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Can a child who is conceived out of wedlock be saved?

Answer In Deuteronomy 23:2, the Mosaic Law says, "The child begotten out of wedlock or incest shall not enter into the congregation of the Lord; even to his tenth generation shall he not enter into the congregation of the Lord." What this was saying is the child born out of wedlock was illegitimate and unworthy of Israelite citizenship for ten generations. This does not mean, as some mistakenly think, that an illegitimate person cannot be saved or be used greatly by God. His mercy and grace through Christ are sufficient for all. In the New Testament, Hebrews 12:8 mentions "But if you are without correction, where all are partakers, then are you bastards, and not sons." This is telling us that whom the Lord loves He chastens, and that He corrects every child of His. Those He does not correct and discipline are not really His children, and therefore, will not enter the Kingdom of Heaven. We must be one of God’s own, born from above, to enter into Heaven. So we can clearly see that anyone who trusts Jesus Christ as his or her personal Savior will enter the Kingdom of Heaven. John 3:16\-18 says it all, "For God so loved the world, that He gave His only begotten Son, that whosoever believes in Him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world, but that the world through Him might be saved. He that believes on him is not condemned; but he that believes not is condemned already, because he has not believed in the name of the only begotten Son of God." When God looks down on His children who have received that free gift of salvation through the death, burial, and resurrection of Jesus Christ, He does not see our nationality, color, legitimacy or non\-legitimacy of birth, only the righteousness of Christ in us (2 Corinthians 5:21; Philippians 3:9\). We are not saved because of who we are from birth; rather, we are saved because of who we become at the new birth. We become new creations in Christ. “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new” (2 Corinthians 5:17\). When a child born out of wedlock is born again, he/she becomes a son or daughter of the living God (John 1:12\). In Psalm 139 David is praising God for “You shaped me first inside, then out; You formed me in my mother’s womb. I thank you, High God—you’re breathtaking! Body and soul, I am marvelously made! I worship in adoration—what a creation! You know me inside and out, you know every bone in my body; You know exactly how I was made, bit by bit, how I was sculpted from nothing into something. Like an open book, you watched me grow from conception to birth; all the stages of my life were spread out before you. The days of my life all prepared before I’d even lived one day. Your thoughts—how rare, how beautiful! God, I’ll never comprehend them!” (MSG). Our marvelous Creator loves all the little fetuses, no matter the state of conception, and has through His grace, provided a home in heaven for all who will receive that free gift of salvation. Praise the Lord!

Does Hebrews 10:26 mean that a believer can lose salvation?

Answer “For if we are willfully sinning after receiving the full knowledge of the truth, there remains no more sacrifice concerning sins.” Hebrews 10:26\-29 warns against the sin of apostasy. Apostasy is an intentional falling away or defection. Apostates are those who move toward Christ, right up to the edge of saving belief, who hear and understand the Gospel, and are on the verge of saving faith, but then reject what they have learned and turn away. These are people who are perhaps even aware of their sin and even make a profession of faith. But rather than going on to spiritual maturity, their interest in Christ begins to diminish, the things of the world have more attraction to them rather than less, and eventually they lose all desire for the things of God and they turn away. The Lord illustrated these types of people in the second and third soils of Matthew 13:1\-9, 18\-23\. These are those who “receive with joy” the things of the Lord, but who are drawn away by the cares of the world or turned off by difficulties they encounter because of Christ. “Willful sinning” in this passage carries the idea of consciously and deliberately rejecting Christ. To know God’s way, to hear it preached, to study it, to count oneself among the faithful, and then to turn away is to become apostate. Sinning willfully carries with it the idea of sinning continually and deliberately. Such a person does not sin because of ignorance, nor is he carried away by momentary temptations he is too weak to resist. The willful sinner sins because of an established way of thinking and acting which he has no desire to give up. The true believer, on the other hand, is one who lapses into sin and loses temporary fellowship with God. But he will eventually come back to God in repentance because his heavenly Father will continually woo and convict him until he can’t stay away any longer. The true apostate will continue to sin, deliberately, willingly and with abandon. John tells us that “No one who is born of God practices sin, because His seed abides in him and he cannot sin, because he is born of God” (1 John 3:9\). Apostates have knowledge, but no application of that knowledge. They can be found in the presence of the light of Christ, mostly in the church, among God’s people. Judas Iscariot is the perfect example—he had knowledge but he lacked true faith. No other rejecter of the truth had more or better exposure to the love and grace of God than Judas. He was part of Jesus’ inner circle of disciples, eating, sleeping, and traveling with Him for years. He saw the miracles and heard the words of God from Jesus’ very lips, from the best preacher the world has ever known, and yet he not only turned away but was instrumental in the plot to kill Jesus. Having turned his back on the truth, and with full knowledge choosing to willfully and continually sin, the apostate is then beyond salvation because he has rejected the one true sacrifice for sins: the Lord Jesus Christ. If Christ’s sacrifice is rejected, then all hope of salvation is gone. To turn away willfully from this sacrifice leaves no sacrifice; it leaves only sin, the penalty for which is eternal death. This passage is not speaking of a believer who falls away, but rather someone who may claim to be a believer, but truly is not. Anyone who apostatizes is proving he never had genuine faith to begin with (1 John 2:19\).

Why did God require animal sacrifices in the Old Testament?

Answer God required animal sacrifices to provide a temporary covering of sins and to foreshadow the perfect and complete sacrifice of Jesus Christ (Leviticus 4:35, 5:10\). Animal sacrifice is an important theme found throughout Scripture because “without the shedding of blood there is no forgiveness” (Hebrews 9:22\). When Adam and Eve sinned, animals were killed by God to provide clothing for them (Genesis 3:21\). After the flood receded, Noah sacrificed animals to God (Genesis 8:20\-21\). God commanded the nation of Israel to perform numerous sacrifices according to certain procedures prescribed by God. First, the animal had to be spotless. Second, the person offering the sacrifice had to identify with the animal. Third, the person offering the animal had to inflict death upon it. When done in faith, this sacrifice provided a temporary covering of sins. Another sacrifice called for on the Day of Atonement, described in Leviticus 16, demonstrates forgiveness and the removal of sin. The high priest was to take two male goats for a sin offering. One of the goats was sacrificed as a sin offering for the people of Israel (Leviticus 16:15\), while the other goat was released into the wilderness (Leviticus 16:20\-22\). The sin offering provided forgiveness, while the other goat provided the removal of sin. Why, then, do we no longer offer animal sacrifices today? Animal sacrifices have ended because Jesus Christ was the ultimate and perfect sacrifice. John the Baptist recognized this when he saw Jesus coming to be baptized and said, “Look, the lamb of God who takes away the sin of the world!” (John 1:29\). You may be asking yourself, why animals? What did they do wrong? That is the point—since the animals did no wrong, they died in place of the one performing the sacrifice. Jesus Christ also did no wrong but willingly gave Himself to die for the sins of mankind (1 Timothy 2:6\). Jesus Christ took our sin upon Himself and died in our place. As 2 Corinthians 5:21 says, “God made him \[Jesus] who had no sin to be sin for us, so that in him we might become the righteousness of God.” Through faith in what Jesus Christ accomplished on the cross, we can receive forgiveness. In summation, animal sacrifices were commanded by God so that the individual could experience forgiveness of sin. The animal served as a substitute—that is, the animal died in place of the sinner, but only temporarily, which is why the sacrifices needed to be offered over and over. Animal sacrifices have stopped with Jesus Christ. Jesus Christ was the ultimate sacrificial substitute once for all time (Hebrews 7:27\) and is now the only mediator between God and humanity (1 Timothy 2:5\). Animal sacrifices foreshadowed Christ’s sacrifice on our behalf. The only basis on which an animal sacrifice could provide forgiveness of sins is Christ who would sacrifice Himself for our sins, providing the forgiveness that animal sacrifices could only illustrate and foreshadow.

How young can you be and ask Jesus to be your Savior?

Answer There is definitely no age requirement for salvation. Jesus Himself declared, “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these” (Matthew 19:14\). As soon as children are old enough to understand that they have sinned (Romans 3:23\), that Jesus died to pay the penalty for their sins (Romans 5:8; 6:23\), and that they must place their faith in Jesus for salvation (John 3:16\), then they are old enough to be saved. A child does not have to understand all the complex issues that are part of the doctrine of salvation. The Bible often encourages us to have faith like a child (Matthew 18:4; Mark 10:15; Luke 18:17\). It is important that parents make sure that their children understand the basic issues (as described above), but the promise of Acts 16:31 is equally true with regard to an adult or a child: "Believe in the Lord Jesus, and you will be saved." Little children, whether born of believers or unbelievers, may be chosen of God, redeemed by the blood of Christ, and have the work of the Holy Spirit in their hearts, and so enter into heaven. At what point in their lives they come to a realization of these things will vary from child to child. Some young children have especially tender hearts and, upon hearing that Jesus died for them, are immediately aware of their sinful natures and are compelled to respond. Others of more sanguine personalities may not come to this awareness until they are much older. Only the Lord knows the thoughts of the heart and we trust Him “to seek and save that which is lost” (Luke 19:10\) according to His perfect will and timing.

How and to whom did Jesus pay our ransom?

Answer A ransom is something that is paid to provide for the release of someone who is held captive. Jesus paid our ransom to free us from sin, death, and hell. Throughout the books of Exodus, Leviticus, Numbers, and Deuteronomy are found God’s requirements for sacrifices. In Old Testament times, God commanded the Israelites to make animal sacrifices for substitutionary atonement; that is, an animal’s death took the place of a person’s death, death being the penalty for sin (Romans 6:23\). Exodus 29:36a states, "Each day you must sacrifice a young bull as an offering for the atonement of sin." God demands holiness (1 Peter 1:15\-16\). God’s Law demands holiness. We cannot give God full holiness because of the sins we commit (Romans 3:23\); therefore, God demands satisfaction of His Law. Sacrifices to Him satisfied the requirements. This is where Jesus comes in. Hebrews 9:12\-15 tells us: "Once for all time he took blood into that Most Holy Place, but not the blood of goats and calves. He took his own blood, and with it he secured our salvation forever. Under the old system, the blood of goats and bulls and the ashes of a young cow could cleanse people’s bodies from ritual defilement. Just think how much more the blood of Christ will purify our hearts from deeds that lead to death so that we can worship the living God. For by the power of the eternal Spirit, Christ offered himself to God as a perfect sacrifice for our sins. That is why he is the one who mediates the new covenant between God and people, so that all who are invited can receive the eternal inheritance God has promised them. For Christ died to set them free from the penalty of the sins they had committed under that first covenant." Also, read Romans 8:3\-4, "The law of Moses could not save us, because of our sinful nature. But God put into effect a different plan to save us. He sent his own Son in a human body like ours, except that ours are sinful. God destroyed sin’s control over us by giving his Son as a sacrifice for our sins. He did this so that the requirement of the law would be fully accomplished for us who no longer follow our sinful nature but instead follow the Spirit." Clearly, Jesus paid the ransom for our lives to God. That ransom was His own life, the shedding of His own blood, a sacrifice. Due to His sacrificial death, each person on earth has the opportunity to accept that gift of atonement and be forgiven by God. For without His death, God’s Law would still need to be satisfied—by our own death.

What is repentance and is it necessary for salvation?

Answer Many understand the term *repentance* to mean “a turning from sin.” Regretting sin and turning from it are related to repentance, but are not the precise meaning of the word. In the Bible, the word *repent* means “to change one’s mind.” The Bible also tells us that true repentance will result in a change of actions (Luke 3:8–14; Acts 3:19\). In summarizing his ministry, Paul declares, “I preached that they should repent and turn to God and demonstrate their repentance by their deeds” (Acts 26:20\). The short biblical definition of repentance is “a change of mind that results in a change of action.” What, then, is the connection between repentance and [salvation](way-of-salvation.html)? The book of Acts especially focuses on repentance in regard to salvation (Acts 2:38; 3:19; 11:18; 17:30; 20:21; 26:20\). To repent, concerning salvation, is to change your mind regarding sin and Jesus Christ. In Peter’s sermon on the day of Pentecost (Acts chapter 2\), he concludes with a call for the people to repent (Acts 2:38\). Repent from what? Peter calls the people who rejected Jesus (Acts 2:36\) to change their minds about that sin and to change their minds about Christ Himself, recognizing that He is indeed “Lord and Christ” (Acts 2:36\). Peter calls the people to change their minds, to abhor their past rejection of Christ, and to embrace faith in Him as their Messiah and Savior. Repentance involves recognizing that you have thought wrongly in the past and determining to think rightly in the future. The repentant person has “second thoughts” about the mindset he formerly embraced. There is a change of disposition and a new way of thinking about God, about sin, about holiness, and about doing God’s will. True repentance is prompted by “godly sorrow,” and it “leads to salvation” (2 Corinthians 7:10\). Repentance and [faith](definition-of-faith.html) can be understood as two sides of the same coin. It is impossible to place your faith in Jesus Christ as the Savior without first changing your mind about your sin and about who Jesus is and what He has done. Whether it is repentance from willful rejection or repentance from ignorance or disinterest, it is a change of mind. Biblical repentance, in relation to salvation, is changing your mind from rejection of Christ to faith in Christ. Repentance is not a work we do to earn salvation. No one can repent and come to God unless God pulls that person to Himself (John 6:44\). Repentance is something God gives—it is only possible because of His grace (Acts 5:31; 11:18\). No one can repent unless God grants repentance. All of salvation, including repentance and faith, is a result of God drawing us, opening our eyes, and changing our hearts. God’s longsuffering leads us to repentance (2 Peter 3:9\), as does His kindness (Romans 2:4\). While repentance is not a work that earns salvation, repentance unto salvation does result in works. It is impossible to truly change your mind without changing your actions in some way. In the Bible, repentance results in a change in behavior. That is why John the Baptist called people to “produce fruit in keeping with repentance” (Matthew 3:8\). A person who has truly repented of sin and exercised faith in Christ will give evidence of a changed life (2 Corinthians 5:17; Galatians 5:19–23; James 2:14–26\). To see what repentance looks like in real life, turn to the story of [Zacchaeus](Zacchaeus-in-the-Bible.html). Here was a man who cheated and stole and lived lavishly on his ill\-gotten gains—until he met Jesus. At that point he had a radical change of mind: “Look, Lord!” said Zacchaeus. “Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount” (Luke 19:8\). Jesus happily proclaimed that salvation had come to Zacchaeus’s house, and that even the tax collector was now “a son of Abraham” (verse 9\)—a reference to Zacchaeus’s faith. The cheat became a philanthropist; the thief made restitution. That’s repentance, coupled with faith in Christ. Repentance, properly defined, is necessary for salvation. Biblical repentance is changing your mind about your sin—no longer is sin something to toy with; it is something to be forsaken as you “flee from the coming wrath” (Matthew 3:7\). It is also changing your mind about Jesus Christ—no longer is He to be mocked, discounted, or ignored; He is the Savior to be clung to; He is the Lord to be worshiped and adored.

What is the Book of Life?

Answer Revelation 20:15 declares, “If anyone’s name was not found written in the book of life, he was thrown into the lake of fire.” The Book of Life, in this context, is the set of names of those who will live with God forever in heaven. It is the roll of those who are saved. This Book of Life is also mentioned in Revelation 3:5; 20:12; and Philippians 4:3\. The same book is also called the Lamb’s Book of Life because it contains the names of those who have been redeemed by the blood of the Lord Jesus (Revelation 13:8; 21:27\). How can you be sure your name is written in the Book of Life? Be sure you’re saved. Repent of sin and believe in the Lord Jesus Christ as your Savior (Philippians 4:3; Revelation 3:5\). Once your name is written in the Book of Life, it is never erased (Revelation 3:5; Romans 8:37\-39\). No true believer should doubt his eternal security in Christ (John 10:28\-30\). The Great White Throne Judgment described in Revelation 20:11\-15 is a judgment for unbelievers. That passage makes it clear that no one at that judgment has his name in the Book of Life (Revelation 20:12\-14\). The fate of the ungodly is sealed; their names are not in the Book of Life; their punishment is sure. Some people point to Revelation 3:5 as “proof” that a person can lose his salvation. However, the promise of Revelation 3:5 is clearly that the Lord will not erase a name: “He who overcomes . . . I will not blot out his name from the Book of Life.” An overcomer is one who is victorious over the temptations, trials, and evils of this world—in other words, one who is redeemed. The saved are written in God’s registry and have the promise of eternal security. Another passage over which confusion sometimes arises is Psalm 69:28: “Let them \[David’s enemies] be blotted out of the book of the living.” This “book of the living” should not be confused with the Lamb’s Book of Life. David is referring to earthly, physical life, not eternal life in heaven. The same is true of the “book” mentioned in Exodus 32:32\-33\. God keeps good records. He knows His own, and He has set the names of His children permanently in His book.

What is lordship salvation?

Answer The doctrine of lordship salvation teaches that submitting to Christ as Lord goes hand\-in\-hand with trusting in Christ as Savior. Lordship salvation is the opposite of what is sometimes called [easy\-believism](easy-believism.html) or the teaching that salvation comes through an acknowledgement of a certain set of facts. John MacArthur, whose book *The Gospel According to Jesus* lays out the case for lordship salvation, summarizes the teaching this way: “The gospel call to faith presupposes that sinners must repent of their sin and yield to Christ’s authority.” In other words, a sinner who refuses to repent is not saved, for he cannot cling to his sin and the Savior at the same time. And a sinner who rejects Christ’s authority in his life does not have saving faith, for true faith encompasses a surrender to God. Thus, the gospel requires more than making an intellectual decision or mouthing a prayer. The sheep will follow their Shepherd in submissive obedience. Advocates of lordship salvation point to Jesus’ repeated warnings to the religious hypocrites of His day as proof that simply agreeing to spiritual facts does not save a person. There must be a heart change. Jesus emphasized the high cost of discipleship: “Whoever does not carry their cross and follow me cannot be my disciple” (Luke 14:27\), and “Those of you who do not give up everything you have cannot be my disciples” (verse 33\). In the same passage, Jesus speaks of counting the cost; elsewhere, He stresses total commitment: “No one who puts a hand to the plow and looks back is fit for service in the kingdom of God” (Luke 9:62\). In the Sermon on the Mount, Jesus says that eternal life is a [narrow path](narrow-path.html) found by “only a few” (Matthew 7:14\); in contrast, easy\-believism seeks to broaden the path so that anyone who has a [profession of faith](profession-of-faith.html) can enter. Jesus says that “every good tree bears good fruit” (verse 17\); in contrast, easy\-believism says that a tree can still be good and bear nothing but bad fruit. Jesus says that many who say “Lord, Lord” will not enter the kingdom (verses 21–23\); in contrast, easy\-believism teaches that saying “Lord, Lord” is good enough. Lordship salvation teaches that a true profession of faith will be backed up by evidence of faith. If a person is truly following the Lord, then he or she will obey the Lord’s instructions. A person who is living in willful, unrepentant sin has obviously not chosen to follow Christ, because Christ calls us out of sin and into righteousness. Indeed, the Bible clearly teaches that faith in Christ will result in a changed life (2 Corinthians 5:17; Galatians 5:22–23; James 2:14–26\). Lordship salvation is not a salvation\-by\-works doctrine. Advocates of lordship salvation are careful to say that salvation is by grace alone, that believers are saved before their faith ever produces any good works, and that Christians can and do sin. However, true salvation will inevitably lead to a changed life. The saved will be dedicated to their Savior. A true Christian will not feel comfortable living in unconfessed, unforsaken sin. Here are nine teachings that set lordship salvation apart from easy\-believism: 1\) Repentance is not a simple synonym for faith. Scripture teaches that sinners must exercise faith in conjunction with repentance (Acts 2:38; 17:30; 20:21; 2 Peter 3:9\). Repentance is a change of mind from embrace of sin and rejection of Christ to a rejection of sin and an embrace of Christ (Acts 3:19; Luke 24:47\), and even this is a gift of God (2 Timothy 2:25\). Genuine repentance, which comes when a person submits to the lordship of Christ, cannot help but result in a change of behavior (Luke 3:8; Acts 26:18–20\). 2\) A Christian is a new creation and cannot just “stop believing” and lose salvation. Faith itself is a gift of God (Ephesians 2:1–5, 8\), and real faith endures forever (Philippians 1:6\). Salvation is all God’s work, not man’s. Those who believe in Christ as Lord are saved apart from any effort of their own (Titus 3:5\). 3\) The object of faith is Christ Himself, not a promise, a prayer, or a creed (John 3:16\). Faith must involve a personal commitment to Christ (2 Corinthians 5:15\). It is more than being convinced of the truth of the gospel; it is a forsaking of this world and a following of the Master. The Lord Jesus said, “My sheep listen to my voice; I know them, and they follow me” (John 10:27\). 4\) True faith always produces a changed life (2 Corinthians 5:17\). The inner person is transformed by the Holy Spirit (Galatians 2:20\), and the Christian has a new nature (Romans 6:6\). Those with genuine faith—those who are submitted to the lordship of Christ—follow Jesus (John 10:27\), love their brothers (1 John 3:14\), obey God’s commandments (1 John 2:3; John 15:14\), do the will of God (Matthew 12:50\), abide in God’s Word (John 8:31\), keep God’s Word (John 17:6\), do good works (Ephesians 2:10\), and continue in the faith (Colossians 1:21–23; Hebrews 3:14\). Salvation is not adding Jesus to the pantheon of one’s idols; it is a wholesale destruction of the idols with Jesus reigning supreme. 5\) God’s “divine power has given us everything we need for a godly life” (2 Peter 1:3; cf. Romans 8:32\). Salvation, then, is not just a ticket to heaven. It is the means by which we are sanctified (practically) in this life and by which we grow in grace. 6\) Scripture teaches that Jesus is Lord of all. Christ demands unconditional surrender to His will (Romans 6:17–18; 10:9–10\). Those who live in rebellion to God’s will do not have eternal life, for “God opposes the proud but shows favor to the humble” (James 4:6\). 7\) Those who truly believe in Christ will love Him (1 Peter 1:8–9; Romans 8:28–30; 1 Corinthians 16:22\). And those we love we long to please (John 14:15, 23\). 8\) Scripture teaches that behavior is an important test of faith. Obedience is evidence that one’s faith is genuine (1 John 2:3\). If a person remains unwilling to obey Christ, he provides evidence that his “faith” is in name only (1 John 2:4\). A person may claim Jesus as Savior and pretend to obey for a while, but, if there is no heart change, his true nature will eventually manifest itself. This was the case for Judas Iscariot. 9\) Genuine believers may stumble and fall, but they will [persevere](perseverance-saints.html) in the faith (1 Corinthians 1:8\). This was the case for Simon Peter. A “believer” who completely turns away from the Lord, never to return, plainly shows that he was never born again to begin with (1 John 2:19\). This was the case for Judas Iscariot (see John 6:70\). A person who has been delivered from sin by faith in Christ should not desire to remain in a life of sin (Romans 6:2\). Of course, spiritual growth can occur quickly or slowly, depending on the person and his circumstances. And the changes may not be evident to everyone at first. Ultimately, God knows who are His sheep, and He will mature each of us according to His perfect time table. Is it possible to be a Christian and live in lifelong carnality, enjoying the pleasures of sin, and never seeking to glorify the Lord who bought him? Can a sinner spurn the lordship of Christ yet lay claim to Him as Savior? Can someone pray a “sinner’s prayer” and go about his life as if nothing had happened and still call himself a “Christian”? Lordship salvation says “no.” Let us not give unrepentant sinners false hope; rather, let us declare the whole counsel of God: “You must be born again” (John 3:7\).

Do we contribute anything to our own salvation?

Answer There are two ways to look at this question—from a practical point of view and a biblical point of view. First, from a practical point of view, let’s assume that a person does contribute something to his salvation. If that were possible, who would get the credit in heaven? If we somehow contribute to our own salvation, it would follow that we get the credit. And if we get the credit, this certainly will detract from God’s getting the credit. If it were possible to contribute something to attain heaven, then people upon their arrival would be patting themselves on the back because of what they did in order to obtain heavenly citizenship. These same people would be singing, "Praise myself, I contributed to my own salvation." It is unthinkable that people in heaven will be worshiping self rather than God. God said, “I will not give my glory to another” (Isaiah 42:8; 42:11\). From a biblical point of view, mankind contributes nothing at all to his salvation. The problem with humanity is their sinfulness. Theologians normally refer to this as "total depravity." Total depravity is the belief that mankind is sinful throughout and can do nothing of himself to earn God’s favor. Because of this sinful state, mankind wants nothing to do with God (see especially Romans 1:18\-32\). It is safe to say that because mankind is totally depraved, mankind chooses to sin, loves to sin, defends sin, and glories in sin. Because of man’s sinful predicament, he is in need of God’s direct intervention. This intervention has been provided by Jesus Christ, the mediator between sinful humanity and righteous God (1 Timothy 2:5\). As already stated, humanity wants nothing to do with God, but God wants everything to do with us. This is why He sent his son Jesus Christ to die for the sins of humanity—God’s perfect substitution (1 Timothy 2:6\). Because Jesus died, through faith mankind can be declared justified, declared righteous (Romans 5:1\). By faith, the person is redeemed, bought out of the slave market of sin, and set free from it (1 Peter 1:18\-19\). These acts just mentioned—substitution, justification, redemption—are just a few that are provided for completely by God, and devoid completely of anything human. The Bible is clear that mankind cannot contribute anything to his salvation. Any time someone thinks he can contribute, he is in essence working for his salvation, which is clearly against the Bible’s statements (see Ephesians 2:8\-9\). Even faith itself is a gift from God. Salvation is a free gift from God (Romans 6:23\), and since it is a gift, there is nothing you can do to earn it. All you have to do is take the gift. "But to all who have received him (i.e., Jesus)—those who believe in his name—he has given the right to become God’s children" (John 1:12\).

What does John 3:16 mean?

