emerging from the water represents the cleansed, holy life that follows salvation. Romans 6:4 puts it this way: “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.” Very simply, baptism is an outward testimony of the inward change in a believer’s life. Christian baptism is an act of obedience to the Lord *after* salvation; although baptism is closely associated with salvation, [it is not a requirement to be saved](baptism-salvation.html). The Bible shows in many places that the order of events is 1\) a person believes in the Lord Jesus and 2\) he is baptized. This sequence is seen in Acts 2:41, “Those who accepted \[Peter’s] message were baptized” (see also Acts 16:14–15\). A new believer in Jesus Christ should desire to be baptized as soon as possible. In Acts 8 Philip speaks “the good news about Jesus” to the Ethiopian eunuch, and, “as they traveled along the road, they came to some water and the eunuch said, ‘Look, here is water. What can stand in the way of my being baptized?’” (verses 35–36\). Right away, they stopped the chariot, and Philip baptized the man. Baptism illustrates a believer’s identification with Christ’s death, burial, and resurrection. Everywhere the gospel is preached and people are drawn to faith in Christ, they are to be baptized.

Do angels sing?

Answer It may seem strange to ask if angels sing, because conventional wisdom says, “Of course they do.” It’s common to see pictures of angels holding songbooks or harps or otherwise engaged in music\-making. And people often allude to the Christmas story: “The angels sang to the shepherds when Jesus was born, didn’t they?” The problem is that singing is not mentioned in the biblical Christmas story. In fact, there is very little scriptural evidence that the angels sing. Probably the clearest passage on this issue is Job 38:7, which says that, at the creation of the world, “the morning stars sang together and all the angels shouted for joy.” In the parallelism of the Hebrew poetry, the “morning stars” are equated with the “angels,” and the singing is paralleled by the joyful shouts. It seems fairly straightforward: the angels sing. However, the Hebrew word translated “sang” doesn’t always denote music. It can also be translated as “joyfully shouted,” “resoundingly cried,” or “rejoiced.” Also, the word translated “angels” in the NIV literally means “sons of God.” Revelation 5 is another passage that may indicate that the angels sing. Verse 9 speaks of beings that “sang a new song” in heaven. These beings that sing are the twenty\-four elders and the four living creatures—possibly angelic beings, but they are not specifically called such. Then in verse 11 “the voice of many angels” is heard. But now the words are “said,” not specifically “sung.” The words of the angelic host in verse 12 are quite similar to the words of the song in verse 9, but the words of the angels are not explicitly called a song. So, there is no conclusive proof in Revelation 5 that angels sing. What about the Christmas story? Luke 2:13–14 says, “Suddenly a great company of the heavenly host appeared with the angel, praising God and saying, ‘Glory to God . . . .’” Note, again, that the words of the angels are “said,” not specifically “sung.” Since singing is a type of speaking, the passage does not rule out the idea that the angels sang—but neither does the passage put the question to rest. In short, the Bible does not give a definitive answer as to whether the angels sing. God has created humanity with an innate connection to music and singing, especially in regard to worship (Ephesians 5:19\). We often use singing when we praise the Lord. The fact that the words of the angels in Revelation 5 and Luke 2 are words of praise, expressed in a poetic form, argues for the idea that the angels are singing. And it would seem logical that God created the angels with the same propensity for singing as humans have. But we cannot be dogmatic. Whether the angels were singing or speaking in the Bible, they were worshiping and praising God. May we follow their example!

What does the Bible teach about the Trinity?

Answer The most difficult thing about the Christian concept of the Trinity is that there is no way to perfectly and completely understand it. The Trinity is a concept that is impossible for any human being to fully understand, let alone explain. God is infinitely greater than we are; therefore, we should not expect to be able to fully understand Him. The Bible teaches that the Father is God, that Jesus is God, and that the Holy Spirit is God. The Bible also teaches that there is only one God. Though we can understand some facts about the relationship of the different Persons of the Trinity to one another, ultimately, it is incomprehensible to the human mind. However, this does not mean the Trinity is not true or that it is not based on the teachings of the Bible. The Trinity is one God existing in three Persons. Understand that this is not in any way suggesting three Gods. Keep in mind when studying this subject that the word “Trinity” is not found in Scripture. This is a term that is used to attempt to describe the triune God—three coexistent, co\-eternal Persons who are God. Of real importance is that the concept represented by the word “Trinity” does exist in Scripture. The following is what God’s Word says about the Trinity: 1\) There is one God (Deuteronomy 6:4; 1 Corinthians 8:4; Galatians 3:20; 1 Timothy 2:5\). 2\) The Trinity consists of three Persons (Genesis 1:1, 26; 3:22; 11:7; Isaiah 6:8, 48:16, 61:1; Matthew 3:16\-17, 28:19; 2 Corinthians 13:14\). In Genesis 1:1, the Hebrew plural noun "Elohim" is used. In Genesis 1:26, 3:22, 11:7 and Isaiah 6:8, the plural pronoun for “us” is used. The word "Elohim" and the pronoun “us” are plural forms, definitely referring in the Hebrew language to more than two. While this is not an explicit argument for the Trinity, it does denote the aspect of plurality in God. The Hebrew word for "God," "Elohim," definitely allows for the Trinity. In Isaiah 48:16 and 61:1, the Son is speaking while making reference to the Father and the Holy Spirit. Compare Isaiah 61:1 to Luke 4:14\-19 to see that it is the Son speaking. Matthew 3:16\-17 describes the event of Jesus’ baptism. Seen in this passage is God the Holy Spirit descending on God the Son while God the Father proclaims His pleasure in the Son. Matthew 28:19 and 2 Corinthians 13:14 are other examples of passages that present three distinct Persons in the Trinity. 3\) The members of the Trinity are distinguished one from another in various passages. In the Old Testament, “LORD” is distinguished from “Lord” (Psalm 110:1\). The LORD has a Son (Psalm 2:7, 12; Proverbs 30:2\-4\). The Spirit is distinguished from the “LORD” (Numbers 27:18\) and from “God” (Psalm 51:10\-12\). God the Son is distinguished from God the Father (Psalm 45:6\-7; Hebrews 1:8\-9\). In the New Testament, Jesus speaks to the Father about sending a Helper, the Holy Spirit (John 14:16\-17\). This shows that Jesus did not consider Himself to be the Father or the Holy Spirit. Consider also the other instances when Jesus speaks to the Father. Was He speaking to Himself? No. He spoke to another Person in the Trinity—the Father. 4\) Each member of the Trinity is God. The Father is God (John 6:27; Romans 1:7; 1 Peter 1:2\). The Son is God (John 1:1, 14; Romans 9:5; Colossians 2:9; Hebrews 1:8; 1 John 5:20\). [The Holy Spirit is God](is-the-Holy-Spirit-God.html) (Acts 5:3\-4; 1 Corinthians 3:16\). 5\) There is subordination within the Trinity. Scripture shows that the Holy Spirit is subordinate to the Father and the Son, and the Son is subordinate to the Father. This is an internal relationship and does not deny the deity of any Person of the Trinity. This is simply something our finite minds cannot understand concerning the infinite God. Concerning the Son see Luke 22:42, John 5:36, John 20:21, and 1 John 4:14\. Concerning the Holy Spirit see John 14:16, 14:26, 15:26, 16:7, and especially John 16:13\-14\. 6\) The individual members of the Trinity have different tasks. The Father is the ultimate source or cause of the universe (1 Corinthians 8:6; Revelation 4:11\); divine revelation (Revelation 1:1\); salvation (John 3:16\-17\); and Jesus’ human works (John 5:17; 14:10\). The Father initiates all of these things. The Son is the agent through whom the Father does the following works: the creation and maintenance of the universe (1 Corinthians 8:6; John 1:3; Colossians 1:16\-17\); divine revelation (John 1:1, 16:12\-15; Matthew 11:27; Revelation 1:1\); and salvation (2 Corinthians 5:19; Matthew 1:21; John 4:42\). The Father does all these things through the Son, who functions as His agent. The Holy Spirit is the means by whom the Father does the following works: creation and maintenance of the universe (Genesis 1:2; Job 26:13; Psalm 104:30\); divine revelation (John 16:12\-15; Ephesians 3:5; 2 Peter 1:21\); salvation (John 3:6; Titus 3:5; 1 Peter 1:2\); and Jesus’ works (Isaiah 61:1; Acts 10:38\). Thus, the Father does all these things by the power of the Holy Spirit. There have been many attempts to develop [illustrations of the Trinity](Holy-Trinity.html). However, none of the popular illustrations are completely accurate. The egg (or apple) fails in that the shell, white, and yolk are parts of the egg, not the egg in themselves, just as the skin, flesh, and seeds of the apple are parts of it, not the apple itself. The Father, Son, and Holy Spirit are not parts of God; each of them is God. The water illustration is somewhat better, but it still fails to adequately describe the Trinity. Liquid, vapor, and ice are forms of water. The Father, Son, and Holy Spirit are not forms of God, each of them is God. So, while these illustrations may give us a picture of the Trinity, the picture is not entirely accurate. An infinite God cannot be fully described by a finite illustration. The doctrine of the Trinity has been a divisive issue throughout the entire history of the Christian church. While the core aspects of the Trinity are clearly presented in God’s Word, some of the side issues are not as explicitly clear. The Father is God, the Son is God, and the Holy Spirit is God—but there is only one God. That is the biblical doctrine of the Trinity. Beyond that, the issues are, to a certain extent, debatable and non\-essential. Rather than attempting to fully define the Trinity with our finite human minds, we would be better served by focusing on God’s greatness and His infinitely higher nature. “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! Who has known the mind of the Lord? Or who has been his counselor?” (Romans 11:33\-34\). Below is the best symbol for the Trinity we are aware of (click to expand): [](img/trinity.svg)

What does the Bible say about divorce and remarriage?

Answer First of all, no matter what view one takes on the issue of divorce, it is important to remember Malachi 2:16: “I hate divorce, says the Lord God of Israel.” According to the Bible, marriage is a lifetime commitment. “So they are no longer two, but one. Therefore what God has joined together, let man not separate” (Matthew 19:6\). God realizes, though, that marriages involve two sinful human beings and that divorces are going to occur. In the Old Testament, He laid down some laws to protect the rights of divorcées (Deuteronomy 24:1–4\). Jesus pointed out that these laws were given because of the hardness of people’s hearts, not because such laws were God’s desire (Matthew 19:8\). The issue of remarriage after a divorce is addressed directly in 1 Corinthians 7:10–11: “To the married I give this command (not I, but the Lord): A wife must not separate from her husband. But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife.” So, the biblical rule is that there should be no divorce and, if a divorce does occur, no remarriage. We have two possible exceptions to this foundational principle, one of which Paul addresses in the same context: a believer abandoned by an unbelieving spouse “is not bound” (1 Corinthians 7:15\). And Jesus says, “Except for [sexual immorality](sexual-immorality.html)” in Matthew 5:32 and 19:9\. So, depending on the exact meaning of *bound* and *sexual immorality*, there may be some cases in which remarriage is allowable after divorce. In 1 Corinthians 7, Paul’s argument for the “unbound” condition of the believing spouse is based on who leaves—it is the unbeliever who [abandons the marriage](Bible-abandonment.html), and the believer is an innocent party. Taking a closer look at Jesus’ words in Matthew 5:32 and 19:9, the phrase *except for sexual immorality* possibly gives God’s permission for divorce and remarriage. Many interpreters understand this “[exception clause](exception-clause.html)” in Matthew as referring to marital unfaithfulness during the betrothal period. In Jewish custom, a man and a woman were considered married even while they were still engaged or “betrothed.” According to this view, immorality during this betrothal period would be the only valid reason for a divorce. However, the Greek word translated “sexual immorality” is a general word that can mean any form of sexual sin. It can refer to fornication, prostitution, adultery, etc. Jesus is possibly saying that divorce is permissible if sexual immorality is committed. Sexual relations are an integral part of the marital bond: “The two will become one flesh” (Genesis 2:24; Matthew 19:5; Ephesians 5:31\). Therefore, any breaking of that bond by sexual relations outside of marriage might be a permissible reason for divorce. Jesus’ teaching seems to be that [adultery](Bible-adultery.html) unties the marriage knot, but the allowance of remarriage is not explicit. In Matthew 5:32, the assumption is that the woman who is divorced will remarry, and Jesus seems to say that, unless her first marriage was dissolved by adultery (on her husband’s part), her second marriage will make her an adulteress. Jesus also has remarriage in mind in Matthew 19:9\. In both passages, divorce and remarriage seem to be allowed in the circumstance covered by the exception clause, whatever that is interpreted to be. It is important to note that only the innocent party is allowed to remarry. Although not stated in the text, it would seem the allowance for remarriage after divorce is God’s mercy for the one who was sinned against, not for the one who committed the sexual immorality. There may be instances where the guilty party is allowed to remarry, but they are not evident in this text. First Corinthians 7:15 may be another biblical “exception,” allowing remarriage if an unbelieving spouse divorces a believer. The verse says, “But if the unbeliever leaves, let it be so. The brother or the sister is not bound in such circumstances; God has called us to live in peace.” The text is clear that, if an unbelieving spouse leaves a believer, the believer is free to accept the separation and move on with life. He or she is “not bound,” indicating full liberty. The Amplified Bible translates the statement as “the \[remaining] brother or sister is not \[spiritually or morally] bound.” The believing spouse can work for reconciliation (1 Corinthians 7:11\), but he or she is not obligated to remain in the marriage. If desertion dissolves a marriage, then is remarriage permitted? The context of 1 Corinthians 7:15 does not mention remarriage, except in verse 11, which says a divorced person cannot remarry. But, if “the believing husband or wife is no longer bound to the other” (verse 15, NLT), then it is reasonable to assume that remarriage is allowed. It seems in verse 15 Paul is giving an exception to the rule of verse 11\. Some also claim that abuse (spousal or child) is a valid reason for divorce even though it is not listed as such in the Bible. While this may very well be the case, it is never wise to presume upon the Word of God. In cases of abuse, a separation is definitely in order and should occur immediately. Sometimes lost in the debate over the exception clause is the fact that, whatever “sexual immorality” means in Matthew 5 and 19, it is an allowance for divorce, not a requirement for it. Even when adultery is committed, a couple can, through God’s grace, learn to forgive and begin rebuilding their marriage. God has forgiven us of so much more. Surely, we can follow His example and even forgive the sin of adultery (Ephesians 4:32\). However, in many instances a spouse is unrepentant and continues the immoral behavior. That is when Matthew 19:9 applies. Looking to quickly remarry after an allowable divorce can also cause problems. It might be God’s desire for the divorced person to remain single, even if he or she can biblically remarry. God sometimes calls people to be single so their attention is not divided (1 Corinthians 7:32–35\). Remarriage after a divorce may be an option in some circumstances, but that does not mean it is the only option. In summary, the Bible makes it clear that God [hates divorce](God-hates-divorce.html) (Malachi 2:16\) and that reconciliation and forgiveness should mark a believer’s life (Luke 11:4; Ephesians 4:32\). However, God recognizes that divorce will occur, even among His children. A divorced and/or remarried believer should not feel any less loved by God, even if the divorce and/or remarriage is not covered under the possible exception clause of Matthew 5:32 and 19:9\.

Where was Jesus for the three days between His death and resurrection?

Answer After Jesus said, “[It is finished](it-is-finished.html),” on the cross, “he bowed his head and gave up his spirit” (John 19:30\). His dead body remained on the cross until it was taken down and placed in a nearby tomb (John 19:40–42\). His spirit, however, was elsewhere. Three days later, His body and spirit were reunited, and He rose from the dead (John 20\). There is some speculation about where Jesus was—that is, where His spirit was—for the three days between His death and [resurrection](resurrection-Christ-important.html). The clearest indication we have in Scripture of where Jesus was between His death and resurrection comes in His conversation on the cross with one of the thieves crucified next to Him. The believing thief asks to be remembered when Jesus comes into His kingdom (Luke 23:42\), and Jesus replies, “Truly I tell you, [today](today-paradise.html) you will be with me in paradise” (verse 43\). So, after His death, Jesus went to the place of blessing where God is—heaven. And that’s where the believing thief went, too. In the discussion of where Jesus was for the three days between His death and resurrection, another passage is often mentioned. First Peter 3:18–20 says, “Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, in which he went and proclaimed to the spirits in prison because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared” (ESV). Some take this to mean that Jesus, sometime between His death and resurrection, went to [hell/Hades](sheol-hades-hell.html) and made an announcement of some type to the “spirits” imprisoned there. Within this interpretation, the spirits Jesus addressed could be either demonic or human. If the spirits mentioned in 1 Peter 3:19 are fallen angels, then those spirits were probably imprisoned because they were involved in a grievous sin before the flood in Noah’s time—Peter mentions Noah’s flood in verse 20\. Peter does not tell us what Jesus proclaimed to the imprisoned spirits, but it could not have been a message of redemption, since angels cannot be saved (Hebrews 2:16\). If these were fallen angels, what Jesus proclaimed was probably a declaration of His victory over Satan and his hosts (1 Peter 3:22; Colossians 2:15\). But there is another interpretation of the 1 Peter passage. In this interpretation, the “spirits” are people currently in hell, but Peter is not saying Jesus made a special trip to Hades/hell to preach or proclaim anything. Rather, Peter is giving parenthetical information about something Jesus had done previously in history, namely, that He had “in spirit” preached to the people of Noah’s day while they were still living on earth. That wicked generation heard the message, rejected it, perished in the flood, and are *now* in prison. The word *now* in 1 Peter 3:19 is provided for clarity in the Amplified Bible and the New American Standard Bibles of 1977 and 1995, and it contrasts with the “long ago” (NIV) and “formerly” (ESV) of 1 Peter 3:20\. According to this alternate interpretation, Christ was in Noah (spiritually) when Noah preached to his doomed neighbors. To better explain, here is a paraphrase of 1 Peter 3:18–20: “Jesus was put to death in the flesh, but He was made alive in the Spirit (it was through this same Spirit that Jesus long ago preached to those who are right now in prison—those souls who disobeyed during the time of God’s great patience when Noah was building the ark).” According to this view, Jesus preached *spiritually* to the people of Noah’s time, and He did this through the prophet Noah, in much the same way that God speaks through us today when we proclaim God’s Word. Ephesians 4:8–10 is another passage used in the discussion regarding Jesus’ activities in the three days between His death and resurrection. Quoting Psalm 68:18, Paul says about Christ, “When he ascended on high, he took many captives” (Ephesians 4:8\). The ESV puts it that Christ “led a host of captives.” Some say this refers to an event not elsewhere described in Scripture, namely, that Jesus gathered all the redeemed who were in paradise and took them to their permanent dwelling in heaven. That is, after securing their salvation on the cross, Jesus brought Abraham, David, Joshua, Daniel, the beggar Lazarus, the thief on the cross, and everyone else who had previously been justified by faith, and led them from Hades (the abode of the dead in general) to their new spiritual home. Another view of Ephesians 4 is that *ascended on high* is a straightforward reference to Jesus’ [ascension](ascension-Jesus-Christ.html). Christ returned to heaven victoriously, as God. In His triumph, Jesus had defeated and taken captive our spiritual enemies: the devil, death, and the curse of sin. All of this is to say that the Bible gives scant information about what exactly Christ did for the three days between His death and resurrection. The only thing we know for sure is that, according to Jesus’ own words on the cross, He went to [paradise](paradise.html). We can also say with confidence that, His work of redemption finished, Jesus did not have to suffer in hell.

What are the cosmological arguments for the existence of God?

Answer Cosmological arguments attempt to prove God’s existence by observing the world around us (the cosmos). They begin with what is most obvious in reality: things exist. It is then argued that the cause of those things’ existence had to be a “God\-type” thing. These types of arguments go all the way back to Plato and have been used by notable philosophers and theologians ever since. Science finally caught up with theologians in the twentieth century, when the fact that the universe had a beginning was confirmed. So, today, the cosmological arguments are even powerful for non\-philosophers. There are two basic forms of cosmological arguments, and the easiest way to think of them might be the “vertical” and the “horizontal.” These names indicate the direction from which the causes come. The argument in the vertical form is that every created thing is being caused right now (imagine a timeline with an arrow pointing up from the universe to God). The horizontal version shows that creation had to have a cause in the beginning (imagine that same timeline, only with an arrow pointing backward to a beginning point in time). The horizontal cosmological argument, also called the [kalam cosmological argument](kalam-cosmological-argument.html), is a little easier to understand because it does not require much philosophizing. The basic argument is that all things that have beginnings had to have causes. The universe had a beginning; therefore, the universe had a cause. That cause, being outside the whole universe, is God. Someone might say that some things are caused by other things, but this does not negate the argument, because those other things had to have causes, too, and this cannot go on forever. To illustrate the kalam, or the horizontal cosmological argument, let’s take a simple example: trees. All trees began to exist at some point (for they have not always existed). Each tree had its beginning in a seed (the “cause” of the tree). But every seed had its beginning (its “cause”) in another tree. There cannot be an infinite series of tree\-seed\-tree\-seed, because no series is infinite. All series are finite (limited) by definition. There is no such thing as an infinite number, because even the number series is limited (although you can always add one more, you are always at a finite number). If there is an end, it is not infinite. All series have two endings, actually—one at the end and one at the beginning (try to imagine a one\-ended stick!). If there were no first cause, then the chain of causes never would have started. Therefore, there is, at the beginning at least, a first cause—one that had no beginning. This [first cause](God-first-cause.html) is God. The vertical form of cosmological argument is a bit more difficult to understand, but it is more powerful. Not only does the vertical argument show that God had to cause the “chain of causes” in the beginning, but it shows He must still be causing things to exist right now. Again, we begin by noting that things exist. Next, while we often tend to think of existence as a property that things sort of “own”—that once something is created, existence is just part of what it is—this is not the case. Consider the triangle. We can define a triangle as “the plane figure formed by connecting three points not in a straight line by straight line segments.” Notice what is not part of this definition: existence. This definition of a triangle would hold true even if no triangles existed at all. Therefore, a triangle’s nature—what it is—does not guarantee that one exists (like unicorns—we know what they are, but that does not make them exist). Because it is not part of a triangle’s nature to exist, triangles must be made to exist by something else that already exists (someone must draw a triangle). The triangle is thus caused by something else—which also must have a cause. This cannot go on forever (there are no infinite series). Therefore, something that does not need to be given existence must exist to give everything else existence. Now, apply this example to everything in the universe. Does any of it exist on its own? No. So, the universe had to have a first cause to get started, and it also needs something to give it existence right now. The only thing that would not have to be given existence is a thing that exists as its very nature. It *is* existence. This something would always exist, have no cause, have no beginning, have no limit, be outside of time, and be infinite. That something is God, the “[I AM](I-AM-WHO-I-AM-Exodus-3-14.html)” of Exodus 3:14\. “The heavens declare the glory of God, and the sky above proclaims his handiwork. Day to day pours out speech, and night to night reveals knowledge” (Psalm 19:1–2\).

What is the Ontological argument for the existence of God?

Answer The ontological argument for the existence of God is one of the few arguments originating in logic rather than observation. [Teleological](teleological-argument.html) and [cosmological](cosmological-argument.html) arguments, for instance, demonstrate how the existence of God best explains apparent design in nature and the nature of causality, respectively. In contrast, the ontological argument relies on pure reasoning. The argument has both strengths and weaknesses. Few consider the ontological argument convincing, even among Christian believers. Carefully considering it does, however, lead to ideas that strongly support the existence of God. The ontological argument has been phrased in many ways. The most well\-known comes from [Anselm](Anselm-of-Canterbury.html) in the eleventh century. The core of Anselm’s position is that God is “a being than which no greater can be conceived.” According to Anselm, existing is “greater than” not existing; therefore, God must exist as the “greatest” thing of which one can conceive. In somewhat plainer language, Anselm suggested that God is the “best” thing possible, and to exist is “better” than to not exist; therefore, God must exist. Those who encounter the ontological argument for the first time typically react in one of two ways. For some, it’s abstract enough that it makes no sense. Most others find it unconvincing, whether or not they can articulate a specific reason. A few people find it compelling, perhaps after long study, but this is not a common response. Even those who reject it, however, have a difficult time explaining exactly why it is wrong. The main drawback of the ontological argument is logical: it’s not clear how concepts such as “greatness” and “existence” apply in a purely logical setting. It would be circular and illogical to simply say, “God by definition exists; therefore, He exists.” Still, adding the stipulation that God is the “greatest possible” being doesn’t seem to do much to break that circle. Further, problems such as the [liar’s paradox](liars-paradox.html) prove that logic can form irrelevant loops: statements that are self\-contained and not meaningful in reality. Most who reject ontological arguments do so for that reason, even if they can’t articulate why. It simply “feels” wrong; our rational instincts react against the idea of simply defining something to exist. For most people, non\-believers in particular, the ontological argument carries little impact. And yet the ontological argument has not completely faded and disappeared. In part, that’s because, the more closely one tries to define its terms, the more the biblical God emerges. Two points summarize why this is the case: the [attributes of God](attributes-God.html) and the concept of objective truth. Efforts to debunk the ontological argument sometimes apply it to a different object or idea to show the structure is absurd. A common example is to posit a “perfect island”: since existing would be “more perfect” than not existing, this island must exist somewhere. That’s clearly not true, in practice, but not for the reasons the skeptic assumes. The problem there is that the term *island* itself expresses limits. Anything called an “island” must be finite and limited. Sooner or later, ideas like “perfection” or “greatness” contradict the requirements of calling something an “island.” God, however, does have the ability to fully meet the definition of an “absolutely great” or “absolutely perfect” thing. That’s because all God’s attributes are [equally perfect](attribute-above-all-others.html). An island can’t be omniscient, by definition, but God can be—and only because He is also omnipotent and omnipresent. If we stretch the definition of *island* so it can become as “perfect” as anything can be, it winds up becoming all\-powerful, all\-wise, and all\-present—which means it would be God. In an effort to debunk the ontological argument, one winds up repeating it: the greatest conceivable thing must exist, by definition. The other reason the ontological argument clings to life is the idea of [objective truth](objective-truth.html). Concepts such as power, knowledge, goodness, and so forth assume there is some standard by which to judge those ideas. We don’t measure distances or weights against “infinite distance” or “infinite weight,” since infinity doesn’t literally exist and, even if it did, there’s no way to measure something against infinity. Yet we instinctively realize that things like power and morality are real and make sense only in respect to some absolute standard. Claiming otherwise is self\-defeating: “subjective morality” is virtually a contradiction in terms. We’re inevitably pressed to recognize the existence of absolute benchmarks for those ideas. Notice, however, what that statement entails. If there is an absolute measure of goodness, then—forgive the awkward grammar—the “most good” thing must exist. The same is true of power, knowledge, etc. Once again, this turns into a re\-statement of the ontological argument: there must be something in existence than which no greater or more perfect thing can be conceived. That we have standards for morality, etc., suggests something very close to the premises of the ontological argument. It also implies there is only one being for whom the argument would work, anyway: one being ultimately perfect in every possible way—and that being would be God. The ontological argument is neither as powerful nor as useless as extreme views might suggest. It has little practical value, especially for skeptics or non\-believers. Like [Pascal’s Wager](Pascals-wager.html), the ontological argument sometimes gets a bad rap: it’s not simplistically arguing that “conceiving” of something is sufficient to make it real. However, the more one tries to untangle it, the more the ontological argument digs in and refuses to be disproved. It’s much easier to say, “The ontological argument doesn’t work for me,” than it is to say, “The ontological argument is false because—.” It’s an interesting example of [arguments for God’s existence](argument-existence-God.html), and an important one, even if it’s not held in high regard by many people.

What is the teleological argument for the existence of God?