Answer We often see signs and banners at sporting events that say "John 3:16\." Wrongly so, John 3:16 is often written as graffiti on highway overpasses. Some "entertainers" have thrown in a twist and replaced "John" with "something else 3:16\." So, what is the big deal with John 3:16? Why is this one verse so important? No other verse in the Bible so succinctly summarizes God’s relationship with humanity and the way of salvation. Some consider John 3:16 as the "theme verse" for the entire Bible. John 3:16 tells us of the love God has for us and the extent of that love—so great that He sacrificed His only Son on our behalf. John 3:16 teaches us that anyone who believes in Jesus Christ, God’s Son, will be saved. John 3:16 gives us the glorious hope of eternal life in heaven through the love of God and death of Jesus Christ. There is no more powerful way to deliver this message than to let John 3:16 speak for itself. Here is John 3:16 in 22 different English Bible translations. The words may be slightly different, but the glorious message is the same. **New International Version** 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." **King James Version** John 3:16, "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." **New King James Version** John 3:16, "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life." **New American Standard Bible** John 3:16, "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life." **The Living Bible** John 3:16, "For God loved the world so much that he gave his only Son so that anyone who believes in him shall not perish but have eternal life." **New Living Translation** John 3:16, "For God so loved the world that he gave his only Son, so that everyone who believes in him will not perish but have eternal life." **Holman Christian Standard Bible** John 3:16, "For God loved the world in this way: He gave His One and Only Son, so that everyone who believes in Him will not perish but have eternal life." **English Standard Version** John 3:16, "For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life." **Revised Standard Version** John 3:16, "For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life." **New Revised Standard Version** John 3:16, "For God so loved the world that He gave His only Son, so that everyone who believes in Him may not perish but have eternal life." **New International Readers Version** John 3:16, "God loved the world so much that He gave His one and only Son. Anyone who believes in Him will not die but have eternal life." **The Message** John 3:16, "This is how much God loved the world: He gave His Son, His one and only Son. And this is why: so that no one need be destroyed; by believing in Him, anyone can have a whole and lasting life." **New Century Version a.k.a. International Children’s Bible** John 3:16, "God loved the world so much that He gave His one and only Son so that whoever believes in Him may not be lost, but have eternal life." **God’s Word Translation** John 3:16, "God loved the world this way: He gave His only Son so that everyone who believes in Him will not die but will have eternal life." **Contemporary English Version** John 3:16, "God loved the people of this world so much that He gave His only Son, so that everyone who has faith in Him will have eternal life and never really die." **New English Bible and Revised English Bible** John 3:16, "God loved the world so much that He gave His only Son, that everyone who has faith in Him may not die but have eternal life." **Good News Bible a.k.a. Today’s English Version** John 3:16, "For God loved the world so much, that he gave His only Son, so that everyone who believes in Him, may not die but have eternal life." **New Jerusalem Bible** John 3:16, "Yes, God loved the world so much, that he gave his only Son, so that everyone who believes in him, may not die but have eternal life." **Amplified Bible** John 3:16, "For God so greatly loved (dearly prized) the world that He (even) gave up His only begotten (unique) Son, so that whoever believes in (trusts, clings to, relies on) Him shall not perish (come to destruction, be lost) but have eternal (everlasting) life." **New American Bible** John 3:16, "For God so loved the world that He gave His only Son, so that everyone who believes in Him might not perish but might have eternal life." **New English Translation** John 3:16, "For this is the way God loved the world: he gave his one and only Son that everyone who believes in him should not perish but have eternal life." **Literal Translation of the Bible** John 3:16, "For God so loved the world that He gave His only begotten Son, that everyone believing into Him should not perish, but have everlasting life." **Modern English Version** John 3:16, "For God so love the world that He gave His only begotten Son, that whoever believes in Him should not perish, but have eternal life."

How do I get right with God?

Answer In order to get “right” with God, we must first understand what is “wrong.” The answer is sin. “There is no one who does good, not even one” (Psalm 14:3\). We have rebelled against God’s commands; we “like sheep, have gone astray” (Isaiah 53:6\). The bad news is that the penalty for sin is death. “The soul who sins is the one who will die” (Ezekiel 18:4\). The good news is that a loving God has pursued us in order to bring us salvation. Jesus declared His purpose was “to seek and to save what was lost” (Luke 19:10\), and He pronounced His purpose accomplished when He died on the cross with the words, “It is finished!” (John 19:30\). Having a right relationship with God begins with acknowledging your sin. Next comes a humble confession of your sin to God (Isaiah 57:15\). “For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved” (Romans 10:10\). This repentance must be accompanied by faith – specifically, faith that Jesus’ sacrificial death and miraculous resurrection qualify Him to be your Savior. “If you confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9\). Many other passages speak of the necessity of faith, such as John 20:27; Acts 16:31; Galatians 2:16; 3:11, 26; and Ephesians 2:8\. Being right with God is a matter of your response to what God has done on your behalf. He sent the Savior, He provided the sacrifice to take away your sin (John 1:29\), and He offers you the promise: “Everyone who calls on the name of the Lord will be saved” (Acts 2:21\). A beautiful illustration of repentance and forgiveness is the parable of the prodigal son (Luke 15:11\-32\). The younger son wasted his father’s gift in shameful sin (verse 13\). When he acknowledged his wrongdoing, he decided to return home (verse 18\). He assumed he would no longer be considered a son (verse 19\), but he was wrong. The father loved the returned rebel as much as ever (verse 20\). All was forgiven, and a celebration ensued (verse 24\). God is good to keep His promises, including the promise to forgive. “The Lord is close to the brokenhearted and saves those who are crushed in spirit” (Psalm 34:18\). If you want to get right 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 and His resurrection 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.

Is there any sin that God will not forgive?

Answer For the born\-again child of God, there is no unforgivable sin. The believer’s sin was forgiven at the cross, and there is no longer any condemnation for those who are in Christ (Romans 8:1\). “God did not send his Son into the world to condemn the world, but to save the world through him” (John 3:17\). Throughout His ministry, Jesus bestowed the marvelous and surprising forgiveness of God. Zacchaeus (Luke 19\), the sinful woman in Simon’s house (Luke 7\), the paralytic in Galilee (Luke 5\)—all of them were forgiven by the Lord. It didn’t matter what they had done; God was able to forgive. “Truly I tell you,” Jesus said, “the tax collectors and the prostitutes are entering the kingdom” (Matthew 21:31\). Jesus’ statement from the cross, “It is finished” (John 19:30\), means that the penalty for sin is paid in full. The word translated “[it is finished](it-is-finished.html)” is one word in the Greek: *tetelestai*. This is a wonderful word. *Tetelestai* was stamped on receipts to mark them as “paid in full.” And when a convicted criminal had completed his sentence and was freed from prison, a sign saying “*tetelestai*” was nailed to the door of his house as a token that he no longer owed a debt to society. The Lord Jesus Christ became our sacrifice for sin and “the Lamb of God who takes away the sin of the world” (John 1:29\). His was the perfect sacrifice (Hebrews 9:14\). The promise to those who believe in Christ is that every sin they’ve ever committed or will commit is forgiven. “The blood of Jesus . . . purifies us from *all* sin” (1 John 1:7, emphasis added). First Corinthians 6:9–10 lists a variety of scandalous sins that had at one time characterized the Corinthian believers. Paul uses that list to lead up to this truth: “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” (verse 11\). Their sin was gone, removed from them “as far as the east is from the west” (Psalm 103:12\). It is important to understand the condition of God’s forgiveness of sin. We can come to God only through the Lord Jesus. Jesus said, “I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:6\). God’s forgiveness is available to all who receive Jesus (John 3:16; Acts 10:43\), but for those who reject the Lord Jesus there is no forgiveness or remission of sin (1 John 5:12\). God will forgive all sin *in Christ*. For those not in Christ there is no forgiveness: “Whoever rejects the Son will not see life, for God’s wrath remains on them” (John 3:36\). John wrote his first epistle to born\-again believers, and he included this promise: “If we [confess our sins](confession-forgiveness.html), he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9\). We all sin (1 John 1:8\). But, when we do, God’s grace stands ready to forgive His children and restore the fellowship. The *if* at the beginning of 1 John 1:9 indicates a condition: if we “confess.” This word in the Greek is *homologia* (literally, “same word”), and it means “to say the same thing.” To confess our sin means that we agree with God about it. God’s forgiveness does not give us carte blanche to continue sinning. We do not treat grace so lightly (Romans 6:1–2\); rather, a born\-again believer who is walking in fellowship with God will be sensitive to sin and quick to confess it to the Lord. One of the most wonderful truths of Scripture is that God freely forgives sin. Because God’s grace is infinite, there is no limit to the sin God is willing to forgive in Christ. No sin is beyond the reach of God’s grace. “Where sin increased, grace increased all the more” (Romans 5:20\). The apostle Paul was “a blasphemer and a persecutor and a violent man” before his salvation (1 Timothy 1:13\). He called himself the chief of sinners, but after he found the grace of God, he said, “Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst” (1 Timothy 1:15\). If God can save Paul, He can save anyone. Please also read our articles on the [unpardonable/unforgivable sin](unpardonable-sin.html), also known as the [blasphemy of the Holy Spirit](blasphemy-Holy-Spirit.html).

Is a backsliding Christian still saved?

Answer This is a question that has been debated endlessly over the years. The word “backslider” or “backsliding” does not appear in the New Testament and is used in the Old Testament primarily of Israel. The Jews, though they were God’s chosen people, continually turned their backs on Him and rebelled against His Word (Jeremiah 8:9\). That is why they were forced to make sacrifices for sin over and over in order to restore their relationship with the God they had offended. The Christian, however, has availed himself of the perfect, once\-and\-for\-all sacrifice of Christ and needs no further sacrifice for his sin. God himself has obtained our salvation for us (2 Corinthians 5:21\) and because we are saved by Him, a true Christian cannot fall away so as not to return. Christians do sin (1 John 1:8\), but the Christian life is not to be identified by a life of sin. Believers are a new creation (2 Corinthians 5:17\). We have the Holy Spirit in us producing good fruit (Galatians 5:22\-23\). A Christian life should be a changed life. Christians are forgiven no matter how many times they sin, but at the same time Christians should live a progressively more holy life as they grow closer to Christ. We should have serious doubts about a person who claims to be a believer yet lives a life that says otherwise. Yes, a true Christian who falls back into sin is still saved, but at the same time a person who lives a life controlled by sin is not truly a Christian. What about a person who denies Christ? The Bible tells us that if a person denies Christ, he never truly knew Christ to begin with. 1 John 2:19 declares, “They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us.” A person who rejects Christ and turns his back on faith is demonstrating that he never belonged to Christ. Those who belong to Christ remain with Christ. Those who renounce their faith never had it to begin with. 2 Timothy 2:11\-13, “Here is a trustworthy saying: If we died with him, we will also live with him; if we endure, we will also reign with him. If we disown him, he will also disown us; if we are faithless, he will remain faithful, for he cannot disown himself.”

What is propitiation?

Answer The word *propitiation* carries the basic idea of appeasement or satisfaction, specifically toward God. Propitiation is a two\-part act that involves appeasing the wrath of an offended person and being reconciled to him. The necessity of appeasing God is something many religions have in common. In ancient pagan religions, as well as in many religions today, the idea is taught that man appeases God by offering various gifts or sacrifices. However, the Bible teaches that God Himself has provided the only means through which His wrath can be appeased and sinful man can be reconciled to Him. In the New Testament, the act of propitiation always refers to the work of God and not the sacrifices or gifts offered by man. The reason for this is that man is totally incapable of satisfying God’s justice except by spending eternity in hell. There is no service, sacrifice, or gift that man can offer that will appease the holy wrath of God or satisfy His perfect justice. The only satisfaction, or propitiation, that could be acceptable to God and that could reconcile man to Him had to be made by God. For this reason God the Son, Jesus Christ, came into the world in human flesh to be the perfect sacrifice for sin and make atonement or “propitiation for the sins of the people” (Hebrews 2:17\). The word *propitiation* is used in several verses to explain what Jesus accomplished through His death on the cross. For example, in Romans 3:24\-25 believers in Christ have been “justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed.” These verses are a key point in Paul’s argument in the book of Romans and are really at the heart of the gospel message. In the first three chapters of Romans, Paul makes the argument that everyone, Jew and Gentile alike, is under the condemnation of God and deserving of His wrath (Romans 1:18\). Everyone has sinned and fallen short of the glory of God (Romans 3:23\). All of us deserve His wrath and punishment. God in His infinite grace and mercy has provided a way that His wrath can be appeased and we can be reconciled to Him. That way is through the sacrificial death of His Son, Jesus Christ, as the payment for sins. It is through faith in Jesus Christ as God’s perfect sacrifice that we can be reconciled to God. It is only because of Christ’s death on the cross and His resurrection on the third day that a lost sinner deserving of hell can be reconciled to a holy God. The wonderful truth of the gospel is that Christians are saved from God’s wrath and reconciled to God not because “we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10\). Jesus said, “I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:6\). The only way for God’s wrath against sinful man to be appeased and for us to be reconciled to God is through Jesus Christ. There is no other way. This truth is also communicated in 1 John 2:2, “And He Himself is the propitiation for our sins, and not for ours only but also for the whole world.” An important part of Christ’s saving work is deliverance from God’s wrath; Jesus’ propitiation on the cross is the only thing that can turn away God’s divine condemnation of sin. Those who reject Christ as their Savior and refuse to believe in Him have no hope of salvation. They can only look forward to facing the wrath of God that they have stored up for the coming day of judgment (Romans 2:5\). There is no other propitiation or sacrifice that can be made for their sins.

What is the meaning of Christian redemption?

Answer Everyone is in need of redemption. Our natural condition was characterized by guilt: “all have sinned and fall short of the glory of God” (Romans 3:23\). Christ’s redemption has freed us from guilt, being “justified freely by His grace through the redemption that is in Christ Jesus” (Romans 3:24\). The benefits of redemption include eternal life (Revelation 5:9\-10\), forgiveness of sins (Ephesians 1:7\), righteousness (Romans 5:17\), freedom from the law’s curse (Galatians 3:13\), adoption into God’s family (Galatians 4:5\), deliverance from sin’s bondage (Titus 2:14; 1 Peter 1:14\-18\), peace with God (Colossians 1:18\-20\), and the indwelling of the Holy Spirit (1 Corinthians 6:19\-20\). To be redeemed, then, is to be forgiven, holy, justified, free, adopted, and reconciled. See also Psalm 130:7\-8; Luke 2:38; and Acts 20:28\. The word redeem means “to buy out.” The term was used specifically in reference to the purchase of a slave’s freedom. The application of this term to Christ’s death on the cross is quite telling. If we are “redeemed,” then our prior condition was one of slavery. God has purchased our freedom, and we are no longer in bondage to sin or to the Old Testament law. This metaphorical use of “redemption” is the teaching of Galatians 3:13 and 4:5\. Related to the Christian concept of redemption is the word *ransom*. Jesus paid the price for our release from sin and its punishment (Matthew 20:28; 1 Timothy 2:6\). His death was in exchange for our life. In fact, Scripture is quite clear that redemption is only possible “through His blood,” that is, by His death (Colossians 1:14\). The streets of heaven will be filled with former captives who, through no merit of their own, find themselves redeemed, forgiven, and free. Slaves to sin have become saints. No wonder we will sing a new song—a song of praise to the Redeemer who was slain (Revelation 5:9\). We were slaves to sin, condemned to eternal separation from God. Jesus paid the price to redeem us, resulting in our freedom from slavery to sin and our rescue from the eternal consequences of that sin.

What is Christian reconciliation?

Answer Reconciliation is the restoration of a relationship to a harmonious state after a dispute; it is the bringing of accord out of discord between two parties. Christian reconciliation is the work of God through Christ by which He restores mankind to a favorable relationship with Himself. Christian reconciliation can be illustrated by two erstwhile friends who are now feuding. The good relationship they once enjoyed is strained to the breaking point. They cease speaking to each other, and the two gradually become strangers. They may even be actively hostile toward one another. But then one day something happens. The two estranged friends begin to talk; pride and resentment are set aside; apologies are extended and accepted; trust is rebuilt. When peace is finally restored and the friends embrace, reconciliation has been achieved. Now, imagine that, between the two friends, only *one* was at fault. And the other friend, totally innocent, is the one who initiated the conciliatory process—that is what Christian reconciliation is like, as God has reached out to sinners. Reconciliation necessarily involves change. In Christian reconciliation, God does not change. He remains [perfect](is-God-perfect.html). But He changes *us*. As a result, our relationship with Him changes. The means God used to reconcile us to Himself was His own Son, Jesus Christ: “All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting men’s sins against them” (2 Corinthians 5:18–19\). In fact, it was “while we were God’s enemies \[that] we were reconciled to him through the death of his Son” (Romans 5:10\). Jesus’ death makes all the difference. When Christ died, He was “making peace through his blood, shed on the cross” (Colossians 1:20\). The fact that we needed reconciliation means that our relationship with God was broken. And the fact that God is holy means that we were the ones to blame. Our sin alienated us from Him. Jesus Christ’s death on the cross is the basis of our [forgiveness](got-forgiveness.html) and [justification](justification.html). By grace through faith in His Son, God thoroughly remakes us into the image of Christ. God and man are brought together: the formerly dead in sin are raised to new life. “We are no longer enemies, ungodly, sinners, or powerless. Instead, the love of God has been poured out in our hearts through the Holy Spirit whom he has given to us (Romans 5:5\). It is a change in the total state of our lives” (“Reconciliation,” Woodruff, W., *Baker’s Evangelical Dictionary of Biblical Theology*, Elwell, W., ed., Baker Books, 1996\). It could be said that the entire Bible is the story of Christian reconciliation. We started off in the Garden of Eden as friends of God, unashamed and living in fellowship with God and each other. But then sin entered the world, and all our relationships were broken. We became enemies of God, seeking our own ways and living in open hostility to Him. The whole of Scripture, then, is a record of God’s reconciling us to Himself. We ran away, and He pursued us. We were scattered as sheep, and He sent the Good Shepherd. We hid in darkness, and He sent the True Light. We were dying in a self\-made drought, and He sent the Living Water. The [grace](grace-of-God.html) and goodness of God are on full display in Christian reconciliation. “You were his enemies, separated from him by your evil thoughts and actions. Yet now he has reconciled you to himself through the death of Christ in his physical body. As a result, he has brought you into his own presence, and you are holy and blameless as you stand before him without a single fault” (Colossians 1:21–22, NLT). As those who have been reconciled to God, we have been given “the [ministry of reconciliation](ministry-of-reconciliation.html)” (2 Corinthians 5:18\). We have been entrusted with “the message of reconciliation” (verse 19\). We now take the gospel to a dying world, saying, “We implore you on behalf of Christ, be reconciled to God” (verse 20, ESV). Jesus’ perfect sacrifice on the cross has made atonement for sin (Hebrews 2:17\). By His death, He brought harmony to our relationship with God. We plead with the unsaved to have faith in Christ and know the joys of Christian reconciliation.

What is justification?

Answer Simply put, to justify is to declare righteous. Justification is an act of God whereby He pronounces a sinner to be righteous because of that sinner’s faith in Christ. According to one theologian, “the root idea in justification is the declaration of God, the righteous judge, that the man who believes in Christ, sinful though he may be, is righteous—is viewed as being righteous, because in Christ he has come into a righteous relationship with God” (Ladd, G. E., *A Theology of the New Testament*, Eerdmans, 1974, p. 437\). Properly understood, justification has to do with God’s declaration *about* the sinner, not any change *within* the sinner. That is, justification, per se, does not make anyone holy; it simply *declares* him to be not guilty before God and therefore treated as holy. The actual change toward holiness in the sinner occurs with [sanctification](sanctification.html), which is related to justification but, for definition’s sake, [distinct from it](justification-vs-sanctification.html). A key passage describing justification in relation to believers is Romans 3:21–26: “But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify. This righteousness is given through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus. God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith. He did this to demonstrate his righteousness, . . . so as to be just and the one who justifies those who have faith in Jesus.” Several important facts about justification are to be noted: • Justification comes apart from the law; that is, we cannot earn justification through rule\-keeping or our own good works. • Justification is made possible in the sacrificial death of Christ; it is based on the shed [blood of Christ](blood-of-Christ.html). • Justification is the free and gracious gift of God bestowed on those who receive by faith the sacrifice of Jesus Christ. • Justification demonstrates the righteousness of God. Related to God’s justification of the sinner are several things: 1\) The remission of the penalty of sin, which was death (Romans 3:23; 8:1; 1 Peter 2:24\). 2\) The restoration to God’s favor, which had been lost due to our sin (John 3:36\). So, justification is more than an acquittal; it is full acceptance. We are now friends of God (James 2:23\) and co\-heirs with Christ (Romans 8:17\). 3\) The imputation of righteousness, which is the reckoning of Christ’s righteousness to our account (Romans 4:5–8\). We are declared to be righteous *forensically* (legally) because “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21\). (The preceding three points are adapted from Henry Thiessen’s *Lectures in Systematic Theology*, revised by Vernon Doerksen, Eerdmans, 1979, pp. 275–277\). We are justified, declared righteous, at the moment of our salvation. Jesus Christ finished the work required for our justification on the cross. “Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him!” (Romans 5:9\). He was then “raised to life for our justification” (Romans 4:25\). The question arises, “Is justification just? If He is holy, how can God forgive a guilty sinner?” The answer is that justification does not excuse our sin, ignore our sin, or endorse our sin. Rather, our sin is fully punished, Christ having taken our penalty for us. He was our substitute (1 Peter 3:18\). Because the wrath of God is satisfied in Christ (Isaiah 53:4–6\), we are free from condemnation (Romans 8:1\), and God remains both “fair and just, and he makes sinners right in his sight when they believe in Jesus” (Romans 3:26, NLT). Because God justifies us [by grace](saved-by-grace.html) through faith in Christ, we now have peace with God (Romans 5:1\). Like Joshua the priest, we have been stripped of our “filthy clothes” (Zechariah 3:4\), and, like the [prodigal son](parable-prodigal-son.html) in the parable, we are now clothed with “the best robe” (Luke 15:22\). God the Father sees us as perfect and unblemished, and we are to be devoted “to doing what is good” (Titus 3:14\). Romans 5:18–19 in the Amplified Bible sums up the basis and result of justification: “So then as through one trespass \[Adam’s sin] there resulted condemnation for all men, even so through one act of righteousness there resulted justification of life to all men. For just as through one man’s disobedience \[his failure to hear, his carelessness] the many were made sinners, so through the obedience of the one Man the many will be made righteous and acceptable to God and brought into right standing with Him.”

What is the substitutionary atonement?

Answer The substitutionary atonement refers to Jesus Christ dying as a substitute for sinners. The Scriptures teach that all men are sinners (Romans 3:9\-18, 23\). The penalty for our sinfulness is death. Romans 6:23 reads, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” That verse teaches us several things. Without Christ, we are going to die and spend an eternity in hell as payment for our sins. Death in the Scriptures refers to a “separation.” Everyone will die, but some will live in heaven with the Lord for eternity, while others will live a life in hell for eternity. The death spoken of here refers to the life in hell. However, the second thing this verse teaches us is that eternal life is available through Jesus Christ. This is His substitutionary atonement. Jesus Christ died in our place when He was crucified on the cross. We deserved to be the ones placed on that cross to die because we are the ones who live sinful lives. But Christ took the punishment on Himself in our place—He substituted Himself for us and took what we rightly deserved. “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21\). “He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed” (1 Peter 2:24\). Here again we see that Christ took the sins we committed onto Himself to pay the price for us. A few verses later we read, “For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit” (1 Peter 3:18\). Not only do these verses teach us about the substitute that Christ was for us, but they also teach that He was the atonement, meaning He satisfied the payment due for the sinfulness of man. One more passage that talks about the substitutionary atonement is Isaiah 53:5\. This verse talks about the coming Christ who was to die on the cross for our sins. The prophecy is very detailed, and the crucifixion happened just as it was foretold. “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed.” Notice the substitution. Here again we see that Christ paid the price for us! We can only pay the price of sin on our own by being punished and placed in hell for all eternity. But God’s Son, Jesus Christ, came to earth to pay the price of our sins. Because He did this for us, we now have the opportunity to not only have our sins forgiven, but to spend eternity with Him. In order to do this, we must place our faith in what Christ did on the cross. We cannot save ourselves; we need a substitute to take our place. The death of Jesus Christ is the substitutionary atonement.

What is the definition of sin?

Answer Sin is described in the Bible as transgression of the law of God (1 John 3:4\) and rebellion against God (Deuteronomy 9:7; Joshua 1:18\). Sin had its beginning with Lucifer, probably the most beautiful and powerful of the angels. Not content with his position, he desired to be higher than God, and that was his downfall, the beginning of sin (Isaiah 14:12\-15\). Renamed Satan, he brought sin to the human race in the Garden of Eden, where he tempted Adam and Eve with the same enticement, “you shall be like God.” Genesis 3 describes Adam and Eve’s rebellion against God and against His command. Since that time, sin has been passed down through all the generations of mankind and we, Adam’s descendants, have inherited sin from him. Romans 5:12 tells us that through Adam sin entered the world, and so death was passed on to all men because “the wages of sin is death” (Romans 6:23\). Through Adam, the inherent inclination to sin entered the human race, and human beings became sinners by nature. When Adam sinned, his inner nature was transformed by his sin of rebellion, bringing to him spiritual death and depravity that would be passed on to all who came after him. We are sinners because we sin *and* we sin because we are sinners. This passed\-on depravity is known as inherited sin. Just as we inherit physical characteristics from our parents, we inherit our sinful natures from Adam. King David lamented this condition of fallen human nature in Psalm 51:5: “Surely I was sinful at birth, sinful from the time my mother conceived me.” Another type of sin is known as [imputed sin](imputed-sin.html). Imputed sin is the result of our having been credited with the guilt of Adam’s sin (Romans 5:18\). To impute is “to take something that belongs to someone and credit it to another’s account,” and imputed sin is Adam’s guilt attributed to or credited to us. All human beings are counted as having sinned in Adam and thus deserving the same punishment for sin as Adam. After Adam's sin, everyone was subject to death, even before the Mosaic Law was given, because of imputed sin, which affects our standing before God. God used the principle of imputation to benefit mankind when He imputed the sin of believers to the account of Jesus Christ, who paid the penalty for that sin—death—on the cross. Imputing our sin to Jesus, God treated Him as if He were a sinner, though He was not, and had Him die for the sins of the entire world (1 John 2:2\). It is important to understand that sin was imputed to Him, but He did not inherit it from Adam. He bore the penalty for sin, but He never became a sinner. His pure and perfect nature was untouched by sin. He was treated as though He were guilty of all the sins ever committed by the human race, even though He committed none. God then imputed the righteousness of Christ to believers and credited our accounts with His righteousness, just as He had credited our sins to Christ’s account (2 Corinthians 5:21\). A third type of sin is personal sin, that which is committed every day by every human being. Because we have inherited a sin nature from Adam, we commit individual, personal sins, everything from seemingly innocent untruths to murder. Those who have not placed their faith in Jesus Christ must pay the penalty for these personal sins, as well as inherited and imputed sin. However, believers have been freed from the eternal penalty of sin—hell and spiritual death. We now also have the power to resist sinning. Now we can choose whether or not to commit personal sins because we have the power of the Holy Spirit who dwells within us. When we do sin, the Spirit convicts us (Romans 8:9\-11\). Once we confess our personal sins to God and ask forgiveness for them, we are restored to perfect fellowship and communion with Him. “If we confess our sins, He is faithful and just to forgive us our sins and cleanse us from all unrighteousness” (1 John 1:9\). We are three times condemned due to inherited sin, imputed sin, and personal sin. The only just penalty for this sin is death (Romans 6:23\), not just physical death but eternal death (Revelation 20:11\-15\). Thankfully, inherited sin, imputed sin, and personal sin have all been crucified on the cross of Jesus, and now by faith in Jesus Christ as the Savior “we have redemption through His blood, the forgiveness of sins, according to the riches of His grace” (Ephesians 1:7\).

What is the unpardonable sin / unforgivable sin?

Answer The unpardonable/unforgivable sin or “[blasphemy of the Holy Spirit](blasphemy-Holy-Spirit.html)” is mentioned in Mark 3:22–30 and Matthew 12:22–32\. Jesus said, “Truly I tell you, people can be forgiven all their sins and every slander they utter” (Mark 3:28\), but then He gives one exception: “Whoever blasphemes against the Holy Spirit will never be forgiven; they are guilty of an eternal sin” (verse 29\). According to Jesus, the unpardonable or unforgivable sin is unique. It is the one iniquity that will never be forgiven (“never” is the meaning of “either in this age or in the age to come” in Matthew 12:32\). The unforgivable sin is blasphemy (“defiant irreverence”) of the Holy Spirit in the context of the Spirit’s work in the world through Christ. In other words, the particular case of blasphemy seen in Matthew 12 and Mark 3 is unique. The guilty party, a group of Pharisees, had witnessed irrefutable evidence that Jesus was working miracles in the power of the Holy Spirit, yet they claimed that He was possessed by the prince of demons, Beelzebul (Matthew 12:24; Mark 3:30\). The Jewish leaders of Jesus’ day committed the unpardonable sin by accusing Jesus Christ (in person, on earth) of being demon\-possessed. They had no excuse for such an action. They were not speaking out of ignorance or misunderstanding. The Pharisees knew that Jesus was the Messiah sent by God to save Israel. They knew the prophecies were being fulfilled. They saw Jesus’ wonderful works, and they heard His clear presentation of truth. Yet they deliberately chose to deny the truth and slander the Holy Spirit. Standing before the [Light of the World](light-of-the-world.html), bathed in His glory, they defiantly closed their eyes and became willfully blind. Jesus pronounced that sin to be unforgivable. The blasphemy against the Holy Spirit, specific as it was to the Pharisees’ situation, cannot be duplicated today. Jesus Christ is not on earth, and no one can personally see Jesus perform a miracle and then attribute that power to Satan instead of the Spirit. The only unpardonable sin today is that of continued unbelief. There is no pardon for a person who dies in his rejection of Christ. The Holy Spirit is at work in the world, convicting the unsaved of sin, righteousness, and judgment (John 16:8\). If a person resists that conviction and remains unrepentant, then he is choosing hell over heaven. “Without faith it is impossible to please God” (Hebrews 11:6\), and the object of faith is Jesus (Acts 16:31\). There is no forgiveness for someone who dies without faith in Christ. God has provided for our salvation in His Son (John 3:16\). Forgiveness is found exclusively in Jesus (John 14:6\). To reject the only Savior is to be left with no means of salvation; to reject the only pardon is, obviously, unpardonable. Many people fear they have committed some sin that God cannot or will not forgive, and they feel there is no hope for them, no matter what they do. Satan would like nothing more than to keep people laboring under that misconception. God gives encouragement to the sinner who is convicted of his sin: “Come near to God and he will come near to you” (James 4:8\). “Where sin increased, grace increased all the more” (Romans 5:20\). And the testimony of Paul is proof positive that God can and will save anyone who comes to Him in faith (1 Timothy 1:12–17\). If you are suffering under a load of guilt today, rest assured that you have not committed the unpardonable sin. God is waiting with open arms. Jesus’ promise is that “he is able to save completely those who come to God through him” (Hebrews 7:25\). Our Lord will never fail. “Surely God is my salvation; I will trust and not be afraid. The LORD, the LORD himself, is my strength and my defense; he has become my salvation” (Isaiah 12:2\).

How can I know if something is a sin?

Answer There are two issues involved in this question, the things that the Bible specifically mentions and declares to be sin and those the Bible does not directly address. Scriptural [lists of various sins](list-of-sins.html) include Proverbs 6:16\-19, Galatians 5:19\-21, and 1 Corinthians 6:9\-10\. There can be no doubt that these passages present the activities as sinful, things God does not approve of. Murder, adultery, lying, stealing, etc.—there is no doubt the Bible presents such things as sin. The more difficult issue is in determining what is sinful in areas that the Bible does not directly address. When the Bible does not cover a certain subject, we have some general principles in His Word to guide us. First, when there is no specific scriptural reference, it is good to ask not whether a certain thing is wrong, but, rather, if it is definitely good. The Bible says, for example, that we are to “make the most of every opportunity” (Colossians 4:5\). Our few days here on earth are so short and precious in relation to eternity that we ought never to waste time on selfish things, but to use it only on “what is helpful for building others up according to their needs” (Ephesians 4:29\). A good test is to determine whether we can honestly, in good conscience, ask God to bless and use the particular activity for His own good purposes. “So whether you eat or drink or whatever you do, do it all for the glory of God” (1 Corinthians 10:31\). If there is room for doubt as to whether it pleases God, then it is best to give it up. “Everything that does not come from faith is sin” (Romans 14:23\). We need to remember that our bodies, as well as our souls, have been redeemed and belong to God. “Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body” (1 Corinthians 6:19\-20\). This great truth should have a real bearing on what we do and where we go. In addition, we must evaluate our actions not only in relation to God, but also in relation to their effect on our family, our friends, and other people in general. Even if a particular thing may not hurt us personally, if it harmfully influences or affects someone else, it is a sin. “It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall....We who are strong ought to bear with the failings of the weak and not to please ourselves” (Romans 14:21; 15:1\). Finally, remember that Jesus Christ is our Lord and Savior, and nothing else can be allowed to take priority over our conformity to His will. No habit or recreation or ambition can be allowed to have undue control over our lives; only Christ has that authority. “Everything is permissible for me—but not everything is beneficial. Everything is permissible for me—but I will not be mastered by anything” (1 Corinthians 6:12\). “And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” (Colossians 3:17\).

What is Hamartiology?

Answer Hamartiology is the study of sin. Hamartiology deals with how sin originated, how it affects humanity, and what it will result in after death. To sin essentially means to "miss the mark." We all miss God’s mark of righteousness (Romans 3:23\). Hamartiology, then, explains why we miss the mark, how we miss the mark, and the consequences of missing the mark. These are some important questions in Hamartiology: [What is the definition of sin?](definition-sin.html) Sin is described in the Bible as transgression of the law of God (1 John 3:4\) and rebellion against God (Deuteronomy 9:7; Joshua 1:18\). [Did we all inherit sin from Adam and Eve?](inherit-sin.html) Romans 5:12 speaks to this, “Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned.” [Are all sins equal to God?](sins-equal.html) There are degrees to sin—some sins are worse than others. At the same time, in regards to both eternal consequences and salvation, all sins are the same. Each and every sin will lead to eternal condemnation (Romans 6:23\). [How can I know if something is a sin?](know-sin.html) There are things that the Bible specifically mentions and declares to be sin. The more difficult issue is in determining what is sinful in areas that the Bible does not directly address. It might seem that studying a depressing subject like sin would be counter\-productive for the Christian. After all, aren’t we saved from sin by the blood of Christ? Yes! But before we can understand salvation, we must first understand why we need salvation. That is where Hamartiology comes in. It explains that we are all sinners—by inheritance, by imputation, and by our own personal choice. It shows us why God must condemn us for our sins. Hamartiology points to the solution for sin—the atoning sacrifice of Jesus Christ. When we truly come to grips with our sinful natures, we begin to fathom the depth and breadth of the nature of our great God who, on the one hand, condemns sinners to hell in righteous judgment, then, on the other hand, satisfies His own requirement for perfection. Only when we understand the depth of sin can we understand the height of God’s love for sinners. A key Scripture on Hamartiology is Romans 3:23\-24, "For all have sinned and fall short of the glory of God, and are justified freely by His grace through the redemption that came by Christ Jesus."

If Jesus paid the price for our sin, why do we still suffer the consequences of our sin?

Answer The Bible gives the good news that Jesus paid the price for our sin (Ephesians 1:7\), yet in many ways we still suffer the consequences of our sins. For example, a drug dealer may become a Christian in prison, but that doesn’t mean he will be released from prison the next day—he will still experience the consequences of his past sin. A born\-again Christian who falls into adultery may lose his family, his career, etc.—even after he confesses and forsakes his sin, the consequences of his sin remain. Coming to Christ does not erase the *temporal* effects of sin; rather, our salvation guarantees that we will not face the *eternal* consequences of sin. The consequence of sin is death (Romans 6:23a). As sinners, we deserve to be eternally separated from God and His holiness. On the cross Christ paid the penalty of our sin with His own blood. He who knew no sin was made to be sin on our behalf (2 Corinthians 5:21\). On the basis of Christ’s perfect sacrifice, those who believe are no longer under God’s condemnation (Romans 8:1\). It’s important to understand that, when the believer in Christ experiences consequences for sin, it is *not* because he is under God’s condemnation (Romans 8:1\), His wrath (1 Thessalonians 5:9\), or His retribution (2 Thessalonians 1:8\). Believers are under God’s grace (Romans 6:15\). Jesus took the wrath of God upon Himself (Isaiah 53:10\). Sin’s consequences still experienced by believers could be classified in one of these ways: *Universal consequences.* Some of sin’s consequences are experienced perpetually by every human being on earth, because we are all children of Adam. We all have weeds growing in our gardens, we all face natural disasters, we all get sick and grow old, and we all eventually die physically (Romans 5:12\). As sinners living in a sinful world, there’s no avoiding these consequences of [original sin](original-sin.html). *Natural consequences.* We live in a world of cause and effect, where the law of [sowing and reaping](sowing-and-reaping.html) is in full effect. Some of sin’s consequences are built\-in and practically guaranteed, no matter if the sinner is saved or unsaved. The Bible warns that sexual immorality is a sin committed against one’s own body (1 Corinthians 6:18\). “Can a man scoop fire into his lap without his clothes being burned?” (Proverbs 6:27\). If you steal something, you should expect to get caught and face the natural consequences that follow the sin of theft. If you resist arrest when you get caught, you pile on more consequences. Sowing and reaping. *Instructional consequences.* Very likely, God allows some of sin’s consequences to remain in our lives to teach us the heinous nature of sin and to remind us to depend upon God’s grace. Sin is a serious enough problem for God to have sent His Son into the world to die. We dare not take sin lightly. In the face of sin’s consequences, we humble ourselves and seek God’s kingdom and righteousness all the more (see Matthew 6:33\). When [Ananias and Sapphira](Ananias-and-Sapphira.html) were disciplined for their sin, it was instructive for the church: “Great fear seized the whole church and all who heard about these events” (Acts 5:11\). See also 1 Corinthians 5:5 and 1 Timothy 1:20\. *Disciplinary consequences.* Some of sin’s consequences are the result of God’s treating us as a father should his children. There’s a difference between a *penalty* for sin and *discipline* for sin. As God’s children, we experience [discipline](Lord-God-discipline.html) designed to guide us back to the right path. “My son, do not make light of the Lord’s discipline, and do not lose heart when he rebukes you, because the Lord disciplines the one he loves, and he chastens everyone he accepts as his son” (Hebrews 12:5–6; cf. Proverbs 3:11–12\). Note how many of God’s children undergo discipline: “everyone” (Hebrews 12:8\). We are all wayward at times. God’s purpose in allowing us to experience disciplinary consequences of sin, true to His nature, is perfect: “God disciplines us for our good, in order that we may share in his holiness” (Hebrews 12:10\). The church of Corinth provides an example of Christians facing the disciplinary consequences of their sin: in partaking of the Lord’s Table in an unworthy manner, they brought God’s displeasure: “That is why many among you are weak and sick, and a number of you have fallen asleep” (1 Corinthians 11:30\). We see similar disciplinary action taken in 2 Samuel 12\. Even after David confessed his sin and was forgiven, God allowed certain consequences to befall David and his household (verses 11–14\). God allows us to experience some of the temporal consequences of sin to show His love for us. If God never disciplined His straying children, He would not be a good Father. If we were never disciplined or never suffered the consequences for our wrong action, we would never learn right from wrong. We tend to learn from our mistakes more readily than we learn from our successes. Praise the Lord for His goodness. He allows us to experience the *temporal* consequences of sin (for our own good). But He has saved us from the *eternal* consequences of sin. Jesus paid the penalty for our sins so we will never experience the second death, which is the [lake of fire](lake-of-fire.html) (Revelation 20:14\). Believers in Christ are promised that the curse and consequences of sin will be completely removed one day, and “nothing will hurt or destroy in all my holy mountain” (Isaiah 11:9, NLT).

How bad can a Christian sin?

Answer Christians continue to sin after they are saved – we will not be completely free from sin until we die or Jesus comes back. However, becoming a Christian results in a changed life (2 Corinthians 5:17\). A person will go from producing the acts of the flesh (Galatians 5:19\-21\) to displaying the fruits of the Spirit (Galatians 5:22\-23\), as the indwelling Holy Spirit has more and more control over his life. This change does not happen instantly, but it does happen over time. If a person does not demonstrate a changed life, he/she is likely not a genuine believer. Christians can commit grievous sins. History is filled with Christians (or those who claim to be Christians) committing terrible crimes. Jesus died for these sins as well. All the more reason not to commit them! In 1 Corinthians 6:9\-11, the Apostle Paul describes the kind of sinful lifestyles believers are saved from. Verse 11 says, “And 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.” Notice the word “were.” Believers used to be like the things listed in verses 9\-10, but they are not like that any longer. Can a person who is an adulterer, drunkard, homosexual, child abuser, etc. be saved? Yes. Is a person who lives a life of continual sin a believer? No. When we become Christians, our lives will change. Anyone who is living a sinful lifestyle and claims to be a Christian is either lying, is self\-deceived, or really is a believer who is going to experience God’s judgment and discipline (Hebrews 12:5\-11\). The difference between a sinning unbeliever and a sinning believer is that one loves his sin while the other hates it. The believer who stumbles in his walk with the Lord regrets it, confesses it, wishes to never do it again and seeks to appropriate God’s power and grace to avoid it. He doesn’t consider how much he can sin and still be considered a Christian. Rather, he considers how he can avoid even the appearance of sin in the future.

Are all sins equal to God?

Answer All sin is a falling short of God’s glory (Romans 3:23\). So there’s either righteousness or unrighteousness, and righteousness—perfection—is an absolute. Broadly speaking, all sins are equal to God in that all sins are by definition “unrighteous” and “imperfect.” All things less than holy share the quality of unholiness. We can picture man’s efforts to attain righteousness as a group of people trying to jump a chasm. Some get a running start; some try to pole vault; others flap their arms on the way across—but none of them reach the other side. It doesn’t matter if they fall short by two inches, two yards, or two miles—they all plunge downward. In a similar way, all sins are equal to God; it doesn’t really matter *how* short we fall. We all fall. Jesus indicated that, by their nature, all sins are equal to God. In His [Sermon on the Mount](sermon-on-the-mount.html), the Lord mentioned two “big” sins—murder and adultery—and equated them with unjustified anger and lustful thoughts (Matthew 5:21–22, 27–28\). Unjustified anger, lust, and adultery are all sins, and we need to take them all seriously. Now that we’ve established the general rule that all sins are equal to God by nature, we can add some refinements. Although lust and adultery are both sinful, that does not mean they are equal in every respect. Having lust in one’s heart will have consequences in this world, but those consequences will not be as severe as committing the physical act of adultery. The same is true with harboring a grudge versus actually committing murder. Coveting has a lesser effect than thieving. Sin is sin, but not all sin bears the same penalties in this world. In that sense, some sins are worse than others. Scripture singles out [sexual sin](sexual-sin.html) as having worse consequences than other types of sin: “Flee from sexual immorality. All other sins a person commits are outside the body, but whoever sins sexually, sins against their own body” (1 Corinthians 6:18\). In this passage, immorality is considered apart from other sins such as dishonesty, pride, envy, etc. All sin will negatively affect the mind and soul of a person, but sexual immorality will immediately and directly affect one’s body. The destruction wrought by sexual immorality will have a physical impact. The extended warning against sexual sin in Proverbs 6 contains this warning: “A man who commits adultery has no sense; whoever does so destroys himself” (verse 32\). All sins are equal to God in that any and every sin will keep one out of heaven. In the eternal state, the New Jerusalem will be inhabited by the righteous, the redeemed of the Lord. “Outside the city are the dogs—the sorcerers, the sexually immoral, the murderers, the idol worshipers, and all who love to live a lie” (Revelation 22:15, NLT; cf. 21:8\). At the same time, even in the [final judgment](final-judgment.html), there seem to be degrees of punishment among the “dogs”: “Someone who does not know \[the master’s will], and then does something wrong, will be punished only lightly” (Luke 12:48, NLT). So not all sins carry the same weight of punishment in hell. There is one other way in which all sins are equal in God’s eyes: all sins, no matter how “big” or “small,” can be forgiven in Christ. Scripture says that “where sin increased, grace increased all the more” (Romans 5:20\). No one can out\-sin God’s grace. We are all equally sinful before God. But, in Christ, we are made righteous. We are “justified freely by his grace through the redemption that came by Christ Jesus. God presented Christ as a sacrifice of atonement, through the shedding of his blood” (Romans 3:24–25\). By [faith in Christ](faith-in-Jesus.html), we are born again and therefore victorious over sin: “Everyone born of God overcomes the world. This is the victory that has overcome the world, even our faith” (1 John 5:4\).

How can I overcome sin in my Christian life?

Answer The Bible presents several different resources to aid us in our effort to overcome sin. In this lifetime, we will never be perfectly victorious over sin (1 John 1:8\), but that should still be our goal. With God’s help, and by following the principles of His Word, we can progressively overcome sin and become more and more like Christ. The first resource the Bible mentions in our effort to overcome sin is the Holy Spirit. God has given us the Holy Spirit so we can be victorious in Christian living. God contrasts the deeds of the flesh with the fruit of the Spirit in Galatians 5:16\-25\. In that passage we are called upon to walk in the Spirit. All believers already possess the Holy Spirit, but this passage tells us that we need to walk in the Spirit, yielding to His control. This means choosing to consistently follow the Holy Spirit’s prompting in our lives rather than following the flesh. The difference the Holy Spirit can make is demonstrated in the life of Peter, who, before being filled with the Holy Spirit, denied Jesus three times—and this after he had said he would follow Christ to the death. After being filled with the Spirit, he spoke openly and strongly to the Jews at Pentecost. We walk in the Spirit as we try not to quench the Spirit’s promptings (as spoken of in 1 Thessalonians 5:19\) and seek instead to be filled with the Spirit—that is, to be fully under the Spirit’s control (Ephesians 5:18–21\). How is one [filled with the Holy Spirit](Spirit-filled.html)? If sin is what grieves the Spirit and hinders His filling, then obedience to God is how the filling of the Spirit is maintained. We should pray that we be filled with the Spirit, immerse ourselves in God’s Word (Colossians 3:16\), and walk in obedience to God’s commands. This gives the Spirit freedom to work within our thoughts and actions. The Word of God, the Bible, says that God has given us His Word to equip us for every good work (2 Timothy 3:16\-17\). It teaches us how to live and what to believe, it reveals to us when we have chosen wrong paths, it helps us get back on the right path, and it helps us to stay on that path. Hebrews 4:12 tells us that the Word of God is living and powerful, able to penetrate to our hearts to root out and overcome the deepest sins of heart and attitude. The psalmist talks about its life\-changing power in\-depth in Psalm 119\. Joshua was told that the key to success in overcoming his enemies was not to forget this resource but instead to meditate on it day and night and obey it. This he did, even when what God commanded did not make sense militarily, and this was the key to his victory in his battles for the Promised Land. The Bible is a resource that we too often treat lightly. We give token service to it by carrying our Bibles to church or reading a daily devotional or a chapter a day, but we fail to memorize it, meditate on it, or apply it to our lives; we fail to confess the sins it reveals or praise God for the gifts it reveals to us. When it comes to the Bible, we are often either anorexic or bulimic. We either take in just enough to keep us alive spiritually by eating from the Word (but never ingesting enough to be healthy, thriving Christians), or we come to feed often but never meditate on it long enough to get spiritual nutrition from it. It is important, if you have not made a habit of daily studying and memorizing God’s Word, that you begin to do so. Some find it helpful start a journal. Make it a habit not to leave the Word until you have written down something you have gained from it. Some record prayers to God, asking Him to help them change in the areas that He has spoken to them about. The Bible is the tool the Spirit uses in our lives (Ephesians 6:17\), an essential and major part of the armor that God gives us to fight our spiritual battles (Ephesians 6:12\-18\). A third crucial resource in our battle against sin is prayer. Again, it is a resource that Christians often give lip service to but make poor use of. We have prayer meetings, times of prayer, etc., but we do not use prayer in the same way as the early church (Acts 3:1; 4:31; 6:4; 13:1\-3\). Paul repeatedly mentions how he prayed for those he ministered to. God has given us wonderful promises concerning prayer (Matthew 7:7\-11; Luke 18:1\-8; John 6:23\-27; 1 John 5:14\-15\), and Paul includes prayer in his passage on preparing for spiritual battle (Ephesians 6:18\). How important is prayer to overcoming sin in our lives? We have Christ’s words to Peter in the Garden of Gethsemane, just before Peter’s denial. As Jesus prays, Peter is sleeping. Jesus wakes him and says, “Watch and pray so that you will not fall into temptation. The spirit is willing, but the body is weak” (Matthew 26:41\). We, like Peter, want to do what is right but are not finding the strength. We need to follow God’s admonition to keep seeking, keep knocking, keep asking—and He will give us the strength that we need (Matthew 7:7\). Prayer is not a magic formula. Prayer is simply acknowledging our own limitations and God’s inexhaustible power and turning to Him for that strength to do what He wants us to do, not what we want to do (1 John 5:14\-15\). A fourth resource in our war to conquer sin is the church, the fellowship of other believers. When Jesus sent His disciples out, He sent them out two\-by\-two (Mark 6:7\). The missionaries in Acts did not go out one at a time, but in groups of two or more. The Bible commands us not to forsake the assembling of ourselves together but to use that time for encouraging one another in love and good works (Hebrews 10:24\). It tells us to confess our faults to one another (James 5:16\). In the wisdom literature of the Old Testament, we are told that as iron sharpens iron, so one man sharpens another (Proverbs 27:17\). There is strength in numbers (Ecclesiastes 4:11\-12\). Many Christians find that having an accountability partner can be a huge benefit in overcoming stubborn sins. Having another person who can talk with you, pray with you, encourage you, and even rebuke you is of great value. Temptation is common to us all (1 Corinthians 10:13\). Having an accountability partner or an accountability group can give us the final dose of encouragement and motivation we need to overcome even the most stubborn of sins. Sometimes victory over sin comes quickly. Other times, victory comes more slowly. God has promised that as we make use of His resources, He will progressively bring about change in our lives. We can persevere in our efforts to overcome sin because we know that He is faithful to His promises.

Is smoking a sin?

Answer The Bible never mentions smoking. The Bible contains no example of a person cultivating, drying, or smoking tobacco, and it issues no command governing the use of the tobacco plant. So, there is no verse that says, “Thou shalt not smoke tobacco”; neither is there a passage that describes the practice, positively or negatively. The most we can do is infer principles from Scripture that may apply to smoking. One biblical principle is that we are not to allow ourselves to become “mastered” by anything. “‘Everything is permissible for me’ but not everything is beneficial. ‘Everything is permissible for me’ but I will not be mastered by anything” (1 Corinthians 6:12, BSB). Smoking is addictive, due in large part to the presence of nicotine, a naturally occurring chemical in the tobacco plant. Are those who are addicted to nicotine being “mastered” by it? If so, then it is sin. Another principle that may apply to smoking tobacco is that our bodies do not ultimately belong to us: “Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your bodies” (1 Corinthians 6:19–20\). According to health groups such as the American Lung Association, smoking is an unhealthy practice, being “a main cause of lung cancer and COPD. It also is a cause of coronary heart disease, stroke and a host of other cancers and diseases” (“Health Effects of Smoking,” citing the US Dept. of Health and Human Services, “The Health Consequences of Smoking – 50 Years of Progress: A Report of the Surgeon General,” 2014\). Are smokers knowingly damaging their bodies? If so, then it is sin. A third biblical principle is that all we do should be done “for the glory of God” (1 Corinthians 10:31\). Can a smoker light up for the glory of God? If not, then it is sin. [Charles Spurgeon](Charles-Haddon-Spurgeon.html), who was quite open about his appreciation for cigars, publicly defended his smoking. Spurgeon firmly believed that “to smoke tobacco is \[not] in itself a sin. It may become so, as any other indifferent action may, but as an action it is no sin. . . . I will not own to sin when I am not conscious of it” (from Spurgeon’s letter to *The Daily Telegraph*, quoted by Pike, G., *The Life and Work of Charles Haddon Spurgeon*, 5 vols., 1991, 5:138–40\). Spurgeon insisted that his use of tobacco was a small matter. Alluding to 1 Corinthians 10:31, he said, “I feel clear in my conscience before God. . . . No Christian should do anything in which he cannot glorify God; and this may be done, according to Scripture, in eating and drinking and the common actions of life” (ibid.). In 1874, Spurgeon addressed from the pulpit the issue of smoking. The next week, a Christian magazine reported Spurgeon’s words: If anybody can show me in the Bible the command, “Thou shalt not smoke,” I am ready to keep it; but I haven’t found it yet. I find ten commandments, and it’s as much as I can do to keep them; and I’ve no desire to make them into eleven or twelve. The fact is, I have been speaking to you about real sins, not about listening to mere quibbles and scruples. At the same time, I know that what a man believes to be sin becomes a sin to him, and he must give it up. “Whatsoever is not of faith is sin” \[Rom. 14:23]. . . . Why, a man may think it a sin to have his boots blacked. Well, then, let him give it up, and have them whitewashed. I wish to say that I’m not ashamed of anything whatever that I do, and I don’t feel that smoking makes me ashamed, and therefore I mean to smoke to the glory of God (quoted in *Christian World*, Sept. 25, 1874\). There are other godly men who are or have been smokers. Is criticism of them deserved? Or are they right that smoking is a matter of conscience? Is smoking one of the “[disputable matters](disputable-matters.html)” of Romans 14:1? In the matter of smoking, the believer in Christ should weigh the benefits and risks, consider the health warnings, bear in mind his or her personal testimony, and, above all, look to Christ. Then an informed, prayerful decision can be made. If a smoker is convicted that the habit is sinful, then it is time to forsake the smoking and, with God’s help, overcome it. Non\-smoking brothers and sisters in Christ should help bear the burden (Galatians 6:2\), eschewing judgmentalism and striving for grace.