Answer The term *teleology* refers to explanations that appeal to design and purpose. The teleological argument claims that the appearance of design and purpose in nature implies a designer. Strictly speaking, this is only evidence of “a” designer, not necessarily any specific being. In practice, teleological arguments are often paired with other ideas to imply the existence of a deity, such as the God of the Bible. Teleology is a broad category that includes several narrower ideas, such as [fine\-tuning](fine-tuning-argument.html), [intelligent design](intelligent-design.html), and [irreducible complexity](irreducible-complexity.html). Teleological arguments are suggestions that deliberate choices by God are the most reasonable explanations for certain observations. Almost every debate over teleology involves defining reasonable evidence of design. This simultaneously demonstrates both the greatest strength and greatest weakness of teleological arguments. In one sense, philosophers have struggled to objectively express the boundaries of “evidence of design.” Teleological arguments are thus framed in terms of likelihood or assumption; this leads to further debates over applying mathematical probability. On the other hand, human experience routinely distinguishes between intent and accident; attempts to reject teleological arguments often run counter to the principles used in virtually all other circumstances. Teleological arguments broadly suggest that some observations are more reasonably explained as resulting from purpose and design, rather than random accidents. A patch of sand shaped like the letter *C* would typically be interpreted as random. A perfect circle in the sand would raise questions. Ten perfect circles, arranged to look like a human face, would cause observers to naturally assume a prior intentional action. A large furrow carrying water from one puddle to another will be interpreted differently than will a thin, straight ditch bringing river water directly to a farmer’s field. Arguments for design are more intuitive than objective, so they can be difficult to assess. In strict logical terms, many events we interpret as intentional could be the result of something random. Improbability does not necessarily imply intent. At the same time, and for the same reason, teleological arguments derive great strength from the extreme odds involved. Just because something is *possibly* random does not mean it’s reasonable to assume it really was accidental. As an example, consider the card game stud poker. In this game, players are dealt seven cards, and they select the best five\-card combination. Cards are randomly dealt from a deck of fifty\-two cards, split into four suits—hearts, clubs, diamonds, and spades—of thirteen cards each. The ultimate hand in this game is the royal flush, which includes the top five cards of a single suit. The odds of obtaining this hand from a fair deck are about 1 in 31,000, or 1:3\.1x104. If a player were to obtain a royal flush, other players would be disappointed, but likely to accept the outcome as *possible*. If the same player obtained a *second* royal flush in the next hand, opponents would naturally suspect something underhanded. It is *possible* a person could get two consecutive royal flushes. Yet the odds of this happening are about 1 in 957 million, or 1:9\.57x108. Mathematically, it’s even possible to be dealt five royal flushes in a row, albeit at odds of 1 in 28 sextillion, or 1:2\.83x1022. However, none of the other players at the table would accept randomness as a valid explanation. The likelihood of that happening by pure chance is so vanishingly small that it is by far more reasonable to assume cheating. At the very least, the other players would demand further investigation. Attempting to refute teleological arguments for God’s existence often results in a similar quandary. Some arrangements of nature are so improbable, yet so necessary, that they demand interpretation as the result of “fine\-tuning” by an intelligent mind. Dismissing appearance of design by appealing to blind luck opens the door to rejecting almost all scientific knowledge; ignoring the implications of probability makes experimental observations meaningless. Sometimes, mathematical probability cannot be objectively assigned. Even then, commonsense principles lend weight to teleological arguments. Ratios and odds aren’t involved in concluding that “Watch Out for Sharks” carved in sand on the beach was written on purpose. Nor does a person need a calculator to decide whether an arched stone bridge across a river was an accident. Some patterns and arrangements are universally associated with intentional action. Yet these same principles are often ignored when attempting to refute teleological arguments for God. For instance, those who presume the outrageous sophistication of DNA—an actual “code”—formed without any greater purpose are ignoring the logical implications of the existence of that code. Another aspect of teleological arguments involves situations that are not only improbable, but seemingly impossible. In the card game example above, it is theoretically possible for five random hands dealt from fair decks to result in five royal flushes. The components are there. But if a player were dealt two of the same card, such as receiving two kings of diamonds, it would be proof that either the deck or the dealer is not fair. This is the case with issues such as [abiogenesis](abiogenesis-definition-theory.html)—life arising from non\-life—which all scientific observations have demonstrated to be impossible. If something cannot happen according to certain assumptions, but it does happen, then the assumptions are wrong. Teleological arguments leverage the apparent impossibility of certain things happening naturally. The more reasonable assumption is that something—or *Someone*—is acting outside of the established rules of the system. A common term when debating teleological arguments is *gaps*. Critics frequently miscast teleological explanations as, “We don’t know how this happened, so God did it.” This is referred to as the “[god of the gaps](God-of-the-gaps.html)” error. In some cases, this criticism has merit. Reaching the end of our understanding does not necessarily imply the next causal step is “direct intervention of a deity.” Framed in that way, arguments in favor of God are logically weak. At the same time, merely pointing out the appearance of design and intent is not a “gaps” error. If something appears to be deliberate, considering that fact is not an argument from ignorance: it’s a positive use of all information. Those claiming “god of the gaps” often confuse *mechanism* for *agency*. Explaining how something happened does not logically explain away intent. Arguments for design only require that certain situations strongly correlate with *intent* or *purpose*. Teleology does not require disproof of all mechanisms leading to the end state. An automobile’s steering involves multiple steps between the movement of the tires and the intent of the driver. Pointing out the existence of power steering, an electronic control unit, or the entire series of machinery would not excuse a driver who wrecks the car. Learning “how” something happens does not mean there is no “who” behind it. It is also common to respond to teleological arguments with an “atheism of the gaps” approach. This simply says, “Blind randomness cannot explain this *yet*, but we should assume we will eventually.” This is an especially common tactic when dealing in issues such as abiogenesis, where observations move beyond improbability into what seems like impossibility. Closely related are claims of “poor design,” where a perceived flaw is held up as proof that the designer is inferior. Logically, this does not disprove teleology—intent is intent, even if it’s fallible. Such arguments are also typically shallow. Engineers often make valuable design choices that end users won’t intuitively understand. A farm worker might complain that almost every time his auger breaks, it’s because a small, relatively weak pin in the shaft is breaking. Since he’s replaced that pin several times, he might think it should be made stronger. But what the worker dismisses as “poor design” is a deliberate choice by the designer. A shear pin is easily replaced; it is intended to break before excess stress destroys more expensive parts of the auger. What the farm worker considers a *flaw* is a *feature* saving him from even worse complications. Complaints about [vestigial organs](vestigial-organs.html) and [misunderstood design](why-do-men-have-nipples.html) of the human body fit into this category of error. Teleological arguments are useful, though not logically absolute. Viewed in the context of normal human observation, they take on great potency. In fact, the lengths required for some critics to dismiss these arguments speak to their value. Critics of religion frequently concede that biology and nature give every appearance of being designed. The only justification given for concluding otherwise is preference—that is, because the existence of God or any divine influence must be refuted at all costs. This comes across very much like a poker player saying, “It strongly appears that I’m cheating, so please be sure to assume I am not.” For those lacking such bias, probability and common sense lend weight to the value of teleological arguments.

Do angels have wings?

Answer The most common image of an angel is essentially a human being with wings. This is not biblical. The Bible often presents angels as appearing as human beings. However, this does not indicate that angels in their essence resemble human beings. Further, the Bible very rarely describes angels as having wings. However, there are definitely two types of angels mentioned in the Bible that have wings: [cherubim](cherubim.html) (Exodus 25:20; Ezekiel 10\) and [seraphim](seraphim.html) (Isaiah 6\). Cherubim and seraphim are two types of angels, possibly the two highest orders of angels. So, this much is clear, some angels do have wings. The Bible tells us that angels are spirit beings (Hebrews 1:14\). The descriptions of the cherubim in Ezekiel chapter 10 and the seraphim in Isaiah chapter 6 are highly unusual. It is clear that Ezekiel and Isaiah were having trouble accurately describing the amazing visions they saw of heaven and the angels. As spirit beings, it is unclear as to why the angels would require wings. A spirit being does not need wings in order to fly. The angels are not bound by the laws of the physical universe. So, do angels have wings? Yes, some angels do have wings. However, we should not limit what the angels can or cannot do based on our limited understanding of the wings some angels possess as described in the Bible.

What are the new heavens and the new earth?

Answer In Revelation 21:1, John sees something spectacular: “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away...” This new earth and new heavens are sometimes referred to as the “eternal state.” As seen in Revelation chapters 21\-22, the new earth will be the eternal dwelling place of believers in Jesus Christ. Scripture gives us a few details of the new heavens and new earth. The current heavens and earth have long been subject to God’s curse because of mankind’s sin. All creation “has been groaning as in the pains of childbirth” (Romans 8:22\) as it awaits the fulfillment of God’s plan and “the children of God to be revealed” (verse 19\). Heaven and earth will pass away (Mark 13:31\), and they will be replaced by the new heavens and the new earth. At that time, the Lord, seated on His throne, says, “I am making everything new!” (Revelation 21:5\). In the new creation, sin will be totally eradicated, and “there shall be no more curse” (Revelation 22:3, NKJV). The new heaven and new earth are also mentioned in Isaiah 65:17, Isaiah 66:22, and 2 Peter 3:13\. Peter tells us that the new heaven and new earth will be “where righteousness dwells.” Isaiah says that “the former things will not be remembered, nor will they come to mind.” Things will be completely new, and the old order of things, with the accompanying sorrow and tragedy, will be gone. The new earth will be free from sin, evil, sickness, suffering, and death. It will be similar to our current earth, but without the curse of sin. It will be earth as God originally intended it to be. It will be Eden restored. A major feature of the new earth will be the [New Jerusalem](new-jerusalem.html). John calls it “the Holy City . . . coming down out of heaven from God, prepared as a bride beautifully dressed for her husband” (Revelation 21:2\). This glorious city, with its streets of gold and pearly gates, is situated on a new, glorious earth. The tree of life will be there (Revelation 22:2\). This city represents the final state of redeemed mankind, forever in fellowship with God: “God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. . . . His servants will serve him. They will see his face” (Revelation 21:3; 22:3–4\). In the new heavens and new earth, Scripture says, there are seven things notable for their absence—seven things that are “no more”: • [no more sea](no-more-sea.html) (Revelation 21:1\) • no more death (Revelation 21:4\) • no more mourning (Revelation 21:4\) • no more weeping (Revelation 21:4\) • no more pain (Revelation 21:4\) • no more curse (Revelation 22:3\) • no more night (Revelation 22:5\) The creation of the new heavens and new earth brings the promise that God “will wipe every tear from their eyes” (Revelation 21:4\). This event comes *after* the tribulation, *after* the Lord’s second coming, *after* the millennial kingdom, *after* the final rebellion, *after* the final judgment of Satan, and *after* the [great white throne judgment](great-white-throne-judgment.html). The brief description of the new heavens and new earth is the last glimpse into eternity that the Bible gives.

What is the Moral argument for the existence of God?

Answer The moral argument begins with the fact that all people recognize some moral code (that some things are right, and some things are wrong). Every time we argue over right and wrong, we appeal to a higher law that we assume everyone is aware of, holds to, and is not free to arbitrarily change. Right and wrong imply a higher standard or law, and law requires a lawgiver. Because the Moral Law transcends humanity, this universal law requires a universal lawgiver. This, it is argued, is God. In support of the moral argument, we see that even the most remote tribes who have been cut off from the rest of civilization observe a moral code similar to everyone else’s. Although differences certainly exist in civil matters, virtues like bravery and loyalty and vices like greed and cowardice are universal. If man were responsible for that code, it would differ as much as every other thing that man has invented. Further, it is not simply a record of what mankind does—rarely do people ever live up to their own moral code. Where, then, do we get these ideas of what should be done? Romans 2:14\-15 says that the moral law (or conscience) comes from an ultimate lawgiver above man. If this is true, then we would expect to find exactly what we have observed. This lawgiver is God. To put it negatively, atheism provides no basis for morality, no hope, and no meaning for life. While this does not disprove atheism by itself, if the logical outworking of a belief system fails to account for what we instinctively know to be true, it ought to be discarded. Without God there would be no objective basis for morality, no life, and no reason to live it. Yet all these things do exist, and so does God. Thus, the moral argument for the [existence of God](Does-God-exist.html).

What is Satanism?

Answer Satanism is not easily defined. There are several "divisions" of Satanism. In contrast to Christians, Satanists themselves disagree on their very fundamental principles. Christians may differ in opinion or conviction about interpretation of certain Bible passages, but they believe the same foundational principle that Jesus is God’s Son who paid the price for our sins by dying on the cross and rising from the dead. Satanists argue among themselves whether Satan even exists and whether they are worshiping him or themselves. In essence, they are a confused group bound by lies. John 8:44 perhaps applies to Satanists: “You belong to your father the devil, and you want to carry out your father’s desire. He was a murderer from the beginning, not holding 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.” It is because of these lies that there is a plethora of ideologies within Satanism. Some of Satanism’s practices are constant, and Satanists' unity is found more in rituals than in an underlying belief system. Satanists do certain things; they do not have to believe certain things. Most Satanists, devil worshipers, diabolists, Luciferians, and members of the Church of Satan claim to have roots in LaVeyan Satanism, named after Anton LaVey, the author of the Satanic Bible and founder of the first Church of Satan. LaVey presumably started the First Church of Satan in 1966\. As a self\-proclaimed authority on everything evil, he began giving weekly lectures at a cost of $2\.00 per person. And thus the Church of Satan was born. The basic commonality in all the branches of Satanism is a promotion of self. All forms of Satanism claim that life exists to consume and that selfishness is a virtue. Some Satanists hold that the only existence they will ever know is here on Earth. Thus, devil worshipers live for the moment, and their creed is gluttony and debauchery. Satanism pledges its allegiance to Satan, even while some in the Church of Satan believe that no God or devil exists. Most in the Church of Satan also believe that there is no redeemer for them or anyone else. Each person is fully responsible for the path of his own life. Still, they pray to Satan in rituals, asking for his sovereign hand to be manifest in their lives. This kind of thinking reveals the influence of lies and deceptions in their philosophy. Whether Satanists believe in him or not is irrelevant to Satan. The end result is the same—their souls are in bondage to him, and, unless God’s grace intervenes, they will experience eternity in hell. In short, Satanism may or may not involve worshiping Satan, but it is a conscious effort to NOT worship the one true God. Romans 1 gives a clear look into the heart and motives of a Satanist. They have “depraved minds to do what ought not to be done. They have become filled with every kind of wickedness” (vv 28\-29\). People who have been misled by Satan into this lifestyle have a hard time understanding God’s concept of grace and freedom. Instead, they live for themselves, by themselves. Second Peter 2 contains a warning to anyone who would follow after Satanism or any other thing rather than God: “These men are springs without water and mists driven by a storm. Blackest darkness is reserved for them. For they mouth empty, boastful words and, by appealing to the lustful desires of sinful human nature, they entice people who are just escaping from those who live in error. They promise them freedom, while they themselves are slaves of depravity” (vv. 17\-19\).

Is a home church a true biblical church?

Answer Churches in the New Testament era were indeed small assemblies that met in homes (Acts 2:46; 20:20\). So, the practice of attending a home church, or house church, is biblically allowable. There also seem to be some good reasons to have house churches as opposed to large gatherings: greater intimacy, stronger relationships, single\-mindedness, etc. The fact that large churches usually have their own small groups that meet in homes speaks to the value of the house church model. Several considerations should be made, however, concerning the reasons for creating a house church or choosing to attend one. First, the fact that first\-century Christians did something does not establish it as a pattern for all generations to follow, unless there is also a clear command to do so. Simply because Scripture records an event or practice does not, of itself, establish a mandate (or, in some cases, even approval). So, for example, the fact that early Christians in Jerusalem sold what they owned and shared the profits with other believers (see Acts 2:44–45\) does not mean that we must do so today—although such selflessness and generosity would certainly be acceptable. Home churches are “biblical” in the sense that there is precedent in Scripture, but there is no biblical obligation to attend a home church. Many believers who attend house churches interpret Paul’s words in 1 Corinthians 14 as establishing a principle of participation, which implies the need for a smaller church gathering: “What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. . . . Let two or three prophets speak, and let the others weigh what is said. If a revelation is made to another sitting there, let the first be silent. For you can all prophesy one by one, so that all may learn and all be encouraged” (1 Corinthians 14:26, 29–31\). Some read this passage as not only *descriptive* of what was happening in Corinth but also *prescriptive* for all churches at all times, based on Paul’s words later in the context: “as in all the churches of the saints” and “was it from you that the word of God came? Or are you the only ones it has reached? If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord. If anyone does not recognize this, he is not recognized” (verses 33, 36–38\). Nowhere else in Scripture do we find more consecutive verses addressing what to do when the local church gathers. Second, home churches motivated solely by an effort to counter the “[institutional church](institutional-church.html)” have a questionable foundation. The given reason for starting a home church is usually to more closely align with the biblical model, but the unstated reason often seems to be displeasure with large church movements. While the complaints against large churches may be valid, they can lead to a divisive, “us\-vs.\-them” mentality that should be avoided (see Ephesians 4:3\). One final consideration is the issue of accountability. Any church, large or small, should follow the instructions of 1 Timothy 3:1–13 regarding [elders and deacons](qualifications-elders-deacons.html). Members of a house church should make sure that (a) there are recognized elders and (b) the elders are biblically qualified. These men should be held accountable even as they hold the group accountable to follow sound doctrine (Titus 1:9\). In conclusion, there is nothing unbiblical about Christians gathering regularly in houses or large buildings or any other venue. Some benefits of a house church could be reproducibility, thorough discipleship through participation, a family atmosphere, and better financial stewardship. The Bible does not give any guidelines as to the proper size or location of a church meeting. What it does do is explain what is to take place at those meetings (Acts 2:42; 1 Corinthians 16:2; 1 Timothy 4:13; 2 Timothy 4:2\). So long as biblical teaching (orthodoxy) and practice (orthopraxy) are foremost in the assembly, the format and location really do not matter.

Who/what is Satan?

Answer People’s beliefs concerning Satan range from the silly to the abstract—from a little red guy with horns who sits on your shoulder urging you to sin, to an expression used to describe the personification of evil. The Bible, however, gives us a clear portrait of who Satan is and how he affects our lives. Put simply, the Bible defines Satan as an angelic being who fell from his position in heaven due to sin and is now completely opposed to God, doing all in his power to thwart God’s purposes. Satan was created as a holy [angel](was-Satan-an-angel.html). Isaiah 14:12 possibly gives Satan’s pre\-fall name as Lucifer. Ezekiel 28:12\-14 describes Satan as having been created a cherub, apparently the highest created angel. He became arrogant in his beauty and status and decided he wanted to sit on a throne above that of God (Isaiah 14:13\-14; Ezekiel 28:15; 1 Timothy 3:6\). Satan’s pride led to his fall. Notice the many “I will” statements in Isaiah 14:12\-15\. Because of his sin, God permanently removed Satan from his exalted position and role. Satan became the ruler of this world and the prince of the power of the air (John 12:31; 2 Corinthians 4:4; Ephesians 2:2\). He is an accuser (Revelation 12:10\), a tempter (Matthew 4:3; 1 Thessalonians 3:5\), and a deceiver (Genesis 3; 2 Corinthians 4:4; Revelation 20:3\). His very name means “adversary” or “one who opposes.” Another of his titles, the devil, means “slanderer.” Even though he was cast out of heaven, he still seeks to elevate his throne above God. He counterfeits all that God does, hoping to gain the worship of the world and encourage opposition to God’s kingdom. Satan is the ultimate source behind every false cult and world religion. Satan will do anything and everything in his power to oppose God and those who follow God. However, Satan’s destiny is sealed—an eternity in the lake of fire (Revelation 20:10\).

Have any aspects of end times prophecy been fulfilled?

Answer Revelation 4:1 introduces a section of Scripture that details “things which must be hereafter.” What follows are prophecies of the “end times.” We have not yet reached the tribulation, the revelation of the Antichrist, or other “end\-time” events. What we do see is a “preparation” for those events. Jesus said that the last days would be preceded by several things: many false Christs would come, deceiving many; we would “hear of wars and rumors of wars”; and there would be an increase in “famines, and pestilences, and earthquakes, in diverse places. All these are the beginning of sorrows” (Matthew 24:5\-8\). Today’s news is full of false religions, warfare, and natural disasters. We know that events of the tribulation period will include all that Jesus predicted (Revelation 6:1\-8\); current events seem to be a build\-up for greater trouble ahead. Paul warned that the last days would bring a marked increase in false teaching. “In later times, some will abandon the faith, and follow deceiving spirits and things taught by demons” (1 Timothy 4:1\). The last days are described as “perilous times” because of the increasingly evil character of man and because of people who actively “oppose the truth” (2 Timothy 3:1\-9; also see 2 Thessalonians 2:3\). The list of things people will be in the last days—lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, without love, unforgiving, slanderous, without self\-control, brutal, not lovers of the good, treacherous, rash, conceited, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power—(2 Timothy 3:1\-5\) seems to fit our modern age exactly. Can there be any doubt that the prophecies concerning apostasy are being fulfilled? Our 21st\-century world has embraced moral relativism, a philosophy which is tainting even the church. For example, many denominations are having a hard time defining marriage as being between one man and one woman, and many religious leaders today are openly supporting homosexuality. The Bible has become subordinate to the modern church’s quest for a more appealing “truth.” These are indeed “perilous times” spiritually. The formation of the European Union—and the fact that we have a reunified Germany—is very interesting in light of biblical prophecy. The “ten toes” of Daniel 2:42 and the ten\-horned beasts of Daniel 7:20 and Revelation 13:1 are references to a “revived” Roman Empire which will hold power before Christ returns. Although the precise political structure has yet to be formed, the pieces can be seen as falling into place. In 1948, Israel was recognized as a sovereign state, and this, too, has ramifications for the student of Scripture. God promised Abram that his posterity would have Canaan as “an everlasting possession” (Genesis 17:8\), and Ezekiel prophesied a physical and spiritual resuscitation of Israel (Ezekiel 37\). Having Israel as a nation in its own land is important in light of end\-time prophecy, because of Israel’s prominence in eschatology (Daniel 10:14; 11:41; Revelation 11:8\). While there is no biblical proof that the things mentioned above are prophecy fulfilled, we can see how many of these events are similar to what the Bible describes. In any case, we are to be watching for prophecy fulfilled because Jesus told us that the day of the Lord—His return for His own—would come like a thief in the night (2 Peter 3:10\), unexpected and unannounced. “Be always on the watch, and pray that you may be able to escape all that is about to happen, and that you may be able to stand before the Son of Man" (Luke 21:36\).

Should a Christian woman wear a bikini?

Answer Whether or not to wear a bikini is a question many women struggle with, but for a Christian woman, the issue takes on additional implications. God calls women to [modesty](dress-modestly.html), which means to not draw attention to themselves: “I also want women to dress modestly, with decency and propriety, not with braided hair or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God” (1 Timothy 2:9–10\). God also calls us to purity: “Don’t let anyone look down on you because you are young, but set an example for the believers in speech, in life, in love, in faith and in purity” (1 Timothy 4:12\). The question is whether or not wearing a bikini is consistent with modesty and purity. The faithfulness of a daughter of God is not ultimately measured by what she wears but by her walk in the Spirit (Galatians 5:16\). At the same time, what she wears does send a message and can have an effect on others. A biblical principle concerning controversial issues is that we should love others and avoid doing what we know will cause them to stumble. In that regard, we should consider how our clothing choices affect others of both genders in their walk with God, in their own thought life, and in their perception of our witness about who God is. We can and should limit our [freedoms](Christian-freedom.html) to help others where we can (see 1 Corinthians 10:23–28 and Romans 14:1–13\). A woman’s personal motivation for wearing a bikini is also important. Is a bikini truly the most comfortable and most appropriate outfit for the occasion? Or is wearing a bikini designed to draw attention? To elicit compliments? To fit in with the crowd? To please someone else? Some motivations are better than others. Another consideration for the woman wearing a bikini is the setting. Is she spending time alone in her own backyard? Is she with her girlfriends or husband? Or is she at a pool party with co\-workers of both genders? Some settings are more appropriate for a bikini than others. Whether clad in a bikini or not, our bodies belong to God and are to be used for His glory, not our own. Romans 12:1 tells us, “Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship.” When we offer our bodies to God as “living sacrifices,” we are saying, in effect, “My body is yours, Lord. Use it for your glory.”

Making marriage last - what is the key?

Answer What can a married couple do to ensure that their [marriage](marriage-constitutes.html) will last? The first and most important issue is one of obedience to God and His Word. This is a principle that should be in force before the marriage begins. God says, “Do two walk together unless they have agreed to do so?” (Amos 3:3\). For the born\-again believer, this means not beginning a close relationship with anyone who is not also a believer. “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness?” (2 Corinthians 6:14\). If this one principle were followed, it would save a lot of heartache and suffering later in marriages. Another principle that would protect the longevity of a marriage is that the husband should obey God and love, honor, and protect his wife as he would his own body (Ephesians 5:25–31\). The corresponding principle is that the wife should obey God and submit to her own husband “as to the Lord” (Ephesians 5:22\). The marriage between a man and a woman is a picture of the relationship between Christ and the church. Christ gave Himself for the church, and He loves, honors, and protects her as His “bride” (Revelation 19:7–9\). Building on the foundation of a godly marriage, many couples find practical ways to help make their marriages last: spending quality time together; saying, “I love you” often; being kind; showing affection; offering compliments; going on dates; writing notes; giving gifts; and being ready to forgive, for example. All these actions are encompassed by the Bible’s instructions to husbands and wives. When God brought Eve to Adam in the first marriage, she was made from his “flesh and bone” (Genesis 2:21\) and they became “one flesh” (Genesis 2:23–24\). Becoming one flesh means more than just a physical union. It means a meeting of the mind and soul to form one unit. This relationship goes far beyond sensual or emotional attraction and into the realm of spiritual “oneness” that can only be found as both partners surrender to God and each other. This [relationship](roles-husband-wife-family.html) is not centered on “me and my” but on “us and our.” This is one of the secrets to a lasting marriage. Making a marriage last for a lifetime is something both partners have to make a priority. Couples whose marriages last celebrate their commitment to each other. Many couples make it a point not to even speak of divorce, even in anger. Solidifying one’s vertical relationship with God goes a long way toward ensuring the horizontal relationship between a husband and wife is a lasting, God\-honoring one. A couple who desires their marriage to last must learn how to deal with problems. Prayer, Bible study, and mutual encouragement are good. And there is nothing wrong with seeking outside help; in fact, one of the purposes of the church is to “spur one another on toward love and good deeds” (Hebrews 10:24\). A struggling couple should seek advice from an older Christian couple, a pastor, or a biblical marriage counselor.

Who was King Hoshea in the Bible?

Answer Hoshea son of Elah became king of the northern kingdom of Israel in 732 BC after assassinating [King Pekah](King-Pekah.html), son of Remaliah. Hoshea reigned 9 years. He was a wicked king, but not as wicked as previous kings of Israel (2 Kings 17:2\). Hoshea was the last king of Israel before the nation’s destruction by Assyria. King Pekah had fought with the Assyrians but lost territory to Tiglath\-Pileser, king of Assyria. So when Hoshea took the throne from Pekah, he was a vassal to Shalmaneser king of Assyria and was required to pay heavy tribute (2 Kings 17:3\). In a bid for freedom and independence, Hoshea rebelled against Assyria and stopped paying the tribute, appealing to Egypt for help. This move was a failure. When Shalmaneser discovered King Hoshea’s treachery, he threw Hoshea into prison (verse 4\). The Assyrian army then invaded all of Hoshea’s land. The capital, Samaria, was besieged for three years and eventually captured. The Israelites were then deported to Assyria and settled in Halah, Gozen on the Harbor River, and in the towns of the Medes. As most of the northern kingdom of Israel had already been conquered, this deportation effectively destroyed the entire kingdom. Israel’s destruction partly fulfilled the prophecy of Isaiah 7:16\. On the surface this may sound like the usual intrigues of kings, but the Bible makes it clear that the Assyrians’ takeover of Israel and the Israelites’ subsequent exile was God’s judgment on His people for their great sin. In spite of all the Lord had done for them, the Israelites had turned from God and worshiped false gods, setting up high places and burning incense to idols (2 Kings 17:7–11\). God had sent prophets, including [Elijah and Elisha](Elijah-and-Elisha.html), to warn the Israelites, but the people persisted in their idolatry. God had meant for Israel to be set apart as a holy people (Leviticus 20:26; 2 Kings 17:15\), but instead they had assimilated the idolatrous practices of the societies they had conquered. God had given them many chances to turn back to Him, but they ignored all the prophets who warned them to turn from their evil ways. Because of their rebelliousness, “the LORD removed them from His presence” (2 Kings 17:23\) in fulfillment of Moses’ warning in Deuteronomy 30:17–18\. Several years after the capture of King Hoshea and the destruction of the northern kingdom, the southern kingdom of Judah fell to Nebuchadnezzar, king of Babylon (2 Kings 25:1–4\). The capital city of Jerusalem was destroyed, including its walls and the temple of the Lord (verses 8–10\). Judah was taken into captivity and exiled for 70 years, just as the Lord had promised as judgment for sin. However, in His mercy, God promised to preserve His people and eventually bring them back to the land He had promised them (Ezekiel 11:14–17\).

Who were the kings of Israel and Judah?

Answer In the period that preceded the monarchy, Israel had no king; everyone did as he saw fit (Judges 21:25\). God raised up Samuel to lead the people (1 Samuel 3:4\). All of Israel knew that Samuel was established to be a prophet of the Lord (1 Samuel 3:20\). Samuel judged Israel all the days of his life, and when he was old he made his sons judges over Israel (1 Samuel 8:1\). Israel rejected the sons, refused to obey Samuel, and demanded a king (1 Samuel 8:19–20\). When Samuel reported their request to God, the Lord answered, “Listen to them and give them a king” (1 Samuel 8:22\). Saul was the first king. He was of the tribe of Benjamin, which, in the days of the judges, had almost been annihilated. Tall, handsome, and humble, Saul began his reign with a brilliant victory over the Ammonites. Any misgivings about the new monarchy disappeared. But success rapidly went to Saul’s head, and humility gave place to pride. He offered a sacrifice, which was the exclusive function of priests, showing his presumed self\-importance. He deliberately disobeyed God, causing God to tell Samuel, “I am grieved that I have made Saul king, because he has turned away from me and has not carried out my instructions” (1 Samuel 15:10\). Saul reigned unsuccessfully from 1049 BC to 1009 BC, then, wounded in battle, he “took his own sword and fell on it” (1 Samuel 31:4\). David, although anointed as king when just a boy, did not ascend to the throne until after Saul’s death (2 Samuel 2:4\). David was short of stature, ruddy, of beautiful countenance, handsome, and of immense physical strength and great personal attractiveness. He was a man of war, prudent in speech, brave, musical, and religious. God promised that David’s family should reign forever. “A shoot will come up from the stump of Jesse \[David’s father] and from his roots a Branch \[Jesus] will bear fruit” (Isaiah 11:1\). After Saul’s death, David was made king over Judah, and seven years later he was made king over all Israel. He was 30 years old when he became king and reigned from 1009 BC to 969 BC. Solomon became king in 971 BC, possibly two years before his father David died, and reigned until 931 BC. Solomon was born of Bathsheba, and, though not directly in line for the succession, he was chosen by David and approved by God to be David’s successor (1 Chronicles 23:1\). Solomon inherited the throne of the most powerful kingdom then existing. It was an era of peace and prosperity with vast business enterprises and literary attainments. God told Solomon to ask what he would, and it would be given to him. Solomon asked for wisdom to govern his people. That pleased God, who richly rewarded him with wealth, wisdom, power, and the important task of building the temple (1 Chronicles 28:2–6\). After the death of Solomon, the kingdom was divided. Ten tribes formed the Northern Kingdom, called Israel; Judah and Benjamin formed the Southern Kingdom, called Judah. The date of the division of the kingdom is approximately 931 BC. The following is a list of the kings of Israel and Judah. The dates of their reigns are approximate, due to overlapping reigns, associated sovereignty, intervals of anarchy, and the Jewish practice of counting parts of years as full years. Portions of some reigns were concurrent. All the kings of Israel practiced idolatry; the worst served Baal. Many of the kings of Judah served idols; few served the Lord faithfully. Some bad kings were partly good; some good kings partly bad. The kings, the approximate dates of their reigns, and descriptions of their overall obedience to God are listed below: **KINGS OF ISRAEL:** [Jeroboam I](Jeroboam-in-the-Bible.html), rebellious, 931—910 BC [Nadab](King-Nadab.html), bad, 910—909 BC [Baasha](King-Baasha.html), wicked, 909—886 BC [Elah](King-Elah.html), evil, 886—885 BC [Zimri](King-Zimri.html), sinful, 885 BC Tibni, iniquitous, 885—880 BC [Omri](King-Omri.html) (overlap), extra bad, 885—874 BC [Ahab](King-Ahab.html), the worst to that point, 874—853 BC [Ahaziah](King-Ahaziah.html), disobedient, 853—852 BC [Joram/Jehoram](King-Jehoram-Joram.html), mostly rotten, 852—841 BC [Jehu](King-Jehu.html), not good but better than the rest, 841—814 BC [Jehoahaz](King-Jehoahaz.html), noncompliant, 814—798 BC Joash, wayward, 798—782 BC Jeroboam II (overlap), badly behaved, 793—753 BC [Zechariah](King-Zechariah.html), abysmal, 753 BC [Shallum](King-Shallum.html), full of vice, 752 BC Menahem, horrible, 752—742 BC Pekahiah, idolatrous, 742—740 BC [Pekah](King-Pekah.html) (overlap), awful, 752—732 BC [Hoshea](King-Hoshea.html), appalling, 732—722 BC **KINGS OF JUDAH:** [Rehoboam](King-Rehoboam.html), mostly bad, 931—913 BC [Abijah](King-Abijah.html), mostly perverted, 913—911 BC [Asa](King-Asa.html), good, 911—870 BC [Jehoshaphat](King-Jehoshaphat.html) (overlap), righteous, 873—848 BC [Jehoram/Joram](King-Jehoram-Joram.html) (overlap), terrible, 853—841 BC [Ahaziah](King-Ahaziah.html), bad, 841 BC [Athaliah](Athaliah-in-the-Bible.html) (queen), devilish, 841—835 BC [Joash/Jehoash](King-Joash.html), mostly virtuous, 835—796 BC [Amaziah](King-Amaziah.html), mostly wholesome, 796—767 BC [Uzziah/Azariah](King-Uzziah-in-the-Bible.html) (overlap), mostly respectable, 790—739 BC [Jotham](King-Jotham.html) (overlap), worthy, 750—731 BC [Ahaz](King-Ahaz.html), heinous, 735—715 BC [Hezekiah](life-Hezekiah.html), the best, 715—686 BC [Manasseh](King-Manasseh.html), depraved until he repented at the end, 695—642 BC [Amon](King-Amon.html), treacherous, 642—640 BC [Josiah](Josiah-in-the-Bible.html), great, 640—609 BC [Jehoahaz](King-Jehoahaz.html), dreadful, 609 BC [Jehoiakim](King-Jehoiakim.html), degenerate, 609—597 BC [Jehoiachin](King-Jehoiachin.html), frightful, 597 BC [Zedekiah](King-Zedekiah.html), foolish, 597—586 BC

Silent prayer - is it biblical?