Did we all inherit sin from Adam and Eve?

Answer Yes, all people inherited sin from Adam and Eve, specifically from Adam. Sin is described in the Bible as transgression of the law of God (1 John 3:4\) and rebellion against God (Deuteronomy 9:7; Joshua 1:18\). Genesis 3 describes Adam and Eve’s rebellion against God and His command. Because of Adam and Eve’s disobedience, sin has been an “inheritance” for all of their descendants. Romans 5:12 tells us that, through Adam, sin entered the world and so death was passed on to all men because all have sinned. This passed\-on sin is known as inherited sin. Just as we inherit physical characteristics from our parents, we inherit our sinful nature from Adam. Adam and Eve were made in the image and likeness of God (Genesis 1:26\-27; 9:6\). However, we are also in the image and likeness of Adam (Genesis 5:3\). When Adam fell into sin, the result was every one of his descendants also being “infected” with sin. David lamented this fact in one of his Psalms: “Surely I was sinful at birth, sinful from the time my mother conceived me” (Psalm 51:5\). This does not mean that his mother bore him illegitimately; rather, his mother had inherited a sin nature from her parents, and they from their parents, and so on. David inherited sin from his parents, just as we all do. Even if we live the best life possible, we are still sinners as a result of inherited sin. Being born sinners results in the fact that we all sin. Notice the progression in Romans 5:12: sin entered the world through Adam, death follows sin, death comes to all people, all people sin because they inherit sin from Adam. Because “all have sinned and fall short of the glory of God” (Romans 3:23\), we need a perfect, sinless sacrifice to wash away our sin, something we are powerless to do on our own. Thankfully, Jesus Christ is the Savior from sin! Our sin has been crucified on the cross of Jesus, and now “in Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace” (Ephesians 1:7\). God, in His infinite wisdom, has provided the remedy for the sin we inherit, and that remedy is available to everyone: “Therefore, my brothers, I want you to know that through Jesus the forgiveness of sins is proclaimed to you” (Acts 13:38\).

Are children punished for the sins of their parents?

Answer Children are not punished for the sins committed by their parents; neither are parents punished for the sins of their children. Each of us is responsible for our own sins. Ezekiel 18:20 tells us, “The soul who sins is the one who will die. The son will not share the guilt of the father, nor will the father share the guilt of the son.” This verse clearly shows that punishment for one’s sins is borne by that person. There are verses that lead some to believe in intergenerational punishment for sin, or a [generational curse](generational-curses.html). One of these verses is Exodus 20:5, “You shall not bow down to \[idols] or worship them; for I, the LORD your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me.” Keeping Exodus 20:5 in context, we notice right away that God is referring to the sin of idolatry. God considered idolatry to be an extremely treacherous betrayal of a sacred trust. Idolaters were traitors to God’s theocracy. Besides the abhorrent practices which accompanied idol worship in the Old Testament (see Deuteronomy 12:31\), idolatry had a way of ingraining itself in a culture. Children raised in such an environment would keep the tradition going and practice similar idolatry, thus falling into the established pattern of disobedience. The effect of one disobedient generation was that wickedness would take root so deeply that it took several generations to reverse. The implication of Exodus 20:5 is that children are akin to their parents. A new generation will tend to repeat the sins of their forebears. Therefore, God “punishing the children” is simply another way of saying that the children are repeating the fathers’ sins. The tendency to repeat the mistakes of history is especially strong in an idolatrous culture. Another consideration is that the warning of Exodus 20:5 was part of the Mosaic Law governing Israel in the Old Testament. The generational curse should be seen as a collective punishment on the nation, not as a personal curse on individual families. So, if a man robs a bank, will God punish that man’s son, even though the son had nothing to do with the robbery? Absolutely not. However, it is quite possible that the father who robbed the bank is making life more difficult for his son, through the natural consequences of his crime. Also, if the man is training his son in the techniques of bank robbing, then there is a good chance the son will follow the same path of dishonesty. In that case, the sin is copied by the son, and the punishment for the sin follows. As Ezekiel 18:20 shows, each of us is responsible for our own sins, and we must bear the punishment for them. We cannot share our guilt with another, nor can another be held responsible for our transgressions. There is, however, one exception to this rule, and it applies to all mankind. One man bore the sins of others and paid the penalty for them so sinners could become completely righteous and pure in the sight of God. That man is Jesus Christ, who came into the world to exchange His perfection for our sin. “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21\). Jesus was punished for us.

What is the sin unto death?

Answer First John 5:16 is one of the most difficult verses in the New Testament to interpret. “If anyone sees his brother commit a sin that does not lead to death, he should pray and God will give him life. I refer to those whose sin does not lead to death. There is a sin that leads to death. I am not saying that he should pray about that.” Of all the interpretations out there, none seem to answer all the questions concerning this verse. The best interpretation may be found by comparing this verse to what happened to Ananias and Sapphira in Acts 5:1–10 (see also 1 Corinthians 11:30\). The “sin unto death” is willful, continuous, unrepentant sin. God has called His children to holiness (1 Peter 1:16\), and God corrects them when they sin. We are not “punished” for our sin in the sense of losing salvation or being eternally separated from God, yet we are disciplined. “The Lord disciplines the one he loves, and he chastens everyone he accepts as his son” (Hebrews 12:6\). First John 5:16 says there comes a point when God can no longer allow a believer to continue in [unrepentant](unrepentance-unrepentant.html) sin. When that point is reached, God may decide to take the life of the stubbornly sinful believer. The “death” is physical death. God at times purifies His church by removing those who deliberately disobey Him. The apostle John makes a distinction between the “sin that leads to death” and the “sin that does not lead to death.” Not all sin in the church is dealt with the same way because not all sin rises to the level of the “sin that leads to death.” In Acts 5:1–10 and 1 Corinthians 11:28–32, God dealt with intentional, calculated sin in the church by taking the physical life of the sinner. This is perhaps also what Paul meant by “the destruction of the flesh” in 1 Corinthians 5:5\. John says that we should pray for Christians who are sinning, and that God will hear our prayers. However, there may come a time when God decides to cut short a believer’s life due to unrepentant sin. Prayers for such an unheeding person will not be effective. God is good and just, and He will eventually make us “a radiant church, without stain or wrinkle or any other blemish, but holy and blameless” (Ephesians 5:27\). To further that end, God chastens His children. May the Lord preserve us from the hard\-heartedness that would cause us to commit the “sin unto death.”

What are the seven deadly sins?

Answer According to Catholic theology, the seven deadly sins are seven vices or negative character qualities that, left unchecked, will result in a host of other sins and eventually kill a person’s soul. The seven “deadly” sins are pride, envy, gluttony, lust, anger, greed, and sloth. The list was first delineated by [Pope Gregory the Great](Gregory-the-Great.html) in the sixth century. [Thomas Aquinas](Saint-Thomas-Aquinas.html) later expounded on the idea. In the fourteenth century, Dante wrote his epic poem [*Inferno*](Divine-Comedy-Dantes-Inferno.html) in which he pictured Purgatory as having seven terraces corresponding to the seven deadly sins. The seven deadly sins are also called the seven [capital sins](capital-sins.html) or the seven cardinal sins—*cardinal* in this context meaning, “of basic importance” or “extremely grave.” The seven deadly sins are considered to be the most basic sins that plague humanity and the sins that are most likely to beset us. Each of the seven deadly sins leads to other sins; for example, anger can lead to evil speaking, violence, or murder. Here is a brief description of each of the seven deadly sins: *Pride* — An inflated, unrealistic sense of your self\-worth. *Envy* — The feeling that you deserve the possessions, success, virtues, or talents of another person. *Gluttony* — An excessive desire for the pleasure of eating and drinking. *Lust* — A selfish focus on sex or a desire to have sexual pleasure with someone other than your spouse. *Anger* — An excessive, improper desire to exact revenge. *Greed* — A strong desire for possessions, especially for possessions belonging to another. *Sloth* — Lack of effort in the face of a necessary task, causing it to go undone (or done badly). A common misconception about the seven deadly sins is that they are sins that God will not forgive. The Roman Catholic Church does not teach the sins to be unforgivable; in Catholic doctrine, the seven deadly sins can lead to mortal sins, which will send a person to hell immediately upon death, unless such sins are repented of before death. Catholicism also teaches that the seven deadly sins can be overcome with the seven virtues (humility, gratitude, charity, temperance, chastity, patience, and diligence). Is the idea of seven deadly sins biblical? Yes and no. Proverbs 6:16–19 lists seven things that are detestable to God: 1\) haughty eyes, 2\) a lying tongue, 3\) hands that shed innocent blood, 4\) a heart that plots evil, 5\) feet that are quick to rush to do wrong, 6\) a false witness, and 7\) a man who stirs up dissension among brothers. Of course, this list is not what most people understand as the “seven deadly sins.” Yes, pride, envy, etc., are sins that the Bible condemns; however, they are never called “the seven deadly sins” in the Bible. The traditional list of seven deadly sins can function as a way to categorize the many different sins that exist. Nearly every sin could be placed in one of those seven categories. In the final analysis, no sin is any more “deadly” than any other sin. All sin results in death (Romans 6:23\). Even one sin condemns a person as a lawbreaker (James 2:10\). Praise be to God that Jesus Christ took the penalty for all of our sins, including the “seven deadly sins.” By the grace of God, through faith in Christ, we can be forgiven (Matthew 26:28; Acts 10:43; Ephesians 1:7\).

What does the Bible say about doing drugs?

Answer The Bible does not directly address any form of illicit drug use. There are no express prohibitions against cocaine, heroin, ecstasy (MDMA), or methamphetamines (Meth). There is no mention of [marijuana](recreational-marijuana.html), cannabis, peyote, magic mushrooms, or acid (LSD). Nothing is said about huffing, snorting, dropping, smoking, vaping, shooting, licking, or any other method of ingestion. This is not to say, however, that recreational drug use is permissible. On the contrary, there are several very clear biblical principles that place drug use well outside the realm of acceptable behavior. To begin with, Christians are under a universal mandate to respect and obey the laws of the land (Ecclesiastes 8:2\-5; Matthew 22:21; 23:2\-3; Romans 13:1\-7; Titus 3:1; 1 Peter 2:13\-17\). The ONLY instance in which we are allowed to disobey the laws of the land is when the laws violate any divine imperatives (Daniel 3 and 6; Acts 5:29\). There are no other exceptions to this rule. Contrary to popular belief, simply disagreeing with a law does not constitute a license for breaking that law. Many have argued that marijuana does not warrant prohibition. They contend that smoking pot in defiance of the law is justifiable on these grounds and in light of (what they perceive to be) the hypocrisy of outlawing weed while allowing nicotine and alcohol consumption. Those who argue this point may be sincere in their conviction, but they are mistaken nonetheless. Heartfelt disdain for the law does not justify impunity toward it, as our Lord Himself made clear. While rebuking the Pharisees for turning the Law of Moses into an excessively oppressive yoke, Christ still required His disciples to submit to their unfairly harsh demands (Matthew 23:1\-36, especially 1\-4\). Dutiful submission to authority and patient perseverance through unjust suffering and/or perceived unfairness (1 Peter 2:18\-23\) is God’s high standard for us, even if that means having to abstain from marijuana in compliance with "unfair" legislation. Not only are we to submit to authority for submission’s sake, born\-again Christians are further constrained by a mandate to live above reproach for the sake of the Gospel (1 Corinthians 10:32; 2 Corinthians 4:2; 6:3; Titus 2:1\-8; 2 Peter 3:14\). Needless to say, criminality is highly reproachable. Obviously, this first principle does not impact drug users living in nations where recreational drug use is legal or at least decriminalized. There are, however, more universally applicable principles. For example, Christians are all required to be good stewards of what God has entrusted to us, regardless of our national identity (Matthew 25:14–30\). This includes our earthly bodies. Unfortunately, illicit drug use is an extremely effective way to destroy one’s health, not just physically, but mentally and emotionally as well. As Dr. Alan Leshner, Director of the National Institute of Drug Abuse (NIDA) explains, "The most immediate, extensive, and long\-lasting problems caused by drug abuse, both for individuals and for society, are often medical in nature. For example, known drug\-abuse\-related health problems and resulting lost productivity alone cost our society more than $33 billion each year. Illicit drugs directly cause many medical problems. Stimulants such as cocaine and methamphetamine increase the heart rate while constricting the blood vessels. In susceptible individuals, these two actions together set the stage for cardiac arrhythmias and strokes. The club drug methylenedioxymethamphetamine (MDMA, also called "ecstasy"), which many users mistakenly believe to be safe, has caused malignant hyperthermia, permanent kidney damage, and death. MDMA also damages serotonin nerve fibers in the brain. Heroin can cause a life\-threatening kidney condition called focal glomerulosclerosis. The list continues: NIDA research has shown that almost every drug of abuse harms some tissue or organ." (Addressing the Medical Consequences of Drug Abuse, NIDA Notes, Vol. 15, No. 1, March 2000; available to be read online [here](http://www.nida.nih.gov/NIDA_notes/NNVol15N1/DirRepVol15N1.html)) Marijuana, while being the least harmful of all of the illicit drugs, is still potentially lethal. Marijuana enthusiasts ("potheads") take comfort in the fact that, unlike most other illicit drugs, it is seemingly impossible to fatally overdose on weed by means of normal consumption (i.e. smoking it). But this does nothing to diminish the potentially fatal risks of lung cancer, emphysema, and other forms of chronic obstructive pulmonary disease (COPD) caused by marijuana smoke. While marijuana can be ingested without smoking it, thereby eliminating these risks, there still remain negative physiological and psychological consequences including damage to the reproductive system, the immune system, and cognitive ability. Beyond stewardship, as Christians, our bodies are not our own. We "[have been bought with a price](bought-with-a-price.html)" (1 Corinthians 6:19\-20\), not "with perishable things like silver or gold . . . but with precious blood, as of a lamb unblemished and spotless, the blood of Christ" (1 Peter 1:17\-19\). Having bought us with His own life, Christ has delighted to create in us something entirely new, something somewhat bizarre. By indwelling us with His Spirit, He has turned us into organic temples of sorts. So now, caring for our health is not just a matter of good stewardship. It is a matter of reverential piety. This is both wondrous and terrifying. Another biblical principle concerns our susceptibility to deception. As fallible creatures we are prone to delusion. And since we are the objects of God’s intense affection, His enemies are our enemies. This includes THE enemy, the Devil, the father of lies (John 8:44\), a most formidable and determined adversary. All of the apostolic exhortations to remain sober\-minded and alert (1 Corinthians 15:34; 1 Thessalonians 5:4\-8; 2 Timothy 4:5; 1 Peter 1:13; 4:7; 5:8\) are designed to remind us that we must be vigilant against the wiles of the Devil (1 Peter 5:8\), who seeks to ensnare us through deception. Sobriety is also important for prayer (1 Peter 4:7\), as is obedience to God (Isaiah 1:10\-17\). As for drug addiction, not all illicit drugs are physically addictive. Nevertheless, they are all psychologically addictive. While most people are familiar with physical addiction, whereby the body becomes physically dependent upon a substance in order to be able to function properly, psychological addiction is less well\-known. Psychological addiction is an enslavement of the mind, often characterized by obsessive tendencies and a lack of desire to quit. While physical addiction brings the body into subjection, psychological addiction brings the will into submission. Users tend to say things like, "I could quit if I wanted to, but I just don’t want to." This attitude tends to ensure a long\-term pattern of drug use whereby users become devotees in defiance of a poignant biblical principle. The fact is, no one can wholeheartedly serve two masters (Matthew 6:24; Luke 16:13\). Any time spent kneeling before the god of drugs is time spent with your back towards the God of the Bible. In summary, the Bible teaches us that "denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world" (Titus 2:12\).

What does the Bible say about pornography?

Answer By far, the most searched\-for terms on the internet are related to pornography. Pornography is rampant in the world today. Satan has succeeded in perverting God’s gift of sex perhaps more than any other of God’s good gifts. Satan has taken what is good and right (loving sex between a husband and wife) and replaced it with lust, pornography, and other sins. Pornography can be the first step on a slippery slope of sexual addiction and ungodly desires (see Romans 6:19\). The addictive nature of pornography is well documented. The three main categories of sin are the [lust of the flesh](lust-of-the-flesh.html), the [lust of the eyes](lust-of-the-eyes.html), and the [pride of life](pride-of-life.html) (1 John 2:16\). Pornography causes users to lust after the flesh, and it is undeniably a lust of the eyes. Viewing pornography is a sexual sin, but at its root it is a heart problem. Not only is it a gratification of lust, but it also reveals a desire for validation outside of God. Viewing porn distorts one's view of self, offers counterfeit satisfaction, misrepresents the value of the opposite sex, and perverts God’s good gift of sex. The negative impact pornography has on the brain, mental health, view of the opposite sex, emotional health, and the marriage relationship reveals the true nature of pornography. God alone can heal the heart affected by any hurt, trauma, or rejection. God alone can ultimately meet the desire to be fulfilled and validated, and only He can truly satisfy one's longings and desires. Pornography does not qualify as one of the things we are to think about, according to Philippians 4:8\. Pornography is addictive, and we are not to be mastered by anything (1 Corinthians 6:12; 2 Peter 2:19\). Lusting in the mind, which is the essence of pornography, is offensive to God (Matthew 5:28\) and destructive (see Proverbs 6:25–28; Ephesians 4:19\). For those involved in pornography, God can and will give the [victory](overcome-internet-porn.html) to those who seek Him. Are you involved with pornography and desire freedom from it? Here are some steps to victory: 1\. Confess your sin to God (1 John 1:9\). 2\. Ask God to cleanse, renew, and transform your mind (Romans 12:2\). 3\. Ask God to fill your mind with things that are true, honorable, just, pure, lovely, and commendable (Philippians 4:8\)—and consume media that can be described that way. 4\. Ask God to reveal the void in your heart you are trying to fill with pornography, and ask Him to help you find your satisfaction in Him (Psalm 16:11; 37:4\). 5\. Learn to possess your body in holiness (1 Thessalonians 4:3–4\). 6\. Understand the proper meaning of sex and rely on your spouse alone to meet that need (1 Corinthians 7:1–5\). 7\. Realize that, if you walk in the Spirit, you will not fulfill the lusts of the flesh (Galatians 5:16\). 8\. Take practical steps to reduce your exposure to pornographic images. Install pornography blockers on your computer, limit television and video usage, and find another Christian who will pray for you and help keep you accountable. You can find freedom from the bondage of pornography. God’s plan for your life, including His design for your sexuality, is far better than anything sin entices you with.

Should a Christian go to movies?

Answer For a Christian, the question is not so much "is watching this movie a sin?" but "is this something that Jesus would want me to do?" The Bible tells us that many things are permitted, but not all things are beneficial or constructive (1 Corinthians 10:23\). It also says that whatever we say or do (or watch) should be done to the glory of God (1 Corinthians 10:31\). We are to set our minds on things that are noble and pure (Philippians 4:8\). If—and this is a big if—we can watch a movie or TV program that contains questionable content AND still be in agreement with these commands from the Bible, then it’s hard to see a wrong in this. The danger lies in (1\) how what we are watching affects our heart and (2\) how it affects others. For ourselves, if the scene we see brings a feeling of lust, anger, or hatred, then we have sinned (Matthew 5:22, 28\), and we must do whatever we can to avoid that happening again. Often that means not watching that type of movie/scene again. Also, it can be a stumbling block to someone who is struggling with a habit or behavior that is coming between him and God (1 Corinthians 10:25\-33; Romans 14:13\). As members of the body of Christ, we are to be a light to the world (Matthew 5:14\) and a holy example of what God has done in our lives (1 Peter 2:11\-12\). If we are seen by others going into an “R”\-rated movie, it could send the wrong message to them—that we enjoy and/or condone illicit sex and violence. That is not conducive to being a light in a dark world. So, how do we know for sure whether what we are watching is beneficial? When we become followers of Christ, we are given His Holy Spirit to live in us (Acts 2:38; 2 Timothy 1:14\). Jesus tells us that this Spirit will guide us in all truth (John 16:13\). One way God’s Spirit guides us is by our conscience (Romans 1:12; 9:1\). If your conscience is telling you that what you are watching is wrong, it probably is.

Is it a sin to cuss / swear / curse?

Answer It is definitely a sin to swear (curse, cuss, etc.). The Bible makes this abundantly clear. Ephesians 4:29 tells us, "Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen." First Peter 3:10 declares, "For, whoever would love life and see good days must keep his tongue from evil and his lips from deceitful speech." James 3:9\-12 summarizes the issue: "With the tongue we praise our Lord and Father, and with it we curse men, who have been made in God’s likeness. Out of the same mouth come praise and cursing. My brothers, this should not be. Can both fresh water and salt water flow from the same spring? My brothers, can a fig tree bear olives, or a grapevine bear figs? Neither can a salt spring produce fresh water." James makes it clear that the lives of Christians \- the "brothers" \- should not be characterized by evil speech. By making the analogy of both salt water and fresh water coming from the same spring (which is uncharacteristic of springs), he makes the point that it is uncharacteristic for a believer to have both praise and cursing come from his/her mouth. We cannot praise God while at the same time cursing our brothers. Jesus explained that what comes out of our mouths is that which fills our hearts. Sooner or later, the evil in the heart comes out through the mouth in curses and swearing. But when our hearts are filled with the goodness of God, praise for Him and love for others will pour forth. Our speech will always indicate what is in our hearts. "The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out of the evil stored up in his heart. For out of the overflow of his heart his mouth speaks" (Luke 6:45\). Why is it a sin to cuss / swear / curse? Sin is a condition of the heart, the mind, and "the inner man" (Romans 7:22\), which is manifested in our thoughts, actions and words. When we swear and curse, we are giving evidence of the polluting sin in our hearts that must be confessed and repented of. When we put our faith in Christ, we receive a new nature from God (2 Corinthians 5:17\), our hearts are transformed, and our speech reflects the new nature God has created within us (Romans 12:1–2\). Thankfully, when we fail, our great God is "faithful and just and will forgive us our sins and purify us from all unrighteousness" (1 John 1:9\).

How does my personal, private sin affect others?

Answer If you lived isolated on an island in the middle of the sea, then perhaps your private sin would not affect anyone but yourself. However, since the maxim is "no man is an island," there is a good chance that you have family, friends, and acquaintances that you come into contact with on a continual basis. All of them will be affected in some way by sin because sin has consequences (Romans 6:23\). That is a principle that follows the pattern laid down at the creation. Everything created has a seed from which it propagates itself after its "kind" (Genesis 1:11, 21, 25\). In other words, you do not plant corn and expect to harvest beets. You cannot “plant” sin—even in private—and not expect to reap a harvest of consequences. And consequences have a way of spilling out over everyone and anyone that comes into contact with us because of another principle called "association." This means that those around you can be blessed or hurt by association with you and the choices and actions you make, both privately and publicly. One needs only to look at the recent scandals involving famous evangelical leaders to see the effects on others of “private” sins. Once they are discovered—and the Bible tells us to “be sure your sin will find you out” (Numbers 32:23\)—families, friends, congregations, and the Christian community at large will be harmed. Worse still, the cause of Christ will be damaged as unbelievers scoff and sneer at us and blaspheme His name. It may seem that people sin without visible consequences, but what is secret will one day be made manifest. "For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open" (Luke 8:17\). Can you honestly say that there is no one that would then be affected by your secret sins if they should become known? Sin that is kept secret produces guilt, and guilt has a way of changing us. Others see those changes and are affected by them. Perhaps a spouse, for instance, is unaware of her husband’s addiction to pornography, but his addiction leads to a guilty secretiveness and change in attitude toward her as his sexual partner. She perceives that change and speculates on the possible cause—he finds her unattractive, he doesn’t love her any more, or he’s having an affair. While none of these things are true, the consequences of his “private” sin are potentially devastating to her, their marriage, and their family, even if his secret is never discovered. Here is another principle to consider. "But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you. . . . So that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you" (Matthew 6:6, 18\). When we reason from Scripture, we are able to see a principle here that can be applied both positively and negatively. What we do in secret, God will reward openly. If we pray and fast as unto the LORD, we are rewarded. So, it stands to reason that if we sin in secret, we shall also be “rewarded” openly for that action. In any case, God sees and knows about sin, whether private or public, and He does not let sin go unpunished. The greatest consequence of private, personal sin is to our own mortal soul. Ezekiel 18:4 says that the soul that sins shall die, and Romans 6:23 tells us that the wages of sin is death. This speaks of a person who is a natural, habitual sinner without the benefit of newness of life. For the born\-again child of God—one who has accepted the Lord Jesus Christ as his savior—there is a standard of conduct, both in private and in public: "So whether you eat or drink or whatever you do, do it all for the glory of God" (1 Corinthians 10:31\). A born\-again child of God has a desire to live to glorify God, and even though there are times when we can and do fail, God has made provision for us to be in fellowship with Him. He has promised that “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\).

Is it ever right to lie?