Answer The Bible gives an example of silent prayer in [Hannah’s](Hannah-and-Samuel.html) inaudible petition (1 Samuel 1:10, 13\), but it does not give specific instructions on praying silently. That does not mean that silent prayer is any less valid than praying out loud—Hannah’s prayer was answered, after all. God can hear our thoughts just as easily as He can hear our words (Psalm 139:23; Jeremiah 12:3\). Jesus knew the evil thoughts of the Pharisees (Matthew 12:24\-26; Luke 11:17\). Nothing we do, say, or think is hidden from God, who does not need to hear our words to know our thoughts. He has access to all [prayers](what-is-prayer.html) directed to Him, whether or not they are spoken. The Bible mentions praying in private (Matthew 6:6\). What is the difference between praying aloud or silently if you are by yourself? There are some circumstances where only silent prayer is appropriate, e.g., praying for something that needs to stay between you and God only, praying for someone who is present, etc. There is not anything wrong with praying silently, as long as you are not doing it because you are embarrassed to be heard praying. Perhaps the best verse to indicate the validity of unspoken prayers is 1 Thessalonians 5:17: “Pray without ceasing.” To [pray unceasingly](pray-without-ceasing.html) obviously cannot mean we are praying out loud all of the time. Rather, it means we are to be in a constant state of God\-consciousness, where we take every thought captive to Him (2 Corinthians 10:5\) and bring every situation, plan, fear, or concern before His throne. Unceasing prayer will include prayers that are spoken, whispered, shouted, sung, and silent as we direct our thoughts of praise, petition, supplication, and thanksgiving to God.

Why did God put the tree of knowledge of good and evil in the Garden of Eden?

Answer God put the tree of knowledge of good and evil in the Garden of Eden to give Adam and Eve a choice to obey Him or disobey Him. Adam and Eve were free to do anything they wanted, except eat from the tree of knowledge of good and evil. Genesis 2:16\-17, “And the LORD God commanded the man, ‘You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die.’” If God had not given Adam and Eve the choice, they would have essentially been robots, simply doing what they were programmed to do. God created Adam and Eve to be “free” beings, able to make decisions, able to choose between good and evil. In order for Adam and Eve to truly be free, they had to have a choice. There was nothing essentially evil about the tree or the fruit of the tree. It is unlikely that the fruit, in and of itself, gave Adam and Eve any further knowledge. That is, the physical fruit may have contained some vitamin C and some beneficial fiber, but it was not *spiritually* nutritious. However, the act of disobedience was spiritually deleterious. That sin opened Adam’s and Eve’s eyes to evil. For the first time, they knew what it was to be evil, to feel shame, and to want to hide from God. Their sin of disobeying God brought corruption into their lives and into the world. Eating the fruit, as an act of disobedience against God, was what gave Adam and Eve the knowledge of evil—and the knowledge of their nakedness (Genesis 3:6–7\). God did not want Adam and Eve to sin. God knew ahead of time what the results of sin would be. God knew that Adam and Eve would sin and would thereby bring evil, suffering, and death into the world. Why, then, did God allow Satan to tempt Adam and Eve? God allowed Satan to tempt Adam and Eve to force them to make the choice. Adam and Eve chose, of their own free will, to disobey God and eat the forbidden fruit. The results—evil, sin, suffering, sickness, and death—have plagued the world ever since. Adam and Eve’s decision results in every person being born with a sin nature, a tendency to sin. Adam and Eve’s decision is what ultimately required Jesus Christ to die on the cross and shed His blood on our behalf. Through faith in Christ, we can be free from sin’s consequences, and ultimately free from sin itself. May we echo the words of the Apostle Paul in Romans 7:24\-25, “What a wretched man I am! Who will rescue me from this body of death? Thanks be to God—through Jesus Christ our Lord!”

What should be the Christian view of romance?

Answer The term *romance* is used to describe styles of literature, situations, and certain languages, such as French and Italian. But, for the purposes of this article, the word *romance* will be limited to the emotional excitement or attraction that a specific person or situation elicits in another. That kind of romance is a popular topic in our culture. Music, movies, plays, and books capitalize upon our human fascination with romantic love and its seemingly endless expressions. In a Christian worldview, is romance good or bad or somewhere in between? The Bible has been called God’s love letter to humanity. Although it contains harsh imagery and warnings about God’s judgment, the Bible is also filled with creative expressions of [love](does-God-love-me.html) between human beings and God (Psalm 42:1–2; Jeremiah 31:3\). But love and romance, though intertwined, are not identical. We can have romance without real love, and we can love without feeling romantic. While passages such as Zephaniah 3:17 describe God’s emotional love for His own, other passages such as 1 Corinthians 13:4–8 detail qualities of love that have nothing to do with the emotions of romance. Jesus said, “Greater love has no man than this, that he lay down his life for his friends” (John 15:13\). Dying an agonizing death on a cross for ungrateful sinners was in no way romantic, but it was the ultimate expression of love (1 John 4:9–10\). [The Song of Solomon](Song-of-Solomon.html) is a book filled with romantic demonstrations of love between a bride and groom. Because God included this book in the canon of His inspired Word, we can safely say that romance is acceptable and even applauded by our Creator. Romance in the context of a pure and committed relationship can enhance that relationship and increase the enjoyment of married love as God intended. However, romance for the sake of romance can be destructive. Most romances begin with the delightful sense of “falling in love,” which can be intoxicating. The act of “falling in love” produces a chemical deluge in the brain similar to that experienced with drug use. The brain is awash in adrenaline, dopamine, and serotonin (the feel\-good chemicals), which cause us to want to return to the source of that feeling. But, because of our brain’s response, romance can become an addiction. Feasting on “emotional porn” such as romance novels, chick flicks, and sexually themed TV shows sets us up for unrealistic expectations in our real\-life relationships. Researchers estimate that the human brain can only sustain that intense “in love” feeling for a maximum of two years. Ideally, a couple has worked on deepening their love and commitment during that time so that, when the intense feelings of being “in love” taper off, a deeper love takes its place. However, for those “addicted” to romance, this tapering\-off signals that it is time to find another person who will induce the same euphoria. Some people diagnosed with “relationship addiction” may, in fact, be addicted to the feelings produced by “falling in love.” Thus, they attempt to recreate that feeling over and over again. With that description in mind, it is easy to see why love and romance are not necessarily the same. The Bible gives several examples of couples who experienced romantic love and the results of those romances. Genesis 29 tells the story of Jacob falling in love with Rachel. He was willing to work for her father for seven years in order to marry her. Verse 20 says that those seven years were “like a few days to him because of his great love for her.” Although Jacob’s story continued with deception, heartache, and frustration for everyone, his romance with Rachel is not condemned in Scripture. However, romance got Samson into trouble when he let his emotions rule him. Judges 14 details the beginning of Samson’s downfall when he let romance dictate his decisions rather than follow the Lord’s direction. Romance can be either negative or positive depending upon whether we let those emotions rule our lives. When we are pursuing our feelings, we can get into moral and marriage trouble. Jeremiah 17:9 says, “The heart is deceitful above all things, and desperately wicked: who can know it?” The popular saying “follow your heart” is terrible advice. When we follow the passions of our hearts, we are easily led into deception, sin, and regret. Instead of pursuing romance, we should pursue the Holy Spirit’s leading in our relationships. It is always wise to pursue love (1 Corinthians 14:1\). Then, when in the pursuit of showing love someone special rises to our attention, godly romance can be a gift from our heavenly Father (James 1:17\).

What is the difference between God’s sovereign will and God’s revealed will?

Answer Human will is fairly straightforward: when we want something to happen, we “will” for it to take place; when we do something, we have shown our “will” in the matter. God’s will is a little more complex. In fact, theologians see three different aspects of God’s will in the Bible: His sovereign (decretive) will, His revealed (preceptive) will, and His dispositional will. God’s *sovereign or decretive will* is also called His “hidden” will. It is “sovereign” in that it shows God to be the Sovereign ruler of the universe who ordains all that happens. It is “decretive” because it involves God’s decrees. It is “hidden” because we are usually unaware of this aspect of God’s will until what He has decreed takes place. There is nothing that happens that is outside of God’s sovereign will. For example, it was God’s sovereign will that [Joseph](life-Joseph.html) be taken to Egypt, languish in Pharaoh’s prison, interpret the king’s dreams, and eventually save his people from famine and be honored by all (Genesis 37–50\). At first, Joseph and his brothers were completely ignorant of God’s will in these matters, but, every step along the way, God’s plan was made plainer. When Ephesians 1:11 describes God as the one “who works all things according to the counsel of His will,” it speaks of God’s sovereign or decretive will. God Himself expresses the fact of His sovereign will in Isaiah 46:10: “My purpose will stand, and I will do all that I please.” Because [God is sovereign](God-is-sovereign.html), His will can never be frustrated. The sovereign or decretive will of God can be divided into His efficacious will and His permissive will. We must do this because God does not directly “cause” everything to happen. Some of His decrees are efficacious (that is, they directly contribute to the fulfillment of God’s desire); others of His decrees are permissive (that is, they allow for an indirect fulfillment of God’s desire). Because God is sovereign, He must at least “permit” all events and happenings. Within God’s sovereign will, He chooses to permit many things to happen that He takes no pleasure in. Again citing the example of Joseph and his brothers, God chose, by an act of decretive will, to allow the kidnapping and enslavement of Joseph. God’s permissive will allowed the sins of Joseph’s brothers in order to bring about a greater good (see Genesis 50:20\). At every mistreatment of Joseph, God had the power to intervene, but He “permitted” the evil and, in that limited sense, He sovereignly “willed” it to happen. God’s *revealed or preceptive will* is not hidden from us. This facet of God’s will includes that which God has chosen to reveal to us in the Bible—His precepts are plainly stated. “He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God” (Micah 6:8\). The preceptive will of God is what God wants us to do (or not do). For example, we know that it is God’s will that we speak the truth in love (Ephesians 4:15\), repent, and turn to God (Acts 3:19\). It is God’s revealed will that we not commit adultery (1 Corinthians 6:18\) or get drunk (Ephesians 5:18\). God’s revealed will is constantly “making wise the simple” (Psalm 19:7\). We are obligated to obey God’s revealed or preceptive will; however, we have the ability to disobey. God’s revealed will for [Adam and Eve](Adam-and-Eve-questions.html) was to be fruitful and multiply, tend the garden, subdue the earth, and not eat of a certain tree (Genesis 1–2\). Unfortunately, they rebelled against God’s revealed will (Genesis 3\). The consequences they suffered show that they could not excuse their sin. Neither can we claim that our sin simply fulfills God’s sovereign will, as if that absolves us from guilt. It was God’s will that Jesus suffer and die, but those responsible for His death were still held accountable (Mark 14:21\). God’s *dispositional will* deals with His “attitude”; His will of disposition is what pleases or displeases Him. For example, God “wants all people to be saved and to come to a knowledge of the truth” (1 Timothy 2:4\). This is an expression of God’s disposition toward the lost—He wants them to be saved (if He did not, then He would not have sent the Savior). Although God’s heart desires all to be saved, not all are saved. So, there is a difference between God’s dispositional will and His sovereign will. In summary, the will of God involves three aspects: 1\) God’s sovereign will is revealed in His unchangeable decrees. He decreed that there be light, and there was light (Genesis 1:3\)—an example of His efficacious decree. He allowed Satan to torment Job (Job 1:12\)—an example of His permissive decree. 2\) God’s revealed will is contained in His precepts, given to us in order that we may walk in holiness. We have the ability (but not the right) to break these commands. 3\) God’s dispositional will is His attitude. At times, God decrees something that gives Him no pleasure, such as the death of the wicked (see Ezekiel 33:11\).

Do human beings truly have a free will?

Answer If “free will” means that God gives humans the opportunity to make choices that genuinely affect their destiny, then yes, human beings do have a free will. The world’s current sinful state is directly linked to choices made by Adam and Eve. God created mankind in His own image, and that included the ability to choose. However, free will does not mean that mankind can do anything he pleases. Our choices are limited to what is in keeping with our nature. For example, a man may choose to walk across a bridge or not to walk across it; what he may *not* choose is to fly over the bridge—his nature prevents him from flying. In a similar way, a man cannot choose to make himself righteous—his (sin) nature prevents him from canceling his guilt (Romans 3:23\). So, free will is limited by nature. This limitation does not mitigate our accountability. The Bible is clear that we not only have the *ability* to choose, we also have the *responsibility* to choose wisely. In the Old Testament, God chose a nation (Israel), but individuals within that nation still bore an obligation to choose obedience to God. And individuals outside of Israel were able to choose to believe and follow God as well (e.g., Ruth and Rahab). In the New Testament, sinners are commanded over and over to “repent” and “believe” (Matthew 3:2; 4:17; Acts 3:19; 1 John 3:23\). Every call to repent is a call to choose. The command to believe assumes that the hearer can choose to obey the command. Jesus identified the problem of some unbelievers when He told them, “You refuse to come to me to have life” (John 5:40\). Clearly, they could have come if they wanted to; their problem was they chose not to. “A man reaps what he sows” (Galatians 6:7\), and those who are outside of salvation are “without excuse” (Romans 1:20\-21\). But how can man, limited by a sin nature, ever choose what is good? It is only through the grace and power of God that free will truly becomes “free” in the sense of being able to choose salvation (John 15:16\). It is the Holy Spirit who works in and through a person’s will to regenerate that person (John 1:12\-13\) and give him/her a new nature “created to be like God in true righteousness and holiness” (Ephesians 4:24\). Salvation is God’s work. At the same time, our motives, desires, and actions are voluntary, and we are rightly held responsible for them.

What does the Bible say about gossip?

Answer The Hebrew word translated “gossip” in the Old Testament is defined as “one who reveals secrets, one who goes about as a talebearer or scandal\-monger.” A gossiper is a person who has privileged information about people and proceeds to reveal that information to those who have no business knowing it. Gossip is distinguished from sharing information in two ways: 1\. *Intent*. Gossipers often have the goal of building themselves up by making others look bad and exalting themselves as some kind of repositories of knowledge. 2\. *The type of information shared*. Gossipers speak of the faults and failings of others, or reveal potentially embarrassing or shameful details regarding the lives of others without their knowledge or approval. Even if they mean no harm, it is still gossip. In the book of Romans, Paul reveals the sinful nature and lawlessness of mankind, stating how God poured out His wrath on those who rejected His laws. Because they had turned away from God’s instruction and guidance, He gave them over to their sinful natures. The list of sins includes gossips and slanderers (Romans 1:29b\-32\). We see from this passage how serious the sin of gossip is and that it characterizes those who are under God’s wrath. Another group who were (and still are today) known for indulging in gossip is widows. Paul cautions widows against entertaining the habit of gossip and of being idle. These women are described as “gossips and busybodies, saying things they ought not to” (1 Timothy 5:12\-13\). Because women tend to spend a lot of time in each other’s homes and work closely with other women, they hear and observe situations which can become distorted, especially when repeated over and over. Paul states that widows get into the habit of going from home to home, looking for something to occupy their idleness. Idle hands are the devil’s workshop, and God cautions against allowing idleness to enter our lives. “A gossip betrays a confidence; so avoid a man \[or woman] who talks too much” (Proverbs 20:19\). Women are certainly not the only ones who have been found guilty of gossip. Anyone can engage in gossip simply by repeating something heard in confidence. The book of Proverbs has a long list of verses that cover the dangers of gossip and the potential hurt that results from it. “A man who lacks judgment derides his neighbor, but a man of understanding holds his tongue. A gossip betrays a confidence, but a trustworthy man keeps a secret” (Proverbs 11:12\-13\). The Bible tells us that “a perverse man stirs up dissension, and a gossip separates close friends” (Proverbs 16:28\). Many a friendship has been ruined over a misunderstanding that started with gossip. Those who engage in this behavior do nothing but stir up trouble and cause anger, bitterness, and pain among friends. Sadly, some people thrive on this and look for opportunities to destroy others. And when such people are confronted, they deny the allegations and answer with excuses and rationalizations. Rather than admit wrongdoing, they blame someone else or attempt to minimize the seriousness of the sin. “A fool’s mouth is his undoing, and his lips are a snare to his soul. The words of a gossip are like choice morsels; they go down to a man’s inmost parts” (Proverbs 18:7\-8\). Those who guard their tongues keep themselves from calamity (Proverbs 21:23\). So we must guard our tongues and refrain from the sinful act of gossip. If we surrender our natural desires to the Lord, He will help us to remain righteous. May we all follow the Bible’s teaching on gossip by keeping our mouths shut unless it is necessary and appropriate to speak.

How can I prepare myself for marriage?

Answer Preparing oneself for marriage biblically is the same as preparing for any life endeavor. There is a principle that should govern all aspects of our lives as born\-again believers: “Love the Lord your God with all your heart and with all your soul and with all your mind” (Matthew 22:37\). This is not a flippant command. It is the centerpiece of our lives as believers. It is choosing to focus upon God and upon His Word with our whole heart so that our soul and our mind are occupied with the things that will please Him. The relationship we have with God through the Lord Jesus Christ is what puts all other relationships into perspective. The marriage relationship is based upon the model of Christ and His church (Ephesians 5:22\-33\). Every aspect of our lives is governed by our commitment as believers to live according to the commandments and precepts of the Lord. Our obedience to God and to His Word equips us to fulfill our God\-given roles in marriage and in the world. And the role of every born\-again believer is to glorify God in all things (1 Corinthians 10:31\). In order to prepare yourself for marriage, to walk worthy of your calling in Christ Jesus, and to become intimate with God through His Word (2 Timothy 3:16\-17\), focus upon obedience in all things. There is no easy plan to learn to walk in obedience to God. It is a choice we must make every day to put aside worldly viewpoints and follow God instead. Walking worthy of Christ is to submit ourselves in humility to the only Way, the only Truth and the only Life on a day\-by\-day, moment\-by\-moment basis. That is the preparation every believer needs to be ready for the great gift we call marriage. A person who is spiritually mature and walking with God is more prepared for marriage than anyone else. Marriage demands commitment, passion, humility, love, and respect. These traits are most evident in a person who has an intimate relationship with God. As you prepare yourself for marriage, focus on allowing God to shape you and mold you into the man or woman He wants you to be (Romans 12:1\-2\). If you submit yourself to Him, He will enable you to be ready for marriage when that wonderful day arrives.

What is the location of the real Mount Sinai?

Answer Where is the real Mount Sinai? No one really knows for sure. For centuries, scholars, explorers, and pilgrims have sought the location of the real Mount Sinai—the mountain where God gave the law to Moses and the people of Israel. To this day, several sites have been proposed, but no one site has been confirmed by archaeology as the place where God met with Moses. The Bible gives us some general clues about the location of Mount Sinai. We know it was outside of Egypt, because the Israelites came to Mount Sinai after leaving Egypt (Exodus 19:1\). Scripture also hints that Sinai was not in Midian, based on Moses’ Midianite in\-laws leaving Sinai to return to their own land (Exodus 18:27; Numbers 10:29–31\). The traditional site of Mount Sinai is in the south central part of the Sinai Peninsula. The mountain, today called Jebel Musa (“the mountain of Moses”), has an elevation of 7,497 feet above sea level. In AD 530, St. Catherine’s Monastery was constructed at the northern foot of Mount Sinai. At the peak are a Christian chapel and an Islamic mosque. The ancient library at Jebel Musa was the source of [Codex Sinaiticus](Codex-Sinaiticus-Vaticanus.html), one of the major Greek texts used to aid Bible translation. Other locations proposed for Mount Sinai include sites in the western, central, and northern parts of the Sinai Peninsula. One theory identifies Mount Sinai as the modern Mount Yeroham in the northern Negev Desert. Others see Sinai as being in southern Edom, or [Seir](mount-Seir.html) (Deuteronomy 33:2\). Another view places Mount Sinai in northwestern Saudi Arabia, associating it with the mountain called Jabal Maqla or Jebel el\-Lawz today. In Galatians 4:25, Paul mentions “Mount Sinai in Arabia.” It’s good to keep in mind that “Arabia” in the ancient world is not to be equated with “Saudi Arabia” in the modern world. The biblical term *Arabia* covers a vast area, including what we now call Saudi Arabia and the Sinai Peninsula. So, where is the real Mount Sinai? No one can say for sure. Scholars differ widely on proposed sites. What happened at Sinai changed the world; exactly where it happened is of small consequence.

What is Christian ethics?

Answer Christian ethics is well summarized by Colossians 3:1\-6: “Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory. Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. Because of these, the wrath of God is coming.” While more than just a list of “do’s” and “don’ts,” the Bible does give us detailed instructions on how we should live. The Bible is all we need to know about how to live the Christian life. However, the Bible does not explicitly cover every situation we will face in our lives. How then is it sufficient for the all the ethical dilemmas we face? That is where Christian ethics comes in. Science defines ethics as “a set of moral principles, the study of morality.” Therefore, Christian ethics would be the principles derived from the Christian faith by which we act. While God’s Word may not cover every situation we face throughout our lives, its principles give us the standards by which we must conduct ourselves in those situations where there are no explicit instructions. For example, the Bible does not say anything explicitly about the use of illegal drugs, yet based on the principles we learn through Scripture, we can know that it is wrong. For one thing, the Bible tells us that the body is a temple of the Holy Spirit and that we should honor God with it (1 Corinthians 6:19\-20\). Knowing what drugs do to our bodies—the harm they cause to various organs—we know that by using them we would be destroying the temple of the Holy Spirit. That is certainly not honoring to God. The Bible also tells us that we are to follow the authorities that God Himself has put into place (Romans 13:1\). Given the illegal nature of the drugs, by using them we are not submitting to the authorities but are rebelling against them. Does this mean if illegal drugs were legalized it would be ok? Not without violating the first principle. By using the principles we find in Scripture, Christians can determine the ethical course for any given situation. In some cases it will be simple, like the rules for Christian living we find in Colossians, chapter 3\. In other cases, however, we need to do a little digging. The best way to do that is to pray over God’s Word. The Holy Spirit indwells every believer, and part of His role is teaching us how to live: “But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you” (John 14:26\). “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” (1 John 2:27\). So, when we pray over Scripture, the Spirit will guide us and teach us. He will show us the principles we need to stand on for any given situation. While God’s Word does not cover every situation we will face in our lives, it is all\-sufficient for living a Christian life. For most things, we can simply see what the Bible says and follow the proper course based on that. In ethical questions where Scripture does not give explicit instructions, we need to look for principles that can be applied to the situation. We must pray over His Word, and open ourselves to His Spirit. The Spirit will teach us and guide us through the Bible to find the principles on which we need to stand so we may live as a Christian should.

What was the practice of casting lots?

Answer The practice of casting lots is mentioned seventy times in the Old Testament and seven times in the New Testament. In spite of the many references to casting lots in the Old Testament, nothing is known about the actual lots themselves. They could have been sticks of various lengths, flat stones like coins, or some kind of dice; but their exact nature is unknown. The closest modern practice to casting lots is likely flipping a coin. The practice of casting lots occurs most often in connection with the division of the land under Joshua (Joshua chapters 14\-21\), a procedure that God instructed the Israelites on several times in the book of Numbers (Numbers 26:55; 33:54; 34:13; 36:2\). God allowed the Israelites to cast lots in order to determine His will for a given situation (Joshua 18:6\-10; 1 Chronicles 24:5,31\). Various offices and functions in the temple were also determined by lot (1 Chronicles 24:5, 31; 25:8\-9; 26:13\-14\). The sailors on Jonah’s ship (Jonah 1:7\) also cast lots to determine who had brought God’s wrath upon their ship. The eleven apostles cast lots to determine who would replace Judas (Acts 1:26\). Casting lots eventually became a game people played and made wagers on. This is seen in the Roman soldiers casting lots for Jesus’ garments (Matthew 27:35\). The New Testament nowhere instructs Christians to use a method similar to casting lots to help with decision\-making. Now that we have the completed Word of God, as well as the indwelling Holy Spirit to guide us, there is no reason to be using games of chance to make decisions. The Word, the Spirit, and prayer are sufficient for discerning God’s will today—not casting lots, rolling dice, or flipping a coin.

What are the various theories on the atonement?

Answer Throughout church history, several different views of the atonement, some true and some false, have been put forth by different individuals or denominations. One of the reasons for the various views is that both the Old and New Testaments reveal many truths about Christ’s atonement, making it hard, if not impossible, to find any single “theory” that fully encapsulates or explains the richness of the atonement. What we discover as we study the Scriptures is a rich and multifaceted picture of the atonement as the Bible puts forth many interrelated truths concerning the redemption that Christ has accomplished. Another contributing factor to the many different theories of the atonement is that much of what we can learn about the atonement needs to be understood from the experience and perspective of God’s people under the Old Covenant sacrificial system. The atonement of Christ, its purpose and what it accomplished, is such a rich subject that volumes have been written about it. This article will simply provide a brief overview of many of the theories that have been put forward at one time or another. In looking at the different views of the atonement, we must remember that any view that does not recognize the sinfulness of man or the substitutionary nature of the atonement is deficient at best and heretical at worst. **Ransom to Satan:** This view sees the atonement of Christ as a ransom paid to Satan to purchase man’s freedom and release him from being enslaved to Satan. It is based on a belief that man’s spiritual condition is bondage to Satan and that the meaning of Christ’s death was to secure God’s victory over Satan. This theory has little, if any, scriptural support and has had few supporters throughout church history. It is unbiblical in that it sees Satan, rather than God, as the one who required that a payment be made for sin. Thus, it completely ignores the demands of God’s justice as seen throughout Scripture. It also has a higher view of Satan than it should and views him as having more power than he really does. There is no scriptural support for the idea that sinners owe anything to Satan, but throughout Scripture we see that God is the One who requires a payment for sin. **Recapitulation Theory:** This theory states that the atonement of Christ has reversed the course of mankind from disobedience to obedience. It believes that Christ’s life recapitulated all the stages of human life and in doing so reversed the course of disobedience initiated by Adam. This theory cannot be supported scripturally. **Dramatic Theory:** This view sees the atonement of Christ as securing the victory in a divine conflict between good and evil and winning man’s release from bondage to Satan. The meaning of Christ’s death was to ensure God’s victory over Satan and to provide a way to redeem the world out of its bondage to evil. **Mystical Theory:** The mystical theory sees the atonement of Christ as a triumph over His own sinful nature through the power of the Holy Spirit. Those who hold this view believe that knowledge of this will mystically influence man and awake his “god\-consciousness.” They also believe that man’s spiritual condition is not the result of sin but simply a lack of “god\-consciousness.” Clearly, this is unbiblical. To believe this, one must believe that Christ had a sin nature, while Scripture is clear that Jesus was the perfect God\-man, sinless in every aspect of His nature (Hebrews 4:15\). **Moral Influence Theory:** This is the belief that the atonement of Christ is a demonstration of God’s love which causes man’s heart to soften and repent. Those who hold this view believe that man is spiritually sick and in need of help and that man is moved to accept God’s forgiveness by seeing God’s love for man. They believe that the purpose and meaning of Christ’s death was to demonstrate God’s love toward man. While it is true that Christ’s atonement is the ultimate example of the love of God, this view is unbiblical because it denies the true spiritual condition of man—dead in transgressions and sins (Ephesians 2:1\)—and denies that God actually requires a payment for sin. This view of Christ’s atonement leaves mankind without a true sacrifice or payment for sin. **Example Theory:** This view sees the atonement of Christ as simply providing an example of faith and obedience to inspire man to be obedient to God. Those who hold this view believe that man is spiritually alive and that Christ’s life and atonement were simply an example of true faith and obedience and should serve as inspiration to men to live a similar life of faith and obedience. This and the moral influence theory are similar in that they both deny that God’s justice actually requires payment for sin and that Christ’s death on the cross was that payment. The main difference between the moral influence theory and the example theory is that the moral influence theory says that Christ’s death teaches us how much God loves us and the example theory says that Christ’s death teaches how to live. Of course, it is true that Christ is an example for us to follow, even in His death, but the example theory fails to recognize man’s true spiritual condition and that God’s justice requires payment for sin which man is not capable of paying. **Commercial Theory:** The commercial theory views the atonement of Christ as bringing infinite honor to God. This resulted in God giving Christ a reward which He did not need, and Christ passed that reward on to man. Those who hold this view believe that man’s spiritual condition is that of dishonoring God and so Christ’s death, which brought infinite honor to God, can be applied to sinners for salvation. This theory, like many of the others, denies the true spiritual state of unregenerate sinners and their need of a completely new nature, available only in Christ (2 Corinthians 5:17\). **Governmental Theory:** This view sees the atonement of Christ as demonstrating God’s high regard for His law and His attitude toward sin. It is through Christ’s death that God has a reason to forgive the sins of those who repent and accept Christ’s substitutionary death. Those who hold this view believe that man’s spiritual condition is as one who has violated God’s moral law and that the meaning of Christ’s death was to be a substitute for the penalty of sin. Because Christ paid the penalty for sin, it is possible for God to legally forgive those who accept Christ as their substitute. This view falls short in that it does not teach that Christ actually paid the penalty of the actual sins of any people, but instead His suffering simply showed mankind that God’s laws were broken and that some penalty was paid. **[Penal Substitution](penal-substitution.html) Theory:** This theory sees the atonement of Christ as being a vicarious, substitutionary sacrifice that satisfied the demands of God’s justice upon sin. With His sacrifice, Christ paid the penalty of man’s sin, bringing forgiveness, imputing righteousness, and reconciling man to God. Those who hold this view believe that every aspect of man—his mind, will, and emotions—have been corrupted by sin and that man is totally depraved and spiritually dead. This view holds that Christ’s death paid the penalty for sin and that through faith man can accept Christ’s substitution as payment for sin. This view of the atonement aligns most accurately with Scripture in its view of sin, the nature of man, and the results of the death of Christ on the cross.

What is dogmatic theology?

Answer Dogmatic theology gets its name from the Greek and Latin word [dogma](what-is-dogma.html) which, when referring to theology, simply means “a doctrine or body of doctrines formally and authoritatively affirmed.” Basically, dogmatic theology refers to the official or “dogmatic” theology as recognized by an organized church body, such as the Roman Catholic Church, Dutch Reformed Church, etc. While the term dogmatic theology is thought to have first appeared in 1659 in the title of a book by L. Reinhardt, the term became more widely used following the Reformation and was used to designate the articles of faith that the church had officially formulated. A good example of dogmatic theology is the doctrinal statements or dogmas that were formulated by the early church councils who sought to resolve theological problems and to take a stand against heretical teaching. The creeds or dogmas that came out of the church councils were considered to be authoritative and binding on all Christians because the church officially affirmed them. One of the purposes of dogmatic theology is to enable a church body to formulate and communicate the doctrine that is considered essential to Christianity and which, if denied, would constitute heresy. Dogmatic theology is sometimes confused with systematic theology, and the two terms are at times used interchangeably. However, there are subtle but important differences between the two. To understand the difference between systematic theology and dogmatic theology, it is important to notice that the term “dogma” emphasizes not only the statements from Scripture, but also the ecclesiastical, authoritative affirmation of those statements. The fundamental difference between systematic theology and dogmatic theology is that systematic theology does not require official sanction or endorsement by a church or ecclesiastical body, while dogmatic theology is directly connected to a particular church body or denomination. Dogmatic theology normally discusses the same doctrines and often uses the same outline and structure as systematic theology, but does so from a particular theological stance, affiliated with a specific denomination or church.

What is Montanism?

Answer Montanism is named after a self\-styled prophet named Montanus who lived in Asia Minor in the second century AD. Montanism, also called the Cataphrygian heresy or New Prophecy, taught that the Holy Spirit was continuing to give new revelation through Montanus and his followers and that Jesus would soon bring the [New Jerusalem](new-jerusalem.html) to a place in Phrygia. Montanus had been a priest in an Asiatic cult called Cybele. He joined the church and claimed to have the gift of prophecy. [Eusebius](Eusebius-of-Caesarea.html), a third\-century church historian, wrote the following of Montanus: “In his lust for leadership, he became obsessed and would suddenly fall into frenzy and convulsions. He began to be ecstatic and speak and talk strangely, and prophesied contrary to that which was the custom from the beginning of the church. Those who heard him were convinced that he was possessed. They rebuked him and forbade him to speak, remembering the warning of the Lord Jesus to be watchful because false prophets would come” (*Ecclesiastical History*, 5\.16\.1\). Montanus was joined by two women, Priscilla and Maximilla, who also prophesied in trance\-like or ecstatic states. Montanus insisted that the Holy Spirit was speaking through him in his ecstatic utterances. In fact, he claimed to be the embodiment of the Spirit of Truth sent by Jesus in fulfillment of John 14:26\. Followers of Montanism also claimed inspiration for themselves, saying that their words of revelation were as authoritative as anything in Scripture. Often, they could not even be understood. They were known for [speaking in tongues](gift-of-tongues.html), prattling, and chanting nonsense. The Montanists differentiated themselves from “ordinary” Christians in that they were “Spirit\-filled,” and other Christians were not. The Montanists saw themselves as possessing a more advanced form of Christianity, having received a [special baptism](second-blessing.html) of the Spirit that enabled them to live a life of holiness. Montanus and his two prophetesses, who together called themselves “the Three,” taught a strict moral code. Lengthy fasts were required. Marriage was discouraged, and second marriages were prohibited outright. Montanists refused any compromise with Roman authority, and many Montanists died as martyrs. Montanus himself urged his followers to “seek . . . to die the martyr’s death, that He may be glorified who has suffered for you” (Tertullian, *De Fuga in Persecutione*, 9\). Montanism taught that the Holy Spirit had come (in the form of Montanus) to purify the church in preparation for the soon return of Jesus Christ. They looked for the New Jerusalem to descend from heaven to a plain in Phrygia near Pepuza, the Montanist headquarters in Asia Minor. To better prepare for the coming kingdom, many Montanists migrated to that area. Starting about AD 177, about twenty years after Montanus began promoting his charismatic gifts, the church rejected him and his two prophetesses. A notable exception was [Tertullian](Tertullian.html), who defended the movement and became a leader of the Montanists in Carthage. Various local synods began to condemn Montanism for its divisive nature and its teaching of new revelation. The Three maintained the genuineness of their prophecies. When Maximilla was excommunicated, she said, “I am driven off from among the sheep like a wolf; I am not a wolf, but I am speech, and spirit, and power” (quoted in www.newadvent.org/cathen/10521a.htm, accessed 11/28/22\). The early church did not reject all prophecy, but it expected New Testament prophets to follow the pattern of earlier prophets of God. The prophets of the Old Testament were rational in their thinking and actions. They spoke an understandable message; they were always in control; they spoke with reason and understanding. In contrast, Montanus, Priscilla, and Maximilla were irrational when prophesying. Also, the Montanist teaching of a two\-tiered Christianity (those with the Spirit and those without) was unbiblical. And troubling claims from Montanus such as “I am the Father, the Word, and the Paraclete” (ibid., accessed 11/28/22\) added to the need to separate the church from Montanism. Montanus argued that he was being persecuted just as Jesus said His true followers would be in Matthew 23:34\. However, those who opposed Montanus pointed out that neither he nor his followers had ever endured any persecution or martyrdom because of the peculiarities of their doctrine. The Montanists who died as martyrs died for a biblical refusal to bend the knee to Caesar and the Roman gods.

How can I know for sure that I will go to heaven when I die?

Answer Do you know for certain that you have eternal life and that you will go to heaven when you die? God wants you to be sure! The Bible says: “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\). Suppose you were standing before God right now and He asked you, “Why should I let you into heaven?” What would you say? You may not know what to reply. What you need to know is that God loves us and has provided a way that we can know for sure where we will spend eternity. The Bible states it this way: “For God so loved the world that He gave His only Son, that whoever believes in Him shall not perish but have eternal life” (John 3:16\). We have to first understand the problem that is keeping us from heaven. The problem is this \- our sinful nature keeps us from having a relationship with God. We are sinners by nature and by choice. “For all have sinned and fall short of the glory of God” (Romans 3:23\). We cannot save ourselves. “For by grace are you saved, through faith, and this not of yourselves – it is the gift of God. Not by works, so that no one can boast” (Ephesians 2:8\-9\). We deserve death and hell. “For the wages of sin is death” (Romans 6:23\). God is holy and just and must punish sin, yet He loves us and has provided forgiveness for our sin. Jesus said: “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6\). Jesus died for us on the cross: “For Christ died for sins once for all, the righteous for the unrighteous to bring you to God” (1 Peter 3:18\). Jesus was resurrected from the dead: “He was delivered over to death for our sins and was raised to life for our justification” (Romans 4:25\). So, back to the original question – “How can I know for sure that I will go to heaven when I die?” The answer is this – believe in the Lord Jesus Christ and you will be saved (Acts 16:31\). “To all who received Him, to those who believed in His Name, He gave the right to become children of God” (John 1:12\). You can receive eternal life as a FREE gift. “The gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23\). You can live a full and meaningful life right now. Jesus said: “I have come that they may have life, and have it to the full” (John 10:10\). You can spend eternity with Jesus in heaven, for He promised: “And if I go and prepare a place for you, I will come back and take you to be with me that you may also be where I am” (John 14:3\). If you want to accept Jesus Christ as your Savior and receive forgiveness from God, here is a prayer you can pray. Saying this prayer or any other prayer will not save you. It is only trusting in Jesus Christ that can provide forgiveness of sins. This prayer is simply a way to express to God your faith in Him and thank Him for providing for your forgiveness. "God, I know that I have sinned against You and am deserving of punishment. But Jesus Christ took the punishment that I deserve so that through faith in Him I could be forgiven. I place my trust in You for salvation. Thank You for Your wonderful grace and forgiveness! Amen!" Have you made a decision for Christ because of what you have read here? If so, please click on the “I have accepted Christ today” button below. If you have any questions, please use the question form on our [Bible Questions Answered](Bible-Questions.html) page.

What is the right religion for me?

Answer Fast food restaurants entice us by allowing us to order our food exactly the way we want it. Some coffee shops boast over a hundred different flavors and varieties of coffee. Even when buying houses and cars, we can look for one with all the options and features we desire. We no longer live in just a chocolate, vanilla, and strawberry world. Choice is king! You can find about anything you want according to your own personal likes and needs. So how about a religion that is just right for you? How about a religion that is guilt\-free, makes no demands, and is not encumbered with a lot of bothersome do’s and don’ts? It is out there, just as I have described. But is religion something to be chosen like a favorite flavor of ice cream? There are a lot of voices vying for our attention, so why should anyone consider Jesus above, say, Muhammad or Confucius, Buddha, or Charles Taze Russell, or Joseph Smith? After all, don’t all roads lead to Heaven? Aren’t all religions basically the same? The truth is that all religions do not lead to Heaven, just as all roads do not lead to Indiana. Jesus alone speaks with the authority of God because Jesus alone conquered death. Muhammad, Confucius, and the others molder in their graves to this very day. But Jesus, by His own power, walked away from the tomb three days after dying on a cruel Roman cross. Anyone with power over death deserves our attention. Anyone with power over death deserves to be heard. The evidence supporting the resurrection of Jesus is overwhelming. First, there were over five hundred eye witnesses of the risen Christ! That is a lot of eye witnesses. Five hundred voices cannot be ignored. There is also the matter of the empty tomb. The enemies of Jesus could have easily stopped all talk of the resurrection by producing His dead, decaying body, but there was no dead body for them to produce! The tomb was empty! Could the disciples have stolen His body? Hardly. To prevent such a contingency, the tomb of Jesus had been heavily guarded by armed soldiers. Considering His closest followers had fled in fear at His arrest and crucifixion, it is most unlikely this ragtag band of frightened fishermen would have gone head to head against trained, professional soldiers. Nor would they have sacrificed their lives and become martyrs—as most of them did—for a fraud. The simple fact is that the resurrection of Jesus cannot be explained away! Again, anyone who has power over death deserves to be heard. Jesus proved His power over death; therefore, we need to hear what He says. Jesus claims to be the only way to salvation (John 14:6\). He is not a way; He is not one of many ways. Jesus is the way. And this same Jesus says, "Come to me all you who labor and are heavily burdened, and I will give you rest" (Matthew 11:28\). This is a tough world and life is difficult. Most of us are pretty well bloodied, bruised, and battle\-scarred. Agree? So what do you want? Restoration or mere religion? A living Savior or one of many dead "prophets"? A meaningful relationship or empty rituals? Jesus is not a choice—He is the choice! Jesus is the right "religion" if you are looking for forgiveness (Acts 10:43\). Jesus is the right "religion" if you are looking for a meaningful relationship with God (John 10:10\). Jesus is the right "religion" if you are looking for an eternal home in Heaven (John 3:16\). Place your faith in Jesus Christ as your Savior; you will not regret it! Trust in Him for the forgiveness of your sins; you will not be disappointed. If you want to have a "right relationship" with God, here is a sample prayer. Remember, saying this prayer or any other prayer will not save you. It is only trusting in Christ that can save you from sin. This prayer is simply a way to express to God your faith in Him and thank Him for providing for your salvation. "God, I know that I have sinned against you and am deserving of punishment. But Jesus Christ took the punishment that I deserve so that through faith in Him I could be forgiven. I place my trust in You for salvation. Thank You for Your wonderful grace and forgiveness \- the gift of eternal life! Amen!" Have you made a decision for Christ because of what you have read here? If so, please click on the “I have accepted Christ today” button below. If you have any questions, please use the question form on our [Bible Questions Answered](Bible-Questions.html) page.

What is moral theology?

Answer Moral theology is a term used by the Roman Catholic Church to describe the study of God from a perspective of how man must live in order to attain the presence or favor of God. While dogmatic theology deals with the teaching or official doctrine of the Roman Catholic Church, moral theology deals with the goal of life and how it is achieved. So, the goal or purpose of moral theology is, simply stated, to determine how man should live. Moral theology examines such things as freedom, conscience, love, responsibility, and law. Moral theology seeks to set forth general principles to help individuals make the right decisions and deal with the details of everyday living in a way that is in accordance with the Church’s dogmatic theology. Moral theology is essentially the Roman Catholic equivalent to what Protestants usually refer to as [Christian Ethics](Christian-ethics.html). Moral theology deals with the broad questions in life and attempts to define what it means to live as a Roman Catholic Christian. Moral theology addresses the different methods of moral discernment, the definitions of right and wrong, good and evil, sin and virtue, etc.

Should I use a paraphrase of the Bible?

Answer A paraphrase is a retelling of something in your own words. A paraphrase of the Bible is different from a translation in that a translation attempts (to varying degrees) to communicate as “word\-for\-word” or as “thought\-for\-thought” as possible. A paraphrase takes the meaning of a verse or passage of Scripture and attempts to express the meaning in “plain language” – essentially the words the author of the paraphrase would use to say the same thing. The most popular example of a Bible paraphrase would be “[The Message](https://www.christianbook.com/Christian/Books/easy_find?event=AFF&p=1011693&N=1014722&Ne=1014722&Ns=product.number_sold&Nso=1&Ntk=product.long_title_desc|product.full_auth_name&Ntt=Message|Peterson&Nu=product.endeca_rollup&category=Bibles&format=1014722)” by [Eugene Peterson](Eugene-Peterson.html). Many people use paraphrases as their “reading Bible,” preferring to read straight through as with a novel. This can be particularly helpful in long narrative passages such as found in Genesis, 1 and 2 Kings, and 1 and 2 Chronicles. Then they use actual translations—such as the New American Standard, New King James, and New International Version—for indepth reading and study. Should you use a paraphrase? A paraphrase of the Bible should not be used as a Christian’s primary Bible. We have to remember that a paraphrase is what the author thinks the Bible says, not necessarily what the Bible says. There are some helpful renderings in The Message, but there are also many passages in The Message that do not accurately render the original meaning of the text. A paraphrase of the Bible could essentially be used as a commentary on the Bible, a way to get another perspective, but that is it. A paraphrase of the Bible should not be viewed as the Bible, but rather as an author’s idea of what the Bible says and what it means by what it says.

What are the seven seals, seven trumpets, and seven bowls in the Book of Revelation?

Answer The [seven seals](seven-seals-Revelation.html) (Revelation 6:1–17; 8:1–5\), [seven trumpets](seven-trumpets-Revelation.html) (Revelation 8:6–9:21; 11:15–19\), and [seven bowls/vials](seven-bowls-Revelation.html) (Revelation 16:1–21\) are three series of end\-times judgments from God. The judgments get increasingly worse and more devastating as the end times progress. The seven seals, trumpets, and bowls are connected to one another. The seventh seal introduces the seven trumpets (Revelation 8:1–5\), and the seventh trumpet introduces the seven bowls (Revelation 11:15–19; 15:1–8\). The seven seals include the appearance of the Antichrist (Revelation 6:1–2\), great warfare (Revelation 6:3–4\), famine (Revelation 6:5–6\), plague (Revelation 6:7–8\), the martyrdom of believers in Christ (Revelation 6:9–11\), a devastating earthquake causing terrible devastation, and astronomical upheaval (Revelation 6:12–14\). Those who survive the six seals are right to cry out, “Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb! For the great day of their wrath has come, and who can stand?” (Revelation 6:16–17\). The seventh seal introduces the seven trumpet judgments. The trumpets include hail and fire that destroy much of the plant life in the world (Revelation 8:7\), the death of much of the world’s aquatic life (Revelation 8:8–9; 8:10–11\), the darkening of the sun and moon (Revelation 8:12\), a plague of “demonic locusts” that torture the unsaved (Revelation 9:1–11\), and the march of a demonic army that kills a third of humanity (Revelation 9:12–21\). The seventh trumpet calls forth seven angels who carry the seven bowls of God’s wrath (Revelation 11:15–19; 15:1–8\). The bowl judgments include painful sores afflicting humanity (Revelation 16:2\), the death of every living thing in the sea (Revelation 16:3\), the turning of [rivers to blood](rivers-turning-blood-red.html) (Revelation 16:4–7\), an intensifying of the sun’s heat (Revelation 16:8–9\), great darkness and an intensification of the sores from the first bowl (Revelation 16:10–11\), the advance of the Antichrist’s armies at Armageddon (Revelation 16:12–14\), and a devastating earthquake followed by giant hailstones (Revelation 16:15–21\). Together, the seals, trumpets, and bowls of the end times comprise “the great day of \[God’s] wrath” (Revelation 6:17\) and serve to judge the Antichrist’s kingdom of wickedness. Revelation 16:5–7 declares of God, “You are just in these judgments, you who are and who were, the Holy One, because you have so judged; for they have shed the blood of your saints and prophets, and you have given them blood to drink as they deserve. . . . Yes, Lord God Almighty, true and just are your judgments.”

What is the whore of Babylon / mystery Babylon?

Answer Revelation 17:1\-2 tells us, “Then one of the seven angels who had the seven bowls came and talked with me, saying to me, ‘Come, I will show you the judgment of the great harlot who sits on many waters, with whom the kings of the earth committed fornication, and the inhabitants of the earth were made drunk with the wine of her fornication.’” Revelation 17:5 goes on to say, “And on her forehead a name was written: MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH.” Who is this “whore of Babylon” and what is “mystery Babylon”? Revelation 17:3 gives this description: “Then the angel carried me away in the Spirit into a desert. There I saw a woman sitting on a scarlet beast that was covered with blasphemous names and had seven heads and ten horns.” The beast mentioned in this verse is the same beast as in Revelation chapter 13:1, “And I saw a beast coming out of the sea. He had ten horns and seven heads, with ten crowns on his horns, and on each head a blasphemous name.” The beast in Revelation chapter 13 is understood to refer to the Antichrist, the man of lawlessness (2 Thessalonians 2:3\-4; Daniel 9:27\). So, the whore of Babylon, whoever it is, is closely affiliated with the end\-times Antichrist. The fact that the whore of Babylon is referred to as a mystery means that we cannot be completely certain as to her identity. The passage does give us some clues, however. Revelation 17:9 explains, “This calls for a mind with wisdom. The seven heads are seven hills on which the woman sits.” Many commentators link this passage with the Roman Catholic Church because in ancient times, the city of Rome was known as “the city on seven hills” because there are seven prominent hills that surround the city. However, verse 10 goes on to explain that the seven hills represent 7 kings or kingdoms, five of which have fallen, one that is and one that is to come. Therefore, the "whore of Babylon" cannot refer exclusively to Rome. Revelation 17:15 tells us, “Then the angel said to me, ‘The waters you saw, where the prostitute sits, are peoples, multitudes, nations and languages.’” The whore of Babylon will have great worldwide influence over people and nations. Verses 10\-14 describe a series of eight and then ten kings who affiliate with the beast. The whore of Babylon will at one time have control over these kings (Revelation 17:18\), but at some point the kings will turn on her and destroy her (Revelation 17:16\). So, can the mystery of the whore of Babylon be solved? Yes, at least partially. The whore of Babylon is an evil world system, controlled by the Antichrist, during the last days before Jesus’ return. The whore of Babylon also has religious connotations – spiritual adultery with the beast being the focus of an ungodly, end\-times religious system.

What is the end times tribulation?

Answer The tribulation is a future seven\-year period when God will finish His discipline of Israel and finalize His judgment of the unbelieving world. The church, comprised of all who have trusted in the person and work of the Lord Jesus, will not be present during the tribulation (Got Questions Ministries takes a [pretribulational](pretribulationism.html) approach to [eschatology](Eschatology.html)). The church will be removed from the earth in an event called the rapture (1 Thessalonians 4:13–18; 1 Corinthians 15:51–53\). In this way, the church is saved from the wrath to come (1 Thessalonians 5:9\). Throughout Scripture, the tribulation is associated with the [day of the Lord](day-of-the-Lord.html), that time during which God personally intervenes in history to accomplish His plan (see Isaiah 2:12; 13:6–9; Joel 1:15; 2:1–31; 3:14; 1 Thessalonians 5:2\). It is referred to as “tribulation . . . in the latter days” (Deuteronomy 4:30, ESV); the great tribulation, which refers to the more intense second half of the seven\-year period (Matthew 24:21\); “a time of distress” (Daniel 12:1\); and “the time of Jacob’s trouble” (Jeremiah 30:7, NKJV). And we have this description of the tribulation that attends the day of the Lord: “That day will be a day of wrath— a day of distress and anguish, a day of trouble and ruin, a day of darkness and gloom, a day of clouds and blackness— a day of trumpet and battle cry” (Zephaniah 1:15–16\). The tribulation will be marked by various divine judgments, celestial disturbances, natural disasters, and terrible plagues (see Revelation 6—16\). In His mercy, God sets a limit on the duration of the tribulation. As Jesus said, “Those will be days of distress unequaled from the beginning, when God created the world, until now—and never to be equaled again. If the Lord had not cut short those days, no one would survive” (Mark 13:19–20\). Daniel 9:24–27 reveals the purpose and time of the tribulation. This passage speaks of [70 weeks](seventy-weeks.html) that have been declared against “your people.” Daniel’s people are the Jews, the nation of Israel, and Daniel 9:24 speaks of a period of time in which God’s purpose is “to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy.” God declares that “seventy sevens” will fulfill all these things. The “sevens” are groups of years, so 70 sevens is 490 years. (Some translations refer to 70 “weeks” of years.) In Daniel 9:25 and 26, the Messiah will be cut off after “seven sevens and sixty\-two sevens” (69 total sevens), beginning with the decree to rebuild Jerusalem. In other words, 69 sevens (483 years) after the decree to rebuild is issued, the Messiah will die. Biblical historians confirm that 483 years passed from the time of the decree to rebuild Jerusalem to the time when Jesus was crucified. Most Christian scholars, regardless of their view of eschatology, have the above understanding of Daniel’s 70 sevens. God said that 70 weeks had been determined (490 years), but, with the death of the Messiah, we only have 69 weeks accounted for (483 years). This leaves one seven\-year period to be fulfilled “to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy” (Daniel 9:24\). This final seven\-year period is what we call the tribulation—the time when God finishes judging Israel and brings them back to Himself. Daniel 9:27 gives a few highlights of the final week, the seven\-year tribulation period: “\[A ruler] will confirm a covenant with many for one ‘seven.’ In the middle of the ‘seven’ he will put an end to sacrifice and offering. And on a wing of the temple he will set up an abomination that causes desolation, until the end that is decreed is poured out on him.” Jesus refers to this passage in Matthew 24:15\. The ruler who confirms the covenant and then sets up the abomination is called “the beast” in Revelation 13\. According to Daniel 9:27, the beast’s covenant will be for seven years, but in the middle of this week (3 ½ years into the tribulation), the beast will break the covenant, putting a stop to the Jewish sacrifices. Revelation 13 explains that the beast will place an image of himself in the temple and require the world to worship him. Revelation 13:5 says that this will go on for 42 months, which is 3 ½ years (the second half of the tribulation). So, we see a covenant lasting to the middle of the “week” (Daniel 9:27\) and the beast who made the covenant demanding worship for 42 months (Revelation 13:5\). Therefore, the total length of time is 84 months or seven years. We also have a reference to the last half of the tribulation in Daniel 7:25\. There, the ruler will oppress God’s people for “a time, times, and half a time” (time\=1 year; times\=2 years; half a time\=½ year; total of 3 ½ years). This time of oppression against the Jews is also described in Revelation 13:5–7 and is part of the “great tribulation,” the latter half of the seven\-year tribulation when the beast, or the Antichrist, will be in power. A further reference to the timing of events in the tribulation is found in Revelation 11:2–3, which speaks of 1,260 days and 42 months (both equaling 3 ½ years, using the “prophetic year” of 360 days). Also, Daniel 12:11–12 speaks of 1,290 days and 1,335 days from the midpoint of the tribulation. The additional days in Daniel 12 may include time after the tribulation for the judgment of the nations (Matthew 25:31–46\) and time for the setting up of Christ’s millennial kingdom (Revelation 20:4–6\). In summary, the tribulation is the seven\-year period in the end times in which humanity’s decadence and depravity will reach its fullness, with God judging accordingly. Also during that time, Israel will repent of their sin and receive Jesus as their Messiah, setting up a time of great blessing and restoration (Zephaniah 3:9–20; Isaiah 12; 35\).

Christian Theology

The word “theology” comes from two Greek words meaning “God” and “word.” Combined, the word “theology” means “study of God.” Christian theology is the study of what the Bible teaches and what Christians believe. Many believers treat Christian theology as something that is dividing, something that should be avoided. In actuality, Christian theology should be uniting! The Word of God teaches truth and we are to be united behind that truth. Yes, there are disagreements and disputes in Christian theology. Yes, there is freedom to disagree on the non\-essentials of Christian theology. At the same time, there is much that Christians should be united over. A biblically\-based Christian theology will enable us to better understand God, salvation, and our mission in this world. For some, the word “theologian” conjures up images of crusty old men poring over dusty volumes of ancient texts in dimly\-lit rooms, studying things completely removed from real life. Nothing could be farther from the truth. Second Timothy 3:16 tells us that all Scripture is inspired by God, literally God\-breathed, and is indispensable to us because it makes us complete, lacking nothing. To be a theologian is to be one who seeks the face of God in order to encounter the creator of the universe and His Son, Jesus Christ, and embrace Him as Lord of our lives, so that He becomes the center of our desires, affections, and knowledge. This intimacy spreads into all aspects of our lives—thrilling us with its blessings, comforting us in times of loss, strengthening us in our weaknesses and upholding us to the end of our lives when we will see Him face to face. Scripture is God’s story and the more we study His Word, the better we know Him. Below are the various categories of Christian theology. Understanding what the Bible says about the various areas of Christian theology is key to spiritual growth and effectiveness in the Christian life.

Bible Summary / Survey

A good summary / survey of the Bible is difficult to achieve. The Bible is comprised of 2 testaments, 66 different books, 1,189 chapters, 31,173 verses, and 773,692 words. The different books of the Bible cover different topics and were addressed to different audiences. The books of the Bible were written by approximately 40 different men over a period of approximately 1,500 years. A summary / survey of the entire Bible is therefore a major undertaking. At the same time, the Holy Spirit was the "inspiring" author of the Bible. God "breathed out" His Word and used the prophets and apostles to write His Word down (2 Timothy 3:16\-17; 2 Peter 1:21\). Further, all those who have placed their faith in Jesus Christ have the Holy Spirit indwelling them (Romans 8:9; 1 Corinthians 12:13\). The Holy Spirit desires to help us to understand the Bible (1 Corinthians 2:10\-16\). The purpose of our Bible summary / survey section is to give a basic background of each book of the Bible. For each book of the Bible, the author, date of writing, purpose of writing, key verses, and a brief summary will be given. We sincerely hope that our Bible summary / survey section will help you to understand the Bible better, and will encourage you to study the Bible in a more in\-depth manner. **[Old Testament Survey](Old-Testament-Survey.html) [New Testament Survey](New-Testament-Survey.html)** --- **Return to: [GotQuestions.org Home](https://www.gotquestions.org) Bible Summary / Survey**

Does God exist?