Answer The Bible nowhere presents an instance where lying is considered to be the right thing to do. The ninth commandment prohibits bearing false witness (Exodus 20:16\). Proverbs 6:16\-19 lists “a lying tongue” and “a false witness who pours out lies” as two of the seven abominations to the Lord. Love “rejoices with the truth” (1 Corinthians 13:6\). For other Scriptures that speak negatively of lying, see Psalm 119:29, 163; 120:2; Proverbs 12:22; 13:5; Ephesians 4:25; Colossians 3:9; and Revelation 21:8\. There are many examples of liars in Scripture, from Jacob’s deceit in Genesis 27 to the pretense of Ananias and Sapphira in Acts 5\. Time after time, we see that falsehood leads to misery, loss, and judgment. There are at least two instances in the Bible where lying produced a favorable result. For example, the lie the [Hebrew midwives](Hebrew-midwives.html) tell Pharaoh seems to result in the Lord’s blessing on them (Exodus 1:15\-21\), and it probably saved the lives of many Hebrew babies. Another example is Rahab’s lie to protect the Israelite spies in Joshua 2:5\. It is important to note, however, that God never condones these lies. Despite the positive outcome of these lies, the Bible nowhere praises the lies themselves. The Bible nowhere states that there are instances where lying is the right thing to do. At the same time, the Bible does not declare that there is no possible instance in which lying is an acceptable option. The question then remains: is there ever a time when lying is the right thing to do? The most common illustration of this dilemma comes from the life of [Corrie ten Boom](Corrie-ten-Boom.html) in Nazi\-occupied Holland. Essentially, the story is this: Corrie ten Boom is hiding Jews in her home to protect them from the Nazis. Nazi soldiers come to her home and ask her if she knows where any Jews are hiding. What is she to do? Should she tell the truth and allow the Nazis to capture the Jews she was trying to protect? Or, should she lie and deny that she knows anything about them? In an instance such as this, where lying may be the only possible way to prevent a horrible evil, perhaps lying would be the best of the available options. Such an instance would be somewhat similar to the lies of the Hebrew midwives and Rahab. In an evil world, and in a desperate situation, it may be the right thing to commit a lesser evil, lying, in order to prevent a much greater evil. However, it must be noted that such instances are extremely rare. And, even in those situations, lying would still be a sin, because it would still be violating the character of the God of truth (Hebrews 6:18\). The vast majority of lies are due to people seeking to protect themselves, promote themselves, or harm someone else. That is why the Bible so clearly, strongly, and consistently condemns [lying](Bible-lying-sin.html) as a sin.

What is the Rose of Sharon?

Answer The Hebrew word *sharon* means “a plain or a level place.” The Plain of Sharon is the coastal plain between the mountains of central Israel and the Mediterranean Sea, north of Joppa to Mt. Carmel. The area is mentioned in Acts 9:35 in conjunction with the town of Lydda, which is about eleven miles SE of Joppa and is called “Lod” in the Old Testament (1 Chronicles 8:12\). Modern Israelis have reverted back to the Old Testament name. This town is located in the midst of the Plain of Sharon. This area was proverbially fertile and known for its flowers. The “rose of Sharon” is found in the Song of Solomon 2:1\. Therefore, we can surmise that the rose of Sharon flower is named for the district of Sharon. Webster’s says that the “rose of Sharon” is a hardy plant of the mallow family with the name “Hibiscus Syriacus” and has white, red, pink, or purplish flowers. However, the Rose of Sharon mentioned in the Song of Solomon is a crocus\-like flower and the source of saffron. The Hebrew word *habaselet* as used in Song of Solomon 2:1 is translated twice as “rose,” once here in the Song of Solomon and once in Isaiah 35:1\. The translators may indeed have used the word *rose* to refer to the meaning of the Hebrew word, which is a flower similar to what we now know as a crocus or a bulb flower like a tulip. The NIV uses a footnote that says, “Possibly a member of the crocus family.” Therefore, the “rose of Sharon” is not really what we would classify today as a “rose,” but it could be a plant similar to the hibiscus or it could be a crocus or tulip. Some Bible expositors see the rose of Sharon as Christ and the [lily](lily-of-the-valley.html) as the church, His bride. Some of the early church fathers were fond of this analogy as well. There are some parallels that may be drawn between Christ and the rose of Sharon, but most of them fall apart when we realize the rose is not a rose at all, but a crocus or tulip. In addition, the church is never portrayed as a lily in the Bible. Some say that because the rose of Sharon grows in dry, unfavorable conditions, it symbolizes Jesus coming from the [root of Jesse](root-of-Jesse.html) and David (Isaiah 11:1; Revelation 22:16\), but labeling the house of Jesse and David as “dry” has no basis in Scripture, either. Of course, Jesus is as lovely and fragrant as a rose, but that is insufficient to definitively identify Song of Solomon 2:1 as symbolic of Christ.

What does the Bible have to say about lust?

Answer The dictionary definition of lust is "1\) intense or unrestrained sexual craving, or 2\) an overwhelming desire or craving." The Bible speaks of lust in several ways. Exodus 20:14, 17 (NLT), "Do not commit adultery. . . Do not covet your neighbor’s house. Do not covet your neighbor’s wife, male or female servant, ox or donkey, or anything else your neighbor owns," or Matthew 5:28, "But I say, anyone who even looks at a woman with lust in his eye has already committed adultery with her in his heart." Job 31:11\-12 (NLT) sums up lust quite nicely: "For lust is a shameful sin, a crime that should be punished. It is a devastating fire that destroys to hell. It would wipe out everything I own." Lust has as its focus pleasing oneself, and it often leads to unwholesome actions to fulfill one’s desires with no regard to the consequences. Lust is about possession and greed. The Christian faith is about selflessness and is marked by holy living (Romans 6:19, 12:1\-2; 1 Corinthians 1:2, 30, 6:19\-20; Ephesians 1:4, 4:24; Colossians 3:12; 1 Thessalonians 4:3\-8, 5:23; 2 Timothy 1:9; Hebrews 12:14; 1 Peter 1:15\-16\). The goal of each person who has put his/her faith in Jesus Christ is to become more and more like Him each day. This means putting off the old way of life of which sin was in control, and conforming one’s thoughts and actions to the standard put forth in Scripture. Lust is in opposition to this ideal. Nobody will ever be perfect or attain sinlessness while still on this earth, yet it is still a goal for which we strive. The Bible makes a very strong statement regarding this in 1 Thessalonians 4:7\-8, "God has called us to be holy, not to live impure lives. Anyone who refuses to live by these rules is not disobeying human rules but is rejecting God, who gives his Holy Spirit to you." If lust has not yet gripped your heart and mind, ready yourself through a life lived above reproach to combat the temptations of lust. If you currently struggle with lust, it is time to come clean before God and ask for His intervention in your life, so that holiness can be a mark of your life as well.

Is it a sin to share, download, or pirate copyrighted material (music, movies, software) on the internet?

Answer Downloading material has never been easier. With the click of a mouse—or the push of a button on a photocopier or scanner—we can copy and distribute electronic and printed material. The copying and use of someone else’s material is very common, but, unless we have secured permission to do so, it is not right. The Bible tells us that we are to [obey the laws of the government](laws-land.html) we live under (Romans 13:1–7\). That is one of the key issues at stake here. God commands us to obey the governmental authorities. The only allowance we have for disobeying the authorities is if they demand that we disobey something God has commanded (Acts 5:29\). Because of copyright laws, it is legally wrong to download, pirate, or share copyrighted material without the permission of the artist/author/publisher. Since God commands us to obey the law, the practice of digital internet piracy is a sin where it is illegal. Around the year 2000, Napster opened the door to this internet copyright issue and was subsequently faced with lawsuits that led to a site shutdown and bankruptcy. Even though the consequences of internet piracy are clear, there are still countless file\-sharing sites that enable people to continue pirating copyrighted material. Due to lawsuits, many of these sites require a fee for music and movie downloads and restrict the ability to share these downloads with others. But the issue of copying and sharing copyrighted material is more than a legal matter. There are ethical and moral considerations, too. Taking someone else’s property without permission is stealing—and intellectual property is still property. The songwriter who worked to produce a song has earned compensation, because “the worker deserves his wages” (Luke 10:7\). When a song is copied and given to someone else, that is one less sale that could have been made. The artist loses whatever small percentage of the royalties he has earned. The same principle holds true for pirating a movie, photocopying a play script, sharing Sunday school curricula, and loading software. A Christian should never want to steal the property of others—but that’s what happens when we download songs without the permission of the publisher. A Christian ministry should never want to force someone to work for them for free—but that’s the situation when a church photocopies scripts or sheet music without permission. Legally and ethically, we should follow the copyright laws and provide due compensation to the creators of the works we use.

Is it a sin to play poker?

Answer Poker is often considered a sinful activity due to its close relationship with gambling. The Bible instructs us to keep ourselves from the love of money (1 Timothy 6:10; Hebrews 13:5\). The Word of God also teaches us to stay away from attempts to "get rich quick" (Proverbs 13:11; 23:5; Ecclesiastes 5:10\). Further, there are far more beneficial things we can be doing with our money than wasting it on gambling (Luke 6:38; 2 Corinthians 9:7\). However, there is nothing essentially sinful about playing with cards. Apart from gambling, playing poker is no different than playing a board game. Poker can be played with chips (or other substitutes) instead of money. If gambling is removed from the “equation,” there is nothing wrong with a friendly game of poker. The key is playing in moderation, not allowing it to become an obsession, and avoiding the temptation towards gambling. An additional consideration regards the principle of not causing a brother to stumble (1 Corinthians 10:31\-33\). If, by playing any card game with someone who may have a problem with the temptation to gamble, we knowingly cause him to be tempted further, then we are doing harm to that person. As in all things, love for others should be a primary consideration.

What is Christian Anthropology?

Answer Anthropology is the study of humanity. Christian Anthropology is the study of humanity from a Christian / biblical perspective. It is primarily focused on the nature of humanity \- how the immaterial and material aspects of man relate to each other. Here are some common questions in Christian Anthropology: [What does it mean that man is made in the image and likeness of God (Genesis 1:26\-27\)?](image-of-God.html) The image of God refers to the immaterial part of man. It is that which sets man apart from the animal world, fits him for the “dominion” God intended (Genesis 1:28\), and enables him to commune with his Maker. It is a likeness mentally, morally, and socially. [Do we have three parts or two parts? Are we body, soul, and spirit \- or \- body, soul\-spirit?](body-soul-spirit.html) Human beings were intended to have a relationship with God, and as such, God created us with both material and immaterial aspects. The material aspects are obviously those that are tangible and only exist as long as the person is alive. The immaterial aspects are those which are intangible: soul, spirit, intellect, will, conscience, etc. These characteristics exist beyond the physical lifespan of the individual. [What is the difference between the soul and spirit?](soul-spirit.html) It is important to understand that both refer to the immaterial part of man, but only the "spirit" refers to man’s walk with God. The "soul" refers to man’s walk in the world, both material and immaterial. [What is the origin of the different races?](different-races.html) The Bible does not explicitly give us the origin of the different "races" or skin colors of humanity. In actuality, there is only one race \- the human race. Within the human race, there is vast diversity in skin color and other physical characteristics. Christian Anthropology deals with who we are and how we relate to God. Whether people are inherently good or inherently sinful is crucial in determining how our relationship with God can be restored. Whether the souls of human beings carry on after death determines in large part our view of our purpose in this world. Christian Anthropology helps us to understand ourselves from God’s perspective. When we delve into this subject, we get a clearer understanding of our fallen nature, and this leads to a sense of wonder at the love of the Savior who saw our helpless state and went to the cross to redeem us. When we accept that sacrifice and receive it as our own, our natures are transformed by God who creates in us a completely new person (2 Corinthians 5:17\). It is this new person who can relate to Him as we should, as His adored children. A key verse on Christian Anthropology is Psalm 139:14, "I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well."

What does it mean that humanity is made in the image of God (imago dei)?

Answer On the last day of creation, God said, “Let us make man in our image, in our likeness” (Genesis 1:26\). Thus, He finished His work with a “personal touch.” God formed Adam from the dust and gave him life by sharing His own breath (Genesis 2:7\). Accordingly, humanity is unique among all God’s creations, having both a material body and an immaterial soul/spirit. Having the “image” or “likeness” of God means, in the simplest terms, that we were made to resemble God. Adam did not resemble God in the sense of God’s having flesh and blood. Scripture says that “God is spirit” (John 4:24\) and therefore exists without a body. However, Adam’s body did mirror the life of God insofar as it was created in perfect health and was not subject to death. The image of God (Latin, *imago dei*) refers to the immaterial part of humanity. It sets human beings apart from the animal world, fits them for the dominion God intended them to have over the earth (Genesis 1:28\), and enables them to commune with their Maker. It is a likeness mentally, morally, and socially. Mentally, humanity was created as a rational, volitional agent. In other words, human beings can reason and choose. This is a reflection of God’s intellect and freedom. Anytime someone invents a machine, writes a book, paints a landscape, enjoys a symphony, calculates a sum, or names a pet, he or she is proclaiming the fact that we are made in God’s image. Morally, humanity was created in righteousness and perfect innocence, a reflection of God’s holiness. God saw all He had made (humanity included) and called it “very good” (Genesis 1:31\). Our conscience or “moral compass” is a vestige of that original state. Whenever someone writes a law, recoils from evil, praises good behavior, or feels guilty, he or she is confirming the fact that we are made in God’s own image. Socially, humanity was created for fellowship. This reflects God’s triune nature and His love. In Eden, humanity’s primary relationship was with God (Genesis 3:8 implies fellowship with God), and God made the first woman because “it is not good for the man to be alone” (Genesis 2:18\). Every time someone marries, makes a friend, hugs a child, or attends church, he or she is demonstrating the fact that we are made in the likeness of God. Part of being made in God’s image is that Adam had the capacity to make free choices. Although they were given a righteous nature, Adam and Eve made an evil choice to rebel against their Creator. In so doing, they marred the image of God within themselves, and passed that damaged likeness on to all their descendants (Romans 5:12\). Today, we still bear the image of God (James 3:9\), but we also bear the scars of sin. Mentally, morally, socially, and physically, we show the effects of sin. The good news is that when God redeems an individual, He begins to restore the original image of God, creating a “new self, created to be like God in true righteousness and holiness” (Ephesians 4:24\). That redemption is only available by God’s grace through faith in Jesus Christ as our Savior from the sin that separates us from God (Ephesians 2:8\-9\). Through Christ, we are made new creations in the likeness of God (2 Corinthians 5:17\).

Do we have two or three parts; body and soul/spirit, or body, soul, and spirit?

Answer Genesis 1:26–27 indicates that God created mankind distinct from all the other creatures. Scripture clearly teaches that man is intended to experience intimate relationship with God, and, therefore, He created us as a unity of both material (physical) and immaterial (spiritual) aspects (Ecclesiastes 12:7, Matthew 10:28, 1 Corinthians 5:5, 2 Corinthians 4:16; 7:1, James 2:26\). The material component of humans is obviously that which is tangible and temporal: the physical body. The immaterial aspects are intangible: [soul, spirit](soul-spirit.html), intellect, will, conscience, mind, emotions, etc. These exist unendingly beyond the lifespan of the physical body. All human beings possess both material (physical) and immaterial (spiritual) characteristics. Each person has a physical body. However, the intangible, non\-physical qualities of mankind are often debated. What does Scripture say about these? Genesis 2:7 states that man was created as a “living soul” (KJV). Numbers 16:22 names God as the “God of the spirits of all flesh” (ESV). Proverbs 4:23 tells us, “Above all else, guard your heart, for everything you do flows from it,” indicating that the heart (not the myocardium) is central to man’s will and emotions. In Acts 23:1 Paul refers to the conscience as that part of the mind that convicts us of right and wrong. Romans 12:2 speaks of the transformative power of a renewed mind. These verses, and numerous others, refer to the various aspects of the spiritual components of humanity. We are a unified combination of both material and immaterial qualities. Somehow, the soul, spirit, emotions, conscience, will, and mind are connected and interrelated. Perhaps the soul\-spirit is comprised of a combination of all the other immaterial human aspects. With this in mind, is humanity dichotomous (“cut in two”) or [trichotomous](trichotomy-dichotomy.html) (“cut in three”)? In other words, do we have two parts (body and soul\-spirit), or do we have three parts (body, soul, and spirit)? It is impossible to be dogmatic. Theologians have differed over this issue for centuries, and there has never been a decisive orthodox declaration of which is true. Those who believe Scripture teaches that man is a dichotomy see humans as comprised of two parts: a body and a spirit. There are two general views of this dichotomy. The first view is that man is a united body and spirit that together comprise a living soul. A human soul is the spirit and the body united as one personhood. This view is supported by Genesis 2:7; Numbers 9:13; Psalm 16:10; 97:10 and Jonah 4:8\. This view emphasizes that the Hebrew word *nephesh* in these verses refers to an integrated (unified) soul, living being, life, or self—i.e., a unified person (soul) comprised of a body and spirit. It is noted that, when the Bible speaks of the *ruach* (“breath, wind, or spirit”) being separated from the body, the person is disintegrated (fractured)—dead (see Ecclesiastes 12:7; Psalm 104:29; 146:4\). The second dichotomic view is that the spirit and the soul are the same thing with two different names. This view emphasizes the fact that the words *spirit* and *soul* are often used interchangeably (Luke 1:46–47; Isaiah 26:9; Matthew 6:25; 10:28, 1 Corinthians 5:3, 5\) and should be understood as synonyms referring to the same spiritual reality within each person. Therefore, the dichotomous position holds that man is comprised of two parts. Man is either a body and spirit, which makes a soul, or a body and soul\-spirit. Those who believe Scripture teaches that man is a trichotomy see man as comprised of three distinct parts: body, soul, and spirit. They emphasize 1 Thessalonians 5:23 and Hebrews 4:12, which seem to differentiate between *spirit* and *soul*. The dichotomist counters that, if 1 Thessalonians 5:23 teaches trichotomy, then, by the same hermeneutic, does Mark 12:30 teach tetrachotomy? Is it important to conclusively decide between dichotomy and trichotomy? Perhaps not; however, a word of caution is appropriate. Some who hold the trichotomist view have erroneously taught that God can bypass our soul/intellect and communicate directly with our spirit; such teaching leads to irrational mysticism. Other churches have used the trichotomous position to teach the possibility of [Christians being demon\-possessed](Christian-demon-possessed.html). Because they see the soul and spirit as two separate immaterial aspects within the Christian, they postulate that one can be indwelt by the Holy Spirit and the other can be possessed by demonic forces. This teaching is problematic in that there are no biblical references that those who are indwelt by the Holy Spirit can be simultaneously possessed by demons. Regardless of whether a Christian believes dichotomy or trichotomy best represents an accurate understanding of Scripture, we can all unitedly praise God with the psalmist: “I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well” (Psalm 139:14\).

What is the origin of the different races?

Answer The Bible does not explicitly give us the origin of the different “races” or skin colors in humanity. In actuality, there is only one race—the human race. Within the human race is diversity in skin color and other physical characteristics. Some speculate that when God confused the languages at the tower of Babel (Genesis 11:1\-9\), He also created racial diversity. It is possible that God made genetic changes to humanity to better enable people to survive in different ecologies, such as the darker skin of Africans being better equipped genetically to survive the excessive heat in Africa. According to this view, God confused the languages, causing humanity to segregate linguistically, and then created genetic racial differences based on where each racial group would eventually settle. While possible, there is no explicit biblical basis for this view. The races/skin colors of humanity are nowhere mentioned in connection with the tower of Babel. At the [Tower of Babel](Tower-of-Babel.html), when the different languages came into existence, groups that spoke one language moved away with others of the same language. In doing so, the gene pool for a specific group shrank dramatically as the group no longer had the entire human population to mix with. Closer inbreeding took place, and in time certain features were emphasized in these different groups (all of which were present as a possibility in the genetic code). As further inbreeding occurred through the generations, the gene pool grew smaller and smaller, to the point that people of one language family all had the same or similar features. Another explanation is that Adam and Eve possessed the genes to produce black, brown, and white offspring (and everything else in between). This would be similar to how a mixed\-race couple sometimes has children that vary in color. Since God obviously desired humanity to be diverse in appearance, it makes sense that God would have given Adam and Eve the ability to produce children of different skin tones. Later, the only survivors of the flood were Noah and his wife, Noah’s three sons and their wives—eight people in all (Genesis 7:13\). Perhaps Noah’s daughters\-in\-law were of different races. It is also possible that Noah’s wife was of a different race than Noah. Maybe all eight of them were of mixed race, which would mean they possessed the genetics to produce children of different races. Whatever the explanation, the most important aspect of this question is that we are all the same race, all created by the same God, all created for the same purpose—to glorify Him.

Why did the people in Genesis live such long lives?

Answer It is somewhat of a mystery why people in early chapters of Genesis lived such long lives. There are many theories put forward by biblical scholars. The genealogy in Genesis 5 records the line of the godly descendants of Seth—the line that would eventually produce the Messiah. God possibly blessed this line with especially long life as a result of their godliness and obedience. While this is a possible explanation, the Bible nowhere specifically limits the long lifespans to the individuals mentioned in Genesis chapter 5\. Further, other than Enoch, Genesis 5 does not identify any of the individuals as being especially godly. It is likely that everyone during that time lived several hundred years. Several factors may have contributed to this. Something happened at the [global flood](global-flood.html) to shorten men’s lifespans. Compare the lifespans before the flood (Genesis 5:1–32\) with those after the flood (Genesis 11:10–32\). Immediately after the flood, the ages decreased dramatically and then kept decreasing. A key may be in Genesis 6:3: “The Lord said, ‘My Spirit will not contend with humans forever, for they are mortal; their days will be a hundred and twenty years.’” Many people see the reference to “a hundred and twenty years” as the new, divinely appointed [limit on man’s age](age-limit.html). By the time of Moses (who lived 120 years), lifespans were much lower. After Moses, only one person is recorded as having lived past 120 (2 Chronicles 24:15\). One theory for why the people of Genesis lived such long lives is based on the idea that a canopy of water used to surround the earth. According to the canopy theory, the water “above the firmament” (Genesis 1:7, KJV) created a greenhouse effect and blocked much of the radiation that now hits the earth, resulting in ideal living conditions. At the time of the flood, the water canopy was poured out on the earth (Genesis 7:11\), ending the ideal environment. The canopy theory has been abandoned by most creationists today. Another consideration is that, in the first few generations after creation, the human genetic code had developed few defects. [Adam and Eve](Adam-and-Eve-questions.html) were created perfect. They were surely highly resistant to disease and illness. Their descendants would have inherited these advantages, albeit to lesser degrees. Over time, as a result of sin, the human genetic code became increasingly corrupted, and human beings became more and more susceptible to death and disease. This would also have resulted in drastically reduced lifespans.

Is the human soul mortal or immortal?

Answer The [human soul](human-soul.html) or spirit is that part of a man or woman that is not physical. The soul is central to the personhood of a human being. It is the “true self”—who a person really is. The soul is the center of life, feeling, thought, and action in a human being. Without a doubt the human soul is immortal. That is, the soul is not subject to death. Once created, the soul never ceases to exist but is everlasting. The soul is spiritual and thus has the quality of immortality. In contrast, the body is physical; the earthly body we now possess *is* subject to death. The immortality of the soul is clearly seen in many places in Scripture. For example, in Psalm 23:6 David says, “I will dwell in the house of the Lord forever.” In Ecclesiastes 12:7 the Preacher mentions two things that happen at death: “The dust returns to the ground it came from, and the spirit returns to God who gave it.” In 2 Corinthians 5:8 Paul says that to be “absent from the body” is to be “present with the Lord” (NKJV). All these passages indicate that the soul is immortal. What, then, are we to do with 1 Timothy 6:16, which says that God “alone is immortal”? We see this verse as teaching that God alone is immortal *in and of Himself*; that is, He alone possesses immortality as an essential part of His nature. Our soul’s immortality, on the other hand—and that of the angels—is derived from God. God is immortal in His being; our souls are immortal as a result of God’s creation. [Commentator Albert Barnes](Albert-Barnes.html) put it this way: “God, in his own nature, enjoys a perfect and certain exemption from death. Creatures have immortality only as they derive it from him, and of course are dependent on him for it. He has it by his very nature, and it is in his case underived, and he cannot be deprived of it. It is one of the essential attributes of his being, that he will always exist, and that death cannot reach him” (*Notes on the Bible*, 1834\). In John 5:26 Jesus says, “The Father has life in himself.” This is another way of saying that God alone is immortal. The immortality of the human soul, that is, its quality of continuing forever, is a reflection of God’s nature in us. God alone is without a beginning or end. All of His creatures, animal, human, and angelic, had a beginning. Our souls came into being at a certain point in history, and there was a time when our souls did not exist. Only our Creator is eternal. Other passages that indicate the immortality of the human soul include Luke 23:43, where Jesus promises one of the thieves who is dying beside Him, “Truly I tell you, today you will be with Me in Paradise.” Obviously, Jesus believed the soul of the repentant thief was going to survive physical death. Daniel 12:2–3 says, “Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt. Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness, like the stars for ever and ever.” This passage promises a resurrection of both the just and the unjust. When we die, our bodies return to “dust” (cf. Genesis 3:19\). From that dust the body will return to either “everlasting life” or “everlasting contempt.” We must assume the soul will be reunited with the body at that time—otherwise, the [resurrected bodies](resurrection-body.html) would be soulless and therefore inhuman. In Matthew 25:46 Jesus said that the wicked “will go away to eternal punishment, but the righteous to eternal life.” The same Greek word, translated “eternal,” is used to describe both “punishment” and “life.” Jesus clearly taught that both the wicked and the righteous will exist forever in one of two conditions. Thus, every human being has an immortal, everlasting soul. The unmistakable teaching of the Bible is that all people, whether saved or lost, will exist eternally. The spiritual part of us does not cease to exist when our fleshly bodies pass away in death. Our souls will live forever, either in the presence of God in heaven or in punishment in hell. The Bible also teaches that our souls will be reunited with our bodies at the resurrection. This hope of a bodily resurrection is at the very heart of the Christian faith (1 Corinthians 15:12–19\).

What does the Bible say about cremation?

Answer The Bible does not give any specific teaching about cremation. There are occurrences in the Old Testament of people being burned to death (1 Kings 16:18; 2 Kings 21:6\) and of human bones being burned (2 Kings 23:16\-20\), but these are not examples of cremation. It is interesting to note that in 2 Kings 23:16\-20, burning human bones on an altar desecrated the altar. At the same time, the Old Testament law nowhere commands that a deceased human body not be burned, nor does it attach any curse or judgment on someone who is cremated. Cremation was practiced in biblical times, but it was not commonly practiced by the Israelites or by New Testament believers. In the cultures of Bible times, burial in a tomb, cave, or in the ground was the common way to dispose of a human body (Genesis 23:19; 35:19; 2 Chronicles 16:14; Matthew 27:60\-66\). While burial was the common practice, the Bible nowhere commands burial as the only allowed method of disposing of a body. Is cremation something a Christian can consider? Again, there is no explicit scriptural command against cremation. Some believers object to the practice of cremation on the basis it does not recognize that one day God will resurrect our bodies and re\-unite them with our soul/spirit (1 Corinthians 15:35\-58; 1 Thessalonians 4:16\). However, the fact that a body has been cremated does not make it any more difficult for God to resurrect that body. The bodies of Christians who died a thousand years ago have, by now, completely turned into dust. This will in no way prevent God from being able to resurrect their bodies. He created them in the first place; He will have no difficulty re\-creating them. Cremation does nothing but “expedite” the process of turning a body into dust. God is equally able to raise a person’s remains that have been cremated as He is the remains of a person who was not cremated. The question of burial or cremation is within the realm of Christian freedom. A person or a family considering this issue should pray for wisdom (James 1:5\) and follow the conviction that results.