Answer Whether God exists is one of the most basic and important questions any person can consider. Opinions about God abound, but answering the question *does God exist?* demands more than a few seconds of attention and involves a wide range of ideas and evidence. Ultimately, what we see in human experience, science, logic, and history leads to a confident answer: *yes, God exists*. Often, this question is posed as “Can you *prove* God exists?” The problem is that, while truth itself is absolute, there are virtually zero instances of *absolute proof* outside of pure logic and mathematics. For that reason, courtrooms don’t require absolute proof to reach a verdict; rather, they seek to dispel “reasonable doubt” and consider what’s “most probable.” Demanding “proof” of God that no one could ever reject is unreasonable. Neither evidence nor people function that way in the real world. “Encountering” facts and “accepting” them are profoundly different. Airtight, sound arguments will remain unconvincing to those determined to disbelieve. For the resolute skeptic, it’s not “proof,” even if it would convince almost anyone else. A person’s intent is more influential than any evidence encountered. That means a certain amount of “[faith](God-require-faith.html)” is necessary—and not just regarding God’s existence. Perfect knowledge is beyond our ability. Bias and prejudice cloud our views. There will always be a gap between what we can “know” and what we “believe.” This applies equally to skeptics and believers. We cannot possibly know every detail involved every time we sit in a chair, eat food, or climb stairs. Such actions all express a measure of faith. We act, despite what we *don’t* know, because of what we *do* know. That’s the essence of biblical faith, including faith in the existence of God. We trust in what is known, leading us to action, despite a less\-than\-absolute understanding (Hebrews 11:6\). Whether or not one acknowledges God, the decision involves [faith](Bible-faith.html). Belief in God does not require blind faith (John 20:29\), but neither can it overcome malicious resistance (John 5:39–40\). Bolstering faith are human experience, logic, and empirical evidence, all of which help answer the question *does God exist?* **Does God Exist? — Human Experience** Discussing the existence of God usually starts with [logical arguments](Christian-logic.html). That makes sense, but it’s not how human beings normally operate. No one starts devoid of all perspective, waiting to follow a robotically rational path before forming an opinion. People interpret life based on the world around them. So, looking at the existence of God ought to start with experiences. Afterwards, we can use logic to assess those views. Evidence of God exists in daily human experiences (Romans 1:19–20; Psalm 19:1; Ecclesiastes 3:11\). This includes our innate sense of morality. It applies to the apparent design of the universe around us. Human life compels belief that truth, deception, love, hate, goodness, evil, etc., are real and meaningful. The overwhelming majority of people throughout history have been inclined to believe in a reality greater than the physical. Our experiences are not conclusive evidence, of course. Instead, God uses [general revelation](general-special-revelation.html) as an invitation (Revelation 3:20\). Common experiences are meant to emphasize that we ought to seek further answers (Matthew 7:7–8\). Those who ignore or disdain God’s invitation don’t have the excuse of ignorance (Romans 1:18; Psalm 14:1\). **Does God Exist? — Human Logic** Three of the more powerful logical suggestions of God’s existence are the cosmological, teleological, and moral arguments. The [cosmological argument](cosmological-argument.html) considers the principle of cause and effect. Each effect is the result of some cause, and each cause is the effect of a prior cause. However, that chain of causes cannot go on infinitely into the past, or else the chain would never actually start. Logic demands something eternally existent and that is not itself the effect of anything else. Our universe, clearly, is not eternal or uncaused. Logic points to God: the uncreated, eternal measure of all other things, the [First Cause](God-first-cause.html) of our reality. The [teleological argument](teleological-argument.html) examines the structure of the universe. The largest galactic configurations, our solar system, our DNA, subatomic particles—everything gives the appearance of having been purposefully arranged. This trait is so strong that even hardened atheists have difficulty explaining away the appearance of design. Nothing about subatomic particles or forces indicates they must be arranged as they are. Yet, if they were not *exactly* as they are, complex matter—and life—would be impossible. Dozens of universal constants coordinate with mind\-boggling precision just to make life possible, let alone actual. Science has never observed or explained life arising from non\-life, yet it also shows a sudden onset of complex organisms. A team of archaeologists who saw the words *I am here* on a cave wall would universally assume intelligent action. Meanwhile, human DNA represents a coding structure beyond the ability of the best human engineers. The weight of this evidence, logically, favors the idea of an [Intelligent Designer](intelligent-design.html)—God—as an explanation. The [moral argument](moral-argument.html) points to concepts like good and evil, ethics, and so forth. It’s notable that these are discussions of “what should be,” not merely “what is.” Moral principles are drastically disconnected from the ruthless, selfish reasoning that one would expect of a creature randomly evolved to survive at any cost. The very idea that human beings think in non\-physical, moral terms is striking. Beyond that, the fundamental content of human morals remains constant throughout history and across cultures. Further, discussion of moral ideas leads inevitably to a crossroads. Either moral ideas are completely subjective, and therefore meaningless, or they must be grounded in some unchanging standard. Human experience doesn’t support the conclusion that morals mean nothing. The most reasonable explanation for why people think in moral terms and share moral ideals is a real moral law provided by a Moral Lawgiver, i.e., God. **Does God Exist? — Human Science** The logical arguments above are inspired by observations. Concepts such as the [Big Bang Theory](big-bang-theory.html) demonstrate, at the very least, the scientific validity of a created, non\-eternal universe. Likewise for the structure of DNA. Empirical data lends credibility to the idea of a biblical Creator and contradicts alternative explanations, such as an eternal universe or [abiogenesis](abiogenesis-definition-theory.html). Archaeology also lends support to the Bible. People, events, and places depicted in Scripture have repeatedly been confirmed by secular discoveries. Many of these discoveries came after skeptics implied the Bible’s accounts were fictional. History and literature, for their part, also support the existence of God. The preservation of the Bible is one example: our ability to trace the existing text of Scripture to a time so close to the original events supports the Bible’s reliability. Judeo\-Christian influence on culture, morality, human rights, and the birth of modern science also strongly indicates an approach aligned with truth. **Does God Exist? — God in Us** Each of the prior categories is an entire field of study and the subject of thousands of books. Yet the existence of God is demonstrated most profoundly, for most people, in personal experience. It may be impossible to “prove” to others that you’re happy, for instance, but that doesn’t change the fact that you are. That’s not to say internal perspective outweighs objective truth, but complex truths are often powerfully supported by individual experiences. Changed lives, reformed attitudes, and answers to prayer are all part of our personal perception that God exists. A personal sense of truth is a compelling way we know God exists, and it’s God’s intent for all people to experience that sense. God came to earth personally, as a human being (2 Corinthians 4:6\), so we could have a personal relationship with Him (John 14:6\). Those who sincerely seek God will find Him (Matthew 7:7–8\), resulting in the abiding presence of the Holy Spirit (John 14:26–27\). The question *does God exist?*, therefore, cannot be answered with absolute proof, but we can point to the weight of evidence that suggests He does exist. Accepting the existence of God is not a blind\-faith leap into the dark. It’s a trusting step out of the dark into a well\-lit room where many things are made clear.

What is theology proper / Paterology?

Answer Theology proper is the study of God and His attributes. Theology proper focuses on God the Father. Paterology comes from two Greek words which mean "father" and "word" \- which combine to mean "the study of the Father." Theology proper answers several important questions about God: [Does God exist?](Does-God-exist.html) God exists and ultimately everyone knows that He exists. The very fact that some attempt so aggressively to disprove His existence is in fact an argument for His existence. [What are the attributes of God?](attributes-God.html) In the words of the hymn writer, “immortal, invisible, God only wise…most blessed, most glorious, the Ancient of Days, Almighty, Victorious, thy great name we praise.” Knowing God’s attributes leads to glorifying and praising Him. [What does the Bible teach about the Trinity?](Trinity-Bible.html) Though we can understand some facts about the relationship of the different persons of the Trinity to one another, ultimately, it is incomprehensible to the human mind. However, this does not mean it is not true or not based on the teachings of the Bible. [Is God sovereign, or do we have a free will?](is-God-sovereign.html) When we talk about free will, we are usually concerned with the matter of salvation. Few are interested in whether we have the free will to choose salad or steak for our dinner tonight. Rather, we are troubled over who exactly is in control of our eternal destiny. Theology proper discusses God’s omnipresence, omniscience, omnipotence, and eternality. It teaches us about who God is and what He does. Paterology focuses on how God the Father is distinct from God the Son and God the Holy Spirit. Only by knowing who God is and what He does can we properly relate to Him. Many people have unbiblical perceptions about God that affect how they understand Him. Some people see God as a brutal tyrant, with no love or grace. Other people see God as a loving friend, with no justice or anger. Both perceptions are equally incorrect. God is full of mercy, love, and grace \- and at the same time righteous, holy, and just. God grants mercy and sends judgment. God punishes sin and forgives sin. God will grant believers entrance into Heaven and send unbelievers to Hell. Theology proper gives us a more complete understanding of who God is and what He does. Romans 11:33 is perhaps a good summary verse for theology proper / Paterology: "Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!"

Why does God allow bad things to happen to good people?

Answer We live in a world of pain and [suffering](Bible-suffering.html). There is no one who is not affected by the harsh realities of life, and the question “why do bad things happen to good people?” is one of the most difficult questions in all of theology. God is sovereign, so all that happens must have at least been allowed by Him, if not directly caused by Him. At the outset, we must acknowledge that human beings, who are not eternal, infinite, or omniscient, cannot expect to fully understand God’s purposes and ways. The [book of Job](Book-of-Job.html) deals with the issue of why God allows bad things to happen to good people. Job was a righteous man (Job 1:1\), yet he suffered in ways that are almost beyond belief. God allowed Satan to do everything he wanted to Job except kill him, and Satan did his worst. What was Job’s reaction? “Though he slay me, yet will I hope in him” (Job 13:15\). “The LORD gave and the LORD has taken away; may the name of the LORD be praised” (Job 1:21\). Job did not understand why God had allowed the things He did, but he knew God was good and therefore continued to trust in Him. Ultimately, that should be our reaction as well. Why do bad things happen to good people? As hard as it is to acknowledge, we must remember that there are no “good” people, in the absolute sense of the word. All of us are tainted by and infected with sin (Ecclesiastes 7:20; Romans 3:23; 1 John 1:8\). As Jesus said, “No one is good—except God alone” (Luke 18:19\). All of us feel the effects of sin in one way or another. Sometimes it’s our own personal sin; other times, it’s the sins of others. We live in a fallen world, and we experience the effects of the fall. One of those effects is injustice and seemingly senseless suffering. When wondering why God would allow bad things to happen to good people, it’s also good to consider these four things about the bad things that happen: 1\) Bad things may happen to good people in this world, *but this world is not the end*. Christians have an eternal perspective: “We do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal” (2 Corinthians 4:16–18\). We will have a reward some day, and it will be glorious. 2\) Bad things happen to good people, *but God uses those bad things for an ultimate, lasting good*. “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\). When Joseph, innocent of wrongdoing, finally came through his horrific sufferings, he was able to see God’s good plan in it all (see Genesis 50:19–21\). 3\) Bad things happen to good people, *but those bad things equip believers for deeper ministry*. “Praise be to . . . the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God. For just as we share abundantly in the sufferings of Christ, so also our comfort abounds through Christ” (2 Corinthians 1:3–5\). Those with battle scars can better help those going through battles. 4\) Bad things happen to good people, *and the worst things happened to the best Person*. Jesus was the only truly Righteous One, yet He suffered more than we can imagine. We follow in His footsteps: “If you suffer for doing good and you endure it, this is commendable before God. To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps. ‘He committed no sin, and no deceit was found in his mouth.’ When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly” (1 Peter 2:20–23\). Jesus is no stranger to our pain. Romans 5:8 declares, “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” Despite the sinful nature of the people of this world, God still loves us. Jesus loved us enough to die to take the penalty for our sins (Romans 6:23\). If we receive Jesus Christ as Savior (John 3:16; Romans 10:9\), we will be forgiven and promised an eternal home in heaven (Romans 8:1\). God allows things to happen for a reason. Whether or not we understand His reasons, we must remember that God is good, just, loving, and merciful (Psalm 135:3\). Often, bad things happen to us that we simply cannot understand. Instead of doubting God’s goodness, our reaction should be to trust Him. “Trust in the LORD with all your heart and lean not on your own understanding; in all your ways acknowledge Him, and He will make your paths straight” (Proverbs 3:5–6\). We walk by faith, not by sight.

Did God create evil?

Answer At first it might seem that if God created all things, then evil must have been created by God. However, evil is not a “thing” like a rock or electricity. You cannot have a jar of evil. Evil has no existence of its own; it is really the absence of good. For example, holes are real but they only exist in something else. We call the absence of dirt a hole, but it cannot be separated from the dirt. So when God created, it is true that all He created was good. One of the good things God made was creatures who had the freedom to choose good. In order to have a real choice, God had to allow there to be something besides good to choose. So, God allowed these free angels and humans to choose good or reject good (evil). When a bad relationship exists between two good things we call that evil, but it does not become a “thing” that required God to create it. Perhaps a further illustration will help. If a person is asked, “Does cold exist?” the answer would likely be “yes.” However, this is incorrect. Cold does not exist. Cold is the absence of heat. Similarly, darkness does not exist; it is the absence of light. Evil is the absence of good, or better, evil is the absence of God. God did not have to create evil, but rather only allow for the absence of good. God did not create evil, but He does allow evil. If God had not allowed for the possibility of evil, both mankind and angels would be serving God out of obligation, not choice. He did not want “robots” that simply did what He wanted them to do because of their “programming.” God allowed for the possibility of evil so that we could genuinely have a free will and choose whether or not we wanted to serve Him. As finite human beings, we can never fully understand an infinite God (Romans 11:33\-34\). Sometimes we think we understand why God is doing something, only to find out later that it was for a different purpose than we originally thought. God looks at things from a holy, eternal perspective. We look at things from a sinful, earthly, and temporal perspective. Why did God put man on earth knowing that Adam and Eve would sin and therefore bring evil, death, and suffering on all mankind? Why didn’t He just create us all and leave us in heaven where we would be perfect and without suffering? These questions cannot be adequately answered this side of eternity. What we can know is whatever God does is holy and perfect and ultimately will glorify Him. God allowed for the possibility of evil in order to give us a true choice in regards to whether we worship Him. God did not create evil, but He allowed it. If He had not allowed evil, we would be worshiping Him out of obligation, not by a choice of our own will.

Does God love everyone or just Christians?

Answer There is a sense in which God loves everyone in the whole world (John 3:16; 1 John 2:2; Romans 5:8\). This love is not conditional—it is rooted in God’s character and based on the fact that He is a [God of love](God-is-love.html) (1 John 4:8, 16\). God’s love for everyone could be thought of as His “merciful love,” since it results in the fact that God does not immediately punish people for their sins (Romans 3:23; 6:23\). “Your Father in heaven . . . causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matthew 5:45\). This is another example of God’s love for everyone—His merciful love, His benevolence extended to everyone, not just to Christians. God’s merciful love for the world is also manifested in that God gives people the opportunity to repent: “The Lord is not slow in keeping his promise. . . . Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance” (2 Peter 3:9\). God’s unconditional love is related to His general call to salvation and what is often called His [permissive or perfect will](Gods-will.html)—that aspect of God’s will that reveals His attitude and defines what is pleasing to Him. However, God’s love for everyone does not mean that everyone will be saved (see Matthew 25:46\). God will not ignore sin, for He is a God of justice (2 Thessalonians 1:6\). Sin cannot go unpunished forever (Romans 3:25–26\). If God simply disregarded sin and allowed it to continue to wreak havoc in creation forever, then He would not be love. To ignore God’s merciful love, to reject Christ, or to deny the Savior who bought us (2 Peter 2:1\) is to subject ourselves to God’s wrath for eternity (Romans 1:18\), not His love. The love of God that justifies sinners is not extended to everyone, only to those who have faith in Jesus Christ (Romans 5:1\). The love of God that brings people into intimacy with Himself is not extended to everyone, only to those who love the Son of God (John 14:21\). This love could be thought of as God’s “covenant love,” and it is conditional, given only to those who place their faith in Jesus for salvation (John 3:36\). Those who believe in the Lord Jesus Christ are loved unconditionally, securely, forever. Does God love everyone? Yes, He shows mercy and kindness to all. Does God love Christians more than He loves non\-Christians? No, not in regards to His merciful love. Does God love Christians in a different way than He loves non\-Christians? Yes; because believers have exercised faith in God’s Son, they are saved. God has a unique relationship with Christians in that only Christians have forgiveness based on God’s eternal grace. The unconditional, merciful love God has for everyone should bring us to faith, receiving with gratefulness the conditional, covenant love He grants those who receive Jesus Christ as Savior.

What are the attributes of God?

Answer The Bible, God’s Word, tells us what God is like and what He is not like. Without the authority of the Bible, any attempt to explain God’s attributes (inherent qualities) would be no better than an opinion, which by itself is often incorrect, especially in understanding God (Job 42:7\). To say that it is important for us to try to understand what God is like is a huge understatement. Failure to do so can cause us to set up, chase after, and worship false gods contrary to His will (Exodus 20:3\-5\). Only what God has chosen to reveal of Himself can be known. One of God’s attributes or qualities is “light,” meaning that He is self\-revealing in information of Himself (Isaiah 60:19; James 1:17\). The fact that God has revealed knowledge of Himself should not be neglected (Hebrews 4:1\). Creation, the Bible, and the Word made flesh (Jesus Christ) will help us to know what God is like. Let’s start by understanding that God is our Creator and that we are a part of His creation (Genesis 1:1; Psalm 24:1\) and are created in His image. Man is above the rest of creation and was given dominion over it (Genesis 1:26\-28\). Creation is marred by the fall but still offers a glimpse of God’s works (Genesis 3:17\-18; Romans 1:19\-20\). By considering creation’s vastness, complexity, beauty, and order, we can have a sense of the awesomeness of God. Reading through some of the names of God can be helpful in our search of what God is like. They are as follows: Elohim \- strong One, divine (Genesis 1:1\) Adonai \- Lord, indicating a Master\-to\-servant relationship (Exodus 4:10, 13\) El Elyon \- Most High, the strongest One (Genesis 14:20\) El Roi \- the strong One who sees (Genesis 16:13\) El Shaddai \- Almighty God (Genesis 17:1\) El Olam \- Everlasting God (Isaiah 40:28\) Yahweh \- LORD “I AM,” meaning the eternal, self\-existent God (Exodus 3:13, 14\). God is eternal, meaning He had no beginning and His existence will never end. He is immortal and infinite (Deuteronomy 33:27; Psalm 90:2; 1 Timothy 1:17\). God is immutable, meaning He is unchanging; this in turn means that God is absolutely reliable and trustworthy (Malachi 3:6; Numbers 23:19; Psalm 102:26, 27\). God is incomparable; there is no one like Him in works or being. He is unequaled and perfect (2 Samuel 7:22; Psalm 86:8; Isaiah 40:25; Matthew 5:48\). God is inscrutable, unfathomable, unsearchable, and past finding out as far as understanding Him completely (Isaiah 40:28; Psalm 145:3; Romans 11:33, 34\). God is just; He is no respecter of persons in the sense of showing favoritism (Deuteronomy 32:4; Psalm 18:30\). God is omnipotent; He is all\-powerful and can do anything that pleases Him, but His actions will always be in accord with the rest of His character (Revelation 19:6; Jeremiah 32:17, 27\). God is omnipresent, meaning He is present everywhere, but this does not mean that God is everything (Psalm 139:7\-13; Jeremiah 23:23\). God is omniscient, meaning He knows the past, present, and future, including what we are thinking at any given moment. Since He knows everything, His justice will always be administered fairly (Psalm 139:1\-5; Proverbs 5:21\). God is one; not only is there no other, but He is alone in being able to meet the deepest needs and longings of our hearts. God alone is worthy of our worship and devotion (Deuteronomy 6:4\). God is righteous, meaning that God cannot and will not pass over wrongdoing. It is because of God’s righteousness and justice that, in order for our sins to be forgiven, Jesus had to experience God’s wrath when our sins were placed upon Him (Exodus 9:27; Matthew 27:45\-46; Romans 3:21\-26\). God is sovereign, meaning He is supreme. All of His creation put together cannot thwart His purposes (Psalm 93:1; 95:3; Jeremiah 23:20\). God is spirit, meaning He is invisible (John 1:18; 4:24\). God is a Trinity. He is three in one, the same in substance, equal in power and glory. God is truth, He will remain incorruptible and cannot lie (Psalm 117:2; 1 Samuel 15:29\). God is holy, separated from all moral defilement and hostile toward it. God sees all evil and it angers Him. God is referred to as a consuming fire (Isaiah 6:3; Habakkuk 1:13; Exodus 3:2, 4\-5; Hebrews 12:29\). God is gracious, and His grace includes His goodness, kindness, mercy, and love. If it were not for God’s grace, His holiness would exclude us from His presence. Thankfully, this is not the case, for He desires to know each of us personally (Exodus 34:6; Psalm 31:19; 1 Peter 1:3; John 3:16, 17:3\). Since God is an infinite Being, no human can fully answer this God\-sized question, but through God’s Word, we can understand much about who God is and what He is like. May we all wholeheartedly continue to seek after Him (Jeremiah 29:13\).

Is God sovereign or do we have a free will?

Answer When we talk about free will, we are usually concerned with the matter of salvation. Few are interested in whether we have the free will to choose salad or steak for our dinner tonight. Rather, we are troubled over who exactly is in control of our eternal destiny. Any discussion of man’s free will must begin with an understanding of his nature because man’s will is bound by that nature. A prisoner has the freedom to pace up and down in his cell, but he is constrained by the walls of that cell and can go no farther, no matter how much his will might desire it. So it is with man. Because of sin, man is imprisoned within a cell of corruption and wickedness which permeates to the very core of our being. Every part of man is in bondage to sin – our bodies, our minds, and our wills. Jeremiah 17:9 tells us the state of man’s heart: it is “deceitful and desperately wicked.” In our natural, unregenerate state, we are carnally minded, not spiritually minded. “For to be carnally minded is death, but to be spiritually minded is life and peace because the carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can it be” (Romans 8:6\-7\). These verses tell us that before we are saved, we are at enmity (war) with God, we do not submit to God and His law, neither can we. The Bible is clear that, in his natural state, man is incapable of choosing that which is good and holy. In other words, he does not have the “free will” to choose God because his will is not free. It is constrained by his nature, just as the prisoner is constrained by his cell. How then can anyone be saved? Ephesians 2:1 describes the process. We who are “dead in our trespasses and sins” have been “made alive” through Christ. A dead man cannot make himself alive because he lacks the necessary power to do so. Lazarus lay in his tomb four days unable to do a thing to resurrect himself. Christ came along and commanded him to come to life (John 11\). So it is with us. We are spiritually dead, unable to rise. But “while we were yet sinners Christ died for us” (Romans 5:8\). He calls us out of our spiritual graves and gives us a completely new nature, one undefiled by sin as the old nature was (2 Corinthians 5:17\). God saw the desperate and helpless state of our souls, and in His great love and mercy, He sovereignly chose to send His Son to the cross to redeem us. By His grace we are saved through the gift of faith which He gives us so that we can believe in Jesus. His grace is a free gift, our faith is a free gift, and our salvation is a free gift given to those whom God has chosen “before the foundation of the world” (Ephesians 1:4\). Why did He choose to do it this way? Because it was “according to the good pleasure of His will, to the praise of the glory of His grace” (Ephesians 1:5\-6\). It’s important to understand that the plan of salvation is designed to glorify God, not man. Our response is to praise Him for the “glory of His grace.” If we chose our own salvation, who would get the glory? We would, and God has made it clear that He will not give the glory due to Him to anyone else (Isaiah 48:11\). The question naturally arises, how do we know who has been saved “from the foundation of the world”? We don’t. That is why we take the good news of salvation through Jesus Christ to the ends of the earth, telling all to repent and receive God’s gift of grace. Second Corinthians 5:20 tells us we are to be pleading with others to be reconciled to God before it is too late. We cannot know whom God will choose to release from their prison cells of sin. We leave that choice to Him and present the gospel to all. The ones who come to Jesus He “will in no way cast out” (John 6:37\).

Does God still perform miracles?

Answer Many people desire miracles from God. They want God to perform miracles to “prove” Himself to them. “If only God would perform a miracle, sign, or wonder, then I would believe!” This idea, though, is contradicted by Scripture. When God performed amazing and powerful miracles for the Israelites, did that cause them to obey Him? No, the Israelites constantly disobeyed and rebelled against God even though they saw all the miracles. The same people who saw God part the Red Sea later doubted whether God was able to conquer the inhabitants of the Promised Land. This truth is explained in Luke 16:19\-31\. In the story, a man in hell asks Abraham to send Lazarus back from the dead to warn his brothers. Abraham informed the man, “If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead” (Luke 16:31\). Jesus performed countless miracles, yet the vast majority of people did not believe in Him. If God performed miracles today as He did in the past, the result would be the same. People would be amazed and would believe in God for a short time. That faith would be shallow and would disappear the moment something unexpected or frightening occurred. A faith based on miracles is not a mature faith. God performed the greatest “God miracle” of all time in coming to earth as the Man Jesus Christ to die on the cross for our sins (Romans 5:8\) so that we could be saved (John 3:16\). God does still perform miracles—many of them simply go unnoticed or are denied. However, we do not need more miracles. What we need is to believe in the miracle of salvation through faith in Jesus Christ. The purpose of miracles was to authenticate the performer of the miracles. Acts 2:22 declares, “Men of Israel, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know.” The same is said of the apostles, “The things that mark an apostle—signs, wonders and miracles—were done among you with great perseverance” (2 Corinthians 12:12\). Speaking of the gospel, Hebrews 2:4 proclaims, “God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to His will.” We now have the truth of Jesus recorded in Scripture. We now have the writings of the apostles recorded in Scripture. Jesus and His apostles, as recorded in Scripture, are the cornerstone and foundation of our faith (Ephesians 2:20\). In this sense, miracles are no longer necessary, as the message of Jesus and His apostles has already been attested to and accurately recorded in the Scriptures. Yes, God still performs miracles. At the same time, we should not necessarily expect miracles to occur today just as they did in Bible times.

What are the different names of God, and what do they mean?

Answer Each of the many names of God describes a different aspect of His many\-faceted character. Here are some of the better\-known names of God in the Bible: **EL, ELOAH \[el, el\-*oh*\-ah]:** God "mighty, strong, prominent" (Nehemiah 9:17; Psalm 139:19\) – etymologically, *El* appears to mean “power” and “might” (Genesis 31:29\). *El* is associated with other qualities, such as integrity (Numbers 23:19\), jealousy (Deuteronomy 5:9\), and compassion (Nehemiah 9:31\), but the root idea of “might” remains. **[ELOHIM](meaning-of-Elohim.html) \[el\-oh\-*heem*]:** God “Creator, Mighty and Strong” (Genesis 17:7; Jeremiah 31:33\) – the plural form of *Eloah*. Being plural, *Elohim* which accommodates the doctrine of the Trinity. From the Bible’s first sentence, the superlative nature of God’s power is evident as God (Elohim) speaks the world into existence (Genesis 1:1\). **EL SHADDAI \[el\-shah\-*dahy*]:** “God Almighty,” “The Mighty One of Jacob” (Genesis 49:24; Psalm 132:2,5\) – speaks to God’s ultimate power over all. **[ADONAI](meaning-of-Adonai.html) \[ˌædɒˈnaɪ; ah\-daw\-*nahy*]:** “Lord” (Genesis 15:2; Judges 6:15\) – used in place of YHWH, which was thought by the Jews to be too sacred to be uttered by sinful men. In the Old Testament, YHWH is more often used in God’s dealings with His people, while *Adonai* is used more when He deals with the Gentiles. **YHWH / YAHWEH / JEHOVAH \[*yah*\-way / ji\-*hoh*\-veh]:** “LORD” (Deuteronomy 6:4; Daniel 9:14\) – strictly speaking, the only proper name for God. Translated in English Bibles “LORD” (all capitals) to distinguish it from *Adonai*, “Lord.” The revelation of the name is given to Moses “I Am who I Am” (Exodus 3:14\). This name specifies an immediacy, a presence. Yahweh is present, accessible, near to those who call on Him for deliverance (Psalm 107:13\), forgiveness (Psalm 25:11\) and guidance (Psalm 31:3\). **[YAHWEH\-JIREH](Jehovah-Jireh.html) \[*yah*\-way\-*ji*\-reh]:** "The Lord Will Provide" (Genesis 22:14\) – the name memorialized by Abraham when God provided the ram to be sacrificed in place of Isaac. **[YAHWEH\-RAPHA](Jehovah-Rapha.html) \[*yah*\-way\-raw\-*faw*]:** "The Lord Who Heals" (Exodus 15:26\) – “I am Jehovah who heals you” both in body and soul. In body, by preserving from and curing diseases, and in soul, by pardoning iniquities. **[YAHWEH\-NISSI](Jehovah-Nissi.html) \[*yah*\-way\-nee\-*see*]:** "The Lord Our Banner" (Exodus 17:15\), where [*banner*](Lord-is-my-banner.html) is understood to be a rallying place. This name commemorates the desert victory over the Amalekites in Exodus 17\. **YAHWEH\-M'KADDESH \[*yah*\-way\-meh\-*kad*\-esh]:** "The Lord Who Sanctifies, Makes Holy" (Leviticus 20:8; Ezekiel 37:28\) – God makes it clear that He alone, not the law, can cleanse His people and make them holy. **YAHWEH\-SHALOM \[*yah*\-way\-shah\-lohm]:** "The Lord Our Peace" (Judges 6:24\) – the name given by Gideon to the altar he built after the Angel of the Lord assured him he would not die as he thought he would after seeing Him. **YAHWEH\-ELOHIM \[*yah*\-way\-el\-oh\-*him*]:** "LORD God" (Genesis 2:4; Psalm 59:5\) – a combination of God’s unique name *YHWH* and the generic word for “God” signifying that He is the Lord who is God. **YAHWEH\-TSIDKENU \[*yah*\-way\-tzid\-*kay*\-noo]:** "The Lord Our Righteousness” (Jeremiah 33:16\) – As with YHWH\-M’Kaddesh, it is God alone who provides righteousness (from the Hebrew word *tsidkenu*) to man, ultimately in the person of His Son, Jesus Christ, who became sin for us “that we might become the Righteousness of God in Him” (2 Corinthians 5:21\). **YAHWEH\-ROHI \[*yah*\-way\-roh\-*hee*]:** "The Lord Our Shepherd" (Psalm 23:1\) – After David pondered his relationship as a shepherd to his sheep, he realized that was exactly the relationship God had with him, and so he declares, “The Lord is my shepherd \[*Yahweh\-Rohi*]; I shall not want” (Psalm 23:1, ESV). **YAHWEH\-SHAMMAH \[*yah*\-way\-sham\-*mahw*]:** "The Lord Is There” (Ezekiel 48:35\) – the name ascribed to Jerusalem and the Temple there, indicating that the once\-departed glory of the Lord (Ezekiel 8—11\) had returned (Ezekiel 44:1\-4\). **YAHWEH\-SABAOTH \[*yah*\-way\-sah\-bah\-*ohth*]:** "The Lord of Hosts" (Isaiah 1:24; Psalm 46:7\) – *Hosts* means “hordes,” both of angels and of men. He is Lord of the host of heaven and of the inhabitants of the earth, of Jews and Gentiles, of rich and poor, master and slave. The name is expressive of the majesty, power, and authority of God and shows that He is able to accomplish what He determines to do. **EL ELYON \[el\-el\-*yohn*]:** “Most High" (Deuteronomy 26:19\) – derived from the Hebrew root for “go up” or “ascend,” so the implication is of that which is the very highest. *El Elyon* denotes exaltation and speaks of absolute right to lordship. **EL ROI \[el\-roh\-*ee*]:** "God of Seeing" (Genesis 16:13\) – the name ascribed to God by Hagar, alone and desperate in the wilderness after being driven out by Sarah (Genesis 16:1\-14\). When Hagar met the Angel of the Lord, she realized she had seen God Himself in a theophany. She also realized that *El Roi* saw her in her distress and testified that He is a God who lives and sees all. **EL\-OLAM \[el\-oh\-*lahm*]:** "Everlasting God" (Psalm 90:1\-3\) – God’s nature is without beginning or end, free from all constraints of time, and He contains within Himself the very cause of time itself. “From everlasting to everlasting, You are God” (Psalm 90:2\). **EL\-GIBHOR \[el\-ghee\-*bohr*]:** “Mighty God” (Isaiah 9:6\) – the name describing the Messiah, Christ Jesus, in this prophetic portion of Isaiah. As a powerful and mighty warrior, the Messiah, the Mighty God, will accomplish the destruction of God’s enemies and rule with a rod of iron (Revelation 19:15\).

Why does God allow the innocent to suffer?

Answer There is so much [suffering](Bible-suffering.html) in the world, and it is felt by everyone to one degree or another. Sometimes, people suffer as the direct result of their own poor choices, sinful actions, or willful irresponsibility; in those cases, we see the truth of Proverbs 13:15, “The way of the treacherous is their ruin” (ESV). But what about the victims of the treachery? What about the innocent who suffer? Why would God allow that? It is human nature to try to find a correlation between bad behavior and bad circumstances and, conversely, between good behavior and blessings. The desire to link sin to suffering is so strong that Jesus dealt with the issue at least twice. “As he went along, he saw a man blind from birth. His disciples asked him, ‘Rabbi, who sinned, this man or his parents, that he was born blind?’ ‘Neither this man nor his parents sinned,’ said Jesus” (John 9:1–3\). The disciples made the mistake of assuming that the innocent would never suffer and assigned personal guilt to the blind man (or to his parents). Jesus corrected their thinking, saying, “This happened so that the works of God might be displayed in him” (verse 3\). The man’s blindness was not the result of personal sin; rather, God had a higher purpose for the suffering. Another time, Jesus commented on the deaths of some people killed in an accident: “Those eighteen who died when the tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem? I tell you, no! But unless you repent, you too will all perish” (Luke 13:4–5\). In this case, Jesus again discounted the notion that tragedy and suffering are the result of personal sin. At the same time, Jesus emphasized the fact that we live in a world full of sin and its effects; therefore, everyone must [repent](repentance.html). This brings us to the consideration of whether such a thing as “the innocent,” technically speaking, even exists. According to the Bible, “all have sinned and fall short of the glory of God” (Romans 3:23\). Therefore, no one is “innocent” in the sense of being sinless. We were all born with a [sinful nature](sin-nature.html), inherited from Adam. And, as we’ve already seen, everyone suffers, regardless of whether or not the suffering can be linked to a specific personal sin. Sin’s effects permeate everything; the world is fallen, and all creation suffers as a result (Romans 8:22\). Most heartbreaking of all is the suffering of a child. Children are as close to innocence as we ever see in this world, and for them to suffer is truly tragic. Sometimes, innocent children suffer because of the sin of others: neglect, abuse, drunk driving, etc. In those cases, we can definitely say that the suffering is the result of personal sin (just not theirs), and we learn the lesson that our sin always affects others around us. Other times, innocent children suffer because of what some might call “acts of God”: natural disasters, accidents, childhood cancer, etc. Even in those cases, we can say that the suffering is the result of sin, generally speaking, because we live in a sinful world. The good news is that God did not leave us here to suffer pointlessly. Yes, the innocent suffer (see Job 1–2\), but God can redeem that suffering. Our loving and merciful God has a perfect plan to use that suffering to accomplish His threefold purpose. First, He uses pain and suffering to draw us to Himself so that we will cling to Him. Jesus said, “In this world you will have trouble” (John 16:33\). Trials and distress are not something unusual in life; they are part of what it means to be human in a fallen world. In Christ we have an anchor that holds fast in all the storms of life, but, if we never sail into those storms, how would we know that? It is in times of despair and sorrow that we reach out to Him, and, if we are His children, we always find Him there waiting to comfort and uphold us through it all. In this way, God proves His faithfulness to us and ensures that we will stay close to Him. An added benefit is that as we experience God’s comfort through trials, we are then able to comfort others in the same way (2 Corinthians 1:4\). Second, He proves to us that our faith is real through the suffering and pain that are inevitable in this life. How we respond to suffering, especially when we are innocent of wrongdoing, is determined by the genuineness of our faith. Those with faith in Jesus, “the pioneer and perfecter of faith” (Hebrews 12:2\), will not be crushed by suffering but will come through the trial with their faith intact, having been “tested by fire” so that it “may be found to result in praise and glory and honor at the revelation of Jesus Christ” (1 Peter 1:7, ESV). The faithful do not shake their fists at God or question His goodness; rather, they “consider it pure joy” (James 1:2\), knowing that trials prove that they are truly the children of God. “Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him” (James 1:12\). Finally, God uses suffering to take our eyes off this world and turn them to the next. The Bible continually exhorts us to not get caught up in the things of this world but to look forward to the world to come. The innocent suffer in this world, but this world and all that is in it will pass away; the kingdom of God is eternal. Jesus said, “My kingdom is not of this world” (John 18:36\), and those who follow Him do not see the things of this life, good or bad, as the end of the story. Even the sufferings we endure, as terrible as they can be, “are not worth comparing with the glory that will be revealed in us” (Romans 8:18\). Could God prevent all suffering? Of course He could. But He assures us that “all things work together for good to them that love God, to them who are the called according to his purpose” (Romans 8:28, KJV). Suffering—even the suffering of the innocent—is part of the “all things” that God is using to accomplish His good purposes, ultimately. His plan is perfect, His character is flawless, and those who trust Him will not be disappointed.

Does God punish us when we sin?

Answer For believers in Jesus, all our sin—past, present, and future—has already been judged on the cross. As Christians, we will never be condemned for our sin. That was done once for all: “There is now no condemnation for those who are in Christ Jesus” (Romans 8:1\). Because of the sacrifice of Christ, God sees only the righteousness of Christ when He looks at us. Our sin has been nailed to the cross with Jesus, and we will never be “punished” for it, in the sense of being condemned. At the same time, God does discipline His children when they err, as any good father would. So it could be said that Christians are “punished” for sin, but only in the sense of being lovingly disciplined. The remainder of this article will refer to “discipline” to avoid the suggestion that Christians receive “punishment” (condemnation) from God for their sin. If we continue to act in sinful ways and we do not repent and turn from that sin, God brings His divine discipline to bear upon us. If He did not, He would not be a loving and concerned Father. Just as we discipline our own children for their welfare, so does our heavenly Father lovingly correct His children for their benefit. Hebrews 12:7\-11 tells us, "As you endure this divine discipline, remember that God is treating you as his own children. Whoever heard of a child who was never disciplined? If God doesn’t discipline you as He does all of His children, it means that you are illegitimate and are not really His child after all. Since we respect our earthly fathers who disciplined us, should we not all the more cheerfully submit to the discipline of our heavenly Father and live forever? For our earthly fathers disciplined us for a few years, doing the best they knew how. But God’s discipline is always right and good for us because it means we will share in his holiness. No discipline is enjoyable while it is happening—it is painful! But afterward there will be a quiet harvest of right living for those who are trained in this way.” Discipline, then, is how God lovingly turns His children from rebellion to obedience. Through discipline our eyes are opened more clearly to God’s perspective on our lives. As King David stated in Psalm 32, discipline causes us to confess and repent of sin we have not yet dealt with. In this way discipline is cleansing. It is also a growth catalyst. The more we know about God, the more we know about His desires for our lives. Discipline presents us with the opportunity to learn and to conform ourselves to the image of Christ (Romans 12:1\-2\). Discipline is a good thing! We need to remember that sin is a constant in our lives while we are yet on this earth (Romans 3:10, 23\). Therefore, we not only have to deal with God’s discipline for our disobedience, but we also have to deal with the natural consequences resulting from sin. If a believer steals something, God will forgive him and cleanse him from the sin of theft, restoring fellowship between Himself and the repentant thief. However, the societal consequences of theft can be severe, resulting in fines or even incarceration. These are natural consequences of sin and must be endured. But God works even through those consequences to increase our faith and glorify Himself.

Where was God on September 11?

Answer On September 11, 2001, God was exactly where He always is – in Heaven in total control of everything that happens in the universe. Why, then, would a good and loving God allow such a tragedy to happen? This is a more difficult question to answer. First, we must remember, “For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts” (Isaiah 55:9\). It is impossible for finite human beings to understand the ways of an infinite God (Romans 11:33\-35\). Second, we must realize that God is not responsible for the wicked acts of evil men. The Bible tells us that humanity is desperately wicked and sinful (Romans 3:10\-18, 23\). God allows human beings to commit sin for His own reasons and to fulfill His own purposes. Sometimes we think we understand why God is doing something, only to find out later that it was for a different purpose than we originally thought. God looks at things from an eternal perspective. We look at things from an earthly perspective. Why did God put man on earth, knowing that Adam and Eve would sin and therefore bring evil, death, and suffering on all mankind? Why didn’t He just create us all and leave us in Heaven where we would be perfect and without suffering? It must be remembered that the purpose for all creation and all creatures is to glorify God. God is glorified when His nature and attributes are on display. If there were no sin, God would have no opportunity to display His justice and wrath as He punishes sin. Nor would He have the opportunity to show His grace, His mercy, and His love to undeserving creatures. The ultimate display of God’s grace was at the Cross where Jesus died for our sins. Here was unselfishness and obedience displayed in His Son who knew no sin but was “made sin for us that we might become the righteousness of God in Him” (2 Corinthians 5:21\). This was all to the “praise of His glory” (Ephesians 1:14\). When thinking of September 11, we tend to forget the thousands of miracles that occurred on that day. Hundreds of people were able to flee the buildings just in the nick of time. A small handful of firemen and one civilian survived in a tiny space in a stairwell as the one of the towers collapsed around them. The passengers on Flight 93 defeating the terrorists was a miracle in and of itself. Yes, September 11 was a terrible day. Sin reared its ugly head and caused great devastation. However, God is still in control. His sovereignty is never to be doubted. Could God have prevented what happened on September 11? Of course He could, but He chose to allow the events to unfold exactly as they did. He prevented that day from being as bad as it could have been. Since September 11, how many lives have been changed for the better? How many people have placed their faith in Christ for salvation as a result of what happened? The words of Romans 8:28 should always be in our minds when we think of 9\-11, “And we know that all things work together for good to those who love God, and are called according to His purpose.”

Who created God?

Answer A common argument from atheists and skeptics is that if all things need a cause, then God must also need a cause. The conclusion is that if God needed a cause, then God is not God (and if God is not God, then of course there is no God). This is a slightly more sophisticated form of the basic question “Who made God?” Everyone knows that something does not come from nothing. So, if God is a “something,” then He must have a cause, right? The question is tricky because it sneaks in the false assumption that God came from somewhere and then asks where that might be. The answer is that the question does not even make sense. It is like asking, “What does blue smell like?” Blue is not in the category of things that have a smell, so the question itself is flawed. In the same way, God is not in the category of things that are created or caused. God is uncaused and uncreated—He simply exists. How do we know this? We know that from nothing, nothing comes. So, if there were ever a time when there was absolutely nothing in existence, then nothing would have ever come into existence. But things do exist. Therefore, since there could never have been absolutely nothing, something had to have always been in existence. That ever\-existing thing is what we call God. God is the uncaused Being that caused everything else to come into existence. God is the uncreated Creator who created the universe and everything in it.

Does God hear / answer the prayers of a sinner / unbeliever?

Answer John 9:31 declares, “We know that God does not listen to sinners. He listens to the godly man who does his will.” It has also been said that “the only prayer that God hears from a sinner is the prayer for salvation.” As a result, some believe that God does not hear and/or will never answer the prayers of an unbeliever. In context, though, John 9:31 is saying that God does not perform miracles through an unbeliever. First John 5:14\-15 tells us that God answers prayers based on whether they are asked according to His will. This principle, perhaps, applies to unbelievers. If an unbeliever asks a prayer of God that is according to His will, nothing prevents God from answering such a prayer—according to His will. Some Scriptures describe God hearing and answering the prayers of unbelievers. In most of these cases, prayer was involved. In one or two, God responded to the cry of the heart (it is not stated whether that cry was directed toward God). In some of these cases, the prayer seems to be combined with repentance. But in other cases, the prayer was simply for an earthly need or blessing, and God responded either out of compassion or in response to the genuine seeking or the faith of the person. Here are some passages dealing with prayer by an unbeliever: The people of Nineveh prayed that Nineveh might be spared (Jonah 3:5\-10\). God answered this prayer and did not destroy the city of Nineveh as He had threatened. Hagar asked God to protect her son Ishmael (Genesis 21:14\-19\). God not only protected Ishmael, God blessed him exceedingly. In 1 Kings 21:17\-29, especially verses 27\-29, Ahab fasts and mourns over Elijah’s prophecy concerning his posterity. God responds by not bringing about the calamity in Ahab’s time. The Gentile woman from the Tyre and Sidon area prayed that Jesus would deliver her daughter from a demon (Mark 7:24\-30\). Jesus cast the demon out of the woman’s daughter. [Cornelius](Cornelius-in-the-Bible.html), the Roman centurion in Acts 10, had the apostle Peter sent to him in response to Cornelius being a righteous man. Acts 10:2 tells us that Cornelius “prayed to God regularly.” God does make promises that are applicable to all (saved and unsaved alike) such as Jeremiah 29:13: “You will seek me and find me when you seek me with all your heart.” This was the case for Cornelius in Acts 10:1\-6\. But there are many promises that, according to the context of the passages, are for Christians alone. Because Christians have received Jesus as the Savior, they are encouraged to come boldly to the throne of grace to find help in time of need (Hebrews 4:14\-16\). We are told that when we ask for anything according to God’s will, He hears and gives us what we ask for (1 John 5:14\-15\). There are many other promises for Christians concerning prayer (Matthew 21:22; John 14:13, 15:7\). So, yes, there are instances in which God does not answer the prayers of an unbeliever. At the same time, in His grace and mercy, God can intervene in the lives of unbelievers in response to their prayers.

Why does God love us?

Answer This short question is among the most profound questions ever asked. And no human would ever be able to answer it sufficiently. One thing is certain, however. God does not love us because we are lovable or because we deserve His love. If anything, the opposite is true. The state of mankind since the fall is one of rebellion and disobedience. Jeremiah 17:9 describes man’s inner condition: “The heart is deceitful and desperately wicked. Who can know it?” Our innermost beings are so corrupted by sin that even we don’t realize the extent to which sin has tainted us. In our natural state, we do not seek God; we do not love God; we do not desire God. Romans 3:10\-12 clearly presents the state of the natural, unregenerate person: “There is none righteous, no, not one; There is none who understands; There is none who seeks after God. They have all turned aside; They have together become unprofitable; There is none who does good, no, not one.” How then is it possible for a holy, righteous, and perfect God to love such creatures? To understand this we must understand something of the nature and character of God. First John 4:8 and 16 tell us that “God is love.” Never was a more important declaration made than this—God is love. This is a profound statement. God doesn’t just love; He is love. His nature and essence are love. Love permeates His very being and infuses all His other attributes, even His wrath and anger. Because God’s very nature is love, He must demonstrate love, just as He must demonstrate all His attributes because doing so glorifies Him. Glorifying God is the highest, the best, and the most noble of all acts, so, naturally, glorifying Himself is what He must do, because He is the highest and the best, and He deserves all glory. Since it is God’s essential nature to love, He demonstrates His love by lavishing it on undeserving people who are in rebellion against Him. God’s love is not a sappy, sentimental, romantic feeling. Rather, it is agape love, the love of self\-sacrifice. He demonstrates this sacrificial love by sending His Son to the cross to pay the penalty for our sin (1 John 4:10\), by drawing us to Himself (John 6:44\), by forgiving us of our rebellion against Him, and by sending His Holy Spirit to dwell within us, thereby enabling us to love as He loves. He did this in spite of the fact that we did not deserve it. "But God demonstrates His own love for us in this: While we were still sinners, Christ died for us" (Romans 5:8\). God’s love is personal. He knows each of us individually and loves us personally. His is a mighty love that has no beginning and no end. It is this experiencing of God’s love that distinguishes Christianity from all other religions. Why does God love us? It is because of who He is: "God is love."

Why was God so evident in the Bible, and seems so hidden today?

Answer The Bible records God’s appearing to people, performing amazing and undeniable miracles, speaking audibly, and many other things that we do not often witness today. Why is this? Why was God so willing to reveal and prove Himself in Bible times but seems "hidden" and silent today? One reason God may seem hidden today is the simple fact of willful, unrepentant sin. “Then they will cry out to the LORD, but he will not answer them. At that time he will hide his face from them because of the evil they have done” (Micah 3:4; cf. Deuteronomy 31:18; 32:20\). Also, without faith it is impossible to please God (Hebrews 11:6\). Sometimes people miss evidence of God because of a refusal to believe (see Mark 6:1\-6\)—it’s hard to see when you refuse to open your eyes. Far from being hidden, God has completed a plan of progressive revelation to mankind. During His centuries\-long process of communication, God at times used miracles and direct address with people in order to reveal His character, His instructions, and His plans. In between God’s times of speaking, there was silence. His power was not as evident, and new revelation was not forthcoming (see 1 Samuel 3:1\). God’s first miracle – creation – has never been hidden in any way. Creation was and is the primary evidence of God’s existence and the way He exhibits many of His attributes. From what was made, man can see that God is powerful, sovereign, and eternal (Romans 1:20\). The creation was His first declaration to mankind. “The heavens declare the glory of God; and the expanse proclaims His handiwork” (Psalm 19:1\). Following creation, God spoke to people to further declare Himself and to inform man of His ways. He first spoke to Adam and Eve, giving them commandments to follow and, when they disobeyed, pronouncing a curse. He also assured them and all mankind that He would send a Savior to redeem us from sin. After Enoch’s translation to heaven, it seems that God was “hidden” once again. But later, God spoke to Noah in order to save him and his family and to Moses, giving him the Law for His people to follow. God performed miracles to authenticate Moses as His prophet (Exodus 4:8\) and to deliver the Israelites from Egypt. God performed miracles again in Joshua’s time to establish Israel in the Promised Land and again during the time of Elijah and Elisha to authenticate the prophets and to combat idolatry. In between those times of clear divine intervention, generations passed without seeing a miracle or hearing the voice of God. Many probably wondered, “Why is God hidden today? Why doesn’t He make Himself evident?” When Jesus came to earth, after 400 “silent years” from God, He performed miracles to prove that He was indeed the Son of God and to foster faith in Him (Matthew 9:6; John 10:38\). After His miraculous resurrection, He enabled His apostles to continue performing miracles in order to prove they were truly sent by Him, again so that people would believe in Jesus and heed the New Testament that the apostles were writing. There are several reasons why, after the time of the apostles, God is no longer speaking audibly to us or making Himself as evident. As noted above, God has already spoken. His words were faithfully written down, and they have been miraculously kept for us through the ages. The Bible is finished. God’s progressive revelation is done (Revelation 22:18\). Now we have the completed canon of Scripture, and we need no further miracles to “validate” the Bible, which has already been validated. In God’s perfect Word is everything we need “for doctrine, for reproof, for correction and instruction in righteousness” (2 Timothy 3:16\). The Bible is perfectly able to make us “wise to salvation through faith in Christ Jesus” (2 Timothy 3:15\). It is a “more sure Word of prophecy \[more sure than miraculous experience] to which we would do well to take heed” (2 Peter 1:19\). We need nothing more, and we are not to seek extra\-biblical revelations. To do so calls into question the efficacy of Scripture that God has declared to be sufficient. But doesn’t the Holy Spirit speak to us? Yes, He is our Comforter in this world (John 14:16\). And He may work with our conscience to help guide us. But it’s important to understand that the Spirit is not giving new revelation today. Rather, He speaks to us through the written Word of God, which is the “sword of the Spirit” (Ephesians 6:17\). The Spirit will often bring specific Scriptures to mind at times when we need them most (John 14:26\); He enlightens us to understand the Word and empowers us to live it. But no one can say, “The Spirit has revealed to me a new fact about heaven, not found in the Bible!” That is adding to Scripture and the height of presumption. Another reason for the “hidden” state of God today is alluded to by the prophet Habakkuk: “The just shall live by his faith” (Habakkuk 2:4\). God does not give His people a continual chain of miraculous signs; He never has. Rather, He expects them to trust what He has already done, search the Scriptures daily, and live by faith, not by sight (Matthew 16:4; John 20:29; 2 Corinthians 5:7\). Finally, let us remember that, even in those times when it seems that God is doing nothing, He is still the sovereign Lord of all creation, and He is constantly at work, bringing about the completion of His perfect plan. One of the best examples of God’s “hidden” working is the book of Esther, in which God is never mentioned but which plainly shows His sovereign hand at work from beginning to end.

Does God change His mind?

Answer Malachi 3:6 declares, “I the LORD do not change. So you, O descendants of Jacob, are not destroyed.” Similarly, James 1:17 tells us, “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.” Numbers 23:19 is clear: “God is not a man, that He should lie, nor a son of man, that He should change His mind. Does He speak and then not act? Does He promise and not fulfill?” Based on these verses, no, God does not change. God is [unchanging](immutability-God.html) and unchangeable. He is also [all\-wise](God-omniscient.html). So He cannot “change His mind” in the sense of realizing a mistake, backtracking, and trying a new tack. How then do we explain verses that seem to say that God *does* change His mind? Verses such as Genesis 6:6, “The LORD was grieved that He had made man on the earth, and His heart was filled with pain.” Also, Exodus 32:14 proclaims, “Then the LORD relented and did not bring on His people the disaster He had threatened.” These verses speak of the Lord “repenting” or “relenting” of something and seem to contradict the doctrine of God’s immutability. Another passage that is often used to show that God changes His mind is the story of [Jonah](life-Jonah.html). Through His prophet, God had told Nineveh He would destroy the city in forty days (Jonah 3:4\). However, Nineveh repented of their sin (verses 5–9\). In response to the Assyrians’ repentance, God relented: “He had compassion and did not bring upon them the destruction He had threatened” (verse 10\). There are two important considerations involving the passages that say God changed His mind. First, we can say statements such as “the LORD was grieved that He had made man on the earth” (Genesis 6:6\) are examples of anthropopathism (or anthropopatheia). Anthropopathism is a figure of speech in which the feelings or thought processes of finite humanity are ascribed to the infinite God. It’s a way to help us understand God’s work from a human perspective. In Genesis 6:6 specifically, we understand God’s sorrow over man’s sin. God obviously did not reverse His decision to create man. The fact that we are alive today is proof that God did not “change His mind” about the creation. Second, we must make a distinction between *conditional* declarations of God and *unconditional* determinations of God. In other words, when God said, “I will destroy Nineveh in forty days,” He was speaking *conditionally* upon the Assyrians’ response. We know this because the Assyrians repented and God did not, in fact, mete out the judgment. God did not change His mind; rather, His message to Nineveh was a warning meant to provoke repentance, and His warning was successful. An example of an unconditional declaration of God is the Lord’s [promise to David](Davidic-covenant.html), “Your house and your kingdom will endure forever before me; your throne will be established forever” (2 Samuel 7:16\). There is no qualification expressed or implied in this declaration. No matter what David did or did not do, the word of the Lord would come to pass. God tells us of the cautionary nature of some of His declarations and the fact that He will act in accordance with our choices: “If at any time I announce that a nation or kingdom is to be uprooted, torn down and destroyed, and if that nation I warned repents of its evil, then I will relent and not inflict on it the disaster I had planned. And if at another time I announce that a nation or kingdom is to be built up and planted, and if it does evil in my sight and does not obey me, then I will reconsider the good I had intended to do for it. Now therefore say to the people of Judah and those living in Jerusalem, ‘This is what the Lord says: Look! I am preparing a disaster for you and devising a plan against you. So turn from your evil ways, each one of you, and reform your ways and your actions’” (Jeremiah 18:7– 11\). Note the conditional word *if*: “If that nation I warned repents \[like Assyria in Jonah 3] . . . then I will relent.” Conversely, God may tell a nation they will be blessed, but “if it does evil in my sight \[like Israel in Micah 1] . . . then I will reconsider the good I had intended to do.” The bottom line is that God is entirely consistent. In His holiness, God was going to judge Nineveh. However, Nineveh repented and changed its ways. As a result, God, in His holiness, had mercy on Nineveh and spared them. This “change of mind” is entirely consistent with His character. His holiness did not waver one iota. The fact that God changes His treatment of us in response to our choices has nothing to do with His character. In fact, because God does not change, He *must* treat the righteous differently from the unrighteous. If someone repents, God consistently forgives; if someone refuses to repent, God consistently judges. He is unchanging in His nature, His plan, and His being. He cannot one day be pleased with the contrite and the next day be angry with the contrite. That would show Him to be mutable and untrustworthy. For God to tell Nineveh, “I’m going to judge you,” and then (after they repent) refuse to judge them may *look* like God changed His mind. In reality, God was simply staying true to His character. He loves mercy and forgives the penitent. “Has God forgotten to be merciful?” (Psalm 77:9\). The answer is, no. At one time we were all enemies of God due to our sin (Romans 8:7\). God warned us of the wages of sin (Romans 6:23\) in order to cause us to repent. When we repented and trusted Christ for salvation, God “changed His mind” about us, and now we are no longer enemies but His beloved children (John 1:12\). As it would be contrary to God’s character to not punish us had we continued in sin, so it would be contrary to His character to punish us after we repent. Does our change of heart mean that God changes? No, if anything, our salvation points to the fact that God does not change, because had He not saved us for the sake of Christ, He would have acted contrary to His character.

Has anyone ever seen God?

Answer “No one has ever seen God” (John 1:18a). This statement refers to the spiritual nature of God. God is spirit (John 4:24a), and so we are naturally limited in perceiving Him. Physical eyes cannot behold spiritual beings. The Lord Jesus Christ is a unique case: “No one has ever gone into heaven except the one who came from heaven—the Son of Man” (John 3:13\). Since He is both the [Son of Man](Jesus-Son-of-Man.html) and the [Son of God](Jesus-Son-of-God.html), Jesus knows both the earthly and heavenly realms. He descended from heaven, where “he was with God in the beginning” (John 1:2\). Jesus has seen God; in fact, Jesus is the embodiment of all God is: “No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known” (John 1:18; cf. Colossians 2:9\). Because of our physical, moral, and spiritual limitations, God the Father sent His one\-and\-only Son into the world. Through Jesus Christ, we know God and are redeemed from our sin. If we want to see God, we must look to Jesus. Those who beheld Jesus as He walked this earth were, in a sense, seeing God—not God as a [spirit](God-is-spirit.html) but God clothed in humanity (John 14:9\). When Moses talked with God at the [burning bush](burning-bush.html), “Moses hid his face, because he was afraid to look at God” (Exodus 3:6\). Later, God tells Moses, “You cannot see my face, for no one may see me and live” (Exodus 33:20\). In other words, truly seeing God as He is, in the fullness of His glory, is more than any mortal can tolerate (cf. Isaiah 6:5\). Moses was allowed a glimpse of God’s glory, but, for his own protection, most of God’s glory was kept hidden from him (Exodus 33:21–23\). What, then, should we do with other passages that describe various people “seeing” God? For example, in Exodus 33, the same chapter in which Moses *cannot* see God, Moses speaks to God “face to face” (verse 11\). In this instance, we must understand the phrase *face to face* as a figure of speech indicating Moses and God were in close communion. They were speaking to each other *as if* they were two human beings holding a conversation. There are other times when people *seem* to have seen God: • In Genesis 32:22–32, Jacob wrestles with someone who is later revealed to be God. When the incident was over and Jacob felt the full import of what had just happened, he was overawed: “So Jacob called the place Peniel, saying, ‘It is because I saw God face to face, and yet my life was spared’” (verse 30\). However, Jacob did not see God in all His glory, and he did not see God in spirit form. On a purely physical level, Jacob wrestled a [theophany](theophany-Christophany.html), a manifestation of God in human form. • In Judges 13:1–23, Samson’s parents have an interaction with the angel of the Lord. They don’t realize they are speaking to the angel of the Lord until the angel performs a sign and ascends to heaven before their eyes. At that point, Samson’s father is terrified: “‘We are doomed to die!’ he said to his wife. ‘We have seen God!’” (verse 22\). But, as in Jacob’s case, they had only seen God appearing as an angel. This is another example of a theophany (or Christophany). • In Isaiah 6:1–13, Isaiah has a vision of “the Lord, high and exalted, seated on a throne” (verse 1\). There are seraphim present, and even they cover their faces in God’s presence (verse 2\). Isaiah’s immediate reaction is fear due to his sin: “Woe to me!” he cries. “I am ruined! . . . My eyes have seen the King, the Lord Almighty” (verse 5\). God then atones for Isaiah’s sin and commissions him as a prophet. Of note here is that Isaiah is experiencing a prophetic vision; thus, he is not seeing Yahweh, per se, but a symbol of His presence and majesty. Or this could be another Christophany (see John 12:41\). No one has ever seen God, who is “the blessed and only Ruler, the King of kings and Lord of lords, who alone is immortal and who lives in unapproachable light, *whom no one has seen or can see*. To him be honor and might forever. Amen” (1 Timothy 6:15–16, emphasis added). It is only through God’s only begotten Son, Jesus Christ, that we can approach God, know God, and see God.

What does it mean to have the fear of God?

Answer For the unbeliever, the fear of God is the fear of the judgment of God and eternal death, which is eternal separation from God (Luke 12:5; Hebrews 10:31\). For the believer, the fear of God is something much different. The believer’s fear is reverence of God. Hebrews 12:28\-29 is a good description of this: “Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, for our ’God is a consuming fire.’” This reverence and awe are exactly what the fear of God means for Christians. This is the motivating factor for us to surrender to the Creator of the Universe. Proverbs 1:7 declares, “The fear of the LORD is the beginning of knowledge.” Until we understand who God is and develop a reverential fear of Him, we cannot have true wisdom. True wisdom comes only from understanding who God is and that He is holy, just, and righteous. Deuteronomy 10:12, 20\-21 records, “And now, O Israel, what does the LORD your God ask of you but to fear the LORD your God, to walk in all his ways, to love him, to serve the LORD your God with all your heart and with all your soul. Fear the LORD your God and serve him. Hold fast to him and take your oaths in his name. He is your praise; he is your God, who performed for you those great and awesome wonders you saw with your own eyes.” The fear of God is the basis for our walking in His ways, serving Him, and, yes, loving Him. Some redefine the fear of God for believers to “respecting” Him. While respect is definitely included in the concept of fearing God, there is more to it than that. A biblical fear of God, for the believer, includes understanding how much God hates sin and fearing His judgment on sin—even in the life of a believer. Hebrews 12:5\-11 describes God’s discipline of the believer. While it is done in love (Hebrews 12:6\), it is still a fearful thing. When we were children, our fear of discipline from our parents no doubt prevented some evil actions on our part. The same should be true in our relationship with God. We should fear His discipline, and therefore seek to live our lives in a way that pleases Him. Believers are not to be scared of God. We have no reason to be scared of Him. We have His promise that nothing can separate us from His love (Romans 8:38\-39\). We have His promise that He will never leave us or forsake us (Hebrews 13:5\). Fearing God means having a reverence for Him that greatly impacts the way we live. The fear of God is respecting Him, obeying Him, submitting to His discipline, and worshiping Him in awe.

Why is God a jealous God?

Answer It is important to understand how the word “jealous” is used. Its use in Exodus 20:5 to describe God is different from how it is used to describe the sin of jealousy (Galatians 5:20\). When we use the word “jealous,” we use it in the sense of being envious of someone who has something we do not have. A person might be jealous or envious of another person because he or she has a nice car or home (possessions). Or a person might be jealous or envious of another person because of some ability or skill that other person has (such as athletic ability). Another example would be that one person might be jealous or envious of another because of his or her beauty. In Exodus 20:5, it is not that God is jealous or envious because someone has something He wants or needs. Exodus 20:4\-5 says, “You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God...” Notice that God is jealous when someone gives to another something that rightly belongs to Him. In these verses, God is speaking of people making idols and bowing down and worshiping those idols instead of giving God the worship that belongs to Him alone. God is possessive of the worship and service that belong to Him. It is a sin (as God points out in this commandment) to worship or serve anything other than God. It is a sin when we desire, or we are envious, or we are jealous of someone because he has something that we do not have. It is a different use of the word “jealous” when God says He is jealous. What He is jealous of belongs to Him; worship and service belong to Him alone, and are to be given to Him alone. Perhaps a practical example will help us understand the difference. If a husband sees another man flirting with his wife, he is right to be jealous, for only he has the right to flirt with his wife. This type of jealousy is not sinful. Rather, it is entirely appropriate. Being jealous for something that God declares to belong to you is good and appropriate. Jealousy is a sin when it is a desire for something that does not belong to you. Worship, praise, honor, and adoration belong to God alone, for only He is truly worthy of it. Therefore, God is rightly jealous when worship, praise, honor, or adoration is given to idols. This is precisely the jealousy the apostle Paul described in 2 Corinthians 11:2, “I am jealous for you with a godly jealousy...”