Why did God create us?

Answer The short answer to the question “why did God create us?” is “for His pleasure.” Revelation 4:11 says, “You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being.” Colossians 1:16 reiterates the point: “All things were created by him and for him.” Being created for God’s pleasure does not mean humanity was made to entertain God or provide Him with amusement. God is a creative Being, and it gives Him pleasure to create. God is a personal Being, and it gives Him pleasure to have other beings He can have a genuine relationship with. Being made in the image and likeness of God (Genesis 1:27\), human beings have the ability to know God and therefore love Him, worship Him, serve Him, and fellowship with Him. God did not create human beings because He needed them. As God, He needs nothing. In all eternity past, He felt no loneliness, so He was not looking for a “friend.” He loves us, but this is not the same as needing us. If we had never existed, God would still be God—the unchanging One (Malachi 3:6\). The I AM (Exodus 3:14\) was never dissatisfied with His own eternal existence. When He made the universe, He did what pleased Himself, and since God is perfect, His action was perfect. “It was very good” (Genesis 1:31\). Also, God did not create “peers” or beings equal to Himself. Logically, He could not do so. If God were to create another being of equal power, intelligence, and perfection, then He would cease to be the one true God for the simple reason that there would be two gods—and that would be an impossibility. “The LORD is God; besides him there is no other” (Deuteronomy 4:35\). Anything that God creates must of necessity be lesser than He. The thing made can never be greater than, or as great as, the One who made it. Recognizing the complete sovereignty and holiness of God, we are amazed that He would take man and crown him “with glory and honor” (Psalm 8:5\) and that He would condescend to call us “friends” (John 15:14\-15\). Why did God create us? God created us for His pleasure and so that we, as His creation, would have the pleasure of knowing Him.

What is the difference between the soul and spirit of humanity?

Answer The soul and the spirit are the two primary immaterial parts ascribed to humanity in Scripture. Discerning the precise differences between the two can be confusing. The word *spirit* refers only to the immaterial facet of humanity. Human beings have a spirit, but we are not spirits. However, in Scripture, only believers are said to be spiritually alive (1 Corinthians 2:11; Hebrews 4:12; James 2:26\); unbelievers are spiritually dead (Ephesians 2:1–5; Colossians 2:13\). In Paul’s writing, the spiritual is pivotal to the life of the believer (1 Corinthians 2:14; 3:1; Ephesians 1:3; 5:19; Colossians 1:9; 3:16\). The spirit is the element in humanity that gives us the ability to have an intimate relationship with God. The word *spirit* refers to the immaterial part of humanity that “connects” with God, who Himself is spirit (John 4:24\). The word *soul* can refer to both the immaterial and material aspects of humanity. Humans *have* a spirit but *are* souls. In its most basic sense, the word *soul* means “life”; beyond this essential meaning, the Bible speaks of the soul in many contexts. One of these is in relation to humanity’s basic selfishness (e.g., Luke 12:19\). Human beings have a sinful nature, and our souls are tainted with sin. The soul, as the life essence of the body, is removed at the time of physical death (Genesis 35:18\). The soul, as with the spirit, is the center of many spiritual and emotional experiences (Job 30:25; Psalm 43:5; Jeremiah 13:17\). The word *soul* can refer to the whole person, whether alive on earth or in the afterlife (see Revelation 6:9\). The soul and the spirit are connected, but separable (Hebrews 4:12\). The soul is the essence of humanity’s being; it is who we are. The spirit is the immaterial part of humanity that connects with God.

What does the Bible say about the death penalty / capital punishment?

Answer The Old Testament law commanded the death penalty for various acts: murder (Exodus 21:12\), kidnapping (Exodus 21:16\), bestiality (Exodus 22:19\), adultery (Leviticus 20:10\), homosexuality (Leviticus 20:13\), being a false prophet (Deuteronomy 13:5\), prostitution and rape (Deuteronomy 22:24\), and several other crimes. However, God often showed mercy when the death penalty was due. David committed adultery and murder, yet God did not demand his life be taken (2 Samuel 11:1\-5, 14\-17; 2 Samuel 12:13\). Ultimately, every sin we commit should result in the death penalty because the wages of sin is death (Romans 6:23\). Thankfully, God demonstrates His love for us in not condemning us (Romans 5:8\). When the Pharisees brought a woman who was caught in the act of adultery to Jesus and asked Him if she should be stoned, Jesus replied, “If any one of you is without sin, let him be the first to throw a stone at her” (John 8:7\). This should not be used to indicate that Jesus rejected capital punishment in all instances. Jesus was simply exposing the hypocrisy of the Pharisees. The Pharisees wanted to trick Jesus into breaking the Old Testament law; they did not truly care about the woman being stoned (where was the man who was caught in adultery?) God is the One who instituted capital punishment: “Whoever sheds man’s blood, by man his blood shall be shed, for in the image of God He made man” (Genesis 9:6\). Jesus would support capital punishment in some instances. Jesus also demonstrated grace when capital punishment was due (John 8:1\-11\). The apostle Paul definitely recognized the power of the government to institute capital punishment where appropriate (Romans 13:1\-7\). How should a Christian view the death penalty? First, we must remember that God has instituted capital punishment in His Word; therefore, it would be presumptuous of us to think that we could institute a higher standard. God has the highest standard of any being; He is perfect. This standard applies not only to us but to Himself. Therefore, He loves to an infinite degree, and He has mercy to an infinite degree. We also see that He has wrath to an infinite degree, and it is all maintained in a perfect balance. Second, we must recognize that God has given government the authority to determine when capital punishment is due (Genesis 9:6; Romans 13:1\-7\). It is unbiblical to claim that God opposes the death penalty in all instances. Christians should never rejoice when the death penalty is employed, but at the same time, Christians should not fight against the government’s right to execute the perpetrators of the most evil of crimes.

How are human souls created?

Answer There are two biblically plausible views on how the human soul is created. [Traducianism](traducianism.html) is the theory that a soul is generated by the physical parents along with the physical body. Support for Traducianism is as follows: (A) In Genesis 2:7, God breathed the breath of life into Adam, causing Adam to become a “living soul.” Scripture nowhere records God performing this action again. (B) Adam had a son in his own likeness (Genesis 5:3\). Adam’s descendants seem to be “living souls” without God breathing into them. (C) Genesis 2:2\-3 seems to indicate that God ceased His creative work. (D) Adam’s sin affects all men—both physically and spiritually—this makes sense if the body and soul both come from the parents. The weakness of Traducianism is that it is unclear how an immaterial soul can be generated through an entirely physical process. Traducianism can only be true if the body and soul are inextricably connected. Creationism is the view that God creates a new soul when a human being is conceived. Creationism was held by many early church fathers and also has scriptural support. First, Scripture differentiates the origin of the soul from the origin of the body (Ecclesiastes 12:7; Isaiah 42:5; Zechariah 12:1; Hebrews 12:9\). Second, if God creates each individual soul at the moment it is needed, the separation of soul and body is held firm. The weakness of Creationism is that it has God continually creating new human souls, while Genesis 2:2\-3 indicates that God ceased creating. Also, since the entire human existence—body, soul, and spirit—are infected by sin and God creates a new soul for every human being, how is that soul then infected with sin? A third view, but one that lacks biblical support, is the concept that God created all human souls at the same time, and “attaches” a soul to a human being at the moment of conception. This view holds that there is sort of a “warehouse of souls” in heaven where God stores souls that await a human body to be attached to. Again, this view has no biblical support, and is usually held by those of a “new age” or reincarnation mindset. Whether the Traducianist view or the Creationist view is correct, both agree that the soul does not exist prior to conception. This seems to be the clear teaching of the Bible. Whether God creates a new human soul at the moment of conception, or whether God designed the human reproductive process to also reproduce a soul, God is ultimately responsible for the creation of each and every human soul.

What does the Bible say about euthanasia / assisted suicide?

Answer Euthanasia, sometimes called “mercy killing,” can be a difficult issue. On one hand, we do not want to take a person’s life into our own hands and end it prematurely. On the other hand, we do not want to prolong the *process* of dying more than necessary—that is, we want to preserve life, but not prolong death. At what point do we simply allow a person to die and take no further action to extend his or her life? A related issue is that of assisted suicide. Essentially, a person seeking assisted suicide is seeking to euthanize himself, with the aid of another person to ensure that death is quick and painless. The person assisting the suicide facilitates death by making preparations and furnishing the needed equipment; but the person seeking death is the one who actually initiates the process. By taking a “hands\-off” approach to the death itself, the facilitator seeks to avoid charges of murder. Proponents of assisted suicide try for a positive spin by using terms like “death with dignity.” But “death with dignity” is still death, “assisted suicide” is still suicide, and suicide is wrong. We live in what is sometimes described as a “culture of death.” Abortion on demand has been practiced for decades. Now some are seriously proposing infanticide. And euthanasia is promoted as a viable means of solving various social and financial problems. This focus on death as an answer to the world’s problems is a total reversal of the biblical model. Death is an enemy (1 Corinthians 15:26\). Life is a sacred gift from God (Genesis 2:7\). When given the choice between life and death, God told Israel to “choose life” (Deuteronomy 30:19\). Euthanasia spurns the gift and embraces the curse. The overriding truth that God is sovereign drives us to the conclusion that euthanasia and assisted suicide are wrong. We know that physical death is inevitable for us mortals (Psalm 89:48; Hebrews 9:27\). However, God alone is sovereign over when and how a person’s death occurs. Job testifies in Job 30:23, “I know you will bring me down to death, to the place appointed for all the living.” Ecclesiastes 8:8 declares, “No man has power over the wind to contain it; so no one has power over the day of his death.” God has the final say over death (see 1 Corinthians 15:26, 54–56; Hebrews 2:9, 14–15; Revelation 21:4\). Euthanasia and assisted suicide are man’s attempts to usurp that authority from God. Death is a natural occurrence. Sometimes God allows a person to suffer for a long time before death occurs; other times, a person’s suffering is cut short. No one enjoys suffering, but that does not make it right to determine that a person should die. Often, God’s purposes are made known through suffering. “When times are good, be happy; but when times are bad, consider: God has made the one as well as the other” (Ecclesiastes 7:14\). Romans 5:3 teaches that tribulations bring about perseverance. God cares about those who cry out for death and wish to end their suffering. God gives purpose in life even to the end. Only God knows what is best, and His timing, even in the matter of one’s death, is perfect. We should never seek to prematurely end a life, but neither must we go to extraordinary means to preserve a life. To actively hasten death is wrong; to passively withhold treatment can also be wrong; but to allow death to occur naturally in a terminally ill person is not necessarily wrong. Anyone facing this issue should pray to God for wisdom (James 1:5\). And we should all remember the words of former Surgeon General C. Everett Koop, who warned that the practice of medicine “cannot be both our healer and our killer” (from *KOOP, The Memoirs of America’s Family Doctor* by C. Everett Koop, M.D., Random House, 1991\).

Are we all God’s children, or only Christians?

Answer The Bible is clear that all people are God’s creation (Colossians 1:16\), and that God loves the entire world (John 3:16\), but only those who are born again are children of God (John 1:12; 11:52; Romans 8:16; 1 John 3:1\-10\). In Scripture, the lost are never referred to as God’s children. Ephesians 2:3 tells us that before we were saved we were “by nature objects of wrath” (Ephesians 2:1\-3\). Romans 9:8 says that “it is not the natural children who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring.” Instead of being born as God’s children, we are born in sin, which separates us from God and aligns us with Satan as God’s enemy (James 4:4; 1 John 3:8\). Jesus said, “If God were your Father, you would love me, for I came from God and now am here. I have not come on my own; but he sent me” (John 8:42\). Then a few verses later in John 8:44, Jesus told the Pharisees that they “belong to your father, the devil, and you want to carry out your father’s desire.” The fact that those who are not saved are not children of God is also seen in 1 John 3:10: “This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not a child of God; nor is anyone who does not love his brother.” We become God’s children when we are saved because we are adopted into God’s family through our relationship with Jesus Christ (Galatians 4:5\-6; Ephesians 1:5\). This can be clearly seen in verses like Romans 8:14\-17: “…because those who are led by the Spirit of God are sons of God. For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of 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.” Those who are saved are children “of God through faith in Christ Jesus” (Galatians 3:26\) because God has “predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will” (Ephesians 1:5\).

What is the Christian view of human cloning?

Answer While the Bible does not specifically deal with the subject of human cloning, there are principles in Scripture which may shed more light on the concept. Cloning requires both DNA and embryo cells. First, DNA is removed from the nucleus of a creature’s cell. The material, bearing coded genetic information, is then placed in the nucleus of an embryonic cell. The cell receiving the new genetic information would have had its own DNA removed in order to accept the new DNA. If the cell accepts the new DNA, a duplicate embryo is formed. However, the embryo cell may reject the new DNA and die. Also, it is very possible that the embryo may not survive having the original genetic material removed from its nucleus. In many cases, when cloning is attempted, several embryos are used in order to increase the odds of a successful implantation of new genetic material. While it is possible for a duplicate creature to be created in this manner (for example, Dolly the sheep), the chances of successfully duplicating a creature without variations, and without complication, are extremely slim. The Christian view of the process of human cloning can be stated in light of several scriptural principles. First, human beings are created in the image of God and, therefore, are unique. Genesis 1:26\-27 asserts that man is created in God’s image and likeness and is unique among all creations. Clearly, human life is something to be valued and not treated like a commodity to be bought and sold. Some people have promoted human cloning for the purpose of creating replacement organs for people in need of transplants who cannot find a suitable donor. The thinking is that to take one’s own DNA and create a duplicate organ composed of that DNA would greatly reduce the chances of organ rejection. While this may be true, the problem is that doing so cheapens human life. The process of cloning requires human embryos to be used. While cells can be generated to make new organs, it is necessary to kill several embryos to obtain the required DNA. In essence the cloning would “throw away” many human embryos as “waste material,” eliminating the chance for those embryos to grow into full maturity. Many people believe that life does not begin at conception with the formation of the embryo, and therefore embryos are not really human beings. The Bible teaches differently. Psalm 139:13\-16 says, “For you created my inmost being; you knit me together in my mother’s womb. I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well. My frame was not hidden from you when I was made in the secret place. When I was woven together in the depths of the earth, your eyes saw my unformed body. All the days ordained for me were written in your book before one of them came to be.” The writer, David, declares that he was known personally by God before he was born, meaning that at his conception he was a human being with a God\-ordained future. Further, Isaiah 49:1\-5 speaks of God calling Isaiah to his ministry as a prophet while he was still in his mother’s womb. Also, John the Baptist was filled with the Holy Spirit while he was still in the womb (Luke 1:15\). All of this points to the Bible’s stand on life beginning at conception. In light of this, human cloning, with its destruction of human embryos, would not be consistent with the Bible’s view of human life. In addition, if humanity was created, then there must be a Creator, and humanity is therefore subject and accountable to that Creator. Although popular thinking—secular psychology and humanistic thought—would have one believe that man is accountable to no one but himself and that man is the ultimate authority, the Bible teaches differently. God created man and gave him responsibility over the earth (Genesis 1:28\-29, 9:1\-2\). With this responsibility comes accountability to God. Man is not the ultimate authority over himself, and he is therefore not in a position to make decisions about the value of human life. Neither, then, is science the authority by which the ethics of human cloning, abortion, or euthanasia are decided. According to the Bible, God is the only one who rightfully exercises sovereign control over human life. To attempt to control such things is to place oneself in God’s position. Clearly, man is not to do this. If we view man as simply another creature and not as the unique creation he is, it is not difficult to see human beings as mere mechanisms needing maintenance and repair. But we are not just a collection of molecules and chemicals. The Bible teaches that God created each of us and has a specific plan for each of us. Further, He seeks a personal relationship with each of us through His Son, Jesus Christ. While there are aspects of human cloning which may seem beneficial, mankind has no control over where cloning technology may go. It is foolish to assume that only good intentions will direct the utilization of cloning. Man is not in a position to exercise the responsibility or judgment that would be required to govern the cloning of human beings. A frequent question is whether a cloned human being, assuming that human cloning is one day successful, [would have a soul](clone-soul.html). Genesis 2:7 says, “And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” Here is the description of God creating a living, human soul. Souls are what we are, not what we have (1 Corinthians 15:45\). The question is what kind of living soul would be created by human cloning? That is not a question that can be conclusively answered. It seems, though, that if a human being were successfully cloned, the clone would be just as much of a human being, including having an eternal soul, as any other human being.

What does the Bible say about racism?

Answer The first thing to understand in this discussion is that there is only one race—the human race. Caucasians, Africans, Asians, Indians, Arabs, and Jews are not different races. Rather, they are different ethnicities of the human race. All human beings have the same physical characteristics (with minor variations, of course). More importantly, all human beings are equally created in the image and likeness of God (Genesis 1:26\-27\). God loved the world so much that He sent Jesus to lay down His life for us (John 3:16\). The “world” obviously includes all ethnic groups. God does not show partiality or favoritism (Deuteronomy 10:17; Acts 10:34; Romans 2:11; Ephesians 6:9\), and neither should we. James 2:4 describes those who discriminate as “judges with evil thoughts.” Instead, we are to love our neighbors as ourselves (James 2:8\). In the Old Testament, God divided humanity into two “racial” groups: Jews and Gentiles. God’s intent was for the Jews to be a kingdom of priests, ministering to the Gentile nations. Instead, for the most part, the Jews became proud of their status and despised the Gentiles. Jesus Christ put an end to this, destroying the dividing wall of hostility (Ephesians 2:14\). All forms of racism, prejudice, and discrimination are affronts to the work of Christ on the cross. Jesus commands us to love one another as He loves us (John 13:34\). If God is impartial and loves us with impartiality, then we need to love others with that same high standard. Jesus teaches in Matthew 25 that whatever we do to the least of His brothers, we do to Him. If we treat a person with contempt, we are mistreating a person created in God’s image; we are hurting somebody whom God loves and for whom Jesus died. Racism, in varying forms and to various degrees, has been a plague on humanity for thousands of years. Brothers and sisters of all ethnicities, this should not be. Victims of racism, prejudice, and discrimination need to forgive. Ephesians 4:32 declares, “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” Racists may not deserve your forgiveness, but we deserved God’s forgiveness far less. Those who practice racism, prejudice, and discrimination need to repent. “Present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God” (Romans 6:13\). May Galatians 3:28 be completely realized, “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.”

What is going to happen according to end times prophecy?

Answer The Bible has a lot to say about the end times. Nearly every book of the Bible contains prophecy regarding the end times. Taking all of these prophecies and organizing them can be difficult. Following is a very brief summary of what the Bible declares will happen in the end times. Christ will remove all born\-again believers from the earth in an event known as the rapture (1 Thessalonians 4:13\-18; 1 Corinthians 15:51\-54\). At the judgment seat of Christ, these believers will be rewarded for good works and faithful service during their time on earth or will lose rewards, but not eternal life, for lack of service and obedience (1 Corinthians 3:11\-15; 2 Corinthians 5:10\). The Antichrist (the beast) will come into power and will sign a covenant with Israel for seven years (Daniel 9:27\). This seven\-year period of time is known as the “tribulation.” During the tribulation, there will be terrible wars, famines, plagues, and natural disasters. God will be pouring out His wrath against sin, evil, and wickedness. The tribulation will include the appearance of the four horsemen of the Apocalypse, and the seven seal, trumpet, and bowl judgments. About halfway through the seven years, the Antichrist will break the peace covenant with Israel and make war against it. The Antichrist will commit “the abomination of desolation” and set up an image of himself to be worshiped in the Jerusalem temple (Daniel 9:27; 2 Thessalonians 2:3\-10\), which will have been rebuilt. The second half of the tribulation is known as “the great tribulation” (Revelation 7:14\) and “the time of Jacob’s trouble” (Jeremiah 30:7\). At the end of the seven\-year tribulation, the Antichrist will launch a final attack on Jerusalem, culminating in the battle of Armageddon. Jesus Christ will return, destroy the Antichrist and his armies, and cast them into the lake of fire (Revelation 19:11\-21\). Christ will then bind Satan in the Abyss for 1,000 years and He will rule His earthly kingdom for this thousand\-year period (Revelation 20:1\-6\). At the end of the thousand years, Satan will be released, defeated again, and then cast into the lake of fire (Revelation 20:7\-10\) for eternity. Christ then judges all unbelievers (Revelation 20:10\-15\) at the great white throne judgment, casting them all into the lake of fire. Christ will then usher in a new heaven and new earth and the New Jerusalem—the eternal dwelling place of believers. There will be no more sin, sorrow, or death (Revelation 21–22\).

Is there an age limit to how long we can live?

Answer Many people understand Genesis 6:3 to be a 120\-year age limit on humanity, “Then the Lord said, ‘My Spirit will not contend with man forever, for he is mortal; his days will be a hundred and twenty years.’” However, Genesis chapter 11 records several people living past the age of 120\. As a result, some interpret Genesis 6:3 to mean that, as a general rule, people will no longer live past 120 years of age. After the flood, the life spans began to shrink dramatically (compare Genesis 5 with Genesis 11\) and eventually shrank so that very few people lived to be 120 years old. By the time of the Exodus, almost no one survived to that age. Moses and Aaron lived that long (Numbers 33:39; Deuteronomy 34:7\), and Jehoiada the priest lived to 130 (2 Chronicles 24:15\). So, 120 years was not a “hard” boundary; rather, it was near the age that an especially healthy and fortunate person could expect to survive. However, another interpretation, which seems to be more in keeping with the context, is that Genesis 6:3 is God’s declaration that the flood would occur 120 years from His pronouncement. Humanity’s days being ended is a reference to humanity itself being destroyed in the flood. Some dispute this interpretation due to the fact that God commanded Noah to build the ark when Noah was 500 years old in Genesis 5:32 and Noah was 600 years old when the flood came (Genesis 7:6\); only giving 100 years of time, not 120 years. However, the timing of God’s pronouncement of Genesis 6:3 is not given. Further, Genesis 5:32 is not the time that God commanded Noah to build the Ark, but rather the age Noah was when he became the father of his three sons. It is perfectly plausible that God determined the flood to occur in 120 years and then waited several years before He commanded Noah to build the ark. Whatever the case, the 100 years between Genesis 5:32 and 7:6 in no way contradicts the 120 years mentioned in Genesis 6:3\. Several hundred years after the flood, Moses declared, “The length of our days is seventy years—or eighty, if we have the strength; yet their span is but trouble and sorrow, for they quickly pass, and we fly away” (Psalm 90:10\). Neither Genesis 6:3 nor Psalm 90:10 are God\-ordained age limits for humanity. Genesis 6:3 is a prediction of the timetable for the flood. Psalm 90:10 is simply stating that as a general rule, people live 70\-80 years (which is still true today).

What is the rapture of the church?

Answer The word *rapture* does not occur in the Bible. The term comes from a Latin word meaning “a carrying off, a transport, or a snatching away.” While the word *rapture* is not in the Bible, the concept of the “carrying off” is clearly taught in Scripture. The rapture of the church is the event in which God “snatches away” all believers from the earth in order to make way for His righteous judgment to be poured out on the earth. The rapture is described primarily in 1 Thessalonians 4:13–18 and 1 Corinthians 15:50–54\. God will resurrect all believers who have died, give them glorified bodies, and take them from the earth, along with all living believers, who will also be given glorified bodies at that time. “For the Lord Himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever” (1 Thessalonians 4:16–17\). The rapture will involve an instantaneous transformation of our bodies to fit us for eternity. “We know that when Christ appears, we shall be like him, for we shall see him as he is” (1 John 3:2\). The doctrine of the rapture was not taught in the Old Testament, which is why Paul calls it a “mystery” now revealed: “Listen, I tell you a mystery: We will not all sleep, but we will all be changed—in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed” (1 Corinthians 15:51–52\). Whether there is a distinction between the [rapture and the second coming](difference-Rapture-Second-Coming.html) is a matter of much debate. Some Christians believe that the rapture is to be distinguished from the [second coming of Jesus Christ](Second-Coming-Jesus-Christ.html). At the rapture, the Lord comes “in the clouds” to meet us “in the air” (1 Thessalonians 4:17\). At the second coming, the Lord descends all the way to the earth to stand on the Mount of Olives, resulting in a great earthquake followed by a defeat of God’s enemies (Zechariah 14:3–4\). Other Christians believe the biblical warrant for separating the rapture from the second coming is lacking. Further, even among those who believe the rapture is a separate event from the second coming, there is a significant amount of debate regarding [when the rapture will occur in relationship to the tribulation](rapture-tribulation.html). The primary interpretations on this aspect of the rapture discussion are [pretribulationism](pretribulationism.html), [midtribulationism](midtribulationism.html), [pre\-wrath](pre-wrath-rapture.html), and [posttribulationism](posttribulationism.html). The rapture of the church, though, is not supposed to be a divisive issue. Rather, the rapture is a glorious event that, according to Scripture, we should all be longing for. We will finally be free from sin. We will be in God’s presence forever. There is far too much debate over the meaning and scope of the rapture. This is not God’s intent. Rather, the rapture should be a comforting doctrine full of hope; God wants us to “encourage one another with these words” (1 Thessalonians 4:18\).

What is Christian Eschatology?