How do I get the image of God as imposing and angry out of my mind?

Answer Perhaps it will help to consider one of the most profound statements in the Bible: “God is love” (1 John 4:8\). Never was a more important declaration made than this—God is love. This is a profound statement. God doesn’t just love; He is love. His nature and essence are love. Love permeates His very being and infuses all His other attributes, even His wrath and anger. When we see God as angry, it might help to realize that His anger is filtered through His great love. It might also help to understand that God is never angry with His children, those who have come to Christ in faith for forgiveness of sin. All His anger was directed against His own Son on the cross, and He will never again be angry with those for whom Christ died. The Bible tells us that “God is angry with the wicked every day” (Psalm 7:11\), but we who belong to Christ are not “the wicked.” We are perfect in God’s sight, because when He looks at us, He sees Jesus. “For He has made Him who knew no sin, to be sin for us, that we might become the righteousness of God in Him” (2 Corinthians 5:21\). All God’s wrath against our sin was poured out on Jesus on the cross, and He simply will not be angry with us ever again if we have placed our faith in Christ. He did this out of His great love for His own. The fact that God is loving does not cancel out His holy requirement of perfection. However, because He is loving, He sent Christ to die on the cross in our place, and this completely satisfies God’s requirement of perfection. Because He is loving, God provided a way for man to be no longer separated from Him by sin, but to be able to enter into a relationship with Him as a welcome part of God’s family, placed in that family because of the finished work of Christ on the cross (John 1:12; 5:24\). If, even knowing these things, we still see God as angry and imposing, it could be that we are not sure of our own relationship to Him. The Bible encourages us to “examine yourselves, whether you are in the faith” (2 Corinthians 13:5\). If we doubt that we truly belong to Christ, we only need to repent and ask Him to save us. He will forgive us our sin and give us His Holy Spirit who will live in our hearts and assure us that we are His children. Once we are assured that we are His, we can draw close to Him by reading and studying His Word and by asking Him to show Himself to us as He truly is. God loves each of us and desires to know us in a personal relationship. He has assured us that, if we seek Him with all our hearts, we will surely find Him (Jeremiah 29:13\). Then we will truly know Him, not as imposing and angry, but as a loving and gracious Father.

Why is God so different in the Old Testament than He is in the New Testament?

Answer At the very heart of this question lies a fundamental misunderstanding of what both the Old and New Testaments reveal about the nature of God. Another way of expressing this same basic thought is when people say, “The God of the Old Testament is a God of wrath while the God of the New Testament is a God of love.” The fact that the Bible is God’s progressive revelation of Himself to us through historical events and through His relationship with people throughout history might contribute to misconceptions about what God is like in the Old Testament as compared to the New Testament. However, when one reads both the Old and the New Testaments, it becomes evident that God is not different from one testament to another and that God’s wrath and His love are revealed in both testaments. For example, throughout the Old Testament, God is declared to be a “compassionate and gracious God, slow to anger, abounding in love and faithfulness,” (Exodus 34:6; Numbers 14:18; Deuteronomy 4:31; Nehemiah 9:17; Psalm 86:5, 15; 108:4; 145:8; Joel 2:13\). Yet in the New Testament, God’s loving\-kindness and mercy are manifested even more fully through the fact that “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” (John 3:16\). Throughout the Old Testament, we also see God dealing with Israel the same way a loving father deals with a child. When they willfully sinned against Him and began to worship idols, God would chastise them. Yet, each time He would deliver them once they had repented of their idolatry. This is much the same way God deals with Christians in the New Testament. For example, Hebrews 12:6 tells us that “the Lord disciplines the one he loves, and he chastens everyone he accepts as his son.” In a similar way, throughout the Old Testament we see God’s judgment and wrath poured out on sin. Likewise, in the New Testament we see that the wrath of God is still “being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness” (Romans 1:18\). So, clearly, God is no different in the Old Testament than He is in the New Testament. God by His very nature is immutable (unchanging). While we might see one aspect of His nature revealed in certain passages of Scripture more than other aspects, God Himself does not change. As we read and study the Bible, it becomes clear that God is the same in the Old and New Testaments. Even though the Bible is 66 individual books written on two (or possibly three) continents, in three different languages, over a period of approximately 1500 years by more than 40 authors, it remains one unified book from beginning to end without contradiction. In it we see how a loving, merciful, and just God deals with sinful men in all kinds of situations. Truly, the Bible is God’s love letter to mankind. God’s love for His creation, especially for mankind, is evident all through Scripture. Throughout the Bible we see God lovingly and mercifully calling people into a special relationship with Himself, not because they deserve it, but because He is a gracious and merciful God, slow to anger and abundant in loving\-kindness and truth. Yet we also see a holy and righteous God who is the Judge of all those who disobey His Word and refuse to worship Him, turning instead to worship gods of their own creation (Romans chapter 1\). Because of God’s righteous and holy character, all sin—past, present, and future—must be judged. Yet God in His infinite love has provided a payment for sin and a way of reconciliation so that sinful man can escape His wrath. We see this wonderful truth in verses like 1 John 4:10: “This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins.” In the Old Testament, God provided a sacrificial system whereby atonement could be made for sin. However, this sacrificial system was only temporary and merely looked forward to the coming of Jesus Christ who would die on the cross to make a complete substitutionary atonement for sin. The Savior who was promised in the Old Testament is fully revealed in the New Testament. Only envisioned in the Old Testament, the ultimate expression of God’s love, the sending of His Son Jesus Christ, is revealed in all its glory in the New Testament. Both the Old and the New Testaments were given “to make us wise unto salvation” (2 Timothy 3:15\). When we study the Testaments closely, it is evident that God “does not change like shifting shadows” (James 1:17\).

Is God / the Bible sexist?

Answer Sexism is one gender, usually male, having dominance over the other gender, usually female. The Bible contains many references to women that, to our modern mindset, sound discriminatory towards women. But we have to remember that when the Bible describes an action, it does not necessarily mean that the Bible endorses that action. The Bible describes men treating women as little more than property, but that does not mean God approves of that action. The Bible is far more focused on reforming our souls than our societies. God knows that a changed heart will result in a changed behavior. During Old Testament times, virtually every culture in the entire world was patriarchal in structure. That status of history is very clear—not only in Scripture but also in the rules that governed most societies. By modern value systems and worldly human viewpoint, that is called “sexist.” God ordained the order in society, not man, and He is the author of the establishment principles of authority. However, like everything else, fallen man has corrupted this order. That has resulted in the inequality of the standing of men and women throughout history. The exclusion and the discrimination that we find in our world is nothing new. It is the result of the fall of man and the introduction of sin. Therefore, we can rightly say that the term and the practice of “sexism” is a result of sin. The progressive revelation of the Bible leads us to the cure for sexism and indeed all the sinful practices of the human race. To find and maintain a spiritual balance between the God\-ordained positions of authority, we must look to Scripture. The New Testament is the fulfillment of the Old, and in it we find principles that tell us the correct line of authority and the cure for sin, the ill of all humanity, and that includes discrimination based upon gender. The cross of Christ is the great equalizer. John 3:16 says, “Whoever believes,” and that is an all\-inclusive statement that leaves no one out on the basis of position in society, mental capacity, or gender. We also find a passage in Galatians that speaks of our equal opportunity for salvation. “You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Galatians 3:26\-28\). There is no sexism at the cross. The Bible is not sexist in its accurate portrayal of the results of sin in both men and women. The Bible records all kinds of sin: slavery and bondage and the failures of its greatest heroes. Yet it also gives us the answer and the cure for those sins against God and His established order—a right relationship with God. The Old Testament was looking forward to the supreme sacrifice, and each time a sacrifice for sin was made, it was teaching the need for reconciliation to God. In the New Testament, the “Lamb that takes away the sin of the world” (see John 1:29\) was born, died, was buried and rose again, and then ascended to His place in heaven, and there He intercedes for us. It is through belief in Him that the cure for sin is found, and that includes the sin of sexism. The charge of sexism in the Bible is based upon a lack of knowledge of Scripture. When men and women of all ages have taken their God\-ordained places and lived according to “thus says the LORD,” then there is a wonderful balance between the genders. That balance is what God began with, and it is what He will end with. There is an inordinate amount of attention paid to the various products of sin and not to the root of it. It is only when there is personal reconciliation with God through the Lord Jesus Christ that we find true equality. “Then you will know the truth, and the truth will set you free” (John 8:32\). It is also very important to understand that the Bible’s ascribing different roles to men and women does not constitute sexism. The Bible makes it abundantly clear that God expects men to take the leadership role in the church and the home. Does this make women inferior? Absolutely not. Does this mean women are less intelligent, less capable, or viewed as less in God’s eyes? Absolutely not! What it means is that in our sin\-stained world, there has to be structure and authority. God has instituted the roles of authority for our good. Sexism is the abuse of these roles, not the existence of these roles.

Is it wrong to question God?

Answer At issue is not whether we should question God, but in what manner—and for what reason—we question Him. To question God is not in itself wrong. The [prophet Habakkuk](Habakkuk-in-the-Bible.html) queried God concerning the timing and agency of His plan. Rather than rebuke Habakkuk for his questions, God patiently answered, and the prophet ended his book with a song of praise to the Lord. Many questions are put to God in the Psalms (Psalms 10, 44, 74, 77\). These are the cries of persecuted ones desperate for God’s intervention and salvation. Through the prophet Jeremiah, God says, “Ask me and I will tell you remarkable secrets you do not know about things to come” (Jeremiah 33:3, NLT). How could it be wrong to question God when Jesus Himself encouraged, “Keep asking, and it will be given to you. Keep searching, and you will find. Keep knocking, and the door will be opened to you. For everyone who asks receives, and the one who searches finds, and to the one who knocks, the door will be opened” (Matthew 7:7–8, HCSB). Many godly men in the Bible expressed doubts to God about their ability to serve Him. Moses implored, “Who am I that I should go to Pharaoh and bring the Israelites out of Egypt?” (Exodus 3:11; see also Exodus 4:1, 10–13; 6:12, 30; Numbers 11:13–15\). Gideon (Judges 6:15, 17, 36–40\), Elijah (1 Kings 19:3–4, 10, 14\), and Jeremiah (Jeremiah 1:6; 15:10\) were all fraught with uncertainty about their place in God’s plan. Abraham doubted God’s promises (Genesis 15:8; 17:17–18\). Joshua questioned God’s actions (Joshua 7:7–8\). Even the Lord’s disciples voiced their reservations (Matthew 11:2–3; Mark 6:37; John 20:25\). Although God does not always answer our questions the way we want or expect, we can conclude from these passages that God welcomes any sincere question from an earnest heart. Insincere questions, or questions from a [hypocritical heart](Bible-hypocrisy.html), are a different matter. The Pharisees and Jewish leaders often presented their questions to trick or trap Jesus (John 7:53–8:11; Matthew 21:23–27; 22:15–22; ), but He refused to answer them. The Bible says, “Without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him” (Hebrews 11:6\). Unbelief is a failure to trust the Lord (Psalm 78:22\) and a sign of rebellion and disobedience against God (Hebrews 3:12; 11:31\). After King Saul disobeyed God, his questions went unanswered (1 Samuel 28:6\). Wondering why God allowed a particular event is entirely different from directly questioning God’s goodness or truthfulness (see 1 John 5:10\). Having doubts is not the same as questioning God’s sovereignty and attacking His character. Those attitudes stem from spiritual blindness (2 Corinthians 4:3–4; Romans 1:21; Ephesians 4:18\). People who do not belong to God question His works (John 5:38; 8:44–45; 10:22–42; 12:37–40\). In short, an honest question is not wrong or sinful. But cross\-examination from a bitter, untrusting, or rebellious heart is the fruit of unbelief. God is not intimidated, shocked, or displeased by our heartfelt questions. He understands our weaknesses and fears (Hebrews 4:15–16; 5:2\) and invites us to seek transparent fellowship with Him. When we “question God,” our attitude should reflect a humble spirit, [trusting heart](trust-God.html), and open mind. We can question the Lord, but we should not expect to receive an answer unless we truly believe in Him and accept His sovereign perspective. God knows our hearts (Psalm 44:21; Romans 8:27\) and whether we genuinely desire Him to enlighten us. Our inner intentions determine whether it is right or wrong to question God.

Is there anything God cannot do?

Answer On a clear night, look up at the stars in the sky. Genesis 1 records that God made all of them! Imagine the power in just one star! But it is not just about raw power. There is intelligence and design packed in our universe down to the smallest DNA strand, down to the smallest subatomic particle. God’s power and wisdom are beyond our comprehension. That is why the LORD said to Abraham in Genesis 18:14, “Is anything too hard for the LORD?” That is why the LORD said to Moses when Moses questioned how God could possibly supply meat to several million Israelites in the wilderness, “Is the LORD’s arm too short?” (Numbers 11:23\). That is why Jonathan told his armor bearer that the LORD didn’t need a lot of soldiers to get a victory (1 Samuel 14:6\). Jeremiah 32:17 states, “Ah Lord GOD! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee” (KJV). Even in the spiritual realm, those who seem the farthest from salvation are not impossible for Him to reach (Mark 10:25\-27\). And as great as His power is, His love and mercy are just as great—even to the point of His willingness to send His own Son to die on the cross of Calvary to pay the penalty for a sinful mankind. He did this so that He, in complete justice, could forgive those who will turn away from self\-reliance and sin to reliance upon Christ and His finished work. As parents, it would be far worse to see our children endure torment than go through it ourselves, and yet that is just what God the Father did. John 3:16 declares God’s great love: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (KJV). This love was not just for the “good” people (there are none), but for us—a fallen, sinful, unlovely, rebellious people (Romans 3:10\-23\)—and yet He chose to shower us with His love (Romans 5:6\-10\) when we didn’t deserve it. The only thing that God cannot do is act contrary to His own character and nature. For example, Titus 1:2 states that He cannot lie. Because He is holy (Isaiah 6:3; 1 Peter 1:16\), He cannot sin. Because He is just, He cannot merely overlook sin. Because Christ paid the penalty for sin, He is now able to forgive those who put their faith in Christ (Isaiah 53:1\-12; Romans 3:26\). Truly our God is an awesome God—unchanging, eternal, unlimited in power, in majesty, in knowledge, in wisdom, in love, in mercy, and in holiness. But we are very much like the Israelites who, even after seeing God display His power and love repeatedly, doubted both His love and power as they came face to face with each new trial in their lives (e.g., Numbers 13—14\). May God help us to honor Him with dependence and trust in Him through the next “crisis” we face, for He is a “very present help in trouble” (Psalm 46:1, ESV).

Does God have a sense of humor?

Answer Perhaps the best indication that God does have a sense of humor is that He created man in His image (Genesis 1:27\), and certainly people are able to perceive and express humor. The American Heritage Dictionary defines a “sense of humor” as “...The ability to perceive, enjoy, or express what is comical or funny.” According to this definition, then, God must show an ability to perceive, enjoy, or express what is comical. The difficulty is that people perceive what is comical differently, and what sinful man perceives as funny would not amuse a holy and perfect God. Much of what the world calls humor is not funny but is crass and crude and should have no part in a Christian’s life (Colossians 3:8\). Other humor is expressed at the expense of others (tearing down rather than building up), again something contrary to God’s Word (Colossians 4:6; Ephesians 4:29\). An example of God’s humor is the instance in which the Israelites were using the Ark of the Covenant like a good\-luck charm in taking it to battle, and the Philistines ended up capturing it and placing it in their temple before their idol of Dagon. They came into the temple the next day and found Dagon flat on his face before the ark. They set him back up. The next morning, there he was again, but this time he had his hands and head cut off as a symbol of his powerlessness before the God of the ark (1 Samuel 5:1\-5\). God’s putting Dagon in a position of submission to His ark is a comical picture. This incident is an example of God laughing at the foolishness of those who would oppose Him. “See what they spew from their mouths— they spew out swords from their lips, and they say, ‘Who can hear us?’ But you, O LORD, laugh at them; you scoff at all those nations” (Psalm 59:7\-8\). Psalm 2 also reveals God laughing at those who would rebel against His kingship (verse 4\). It is like the comical picture of a kindergarten\-aged child being upset at his parents and running away from home...all the way to his neighbor’s house. But there is obviously a serious side to this as well, and although the picture of weak and silly man trying to match wits with an almighty and all\-knowing God is comical, God takes no delight in their waywardness and its consequences but rather desires to see them turn around (Ezekiel 33:11; Matthew 23:37\-38\). A person does not crack jokes in the presence of one who has just lost a close loved one; silly jokes are out of place on such occasions. In the same way, God is focused on the lost and is looking for those who will care for their souls as He does. That is why our lives (while having times of refreshing and humor) are to be characterized by “soberness” (seriousness about making our lives count for Christ) (1 Thessalonians 5:6,8; Titus 2:2,6\).

Why did God command the genocide of the Canaanites?

Answer In Deuteronomy 20:16–17, God commanded the Israelites, “In the cities of the nations the Lord your God is giving you as an inheritance, do not leave alive anything that breathes. Completely destroy them—the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites—as the Lord your God has commanded you.” A similar command is given concerning the Amalekites in 1 Samuel 15:2–3\. Why would God have the Israelites exterminate entire groups of people, women and children included? Before we look at the reasons given in Scripture for the commands to exterminate certain groups of people, it’s important to realize that the Israelites were not given free rein to slaughter everyone they met. Consider the following: • The standard procedure for battling a city was to first extend terms of peace (Deuteronomy 20:10\). If the terms were accepted, the people of that city lived and became subservient to Israel (verse 11\). If the terms were rejected, the city was besieged and the men were killed, but the women and children were spared (verses 12–14\). Attacking a city within Canaan called for different rules and represented an exception to this standard. • God did not sanction *all* of the wars recorded in the Old Testament. The battles that were part of the conquest of Canaan were intended for a particular time and limited to a particular people group. The conquest of Canaan had clear limits, geographically and historically. • The wars sanctioned by God beyond the time of Joshua were defensive in nature. A number of the battles that Israel fought on the way to and within Canaan were also defensive in nature (Exodus 17:8; Numbers 21:21 –32; Deuteronomy 2:26 –37; Joshua 10:4\). Here are the reasons Scripture gives for commanding ancient Israel to annihilate certain people groups: 1\. *To judge the Canaanites for their abominations*. The [Canaanites](Canaanites.html) were a brutal and wicked culture that frequently engaged in incredibly decadent behavior. Leviticus 18 provides a list of sins that Israel was to avoid at all costs: incest, child sacrifice, homosexuality, and bestiality. All these sins were practiced by the people of Canaan: “This is how the nations that I am going to drive out before you became defiled. Even the land was defiled; so I punished it for its sin, and the land vomited out its inhabitants. . . . All these things were done by the people who lived in the land before you, and the land became defiled” (Leviticus 18:24–27\). In ordering the destruction of the Canaanites, God enacted a form of corporate capital punishment on a people that had been deserving of God’s judgment for some time. God had given the Canaanite people over 400 years to repent (Genesis 15:13–16\). Then came judgment day. God could have used any means to destroy the Canaanites, but He chose to use the Israelites as the instrument of judgment. This method not only rid the world of an evil and deeply depraved society, but it also provided a ready\-made home for God’s chosen people, the Hebrews. The Canaanites knew what was coming and had heard of God’s awesome power (Joshua 2:10–11; 9:9\). Such awareness should have prompted their repentance, but they remained resistant to God. The Canaanite [Rahab](life-Rahab.html) was saved, and so was her family, and they are proof that the Canaanites could have avoided destruction if they had repented (Joshua 2\). No person had to die. God’s desire is that the wicked turn from their sin rather than perish (Ezekiel 18:31–32; 33:11\). 2\. *To stave off idolatry and compromise*. In Deuteronomy 20, immediately after God commanded that the Canaanites be completely wiped out, God gave the reason: “Otherwise, they will teach you to follow all the detestable things they do in worshiping their gods, and you will sin against the Lord your God” (Deuteronomy 20:18\). The reason for the extermination was to prevent religious compromise and spiritual adultery: if the Israelites left survivors, the sin of idolatry would follow. The Israelites failed in their mission and left many Canaanites alive (Joshua 16:10; 17:12–13; Judges 1:29\). Exactly what God said would happen occurred. Israel compromised with Canaanite culture and fell into idolatry time and again (Judges 2:1–3; 1 Kings 11:5; 14:24; 2 Kings 16:3–4\). God’s order to exterminate the Canaanites was meant to guard His relationship with His people. 3\. *To prevent future problems*. God knows the future. God knew what the results would be if Israel did not completely eradicate their enemies. The [Amalekites](Amalekites.html) were not Canaanites, but they attacked Israel several times and forged alliances with the Canaanites (Exodus 17:8–13; Numbers 14:45; Judges 3:13; 6:3\), so they also fell under God’s judgment. [King Saul](life-Saul.html) was given the responsibility to exterminate the Amalekites (1 Samuel 15:2–3\). Saul shirked his duty and lied about it (1 Samuel 15:20\). The results were dire—just a couple of decades later, there were enough Amalekites to take David and his men’s families captive (1 Samuel 30:1–2\). Several hundred years after that, a descendant of the Amalekites, [Haman](Haman-the-Agagite.html), tried to have the entire Jewish people exterminated (see the [book of Esther](Book-of-Esther.html)). So, Saul’s incomplete obedience almost resulted in Israel’s destruction. If Saul had obeyed the voice of the Lord, it would have saved David’s men and the Jews of Esther’s day a lot of trouble. 4\. *To fulfil the curse on Canaan*. Centuries before Moses’ command to eradicate the Canaanites, [Noah](curse-Ham-Canaan.html) had cursed one of Ham’s sons: “Cursed be Canaan! The lowest of slaves will he be to his brothers” (Genesis 9:25\). Canaan was the ancestor of the Canaanites, as Genesis 10 makes clear. The descendants of Canaan include the Sidonians, the Hittites, the Jebusites, the Amorites, and the inhabitants of Sodom and Gomorrah (Genesis 10:15–19\). Noah’s curse/prophecy came true during the time of Joshua. The Canaanites were conquered by the Israelites, who were descendants of one of Ham’s brothers, Shem. Not all of the Canaanites were exterminated; true to God’s Word, some of the Canaanites became slaves (Joshua 9:27; 17:12–13\). The most difficult part of the command of Deuteronomy 20:16–17 is that, when the Canaanites were exterminated, women and children were not spared. Why would God order the death of noncombatants and innocent children? Here are some things to remember: ⁍ No one is “innocent” in the sense of being sinless (Psalm 51:5; 58:3\). ⁍ These women were participants in the degrading sins of Canaan, and the children would have grown up sympathetic to the evil religions and practices of their parents. ⁍ These women and, eventually, the children would naturally have been resentful of the Israelites and later sought to avenge the “unjust” treatment the Canaanite men had received. In the end, God is sovereign over all of life, and He can take it whenever and however He sees fit. God alone can give life, and God alone has the right to take it. God is under no obligation to extend anyone’s life for even another day. How and when we die is completely up to Him. In the case of the Canaanites, their end came after a time of tolerance and patient grace. But Judgment Day finally comes to all, and it came to the Canaanites via the Hebrew people.

What is YHWH?

Answer The ancient Hebrew language that the Old Testament was written in did not have vowels in its alphabet. In written form, ancient Hebrew was a consonant\-only language. In the original Hebrew, God’s name transliterates to *YHWH* (sometimes written in the older style as *YHVH*). This is known as the tetragrammaton (meaning “four letters”). Because of the lack of vowels, Bible scholars debate how the tetragrammaton *YHWH* was pronounced. The tetragrammaton consists of four Hebrew letters: *yodh*, *he*, *waw*, and then *he* repeated. Some versions of the Bible translate the tetragrammaton as “Yahweh” or [“Jehovah”](Jehovah.html); most translate it as “LORD” (all capital letters). Contrary to what some believe, *Jehovah* is not the Divine Name revealed to Israel. The name *Jehovah* is a product of mixing different words and different alphabets of different languages. Due to a fear of accidentally taking God’s name in vain (Leviticus 24:16\), the Jews basically quit saying it out loud altogether. Instead, when reading Scripture aloud, the Jews substituted the tetragrammaton *YHWH* with the word [*Adonai*](meaning-of-Adonai.html) (“Lord”). Even in the [Septuagint](septuagint.html) (the Greek translation of the Old Testament), the translators substituted *Kurios* (“Lord”) for the Divine Name. Eventually, the vowels from *Adonai* (“Lord”) or *Elohim* (“God”) found their way in between the consonants of *YHWH*, thus forming *YaHWeH*. But this interpolation of vowels does not mean that was how God’s name was originally pronounced. In fact, we aren’t entirely sure if *YHWH* should have two syllables or three. Any number of vowel sounds can be inserted within *YHWH*, and Jewish scholars are as uncertain of the real pronunciation as Christian scholars are. *Jehovah* is actually a much later (probably 16th\-century) variant. The word *Jehovah* comes from a three\-syllable version of *YHWH*, *YeHoWeH*. The *Y* was replaced with a *J* (although Hebrew does not even have a *J* sound) and the *W* with a *V*, plus the extra vowel in the middle, resulting in *JeHoVaH*. These vowels are the abbreviated forms of the imperfect tense, the participial form, and the perfect tense of the Hebrew being verb (English *is*)—thus the meaning of *Jehovah* could be understood as “He who will be, is, and has been.” So, what is God’s Name, and what does it mean? The most likely choice for how the tetragrammaton was pronounced is “YAH\-way,” “YAH\-weh,” or something similar. The name *Yahweh* refers to God’s self\-existence. *Yahweh* is linked to how God described Himself in Exodus 3:14, “God said to Moses, ‘I AM WHO I AM. This is what you are to say to the Israelites: “I AM has sent me to you.”’” God’s name is a reflection of His being. God is the only self\-existent or self\-sufficient Being. Only God has life in and of Himself. That is the essential meaning of the tetragrammaton, *YHWH*.

Is God male or female?

Answer In examining Scripture, two facts become clear. First, God is a Spirit and does not possess human characteristics or limitations. Second, all the evidence contained in Scripture agrees that God revealed Himself to mankind in a male form. To begin, God’s true nature needs to be understood. God is a Person, obviously, because God exhibits all the characteristics of personhood: God has a mind, a will, an intellect, and emotions. God communicates and He has relationships, and God’s personal actions are evidenced throughout Scripture. As John 4:24 states, “God is spirit, and his worshipers must worship in spirit and in truth.” Since God is a spiritual being, He does not possess physical human characteristics. However, sometimes figurative language used in Scripture assigns human characteristics to God in order to make it possible for man to understand God. This assignment of human characteristics to describe God is called “anthropomorphism.” Anthropomorphism is simply a means for God (a spiritual being) to communicate truth about His nature to humanity, physical beings. Since humanity is physical, we are limited in our understanding of those things beyond the physical realm; therefore, anthropomorphism in Scripture helps us to understand who God is. Some of the difficulty comes in examining the fact that humanity is created in God’s image. Genesis 1:26\-27 says, “Then God said, ‘Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.’ So God created man in his own image, in the image of God he created him; male and female he created them.” Both man and woman are created in the image of God, in that they are greater than all the other creations as they, like God, have a mind, will, intellect, emotions, and moral capacity. Animals do not possess a moral capacity and do not possess an immaterial component like humanity does. The image of God is the spiritual component that humanity alone possesses. God created humanity to have a relationship with Him. Humanity is the only creation designed for that purpose. That said, man and woman are only patterned after the image of God—they are not tiny “copies” of God. The fact that there are men and women does not require God to have male and female features. Remember, being made in the image of God has nothing to do with physical characteristics. We know that God is a spiritual being and does not possess physical characteristics. This does not limit, however, how God may choose to reveal Himself to humanity. Scripture contains all the revelation God gave to humanity about Himself, and so it is the only objective source of information about God. In looking at what Scripture tells us, there are several observations of evidence about the form in which God revealed Himself to humanity. Scripture contains approximately 170 references to God as the “Father.” By necessity, one cannot be a father unless one is male. If God had chosen to be revealed to man in a female form, then the word “[mother](God-the-mother.html)” would have occurred in these places, not “father.” In the Old and New Testaments, masculine pronouns are used over and over again in reference to God. Jesus Christ referred to God as the Father several times and in other cases used masculine pronouns in reference to God. In the Gospels alone, Christ uses the term “Father” in direct reference to God nearly 160 times. Of particular interest is Christ’s statement in John 10:30: “I and the Father are one.” Obviously, Jesus Christ came in the form of a human man to die on the cross as payment for the sins of the world. Like God the Father, Jesus was revealed to humanity in a male form. Scripture records numerous other instances where Christ utilized masculine nouns and pronouns in reference to God. The New Testament Epistles (from Acts to Revelation) also contain nearly 900 verses where the word theos—a masculine noun in the Greek—is used in direct reference to God. In countless references to God in Scripture, there is clearly a consistent pattern of His being referred to with masculine titles, nouns, and pronouns. While God is not a man, He chose a masculine form in order to reveal Himself to humanity. Likewise, Jesus Christ, who is constantly referred to with masculine titles, nouns, and pronouns, took a male form while He walked on the earth. The prophets of the Old Testament and the apostles of the New Testament refer to both God and Jesus Christ with masculine names and titles. God chose to be revealed in this form in order for man to more easily grasp who He is. While God makes allowances in order to help us understand Him, it is important to not try to “force God into a box,” so to speak, by placing limitations on Him that are not appropriate to His nature.

Why does God demand, seek, or request that we worship Him?

Answer As the Lord Jesus conversed with a [Samaritan woman](woman-at-the-well.html) whom He encountered at Jacob’s well, He tells her something about God the Father: “A time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks” (John 4:23\). Jesus’ statement here raises some questions: • Why does God seek people to worship Him? • Does He need something from humans in order to bolster His self\-esteem? Does He get emotional support from us? • Does He require human acknowledgement and worship to help Him in some way? These questions from honest inquirers are legitimate. They deserve an honest answer. That answer points us to the very nature of who God is and who we are as human beings made in His image. Bolstering Jesus’ statement that the Father is seeking worshipers are several Old Testament statements that actually say God *demands* worship. For example, God tells Moses, as part of the [Ten Commandments](Ten-Commandments.html), “You shall have no other gods before me” (Exodus 20:3\). God doesn’t want any other being or thing to take His place in our hierarchy of values. He insists on total allegiance and commitment from His worshipers. Our understanding of the nature of God, based on His self\-revelation in the Bible, includes the fact that He is the Creator and Sustainer of the entire cosmos. He is eternal, infinite, and transcendent in His Being, needing nothing outside of Himself to maintain and sustain His existence. He is the only [Self\-Existing Being](aseity-of-God.html). In contrast, human beings need plenty of things to survive. We require air, water, food, and sleep. Without those things, we would cease to exist. God, however, doesn’t need any of those things. He simply *IS*, eternally (Exodus 3:14\). Existence is part of the sheer reality of who He is. The God who seeks worshipers is Himself light, love, and life (1 John 1:5; 4:8; 5:20\). He is the true source of those foundational realities. We, as created beings, are fully and completely dependent on our Creator God for our existence and sustenance. The apostle Paul said that in God we “live, move, and have our being” (Acts 17:28\). God provides the air we breathe, our ability to move about, the water we drink, the food we enjoy, and every other “good and perfect gift” (James 1:17\). Since God is described as Love itself—“God is love” is how the apostle John says it (1 John 4:8\)—and we know that His love toward us is the highest form of love, namely *agape*, then God’s command to worship Him works out for our benefit, not His. The One who shows *agape* is the giver; we are the receivers. We naturally value things: we place worth on certain items, ideas, and people. We all have a hierarchy of values, and that hierarchy is made evident in the amount of money, time, and energy we invest in people, projects, and possessions. The Creator of all things visible and invisible knows that, if we don’t assign ultimate worth to Him—the One who is light, love, and life—then we will esteem something else as ultimately worthy or valuable. And that thing, which will perforce be a created thing, will not be worthy of the honor. The things of this world are temporary (but not necessarily unimportant) and perishing. They are unable to give us real and eternal light, love, and life. Giving ourselves to temporary and perishing things will lead to eventual ruin. God is fully aware that nothing in all creation can give us what we really need. He knows that our ultimate benefit lies with knowing Him and having a personal relationship with Him, the only true and living God, the source of all good things. The thing we need most is God Himself. For these reasons, God the Father is seeking worshipers who will worship Him “[in the Spirit and in truth](worship-spirit-truth.html)” (John 4:23\). We were designed for worship. If we fail to worship God, we will worship something else—an idol of our own making, something temporary and perishing. Worshiping the true and living God recalibrates our hearts and lives around what is ultimate. This empowers us to love God and other people rightly. [True worship](worship-in-the-Bible.html) keeps God’s greatness and grace in Jesus Christ in the forefront of our minds. It fills our hearts with thanksgiving and overflows into purposeful living for God’s glory.

Is God fair?

Answer In many people’s minds, fairness is everyone receiving exactly what he or she deserves. If God were completely “fair,” by this definition, we would all spend [eternity in hell](hell-real-eternal.html) paying for our sin, which is exactly what we deserve. We have all sinned against God (Romans 3:23\) and are therefore worthy of eternal death (Romans 6:23\). If we “fairly” received what we deserve, we would end up in the lake of fire (Revelation 20:14–15\). But God is merciful and good, so He sent Jesus Christ to die on the cross in our place, taking the punishment that we deserve (2 Corinthians 5:21\). All we have to do is believe in Christ and we will be saved, and we will receive an eternal home in heaven (John 3:16\). With the sacrifice of Christ, God maintains His “fairness” in that sin is adequately punished. A synonym for *fair* is *just*, and the Bible is unequivocal that [God is just](God-is-just.html): “He is the Rock, his works are perfect, and all his ways are just. A faithful God who does no wrong, upright and just is he” (Deuteronomy 32:4; see also 2 Chronicles 19:7; Romans 9:14; and 2 Thessalonians 1:6\). God is “fair” in that He is unbiased, honest, and just. Peter, standing in a Gentile’s home and seeing the work of the Holy Spirit, said, “I now realize how true it is that God does not show favoritism but accepts from every nation the one who fears him and does what is right” (Acts 10:34–35\). God is eminently fair. He treats no one wrongly. Despite God’s loving grace, no one would believe in Him on his own (Romans 3:10–18\). According to Romans 8:29\-30, God predetermined that certain individuals would be conformed to the likeness of His Son, be called, justified, and glorified. Numerous scriptures refer to believers in Christ being chosen (Matthew 24:22, 31; Mark 13:20, 27; Romans 8:33, 9:11, 11:5\-7, 28; Ephesians 1:11; Colossians 3:12; 1 Thessalonians 1:4; 1 Timothy 5:21; 2 Timothy 2:10; Titus 1:1; 1 Peter 1:1\-2, 2:9; 2 Peter 1:10\). Some argue that this does not seem “fair” in the eyes of those who believe fairness requires everyone to be treated exactly the same way. In election, it appears that God is not treating all people equally. While it might appear this way, the Bible also says that we must respond to what God has revealed about Himself. Romans 1:26 tells us: "For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse." All who believe in Jesus Christ will be saved (John 3:16; Romans 10:9\-10\). All who turn to Him based on what they know of Him, as Rahab did, will be saved. The Bible never describes God rejecting anyone who believes in Him or turning away anyone who is seeking Him (Deuteronomy 4:29\). The truths of God’s sovereign predestination and also man’s responsibility are not mutually exclusive. Somehow, in the mystery of God, predestination works hand\-in\-hand with a person being drawn by God (John 6:44\) and believing unto salvation (Romans 1:16\). God predestines who will be saved, and we must also choose Christ in order to be saved. Both facts are equally true. While this might seem unfair in the eyes of man, it is not. God saving some is not unfair to those who remain unsaved. Those who refuse to turn to Him receive precisely what they deserve and desire. Those whom God has chosen are receiving God’s love and grace. But, when God draws our hearts and opens our minds, we have the opportunity to respond to the revelation of the creation around us (Psalm 19:1–3\) and the [conscience](conscience.html) within us (Romans 2:15\) and turn to God. Those who do not respond will receive what they truly deserve because of their rejection of Him. Their punishment is fair (John 3:18, 36\). Those who believe are receiving far better than they deserve. No one, though, is being punished beyond what he or she deserves. Is God fair? Yes. He is also gracious, merciful, and forgiving.

What does it mean that God is love?

Answer Let’s look at how the Bible describes love, and then we will see a few ways in which God is the essence of love. “Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self\-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails” (1 Corinthians 13:4\-8a). This is God’s description of love, and because God is love (1 John 4:8\), this is what He is like. In love, God does not force Himself on anyone. Those who come to Him do so in response to His love. In love, God shows kindness to all. In love, Jesus went about doing good to everyone without partiality. In love, Jesus did not covet what others had, living a humble life without complaining. In love, Jesus did not brag about who He was in the flesh, although He could have overpowered anyone He ever came in contact with. In love, Jesus willingly obeyed His Father in heaven. “The world must learn that I love the Father and that I do exactly what my Father has commanded me” (John 14:31\). In love, Jesus was/is always looking out for the interests of others. The greatest expression of God’s love is communicated to us in John 3:16: “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.” Romans 5:8 proclaims the same message: “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” We can see from these verses that it is God’s greatest desire that we join Him in His eternal home, heaven. He has made the way possible by paying the price for our sins. He loves us because He chose to as an act of His will. Love forgives. “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9\). So, what does it mean that God is love? Love is an attribute of God. Love is a core aspect of God’s character, His Person. God’s love is in no sense in conflict with His holiness, righteousness, justice, or even His wrath. All of God’s attributes are in perfect harmony. Everything God does is loving, just as everything He does is just and right. God is the perfect example of true love. Amazingly, God has given those who receive His Son Jesus as their personal Savior the ability to love as He does, through the power of the Holy Spirit (John 1:12; 1 John 3:1, 23\-24\).

Why does God create people when He knows they are going to go to hell?

Answer Please understand that God does not cause anybody to go to hell. Rather, man chooses to go there on his own. You can see the progression of those who reject Christ in the first three chapters of the book of Romans. The wrath of God is revealed against the unrighteous because man rejects the Creator and worships the creation (Romans 1:18–20\). Men profess to be wise in their own eyes (Romans 1:22\) and exchange the glory of God for created things (Romans 1:23–25\). These people then continue in a downward spiral of sin that is listed in Romans 1:28–31, sins to which all of us can relate. Not only do they participate in these sins, but they also approve of those who do them (Romans 1:32\). Not only do humans have the creation of the world to see God’s power, but they also have their consciences convicting them of their sin (Romans 2:14–15\). In the end, people are left without excuse. We deserve to die for our sins, and we stand condemned in front of God. Jesus Christ came in the flesh so that "you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name" (John 20:31\). This is another witness to God’s existence and also stands to condemn those who choose to reject Christ as the Son of God. Because Christ came to pay the price of sin, and He came to make the Father known (John 1:18\), people have no excuse for rejecting Him. People choose to go to hell because they reject Christ, not because God causes them to go there. God has paid the price, revealed Himself to all, and now humans are "without excuse" (Romans 1:20\). God allows people to be born to give them the opportunity to believe, but it is a person’s responsibility to make that choice. What kind of God would He be if He did not give people the opportunity to place faith in the Lord? This is still a very difficult concept to grasp. We can only cling to what we know about God’s nature and character, trust that His sovereignty and mercy do not contradict one another, and believe that everything He does and/or allows will ultimately be for His glory. We submit ourselves to Him in worship and obedience and trust that He "works out everything in conformity with the purpose of his will" (Ephesians 1:11\) and that His ways are perfect, even when we don’t understand them. "He is the Rock, his works are perfect, and all his ways are just. A faithful God who does no wrong, upright and just is he" (Deuteronomy 32:4\).

What does God look like?

Answer God is a spirit (John 4:24\), and so His appearance is not like anything we can describe. Exodus 33:20 tells us, “You cannot see my face, for no one may see me and live.” As sinful human beings, we are incapable of seeing God in all His glory. His appearance is utterly unimaginable and too glorious to be safely perceived by sinful man. The Bible describes God appearing to people on various occasions. These instances should not be understood as describing exactly what God looks like, but rather as God revealing Himself to us in a way that we can understand. What God looks like is beyond our capability of understanding and describing. God gives glimpses of what He looks like to teach us truths about Himself, not necessarily so that we can have an image of Him in our minds. Two passages that powerfully describe God’s amazing appearance are Ezekiel 1:26\-28 and Revelation 1:14\-16\. Ezekiel 1:26\-28 declares, “Above the expanse over their heads was what looked like a throne of sapphire, and high above on the throne was a figure like that of a man. I saw that from what appeared to be his waist up he looked like glowing metal, as if full of fire, and that from there down he looked like fire; and brilliant light surrounded him. Like the appearance of a rainbow in the clouds on a rainy day, so was the radiance around him.” Revelation 1:14\-16 proclaims, “His head and hair were white like wool, as white as snow, and his eyes were like blazing fire. His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters. In his right hand he held seven stars, and out of his mouth came a sharp double\-edged sword. His face was like the sun shining in all its brilliance.” These passages represent Ezekiel’s and John’s best attempts at describing the appearance of God. They had to use symbolic language to describe that for which human language has no words; i.e., “what appeared like,” “like the appearance,” “he looked like,” etc. We do know that when we are in heaven, “we shall see Him as He is” (1 John 3:2\). Sin will be no more, and we will be able to perceive God in all His glory.

Why does God allow sickness?

Answer The issue of sickness is always a difficult one to deal with. The key is remembering that God’s ways are higher than our ways (Isaiah 55:9\). When we are suffering with a sickness, disease, or injury, we usually focus solely on our own suffering. In the midst of a trial of sickness, it is very difficult to focus on what good God might bring about as a result. Romans 8:28 reminds us that God can bring about good from any situation. Many people look back on times of sickness as times when they grew closer to God, learned to trust Him more, and/or learned how to truly value life. This is the perspective God has because He is sovereign and knows the end result. This does not mean sickness is always from God or that God always inflicts us with sickness to teach us a spiritual lesson. In a world tainted by sin, sickness, disease, and death will always be with us. We are fallen beings, with physical bodies prone to disease and illness. Some sickness is simply a result of the natural course of things in this world. Sickness can also be the result of a demonic attack. The Bible describes several instances when physical suffering was caused by Satan and his demons (Matthew 17:14\-18; Luke 13:10\-16\). So, some sickness is not from God, but from Satan. Even in these instances, God is still in control. God sometimes allows sin and/or Satan to cause physical suffering. Even when sickness is not directly from God, He will still use it according to His perfect will. It is undeniable, though, that God sometimes intentionally allows, or even causes sickness to accomplish His sovereign purposes. While sickness is not directly addressed in the passage, Hebrews 12:5\-11 describes God disciplining us to "produce a harvest of righteousness" (verse 11\). Sickness can be a means of God’s loving discipline. It is difficult for us to comprehend why God would work in this manner. But, believing in the sovereignty of God, there is no other option than suffering being something God allows and/or causes. The clearest example of this in Scripture is found is Psalm 119\. Notice the progression through verses 67, 71, and 75 \- "Before I was afflicted I went astray, but now I obey your word...It was good for me to be afflicted so that I might learn your decrees...I know, O LORD, that your laws are righteous, and in faithfulness you have afflicted me." The author of Psalm 119 was looking at suffering from God’s perspective. It was good for him to be afflicted. It was faithfulness that caused God to afflict him. The result of the affliction was that he learned God’s decrees and obeyed His Word. Again, sickness and suffering are never easy to deal with. One thing is for sure, sickness should not cause us to lose faith in God. God is good, even when we are suffering. Even the ultimate of suffering—death—is an act of God’s goodness. It is hard to imagine that anyone who is in heaven as a result of sickness or suffering regrets what they went through in this life. One final note—when people are suffering, it is our responsibility to minister to them, care for them, pray for them, and comfort them. When a person is suffering, it is not always appropriate to emphasize that God will bring good out of the suffering. Yes, that is the truth. However, in the midst of suffering, it is not always the best time to share that truth. Suffering people need our love and encouragement, not necessarily a reminder of sound biblical theology. **A testimony on suffering:** Thank you so much for whoever answered this question, why does God allow sickness. It was very interesting. It is something that all people wonder why. In my case, my husband suffered with a very rare type of brain cancer and is now with the Lord. He passed away on April 17, and was a true blessing to many people. Through his illness, his sister was released from her captivity in a cult, and truly now knows the Lord. Even though I was saved, I have a much better understanding of what it means to trust and live a righteous life. It is truly amazing how the Lord uses an illness, or even a death of a loved one. Thank you so much for all the people who answer these questions. It is a true blessing for many people.

Does God make mistakes?

Answer God makes no mistakes. His perfection and greatness disallow mistakes: “Great is the LORD and most worthy of praise; his greatness no one can fathom.” (Psalm 145:3\). In the original language, the word translated “fathom” incorporates the thought of “possible to find out or enumerate.” In other words, God’s greatness is [infinite](infinite-God.html). This statement cannot refer to a fallible person, for, with even one mistake, his greatness would be quantifiable and finite. God’s ability to do all things and comprehend all matters also prevents Him from making mistakes: “Great is our Lord and mighty in power; his understanding has no limit” (Psalm 147:5\). Again, Scripture shows that God is infallible. Limited knowledge leads to mistakes, but God has unlimited knowledge and makes no mistakes. God has made no mistakes in His creation of the world. God’s infinite wisdom, infinite power, and infinite goodness combined to produce a perfect world. At the end of six days of creation, God surveyed all He had made and pronounced it “very good” (Genesis 1:31\). There was no exception or qualification or disappointment. Just the statement “very good.” “God is not human, that he should lie, not a human being, that he should change his mind. Does he speak and then not act? Does he promise and not fulfill?” (Numbers 23:19\). Unlike man, God makes no mistakes and has no afterthoughts leading to a [change of mind](God-change-mind.html). God makes no decrees that He must later annul because He did not consider all the consequences or because He did not possess the power to fulfill. Also, God is not like man whose sinfulness requires judgment. “God is light; in him there is no darkness at all” (1 John 1:5b). “The LORD is righteous in all his ways and faithful in all he does” (Psalm 145:17\). Some claim that Scripture shows God having second thoughts about His creation: “The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time. The Lord regretted that he had made human beings on the earth, and his heart was deeply troubled. So the Lord said, ‘I will wipe from the face of the earth the human race I have created—and with them the animals, the birds and the creatures that move along the ground—for I regret that I have made them’” (Genesis 6:5\-7\). It’s good to understand the word *regret* in this passage. When used of God, regret incorporates the thought of compassionate grief and an action taken. God was not showing weakness, admitting an error, or regretting a mistake. Rather, He was expressing His need to take specific, drastic action to counteract the wickedness of mankind: “Everything they thought or imagined was consistently and totally evil” (Genesis 6:5\). The fact that God did not consider His creation a mistake is proved by the world’s continued existence. We’re still here, sinful though we are. Praise the Lord for His grace: “Where sin increased, grace increased all the more” (Romans 5:20b), and “Noah found grace in [the eyes of the LORD](eyes-of-the-Lord.html)” (Genesis 6:8\). God has never made a mistake. He has had a purpose in everything, and outcomes are no surprise to Him, for He declares the end from the beginning: “I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure” (Isaiah 46:9\-10\). Someone may think God has made a mistake in his or her own personal life. Certain experiences and conditions beyond our control make us wonder if God has maybe miscalculated. However, “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\). This takes faith to accept, but “we live by faith, not by sight” (2 Corinthians 5:7\). In everything we must understand that the things of this life are expendable and are being spent for our eternal reward according to the wisdom of Him who “is able to keep you from stumbling and to present you before his glorious presence without fault and with great joy” (Jude 1:24\). We can rejoice that our Lord God makes no mistakes in our lives but has a good and loving purpose for everything He allows. There is no fault in our God; there are no mistakes He has made. And there is no fault in His Son; [Jesus committed no sin](Jesus-sinless.html) in thought, word, or deed (Hebrews 4:15\). Satan was desperate to reveal even one fault in Jesus, but the devil utterly failed in his attempts (Matthew 4:1\-11\). Jesus remained the spotless Lamb of God (1 Peter 1:19\). At the end of Jesus’ life, His earthly judge, Pontius Pilate, declared, “I find no fault in this man” (Luke 23:4\). We live with our mistakes, big and little, petty and disastrous, and we get used to making them. But we serve an infallible, mistake\-free God whose greatness cannot be fathomed. “Many, LORD my God, are the wonders you have done, the things you planned for us. None can compare with you; were I to speak and tell of your deeds, they would be too many to declare” (Psalm 40:5\). It’s good to know that [God’s in charge](God-is-in-control.html) and that He who makes no mistakes can more than compensate for ours.

Why does God allow evil men like Hitler and Saddam to come into power?

Answer The Bible says that God is sovereign. This means that He is ultimately in control of everything, not just some things. He is in control of the weather (Psalm 148:8\), life and death (Psalm 104:29\-30\), and even seemingly inconsequential happenings (Proverbs 16:33\). God’s sovereignty extends to the rulers of nations. “Wisdom and power are his. He changes times and seasons; he sets up kings and deposes them” (Daniel 2:20\-21\). One hundred, fifty years before the birth of Cyrus the Great, God was already calling him by name and promising to set him on the throne of Persia: “I will raise up Cyrus in my righteousness” (Isaiah 45:13\). God’s sovereign plan allows for the pagan Cyrus, the proud Nebuchadnezzar, and, yes, the Hitlers and Husseins of the world. Romans 13:1 tells us, “There is no authority except that which God has established. The authorities that exist have been established by God.” This is a startling statement, given that the book of Romans was probably written in A.D. 56\-57\. The emperor at the time was Nero, a decidedly evil ruler. Nero led one of the severest persecutions of Christians in the history of the church. When Paul wrote this portion of Scripture, he was aware of Nero’s wickedness, yet he does not question why God put him in power. In fact, Paul never mentions Nero specifically; the general truth that authorities are “established by God” applies to all rulers everywhere. In Acts 8, we see that governing authorities led a persecution against the early church. It was a hard time, and there were probably believers who began to doubt God’s sovereignty or question His care. Yet, the persecution had the effect that the church in Jerusalem was “scattered throughout Judea and Samaria” (verse 1\). Thus, in part because of evil men in places of authority, the Great Commission was put into action, the gospel spread, and the church grew. God does not explicitly say why He allows evil men to rule. At times, God has used evil rulers to bring judgment on His people and bring them back to righteousness. It is worth noting that all rulers are accountable to God for their actions. For example, God raised up Nebuchadnezzar of Babylon in order to punish Judah for their repeated idolatry (2 Kings 20:17\-18\). Later, after Babylon had fulfilled its purpose, it was judged for its own wickedness (Isaiah 13:19; 14:4\). Their king, Nebuchadnezzar, suffered an individual judgment (Daniel 4\). God did the same with Assyria, allowing its rise for a purpose, and then judging that nation’s pride and cruelty (Isaiah 10:5\-19\). God sometimes allows an evil kaiser, czar, fuehrer, sultan, or despot to rule, and the reasons for His choice are not readily apparent. But we know this: God always sets boundaries for the potentates (see Psalm 74:12\-17\). Human rulers are not omnipotent, they are not eternal, and they are not immune from punishment. There will be a day of reckoning. Rulers who die in their sins will face the ultimate punishment, eternity in hell. Hitler, Lenin, and others who have rejected Christ and abused the people of God have been serving their sentence in hell for a long time.

Why does God allow natural disasters?

Answer Why does God allow earthquakes, tornados, hurricanes, tsunamis, typhoons, cyclones, mudslides, wildfires, and other natural disasters? Tragedies like the 2023 earthquake in Turkey and Syria cause many people to question God’s goodness. It is distressing that natural disasters are often termed “acts of God” while no “credit” is given to God for years, decades, or even centuries of peaceful weather. God created the whole universe and the laws of nature (Genesis 1:1\). Most natural disasters are a result of these laws at work. Hurricanes, typhoons, and tornados are the results of divergent weather patterns colliding. Earthquakes are the result of the earth’s plate structure shifting. A tsunami is caused by an underwater earthquake. The Bible proclaims that Jesus Christ holds all of nature together (Colossians 1:16\-17\). Could God prevent natural disasters? Absolutely! Does God sometimes influence the weather? Yes, as we see in Deuteronomy 11:17 and James 5:17\. Numbers 16:30\-34 shows us that God sometimes causes natural disasters as a judgment against sin. The book of Revelation describes many events which could definitely be described as natural disasters (Revelation chapters 6, 8, and 16\). Is every natural disaster a punishment from God? Absolutely not. In much the same way that God allows evil people to commit evil acts, God allows the earth to reflect the consequences sin has had on creation. Romans 8:19\-21 tells us, “The creation waits in eager expectation for the sons of God to be revealed. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God.” The fall of humanity into sin had effects on everything, including the world we inhabit. Everything in creation is subject to “frustration” and “decay.” Sin is the ultimate cause of natural disasters just as it is the cause of death, disease, and suffering. We can understand why natural disasters occur. What we do not understand is why God allows them to occur. Why did God allow a tsunami to kill over 225,000 people in Asia? Why does God allow hurricanes to destroy the homes of thousands of people? For one thing, such events shake our confidence in this life and force us to think about eternity. Churches are usually filled after disasters as people realize how tenuous their lives really are and how life can be taken away in an instant. What we do know is this: God is good! Many amazing miracles occurred during the course of natural disasters that prevented even greater loss of life. Natural disasters cause millions of people to reevaluate their priorities in life. Hundreds of millions of dollars in aid is sent to help the people who are suffering. [Christian ministries](https://www.compassion.com/child-development/christian-ministries/) have the opportunity to help, minister, counsel, pray, and lead people to saving faith in Christ! God can, and does, bring great good out of terrible tragedies (Romans 8:28\).

What is deism?

Answer Deism is essentially the view that God exists, but that He is not directly involved in the world. Deism pictures God as the great “clockmaker” who created the clock, wound it up, and let it go. A deist believes that God exists and created the world, but does not interfere with His creation. Deists deny the Trinity, the inspiration of the Bible, the deity of Christ, miracles, and any supernatural act of redemption or salvation. Deism pictures God as uncaring and uninvolved. Thomas Jefferson was a famous deist, referring often in his writings to “Providence.” Deism is most definitely not biblical. The Bible is filled with accounts of the miraculous. The Bible is, in fact, entirely an account of God interfering in His creation. Daniel 4:34b\-35 records, “His dominion is an eternal dominion; his kingdom endures from generation to generation. All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: ‘What have you done?’” The world, history, and humanity are “clay” in the hands of God. God forms them and shapes them as He sees fit (Romans 9:19\-21\). The ultimate act of God “interfering” with His creation is when He took on human flesh in the Person of Jesus Christ (John 1:1,14; 10:30\). Jesus Christ, God in the flesh, died to redeem His creation from the sin it had brought upon itself (Romans 5:8; 2 Corinthians 5:21\). It’s easy to understand how deism could be considered a “logical” position. There are some things in the world that seem to point to God being inactive in the affairs of the world. Why does God allow bad things to happen? Why does God allow the innocent to suffer? Why does God allow evil men to come to power? An inactive God would seem to answer these dilemmas. However, the Bible does not present God as inactive or uncaring. The Bible presents God as sovereign, although incomprehensible in His totality. It is impossible for us to fully understand God and His ways. Romans 11:33\-34 reminds us, “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! Who has known the mind of the Lord? Or who has been his counselor?" In Isaiah 55:9 God declares, “As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.” Our failure in understanding God and His ways should not cause us to doubt His existence (atheism and agnosticism) or to question His involvement in the world (deism). God does exist and is very active in the world. Everything that takes place is subject to His sovereignty and authority. In fact, He orchestrates everything to bring about the divine sovereign plan. "I make known the end from the beginning, from ancient times, what is still to come. I say: 'My purpose will stand, and I will do all that I please. From the east I summon a bird of prey; from a far\-off land, a man to fulfill my purpose. What I have said, that will I bring about; what I have planned, that will I do'" (Isaiah 46:10\-11\). Deism is most definitely not biblical. A deistic view of God is simply a failure in attempting to explain the unexplainable.

Does God still speak to us today?

Answer The Bible records God speaking audibly to people many times (Exodus 3:14; Joshua 1:1; Judges 6:18; 1 Samuel 3:11; 2 Samuel 2:1; Job 40:1; Isaiah 7:3; Jeremiah 1:7; Acts 8:26; 9:15—this is just a small sampling). There is no biblical reason why God could not speak to a person audibly today. With the hundreds of times the Bible records God speaking, we have to remember that they occur over the course of 4,000 years of human history. God speaking audibly is the exception, not the rule. Even in the biblically recorded instances of God speaking, it is not always clear whether it was an audible voice, an inner voice, or a mental impression. God does speak to people today. First, God speaks to us through His Word (2 Timothy 3:16–17\). Isaiah 55:11 tells us, “So is my word that goes out from my mouth: it will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it.” The Bible is God’s Word, and it contains everything we need to know in order to be saved and live the Christian life. Second Peter 1:3 declares, “His divine power has given us everything we need for life and godliness through our knowledge of Him who called us by his own glory and goodness.” God can also “speak” to us through events—i.e., He can guide us through arranging our circumstances. And God helps us to discern right from wrong through our consciences (1 Timothy 1:5; 1 Peter 3:16\). God is in the process of conforming our minds to think His thoughts (Romans 12:2\). God allows events to occur in our lives to direct us, change us, and help us to grow spiritually (James 1:2–5; Hebrews 12:5–11\). First Peter 1:6–7 reminds us, “In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These have come so that your faith—of greater worth than gold, which perishes even though refined by fire—may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed.” God may sometimes speak audibly to people. It is highly doubtful, though, that this occurs as often as some people claim it does. Again, even in the Bible, God speaking audibly is the exception, not the ordinary. If anyone claims that God has spoken to him or her, always compare what is said with what the Bible says. If God were to speak today, His words would be in full agreement with what He has said in the Bible (2 Timothy 3:16–17\). God does not contradict Himself.

Does God tempt us to sin?

Answer In Genesis 22:1, the Hebrew word translated “tempted” is the word *nacah*, and it means “to test, try, prove, tempt, assay, put to the proof or test.” Because it has so many possible synonyms, we must look to the context and compare it to other passages. As we read the account of the event, we note that God did not intend Abraham to complete the sacrifice of Isaac. However, Abraham did not know that and was willing to carry out God’s orders, knowing that if God did require this, He was able to raise Isaac up from the dead (Hebrews 11:17\-19\). This passage in Hebrews is better translated “Abraham was ‘tried,’” instead of saying he was “tempted.” So, the conclusion is that in Genesis 22:1 the Hebrew word translated “tempt” has to do with testing or evaluating something. James 1:13 gives a guiding principle: no one has the right to say that he has been tempted “of God.” The word “of” is essential to our understanding this statement, because it indicates the origin of something. Temptations to sin do not originate with God. James concludes: God cannot be tempted with evil, and God does not tempt anyone to sin. Another important word in this discussion is found in James 1:3—“My brethren, count it all joy when ye fall into various trials; Knowing that the testing of your faith produces patience.” The Greek word translated “trials” denotes trouble, or something that breaks the pattern of peace, comfort, joy and happiness in someone’s life. The verb form of this word means “to put someone or something to the test,” with the purpose of discovering that person’s nature or that thing’s quality. God brings such tests to prove—and increase—the strength and quality of one’s faith and to demonstrate its validity (vv. 2\-12\). So, according to James, when we face temptations, God’s purpose is to prove our faith and produce character. That is a high, good, noble motive. Are there temptations which are designed to make us fail? Yes, but they do not come from God—they come from Satan (Matthew 4:1\), his evil angels (Ephesians 6:12\), or from ourselves (Romans 13:14; Galatians 5:13\). God allows us to experience them, and they are allowed for our benefit. God told Abraham to offer Isaac—the temptation was not intended to get Abraham to sin, but to test and prove his faith.

What was God doing before He created the universe?

Answer Our finite minds find it hard to comprehend that before the universe was created, God existed alone. We know from John 1:1 that Jesus also existed: “In the beginning was the Word and the Word was with God, and the Word was God.” The preincarnate Christ was intimately united with the Father, so as to partake of His glory and to be appropriately called God. He has Himself explained it in John 17:5: “And now Father, glorify Me with Yourself with the glory which I had with You before the world was.” We also know that the Holy Spirit was present before we were created. Genesis 1:2 describes the Spirit “hovering over the face” of the dark and formless earth. So, before time even existed, God existed in three Persons: Father, Son and Holy Spirit. The Trinity existed in perfect harmony and flawlessness, having all they needed in one another. David said in Psalms 16:11 that "joy and pleasures forever more" are in the presence of God. That means to be in the presence of God carries with it an overwhelming sense of joy, fulfillment, and pleasure. Before creation, God felt complete joy and fulfillment as He perfectly beheld and communed with Himself. God has and always will experience complete joy because He has complete and perfect knowledge of Himself. So before He created the universe, God experienced absolute satisfaction in Himself. God dwelt joyfully alone in eternity as the Trinity. These three were together in fellowship with one another from all eternity. They loved each other. We know at some point they discussed the redemption of mankind (Ephesians 1:4\-5; 2 Timothy 1:9; John 17:24\), but everything else lies in mystery.