Answer Eschatology is the study of what the Bible says is going to happen in the end times. Many treat Eschatology as an area of theology to be avoided. Of course, Eschatology is not as crucial as Christology or Soteriology. That does not mean, though, that it is unimportant to a Biblical worldview. How we understand Eschatology has an impact on how we should live our lives and what we are to expect to occur in God’s plan. Some important issues in Eschatology are these: [What is the Rapture?](rapture-of-the-church.html) The word "rapture" does not occur in the Bible. The concept of the Rapture, though, is clearly taught in Scripture. The Rapture of the church is the event in which God removes all believers from the earth in order to make way for His righteous judgment to be poured out on the earth during the Tribulation period. [When is the Rapture going to occur in relation to the Tribulation?](rapture-tribulation.html) Will the Rapture occur before the Tribulation, at the middle of the Tribulation, or at the end of the Tribulation? [What is the Second Coming and why is it important?](second-coming-Jesus-Christ.html) Why is it so important for Jesus Christ to return? When is Christ going to return? What will be the signs of Christ’s return? [Is the millennium literal or figurative?](millennium.html) The fulfillment of many of God’s covenants and promises rest on a literal, physical, future kingdom. There is no solid basis to deny a literal understanding of the Millennial Kingdom and its duration being 1,000 years. [Will the generation that saw Israel re\-formed as a nation still be alive for the Second Coming?](Israel-generation.html) It is not Scriptural to teach that the generation that sees Israel become a nation will also see the Second Coming of Jesus Christ. This may be the case, but Scripture does not specifically say so. The Bible describes a terrible period of tribulation in Revelation chapters 6\-18\. Will this Tribulation be preceded by the Rapture, will it conclude with the Rapture, or has it in fact already occurred? These different perspectives have a great impact on what we should be preparing ourselves for. Eschatology helps us to understand the Bible’s prophetic passages and how to live our lives in response to what God is going to do in the end times. There is a great deal of controversy in Eschatology, but that does not relieve us of our responsibility to study and understand what the Bible teaches about the end times. An understanding of Eschatology will eliminate many of the fears we have about the future. Our God is sovereign, He has a plan, and it will all unfold according to His perfect will and timing. This is a great encouragement to those who are in Christ! A key verse on Eschatology is Titus 2:13: "we wait for the blessed hope \- the glorious appearing of our great God and Savior, Jesus Christ."

What does it mean that we are fearfully and wonderfully made (Psalm 139:14)?

Answer Psalm 139:14 declares, “I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well.” The context of this verse is the incredible nature of our physical bodies. The human body is the most complex and unique organism in the world, and that complexity and uniqueness speaks volumes about the mind of its Creator. Every aspect of the body, down to the tiniest microscopic cell, reveals that it is fearfully and wonderfully made. Engineers understand how to design strong yet light beams by putting the strong material toward the outside edges of a cross\-section and filling the inside with lighter, weaker material. This is done because the greatest amounts of stress occur on the surfaces of a structure when handling common bending or stresses. A cross section of a human bone reveals that the strong material is on the outside and the inside is used as a factory for blood cells of various kinds. When you examine a sophisticated camera with its ability to let in more or less light as needed and its ability to focus automatically over a vast range of field, you find repeated imitations of the operation of the human eye. And yet, having two eyeballs, we also have depth perception which gives us the ability to judge how far away an object is. The human brain is also an amazing organ, fearfully and wonderfully made. It has the ability to learn, reason, and control so many automatic functions of the body such as heart rate, blood pressure, and breathing, and to maintain balance to walk, run, stand, and sit, all while concentrating on something else. Computers can outdo the human brain in raw calculating power but are primitive when it comes to performing most reasoning tasks. The brain also has an amazing ability to adapt. In an experiment, when people put on glasses that made the world seem upside down, their brains quickly reinterpreted the information they were being given to perceive the world as “right\-side\-up.” When others were blindfolded for long periods of time, the “vision center” of the brain soon began to be used for other functions. When people move to a house near a railroad, soon the sound of the trains is filtered out by their brains, and they lose conscious thought of the noise. When it comes to miniaturization, the human body is also a marvel fearfully and wonderfully made. For instance, information needed for the replication of an entire human body, with every detail covered, is stored in the double\-helix DNA strand found in the nucleus of each of the billions of cells in the human body. And the system of information and control represented by our nervous system is amazingly compact in comparison to man’s clumsy inventions of wires and optical cables. Each cell, once called a “simple” cell, is a tiny factory not yet fully understood by man. As microscopes become more and more powerful, the incredible vistas of the human cell begin to come into focus. Consider the single fertilized cell of a newly conceived human life. From that one cell within the womb develop all the different kinds of tissues, organs, and systems, all working together at just the right time in an amazingly coordinated process. An example is the hole in the septum between the two ventricles in the heart of the newborn infant. This hole closes up at exactly the right time during the birth process to allow for the oxygenation of the blood from the lungs, which does not occur while the baby is in the womb and is receiving oxygen through the umbilical cord. Further, the body’s immune system is able to fight off so many enemies and restore itself from the smallest repair (even repairing bad portions of DNA) to the largest (mending bones and recovering from major accidents). Yes, there are diseases that will eventually overcome the body as we age, but we have no idea how many times through a lifetime that our immune systems have saved us from certain death. The functions of the human body are also incredible. The ability to handle large, heavy objects and to also carefully manipulate a delicate object without breaking it is also amazing. We can shoot a bow with the arrow repeatedly hitting a distant target, peck away quickly at a computer keyboard without thinking about the keys, crawl, walk, run, twirl around, climb, swim, do somersaults and flips, and perform “simple” tasks such as unscrewing a light bulb, brushing our teeth, and lacing up our shoes—again without thinking. Indeed, these are “simple” things, but man has yet to design and program a robot that is able to perform such a vast range of tasks and motions. The function of the digestive tract and the related organs, the longevity of the heart, the formation and function of nerves and of blood vessels, the cleansing of the blood through the kidneys, the complexity of the inner and middle ear, the sense of taste and smell, and so many other things we barely understand—each one is a marvel and beyond man’s ability to duplicate. Truly, we are fearfully and wonderfully made. How grateful we are to know the Creator—through His Son, Jesus Christ—and to marvel not only at His knowledge but also at His love (Psalm 139:17\-24\).

What is the mark of the beast?

Answer The main passage in the Bible that mentions the “mark of the beast” is Revelation 13:15\-18\. Other references can be found in Revelation 14:9, 11, 15:2, 16:2, 19:20, and 20:4\. This mark acts as a seal for the followers of the Antichrist and the false prophet (the spokesperson for the Antichrist). The false prophet (the second beast) is the one who causes people to take this mark. The mark is literally placed in the hand or forehead and is not simply a card someone carries. The recent breakthroughs in medical implant chip and RFID technologies have increased interest in the mark of the [beast](beast-of-Revelation.html) spoken of in Revelation chapter 13\. It is possible that the technology we are seeing today represents the beginning stages of what may eventually be used as the mark of the beast. It is important to realize that a medical implant chip is not the mark of the beast. The mark of the beast will be something given only to those who worship the Antichrist. Having a medical or financial microchip inserted into your right hand or forehead is not the mark of the beast. The mark of the beast will be an end\-times identification required by the Antichrist in order to buy or sell, and it will be given only to those who worship the Antichrist. Many good expositors of Revelation differ widely as to the exact nature of the mark of the beast. Besides the implanted chip view, other speculations include an ID card, a microchip, a barcode that is tattooed into the skin, or simply a mark that identifies someone as being faithful to the Antichrist’s kingdom. This last view requires the least speculation, since it does not add any more information to what the Bible gives us. In other words, any of these things are possible, but at the same time they are all speculations. We should not spend a lot of time speculating on the precise details. The [meaning of 666](meaning-of-666.html) is a mystery as well. Some speculated that there was a connection to June 6, 2006—06/06/06\. However, in Revelation chapter 13, the number 666 identifies a person, not a date. Revelation 13:18 tells us, “This calls for wisdom. If anyone has insight, let him calculate the number of the beast, for it is man’s number. His number is 666\.” Somehow, the number 666 will identify the Antichrist. For centuries Bible interpreters have been trying to identify certain individuals with 666\. Nothing is conclusive. That is why Revelation 13:18 says the number requires wisdom. When the Antichrist is revealed (2 Thessalonians 2:3\-4\), it will be clear who he is and how the number 666 identifies him.

When is the Rapture going to occur in relation to the Tribulation?

Answer The timing of the rapture in relation to the tribulation is one of the most controversial issues in the church today. The three primary views are pre\-tribulational (the rapture occurs before the tribulation), mid\-tribulational (the rapture occurs at or near the mid\-point of the tribulation), and post\-tribulational (the rapture occurs at the end of the tribulation). A fourth view, commonly known as pre\-wrath, is a slight modification of the mid\-tribulational position. First, it is important to recognize the purpose of the tribulation. According to Daniel 9:27, there is a seventieth “seven” (seven years) that is still yet to come. Daniel’s entire prophecy of the seventy sevens (Daniel 9:20\-27\) is speaking of the nation of Israel. It is a time period in which God focuses His attention especially on Israel. The seventieth seven, the tribulation, must also be a time when God deals specifically with Israel. While this does not necessarily indicate that the church could not also be present, it does bring into question why the church would need to be on the earth during that time. The primary Scripture passage on the rapture is 1 Thessalonians 4:13\-18\. It states that all living believers, along with all believers who have died, will meet the Lord Jesus in the air and will be with Him forever. The rapture is God’s removing of His people from the earth. A few verses later, in 1 Thessalonians 5:9, Paul says, “For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ.” The book of Revelation, which deals primarily with the time period of the tribulation, is a prophetic message of how God will pour out His wrath upon the earth during the tribulation. It seems inconsistent for God to promise believers that they will not suffer wrath and then leave them on the earth to suffer through the wrath of the tribulation. The fact that God promises to deliver Christians from wrath shortly after promising to remove His people from the earth seems to link those two events together. Another crucial passage on the timing of the rapture is Revelation 3:10, in which Christ promises to deliver believers from the “hour of trial” that is going to come upon the earth. This could mean two things. Either Christ will protect believers in the midst of the trials, or He will deliver believers out of the trials. Both are valid meanings of the Greek word translated “from.” However, it is important to recognize what believers are promised to be kept from. It is not just the trial, but the “hour” of trial. Christ is promising to keep believers from the very time period that contains the trials, namely the tribulation. The purpose of the tribulation, the purpose of the rapture, the meaning of 1 Thessalonians 5:9, and the interpretation of Revelation 3:10 all give clear support to the pre\-tribulational position. If the Bible is interpreted literally and consistently, the pre\-tribulational position is the most biblically\-based interpretation.

What signs indicate that the end times are approaching?

Answer In Matthew 24:5–8 Jesus gives us some important clues for discerning the approach of the end times: “Many will come in my name, claiming, ‘I am the Christ,’ and will deceive many. You will hear of wars and rumors of wars, but see to it that you are not alarmed. Such things must happen, but the end is still to come. Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places. All these are the beginning of birth pains.” An increase in false messiahs, an increase in warfare, and increases in famines, plagues, and natural disasters—these are signs of the end times. In this passage, though, we are given a warning: we are not to be deceived, because these events are only the beginning of birth pains; the end is still to come. Some interpreters point to every earthquake, every political upheaval, and every attack on Israel as a sure sign that the end times are rapidly approaching. While the events may signal the approach of the last days, they are not necessarily indicators that the end times have arrived. The apostle Paul warned that the last days would bring a marked increase in false teaching. “The Spirit clearly says that 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 people who actively “oppose the truth” (2 Timothy 3:1–9; see also 2 Thessalonians 2:3\). Other possible signs of the end times would include a rebuilding of a Jewish temple in Jerusalem, increased hostility toward Israel, and advances toward a one\-world government. The most prominent sign of the end times, however, is the nation of Israel itself. In 1948, Israel was recognized as a sovereign state, essentially for the first time since 605 BC, when the Babylonians took control of Judah. God promised Abraham 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\-times prophecy because of Israel’s prominence in eschatology (Daniel 10:14; 11:41; Revelation 11:8\). With these signs in mind, we can be wise and discerning in regard to the expectation of the end times. We should not, however, interpret any of these singular events as a clear indication of the soon arrival of the end times. God has given us enough information that we can be prepared, and that is what we are called to be as our hearts cry out, “Come, Lord Jesus” (Revelation 22:20\).

What is Israel’s role in the end times?

Answer Every time there is a conflict in or around Israel, many see it as a sign of the quickly approaching end times. The problem with this is that we may eventually tire of the conflict in Israel, so much so that we will not recognize when true, prophetically significant events occur. Conflict in Israel is not necessarily a sign of the end times. Conflict in Israel has been a reality whenever Israel has existed as a nation. Whether it was the Egyptians, Amalekites, Midianites, Moabites, Ammonites, Amorites, Philistines, Assyrians, Babylonians, Persians, or Romans, the nation of Israel has always been persecuted by its neighbors. Why is this? According to the Bible, it is because God has a special plan for the nation of Israel, and Satan wants to defeat that plan. Satanically influenced hatred of Israel—and especially Israel’s God—is the reason Israel’s neighbors have always wanted to see Israel destroyed. Whether it is Sennacherib, king of Assyria; Haman, official of Persia; Hitler, leader of Nazi Germany; or Rouhani, President of Iran, attempts to completely destroy Israel will always fail. The persecutors of Israel will come and go, but the persecution will remain until the second coming of Christ. As a result, conflict in Israel is not a reliable indicator of the soon arrival of the end times. However, the Bible does say there will be terrible conflict in Israel during the end times. That is why the time period is known as the Tribulation, the Great Tribulation, and the “time of Jacob’s trouble” (Jeremiah 30:7\). Here is what the Bible says about Israel in the end times: There will be a mass return of Jews to the land of Israel (Deuteronomy 30:3; Isaiah 43:6; Ezekiel 34:11\-13; 36:24; 37:1\-14\). The Antichrist will make a 7\-year covenant of "peace" with Israel (Isaiah 28:18; Daniel 9:27\). The temple will be rebuilt in Jerusalem (Daniel 9:27; Matthew 24:15; 2 Thessalonians 2:3\-4; Revelation 11:1\). The Antichrist will break his covenant with Israel, and worldwide persecution of Israel will result (Daniel 9:27; 12:1, 11; Zechariah 11:16; Matthew 24:15, 21; Revelation 12:13\). Israel will be invaded (Ezekiel chapters 38\-39\). Israel will finally recognize Jesus as their Messiah (Zechariah 12:10\). Israel will be regenerated, restored, and regathered (Jeremiah 33:8; Ezekiel 11:17; Romans 11:26\). There is much turmoil in Israel today. Israel is persecuted, surrounded by enemies—Syria, Lebanon, Jordan, Saudi Arabia, Iran, [Hamas](what-is-Hamas.html), Islamic Jihad, Hezbollah, etc. But this hatred and persecution of Israel is only a hint of what will happen in the end times (Matthew 24:15\-21\). The latest round of persecution began when Israel was reconstituted as a nation in 1948\. Many Bible prophecy scholars believed the six\-day Arab\-Israeli war in 1967 was the "beginning of the end." Could what is taking place in Israel today indicate that the end is near? Yes. Does it necessarily mean the end is near? No. Jesus Himself said it best, "Watch out that no one deceives you. . . . You will hear of wars and rumors of wars, but see to it that you are not alarmed. Such things must happen, but the end is still to come" (Matthew 24:4\-6\).

What is the Second Coming of Jesus Christ?

Answer The second coming of Jesus Christ is the hope of believers that God is in control of all things, and is faithful to the promises and prophecies in His Word. In His first coming, Jesus Christ came to earth as a baby in a manger in Bethlehem, just as prophesied. Jesus fulfilled many of the prophecies of the Messiah during His birth, life, ministry, death, and resurrection. However, there are some prophecies regarding the Messiah that Jesus has not yet fulfilled. The second coming of Christ will be the return of Christ to fulfill these remaining prophecies. In His first coming, Jesus was the suffering Servant. In His second coming, Jesus will be the conquering King. In His first coming, Jesus arrived in the most humble of circumstances. In His second coming, Jesus will arrive with the armies of heaven at His side. The Old Testament prophets did not make clearly this distinction between the two comings. This can be seen in Isaiah 7:14, 9:6\-7 and Zechariah 14:4\. As a result of the prophecies seeming to speak of two individuals, many Jewish scholars believed there would be both a suffering Messiah and a conquering Messiah. What they failed to understand is that there is only one Messiah and He would fulfill both roles. Jesus fulfilled the role of the suffering servant (Isaiah chapter 53\) in His first coming. Jesus will fulfill the role of Israel’s deliverer and King in His second coming. Zechariah 12:10 and Revelation 1:7, describing the second coming, look back to Jesus being pierced. Israel, and the whole world, will mourn for not having accepted the Messiah the first time He came. After Jesus ascended into heaven, the angels declared to the apostles, “‘Men of Galilee,’ they said, ‘why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven’” (Acts 1:11\). Zechariah 14:4 identifies the location of the second coming as the Mount of Olives. Matthew 24:30 declares, “At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory.” Titus 2:13 describes the second coming as a “glorious appearing.” The second coming is spoken of in greatest detail in Revelation 19:11\-16, “I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and makes war. His eyes are like blazing fire, and on his head are many crowns. He has a name written on him that no one knows but he himself. He is dressed in a robe dipped in blood, and his name is the Word of God. The armies of heaven were following him, riding on white horses and dressed in fine linen, white and clean. Out of his mouth comes a sharp sword with which to strike down the nations. ‘He will rule them with an iron scepter.’ He treads the winepress of the fury of the wrath of God Almighty. On his robe and on his thigh he has this name written: KING OF KINGS AND LORD OF LORDS.”

What is the millennial kingdom, and should it be understood literally?

Answer The millennial kingdom is the title given to the 1,000\-year reign of Jesus Christ on the earth. Some seek to interpret the 1,000 years in an allegorical manner. They understand the 1,000 years as merely a figurative way of saying “a long period of time,” not a literal, physical reign of Jesus Christ on the earth. However, six times in Revelation 20:2\-7, the millennial kingdom is specifically said to be 1,000 years in length. If God wished to communicate “a long period of time,” He could have easily done so without explicitly and repeatedly mentioning an exact time frame. The Bible tells us that when Christ returns to the earth He will establish Himself as king in Jerusalem, sitting on the throne of David (Luke 1:32–33\). The unconditional covenants demand a literal, physical return of Christ to establish the kingdom. The Abrahamic covenant promised Israel a land, a posterity and ruler, and a spiritual blessing (Genesis 12:1–3\). The Palestinian covenant promised Israel a restoration to the land and occupation of the land (Deuteronomy 30:1–10\). The Davidic covenant promised Israel a king from David’s line who would rule forever—giving the nation rest from all their enemies (2 Samuel 7:10–13\). At the second coming, these covenants will be fulfilled as Israel is re\-gathered from the nations (Matthew 24:31\), converted (Zechariah 12:10–14\), and restored to the land under the rule of the Messiah, Jesus Christ. The Bible speaks of the conditions during the millennium as a perfect environment physically and spiritually. It will be a time of peace (Micah 4:2–4; Isaiah 32:17–18\), joy (Isaiah 61:7, 10\), and comfort (Isaiah 40:1–2\). The Bible also tells us that only believers will enter the millennial kingdom. Because of this, it will be a time of obedience (Jeremiah 31:33\), holiness (Isaiah 35:8\), truth (Isaiah 65:16\), and the knowledge of God (Isaiah 11:9; Habakkuk 2:14\). Christ will rule as king (Isaiah 9:3–7; 11:1–10\). Nobles and governors will also rule (Isaiah 32:1; Matthew 19:28\), and Jerusalem will be the political center of the world (Zechariah 8:3\). Revelation 20:2\-7 gives the precise time period of the millennial kingdom. There are countless other passages that point to a literal reign of the Messiah on the earth. The fulfillment of many of God’s covenants and promises rests on a literal, physical, future kingdom. There is no solid basis for denying the literal interpretation of the millennial kingdom and its duration being 1,000 years.

What is the difference between the Rapture and the Second Coming?

Answer The rapture and the second coming of Christ are often confused. Sometimes it is difficult to determine whether a scripture verse is referring to the rapture or the second coming. However, in studying end\-times Bible prophecy, it is very important to differentiate between the two. The rapture is when Jesus Christ returns to remove the church (all believers in Christ) from the earth. The rapture is described in 1 Thessalonians 4:13\-18 and 1 Corinthians 15:50\-54\. Believers who have died will have their bodies resurrected and, along with believers who are still living, will meet the Lord in the air. This will all occur in a moment, in a twinkling of an eye. The second coming is when Jesus returns to defeat the Antichrist, destroy evil, and establish His millennial kingdom. The second coming is described in Revelation 19:11\-16\. **The important differences between the rapture and second coming are as follows:** 1\) At the rapture, believers meet the Lord in the air (1 Thessalonians 4:17\). At the second coming, believers return with the Lord to the earth (Revelation 19:14\). 2\) The second coming occurs after the great and terrible tribulation (Revelation chapters 6–19\). The rapture occurs before the tribulation (1 Thessalonians 5:9; Revelation 3:10\). 3\) The rapture is the removal of believers from the earth as an act of deliverance (1 Thessalonians 4:13\-17, 5:9\). The second coming includes the removal of unbelievers as an act of judgment (Matthew 24:40\-41\). 4\) The rapture will be secret and instant (1 Corinthians 15:50\-54\). The second coming will be visible to all (Revelation 1:7; Matthew 24:29\-30\). 5\) The second coming of Christ will not occur until after certain other end\-times events take place (2 Thessalonians 2:4; Matthew 24:15\-30; Revelation chapters 6–18\). The rapture is imminent; it could take place at any moment (Titus 2:13; 1 Thessalonians 4:13\-18; 1 Corinthians 15:50\-54\). **Why is it important to keep the rapture and the second coming distinct?** 1\) If the rapture and the second coming are the same event, believers will have to go through the tribulation (1 Thessalonians 5:9; Revelation 3:10\). 2\) If the rapture and the second coming are the same event, the return of Christ is not imminent—there are many things which must occur before He can return (Matthew 24:4\-30\). 3\) In describing the tribulation period, Revelation chapters 6–19 nowhere mentions the church. During the tribulation—also called “the time of trouble for Jacob” (Jeremiah 30:7\)—God will again turn His primary attention to Israel (Romans 11:17\-31\). The rapture and second coming are similar but separate events. Both involve Jesus returning. Both are end\-times events. However, it is crucially important to recognize the differences. In summary, the rapture is the return of Christ in the clouds to remove all believers from the earth before the time of God’s wrath. The second coming is the return of Christ to the earth to bring the tribulation to an end and to defeat the Antichrist and his evil world empire.

Who is the antichrist?

Answer There is much speculation about the identity of the Antichrist. Some of the more popular targets are Vladimir Putin, Prince William, and [Pope Francis I](pope-antichrist.html). In the United States, former Presidents [Barack Obama](Barack-Obama-antichrist.html) and [Donald Trump](Donald-Trump-antichrist.html) are the most frequent targets. So, who is the Antichrist, and how will we recognize him? The Bible really does not say anything specific about where the Antichrist will come from. Many Bible scholars speculate that he will come from a confederacy of ten nations and/or a reborn Roman empire (Daniel 7:24\-25; Revelation 17:7\). Others see him as having to be a Jew in order to claim to be the Messiah. It is all just speculation since the Bible does not specifically say where the Antichrist will come from or what ethnicity he will be. One day, the Antichrist will be revealed. Second Thessalonians 2:3\-4 tells us how we will recognize the Antichrist: “don’t let anyone deceive you in any way, for that day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction. He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God’s temple, proclaiming himself to be God.” It is likely that most people who are alive when the Antichrist is revealed will be very surprised at his identity. The Antichrist may or may not be alive today. Martin Luther was convinced that the pope in his time was the Antichrist. During the 1940s, many believed Adolph Hitler was the Antichrist. Others who have lived in the past few hundred years have been equally sure as to the identity of the Antichrist. So far, they have all been incorrect. We should put the speculations behind us and focus on what the Bible actually says about the Antichrist. Revelation 13:5\-8 declares, “The beast was given a mouth to utter proud words and blasphemies and to exercise his authority for forty\-two months. He opened his mouth to blaspheme God, and to slander his name and his dwelling place and those who live in heaven. He was given power to make war against the saints and to conquer them. And he was given authority over every tribe, people, language and nation. All inhabitants of the earth will worship the beast—all whose names have not been written in the book of life belonging to the Lamb that was slain from the creation of the world.”

Who are the two witnesses in the book of Revelation?

Answer In Revelation 11:3–12 is a description of two individuals who will help accomplish God’s work during the [tribulation](tribulation.html): “I will appoint my two witnesses, and they will prophesy for 1,260 days, clothed in sackcloth” (verse 3\). Nowhere does the Bible identify these two witnesses by name, although people through the years have speculated. The two witnesses in Revelation will have miraculous powers to accompany their message (Revelation 11:6\), and no one will be able to stop them in their work (verse 5\). At the end of their ministry, when they have said all they need to say, [the beast](beast-of-Revelation.html) will kill them and the wicked world will rejoice, allowing the bodies of the fallen prophets to lie in the streets (verses 7–10\). Three and a half days later, however, God’s two witnesses will be resurrected and, in full view of their enemies, ascend to heaven (verses 11–12\). There are three primary theories on the identity of the two witnesses in Revelation: (1\) Moses and Elijah, (2\) Enoch and Elijah, and (3\) two unknown believers whom God calls to be His witnesses in the end times. (1\) Moses and Elijah are seen as possibilities for the two witnesses due to the specific miracles that John says the witnesses will perform. The witnesses will have the power to turn water into blood (Revelation 11:6\), which duplicates a famous miracle of Moses (Exodus 7\). And the witnesses will have the power to destroy their enemies with fire (Revelation 11:5\), which corresponds to an event in Elijah’s life (2 Kings 1\). Also giving strength to this view is the fact that Moses and Elijah both appeared with Jesus at the transfiguration (Matthew 17:3–4\). Further, Jewish tradition expects Moses and Elijah to return, based on the prophecy of Elijah’s coming in Malachi 4:5 and God’s promise to raise up a prophet like Moses (Deuteronomy 18:15, 18\), which some Jews believe necessitates Moses’ return. (2\) Enoch and Elijah are seen as possibilities for the two witnesses because of the unique circumstances surrounding their exit from the world. Enoch and Elijah, as far as we know, are the only two individuals whom God has taken directly to heaven without experiencing death (Genesis 5:23; 2 Kings 2:11\). Proponents of this view point to Hebrews 9:27, which says that all men are appointed to die once. The fact that neither Enoch nor Elijah has yet experienced death seems to qualify them for the job of the two witnesses, who will be killed when their job is done. In addition, both Enoch and Elijah were prophets who pronounced God’s judgment (1 Kings 17:1; Jude 1:14–15\). (3\) Two unknowns are seen as possibilities for the two witnesses because of the lack of specificity in Revelation 11\. Scripture does not identify the two witnesses by name, and no well\-known person is associated with their coming. God is perfectly capable of taking two “ordinary” believers and enabling them to perform the same signs and wonders that Moses and Elijah did. There is nothing in Revelation 11 that requires us to assume a “famous” identity for the two witnesses. There is an interesting passage in Zechariah 4 that gives us a prototype of the two witnesses of Revelation. Zechariah has a vision in which he sees a solid gold lampstand. On top is a bowl of oil, and an olive tree stands on each side (verses 3–4\). The lampstand gives its light without human maintenance, being constantly supplied by the olive oil flowing from the trees into the bowl. God’s message to Zechariah was that God’s work (rebuilding the temple) would be accomplished “not by might nor by power, but by my Spirit” (verse 6\). Zechariah asks about the meaning of the olive trees and the branches supplying the oil, and the angel who speaks to him says, “These are the two anointed ones who stand by the Lord of the whole earth” (Zechariah 4:14, ESV). In other words, God’s power to sustain His work is flowing through two individuals set apart for the task. In Zechariah’s context, these two individuals are Joshua (the current high priest) and Zerubbabel (the current governor of Judah). We can also see a foreshadowing of Jesus Christ here, as the Messiah would combine the offices of priest and king. Then we come to Revelation 11:4\. In the description of the two witnesses, John says, “They are ‘the two olive trees’ and the two lampstands, and ‘they stand before the Lord of the earth.’” John quotes from Zechariah 4\. The two witnesses of Revelation, like Joshua and Zerubbabel, will have God’s power flowing through them to accomplish God’s work. So who are the two witnesses of Revelation? The Bible does not say. All three views presented above are valid and plausible interpretations that Christians can have. The identity of the two witnesses is not an issue Christians should be dogmatic about.

Who are the 144,000?

Answer The 144,000 are first mentioned in Revelation 7:4, “Then I heard the number of those who were sealed: 144,000 from all the tribes of Israel.” This passage comes in an interlude between the judgment of the sixth seal of the tribulation (Revelation 6:12–17\) and the opening of the seventh seal (Revelation 8:1\). How one answers the question “who are the 144,000?” depends on which interpretive approach one takes to the book of Revelation. The [futurist approach](futurist-Revelation.html), which we consider the best, interprets the 144,000 literally. When taken at face value, Revelation 7:4 seems to speak of 144,000 actual people living during the end\-times tribulation. Nothing in the passage leads to interpreting the 144,000 as anything but a literal number of Jews—12,000 taken from every tribe of the children of Israel, according to verses 5–8\. These 144,000 Jews are “sealed,” which means they have the special protection of God. They are kept safe from the divine judgments and from the wrath of the Antichrist. They can freely perform their mission during the [tribulation](tribulation.html). It had been previously prophesied that Israel would repent and turn back to God (Zechariah 12:10; Romans 11:25–27\), and the 144,000 Jews seem to be a sort of “first fruits” (Revelation 14:4\) of that redeemed Israel. Their mission seems to be to evangelize the post\-rapture world and proclaim the gospel during the tribulation period. As a result of their ministry, millions—“a great multitude that no one could count, from every nation, tribe, people and language” (Revelation 7:9\)—will come to faith in Christ. Much of the confusion regarding the 144,000 is a result of the false doctrine of the [Jehovah’s Witnesses](Jehovahs-Witnesses-144000.html). The Jehovah’s Witnesses claim that 144,000 is a limit to the number of people who will reign with Christ in heaven and spend eternity with God. The 144,000 have what the Jehovah’s Witnesses call the “heavenly hope.” Those who are not among the 144,000 will enjoy what they call the “earthly hope”—a paradise on earth ruled by Christ and the 144,000\. It is true that there will be people ruling in the millennium with Christ. These people will be comprised of the church (believers in Jesus Christ, 1 Corinthians 6:2\), Old Testament saints (believers who died before Christ’s first advent, Daniel 7:27\), and tribulation saints (those who accept Christ during the tribulation, Revelation 20:4\). Yet the Bible places no numerical limit on this group of people. Furthermore, the millennium is different from the eternal state, which will be established at the completion of the millennial period. At that time, God will dwell with us in the New Jerusalem. He will be our God, and we will be His people (Revelation 21:3\). The inheritance promised to us in Christ and sealed by the Holy Spirit (Ephesians 1:13–14\) will become ours, and we will be co\-heirs with Christ (Romans 8:17\).

Who / What is the restrainer in 2 Thessalonians 2:6?

Answer Students of biblical prophecy have differing views over the identity of the restrainer in 2 Thessalonians 2:6–7\. He is called “the one who restrains” in some translations (ESV, NASB); other translations call Him “the one who holds back” (NIV), “he who letteth” (KJV), or “he who is keeping down” (YLT). Whoever the restrainer is, He is someone of great power who is hindering the advance of the [Antichrist](what-is-the-antichrist.html) and preventing the satanic kingdom from overwhelming the world. In his second epistle to the Thessalonians, Paul assured the church that they were not yet living in the [Day of the Lord](day-of-the-Lord.html), that is, the end times’ judgment had not yet begun. In 2 Thessalonians 2:3 he says, “Don’t let anyone deceive you in any way, for that day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction.” According to God’s timetable, the Day of the Lord and the accompanying judgment will not start until two things happen: a global rebellion occurs and the Antichrist is revealed. Paul then mentions what is currently keeping the evil in check: “And now you know what is holding him back, so that he may be revealed at the proper time. For the secret power of lawlessness is already at work; but the one who now holds it back will continue to do so till he is taken out of the way. And then the lawless one will be revealed” (verses 6–8\). Paul does not specifically identify what or who the restraining force is, since the Thessalonians already knew. Many scholars have speculated as to the identity of the restrainer, naming the restraining force as 1\) the Roman government; 2\) gospel preaching; 3\) the binding of Satan; 4\) the providence of God; 5\) the Jewish state; 6\) the church; 7\) the Holy Spirit; and 8\) Michael the archangel. We believe the restrainer is none other than the Holy Spirit, or we could say the Holy Spirit working through the New Testament church. Supporting the idea that the Holy Spirit within the church is the restrainer is the fact that the restrainer is referenced both as a thing (neuter gender, verse 6\) and as a person (masculine gender, verse 7\). Also, the power delaying Satan’s masterplan to unveil his false messiah must be of God. It makes much more sense to say that the Holy Spirit is curbing the devil than a political entity or even an angel. The Holy Spirit of God is the only Person with sufficient (supernatural) power to do this restraining. Of course, the Spirit works through believers to accomplish this. The church, indwelt by the Spirit of God, has always been part of what holds society back from the swelling tide of lawless living. At some point, Paul says, the Spirit will “step aside” from His restraining work, allowing sin to have dominion over mankind. Second Thessalonians 2:7 can be literally rendered, “The secret of lawlessness is already working, only it cannot be revealed until he who now withholds disappears from the midst.” We believe this “disappearing from the midst” will happen at the time the church leaves the earth at the [rapture](rapture-of-the-church.html). The Holy Spirit will still be present in the earth, of course, but He will be taken out of the way in the sense that His unique sin\-restraining ministry—through God’s people—will be removed (see Genesis 6:3\). Second Thessalonians 2 is clear that the removal of the restrainer’s influence precedes the revealing of the Antichrist. Given free rein during the [tribulation](tribulation.html), the lawless one will “use all sorts of displays of power through signs and wonders” to deceive the people of the earth (verses 9–10\). After the Antichrist’s time is up, the Lord Jesus will return and overthrow the man of sin by “the breath of his mouth and destroy \[him] by the splendor of his coming” (verse 8\). Evil is restrained right now; once the [Church Age](church-age.html) ends, the hindrance to evil will be removed, and the rebellion will seem to be winning; however, the ultimate doom of evil is sure.

Will there be a second chance for salvation after the rapture?

Answer Some Bible interpreters believe that there will be absolutely no chance for salvation after the rapture. However, there is no place in the Bible that says this or even hints to it. There will be many people who come to Christ during the tribulation. The 144,000 Jewish witnesses (Revelation 7:4\) are Jewish believers. If no one can come to Christ during the tribulation, then why are people being beheaded for their faith (Revelation 20:4\)? No passage of Scripture argues against people having a chance to be saved after the rapture. Many passages indicate the opposite. Another view is that those who hear the gospel and reject it before the rapture cannot be saved. Those saved during the tribulation, then, are those who had never heard the gospel before the rapture. The “proof text” for this view is 2 Thessalonians 2:9\-11, which says the antichrist will work miracles to deceive “those who are perishing” and that God Himself will “send them a powerful delusion” to confirm them in their unbelief. The reason given is that “they refused to love the truth and so be saved” (verse 10\). Granted, those who are hard\-hearted toward the gospel before the rapture are likely to remain so. And the antichrist will deceive many (Matthew 24:5\). But “those who refused to love the truth” does not necessarily refer to people who heard the gospel before the rapture. It could be anyone who wholly rejects God’s salvation, at any time. So, there is no clear scriptural evidence to support this view. Revelation 6:9\-11 speaks of those martyred during the tribulation “because of the word of God, and because of the testimony which they had maintained.” These martyrs will correctly interpret what they see during the tribulation and will believe the gospel themselves and call on others to repent and believe as well. The antichrist and his followers will not tolerate their evangelism and will kill them. All of these martyrs are people who were alive before the rapture, but who were not believers until afterward. Therefore, there must be opportunity to come to Christ in faith after the rapture.

Is the United States of America in Bible prophecy?

Answer The United States of America is never explicitly mentioned in the Bible, and there are no biblical prophecies that point with certainty to the United States. As far as we can tell, the United States of America is not mentioned in biblical prophecy. The Bible tells the story of God’s plan to save the world, and so the Bible’s natural focus is on the people of God, from the patriarchs to the Hebrew people to the Jewish nation. “Theirs is the adoption to sonship; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. Theirs are the patriarchs, and from them is traced the human ancestry of the Messiah” (Romans 9:4–5\). Other nations mentioned in the Bible are usually considered in terms of their relation to Israel, [God’s chosen people](Gods-chosen-people.html). The biblical focus on Israel holds true in end\-times prophecy, too. The book of Revelation does not mention any countries or nations other than Israel (Revelation 7:4; 21:12\) and Babylon (Revelation 14:8; 16:19; 17:5; 18:2,10,21\), but the “[Babylon](whore-Babylon-mystery.html)” in Revelation is most likely a symbolic reference to the [Antichrist’s](what-is-the-antichrist.html) evil kingdom. Various groups try to find the United States in prophecy, and some of their interpretations show great creativity. Some see the United States as the second beast that rises from the earth in Revelation 13\. Others see the “people tall and smooth\-skinned, . . . feared far and wide” in Isaiah 18:2 as a reference to Americans, although the context is an oracle against Cush (verse 1\). Still others point to Ezekiel 38:13, which, in describing the [Battle of Gog and Magog](Gog-Magog.html), refers to “the merchants of Tarshish and all her villages”: according to this theory, “Tarshish” is Britain, and the “villages” are the English\-speaking colonies such as the United States of America. And then there’s the reference to the “great eagle” that protects the woman/Israel in Revelation 12:14—another reference to the United States’ role in the end times, according to some. The problem is that the above interpretations require a good amount of speculation and seem to come from an Anglo\-centric (or at least an America\-centric) perspective. The fact remains that the United States of America is not clearly specified in any [end\-times](questions_end-times.html) prophecy in the Bible. We assume that general prophecies that pertain to all the nations of the world will include the United States: if the U.S. is still in existence in the end times, it will be one of the “all nations” judged by God (Isaiah 34:2–3; Haggai 2:7; Joel 3:2\) and one of the “all nations” that flow to Zion to worship the True King (Isaiah 2:2\). Why is the United States of America not clearly mentioned in Bible prophecy? There could be several reasons: 1\) Perhaps in the end times the United States will be weakened to the extent that its influence in the world suffers, and America does not play an important role in end\-times events. 2\) Perhaps in the end times the United States has ceased to exist altogether. 3\) Perhaps the United States is simply one of the other nations of the world that reject God in the end times (Revelation 10:11; 11:18; 12:5; 14:8; 15:4; 16:19; 17:15; 18:3,23; 19:15\). We consider option (3\) as the most likely answer. The United States of America has historically been one of Israel’s most faithful allies, and [God’s promise](Abrahamic-covenant.html) to Abraham, “I will bless those who bless you” (Genesis 12:3a), has surely contributed to America’s success. But if America turns its back on Israel, it will lose God’s favor: “Whoever curses you I will curse” (Genesis 12:3b).

What do the seven churches in Revelation stand for?

Answer The seven churches described in Revelation 2\-3 are seven literal churches at the time that John the apostle was writing Revelation. Though they were literal churches in Asia Minor at that time, there is also spiritual significance for churches and believers today. The first purpose of the letters was to communicate with the literal churches and meet their needs. The second purpose is to reveal seven different types of individuals/churches throughout history and instruct them in God’s truth. A possible third purpose is to use the seven churches to foreshadow seven different periods in the history of the Church. The problem with this view is that each church displays characteristics that could fit the Church at any time of its history. So, although there may be some truth to the seven churches representing seven eras, there is far too much speculation in this regard. Our focus should be on what message God is giving us through the letters to the seven churches. The seven churches are as follows: (1\) [Ephesus](church-in-Ephesus.html) (Revelation 2:1\-7\) \- the church that had forsaken its first love (2:4\). (2\) [Smyrna](church-in-Smyrna.html) (Revelation 2:8\-11\) \- the church that would suffer persecution (2:10\). (3\) [Pergamum](church-in-Pergamum.html) (Revelation 2:12\-17\) \- the church that needed to repent (2:16\). (4\) [Thyatira](church-in-Thyatira.html) (Revelation 2:18\-29\) \- the church that had a false prophetess (2:20\). (5\) [Sardis](church-in-Sardis.html) (Revelation 3:1\-6\) \- the church that had fallen asleep (3:2\). (6\) [Philadelphia](church-in-Philadelphia.html) (Revelation 3:7\-13\) \- the church that had endured patiently (3:10\). (7\) [Laodicea](church-in-Laodicea.html) (Revelation 3:14\-22\) \- the church with the lukewarm faith (3:16\).

Will there be a partial rapture?

Answer There are some believers who hold that only faithful Christians will be taken in the rapture, with unfaithful Christians left on earth to suffer through the tribulation. The problem is that the Bible does not support such a concept. The passages which describe the rapture (1 Corinthians 15:50\-57; 1 Thessalonians 4:13\-18\) definitely seem to apply universally to all Christians, mature and immature, faithful and disobedient. Verses like Romans 8:1 and 1 Thessalonians 5:9 tell us that God does not pour out His wrath on Christians. There is no biblical evidence whatsoever for a partial rapture. Every believer will be taken to heaven in the rapture. Jesus’ parable of the ten virgins in Matthew 25:1\-13 has been for some the “proof” of a partial rapture. However, the five virgins whose lamps did not have any oil are not symbolic of believers being left behind; rather, it is describing unbelievers being left behind. The key is verse 12 where Jesus says to those left behind, “Truly I say to you, I do not know you.” Those whom Jesus knows are believers in Him, whether vigilant or not. The essential element in the parable is the oil in the lamps, oil being symbolic of the Holy Spirit. Those who have the Holy Spirit living in their hearts will be taken in the rapture because they are truly Christians. Those who profess faith in Christ, but who do not possess His Spirit, will be left behind. The lesson for us is to be ready because Christ is coming again for His own, but He will come as a “thief in the night” (1 Thessalonians 5:4\)—suddenly, unexpectedly and unannounced. Only those whose lamps (hearts) contain the oil (the Holy Spirit) will be taken. The rest, regardless of their professions, will be left behind. Jesus knows His own, and when He calls us, we will respond. To the rest He will say, “I never knew you.” Today is the day of salvation (2 Corinthians 6:2\), and if there are any who do not know the Savior, they dare not delay another moment.

What is the marriage supper of the Lamb?

Answer In his vision in Revelation 19:7–10, John saw and heard the heavenly multitudes praising God because the wedding feast of the Lamb—literally, the “marriage supper”—was about to begin. The concept of the marriage supper is better understood in light of the wedding customs in the time of Christ. These wedding customs had three major parts. First, a marriage contract was signed by the parents of the bride and the [bridegroom](bridegroom.html), and the parents of the bridegroom or the bridegroom himself would pay a dowry to the bride or her parents. This began what was called the betrothal period—what we would today call the engagement. This period was the one Joseph and Mary were in when she was found to be with child (Matthew 1:18; Luke 2:5\). The second step in the process usually occurred much later, when the bridegroom, accompanied by his male friends, went to the house of the bride. If he came in the night, he and his companions would create a torchlight parade through the streets. The bride would know in advance this was going to take place, and so she would be ready with her maidens, and they would all join the parade and end up at the bridegroom’s home. This custom is the basis of the parable of the ten virgins in Matthew 25:1–13\. The third phase was the marriage supper itself, which might go on for days, as illustrated by the wedding at Cana in John 2:1–2\. What John’s vision in Revelation pictures is the wedding feast of the Lamb (Jesus Christ) and His bride (the Church) in its third phase. The implication is that the first two phases have already taken place. The first phase was completed on earth when each individual believer placed his or her faith in Christ as Savior. The dowry paid by the bridegroom’s parent (God the Father) would be the blood of Christ shed on the Bride’s behalf. The Church on earth today, then, is “betrothed” to Christ, and, like the wise virgins in the parable, all believers should be watching and waiting for the appearance of the Bridegroom (the [rapture](rapture-of-the-church.html)). The second phase symbolizes the rapture of the Church, when Christ comes to claim His bride and take her to the Father’s house. The marriage supper then follows as the third and final step. It is our view that the marriage supper of the Lamb takes place in heaven between the rapture and the second coming (during the tribulation on earth). Attending the wedding feast will be not only the Church as the Bride of Christ, but others as well. The “others” include the Old Testament saints—they will not have been resurrected yet, but their souls/spirits will be in heaven with us. As the angel told John to write, “Blessed are those who are invited to the marriage supper of the Lamb” (Revelation 19:9\). The marriage supper of the Lamb is a glorious celebration of all who are in Christ!

Will there be an end times temple in Jerusalem?

Answer The Bible mentions that some end\-times events will occur in a temple in Jerusalem (Daniel 9:27; Matthew 24:15\). Second Thessalonians 2:4, speaking of the Antichrist, tells us, "He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God’s temple, proclaiming himself to be God." Before the end times can occur, a temple must be present for these events to occur in. There is still the “small” problem of the Islamic Dome of the Rock being on the site where the Jewish temple is supposed to be. Muslims believe this is the place from which Mohammed ascended into heaven, making it the third most sacred of Muslim shrines. For the Jews to take over this place and build a temple upon it would be unthinkable in today’s political climate. But during the tribulation, the building of the Temple will come about, protected by the Antichrist (Daniel 9:24\-27\). When we see the Temple being constructed, we can be sure the end times are indeed upon us. The Antichrist will be reigning, the Church will already have been raptured, and the first half of the tribulation will have passed. But there will still be time for people to come to Christ for salvation.

How can I be sure I won’t be left behind in the rapture?

Answer The series of *Left Behind* novels and movies has prompted a lot of questions from a lot of people: is the rapture for real? (Answer: yes.) Will the rapture be followed by a time of divine [judgment on earth](tribulation.html)? (Answer: yes.) Will I be left behind in the rapture? (Answer: that depends.) The [rapture](rapture-of-the-church.html) is what we call the event in which Jesus comes again to take believers out of this world. The Bible calls it a “catching away” (1 Thessalonians 4:17\) and describes it as an instantaneous “change” of the body that bypasses death (1 Corinthians 15:51–52\). Those raptured “will be with the Lord forever” (1 Thessalonians 4:17\). Believers in Jesus Christ are taken in the rapture; unbelievers will be left behind when the rapture occurs. Those left behind in the rapture will face a quickly changing world—and the change will not be for the better. Second Thessalonians 2:11 says that the “power of lawlessness” is currently being held in check by the Holy Spirit. At the rapture, the true church is removed from the earth, and the Holy Spirit’s restraint will be “taken out of the way.” At that moment, the world will have no born\-again believers anywhere. All the Christian workers in hospitals, nursing homes, orphanages, rescue missions, relief agencies—gone. Every Christian in law enforcement, social work, and health care—gone. And of course many churches will sit empty. In addition to the great void in the service community will be the commencement of God’s judgment on a rebellious world, detailed in Revelation 6—16\. Don’t be left behind. Make sure you are ready for the rapture. Since the rapture is for believers, it is vital that you place your faith in the Lord Jesus Christ as your Savior (Acts 16:31\). Repent of your sin and fully trust in Jesus alone as the payment for your sin. Believe in Him, and you will not perish (John 3:16\). The Lord knows who are His, and He will leave none of them behind (John 10:14\). Those who are saved by faith in Christ will not be left behind in the rapture. The saved are like the five wise virgins in Jesus’ [parable](parable-ten-virgins.html) who are ready for the coming of the bridegroom; they have their lamps trimmed and burning and full of oil—a symbol of the Holy Spirit (Matthew 25:1–13\). To make sure that you are not left behind, trust Christ. Today is the day of salvation (2 Corinthians 6:2\). Do not delay another moment. The matter is urgent. [Trust Christ now](how-can-I-be-saved.html).

How are we to live our lives in light of Christ’s return?

Answer We believe that the return of Jesus Christ is imminent, that is, His return could occur at any moment. We, with the apostle Paul, look for “the blessed hope—the glorious appearing of our great God and Savior, Jesus Christ” (Titus 2:13\). Knowing that the Lord could come back today, some are tempted to stop what they are doing and just “wait” for Him. However, there is a big difference between knowing that Jesus could return today and knowing that He will return today. Jesus said, “No one knows about that day or hour” (Matthew 24:36\). The time of His coming is something God has not revealed to anyone, and so, until He calls us to Himself, we should continue serving Him. In Jesus’ parable of the ten talents, the departing king instructs his servants to “occupy till I come” (Luke 19:13 KJV). The return of Christ is always presented in Scripture as a great motivation to action, not as a reason to cease from action. In 1 Corinthians 15:58, Paul wraps up his teaching on the rapture by saying, “Always give yourselves fully to the work of the Lord.” In 1 Thessalonians 5:6, Paul concludes a lesson on Christ’s coming with these words: “So then, let us not be like others, who are asleep, but let us be alert and self\-controlled.” To retreat and “hold the fort” was never Jesus’ intention for us. Instead, we work while we can. “Night is coming, when no one can work” (John 9:4\). The apostles lived and served with the idea that Jesus could return within their lifetime; what if they had ceased from their labors and just “waited”? They would have been in disobedience to Christ’s command to “go into all the world and preach the good news to all creation” (Mark 16:15\), and the gospel would not have been spread. The apostles understood that Jesus’ imminent return meant they must busy themselves with God’s work. They lived life to the fullest, as if every day were their last. We, too, should view every day as a gift and use it to glorify God.

Will the generation that saw Israel re-formed as a nation still be alive for the Second Coming?

Answer Israel was “reconstituted” as a nation after World War II in 1948\. By any measure, this was a significant event, and it has ramifications for [biblical eschatology](Eschatology.html). Some students of the Bible have used the re\-formation of Israel to set an “end\-times clock” leading up to the second coming of Christ. Specifically, some have said that Jesus will return before the generation alive in 1948 has passed away. This concept is usually drawn from Matthew 24:34, where Jesus says, “I tell you the truth, this generation will certainly not pass away until all these things have happened” (see also Mark 13:30 and Luke 21:32\). The previous verses in the [Olivet Discourse](Olivet-discourse.html) describe a time of judgment and other end\-times events in relation to Israel (Matthew 24:1–33\). Some interpreters, taking “this generation” to be a reference to the generation alive when Israel once again became an independent, sovereign state, concluded that the end times and the countdown to the second coming began at that time. Hardly anyone today takes the position that the generation alive when Israel was re\-formed will be the same generation to see the second coming of Christ. As more and more time passed from 1948, the definition of *generation* had to be adjusted. Normally, a generation is thought to be about 30 years. It has now been over 70 years since the end of the British Mandate of Palestine, the passing of UN Resolution 181, and Israel’s Declaration of Independence in Tel Aviv—and 70 years is far beyond any standard understanding of [one generation](generation-in-the-Bible.html). The biggest problem with this teaching is that it misunderstands Matthew 24:34\. What the context appears to say is that, once the signs of the [end\-times events](content_end-times_events.html) appear, the subsequent events will happen quickly. As one commentator puts it, “The generation that sees the beginning of the end, also sees its end. When the signs come, they will proceed quickly; they will not drag on for many generations. It will happen within a generation. . . . If this view is correct, Jesus says that when the signs of the beginning of the end come, then the end will come relatively quickly, within a generation” (Bock, D., *Luke 9:51—24:53*, Baker Academic, 1996, pp. 1691–92\). This quick fulfillment of end\-times events agrees with Jesus’ words in Revelation 3:11 that He is “coming quickly” (NKJV). It could be that Jesus’ prophetic words in Matthew 24 have a [double fulfillment](prophecy-double-dual-fulfillment.html). Some of the events occurred in ad 70 when the Romans destroyed Jerusalem and Israel. Other events (in Matthew 24:29–31, for example) have clearly not yet occurred. Jesus’ prediction concerning “this generation” involves a time “when you see *all these things*” (verse 33, emphasis added). That is, there were some alive in the time of Christ who saw *some* of the signs, but there will be a future generation that sees *all* of the signs, including the darkened sun and falling stars. It’s that future generation that will not pass away before the second coming. So, no, it is not scriptural to teach that the generation that sees Israel become a nation will also see the second coming of Jesus Christ. It is better to think of the generation alive when Jesus returns as the one who sees *all* of the signs in Matthew 24\.

What is the Parousia?

Answer The Greek word parousia (pronounced pair\-oo\-see\-ah) is a noun that means "a coming" or "a presence." As it is used in the New Testament, it can refer to any individual’s coming or presence to a specific place or to be with specific people. For example, in 1 Corinthians 16:17, Paul writes of "the coming of Stephanas and Fortunatus and Achaicus." In 2 Corinthians 7:6, Paul writes of "the coming of Titus." In Philippians 2:12, it is used to refer to Paul’s presence. Most importantly, however, if you were to do a search of the Greek New Testament, you would find that primarily this word refers to the Coming of the Lord Jesus. It can refer to either His second coming at the *end* of the 7\-year tribulation period (Matthew 24:27, 37, 39; Revelation 19:11 ff), or to His coming to rapture His Church *prior* to the 7\-year period known as the tribulation (1 Corinthians 15:23; 1 Thessalonians 2:19; 5:23; James 5:8; 1 John 2:28\). So, the Parousia is the coming of the Lord Jesus Christ, and you have to look at the context to determine whether it refers to His appearing in the air to rapture or catch away the Church (1 Thessalonians 4:13\-18\), or whether it refers to His second coming to Earth to setup His millennial kingdom (Matthew 24\-25; Revelation 19:11ff; 20:4\-6\).

What is the preterist view of the end times?

Answer According to preterism, all prophecy in the Bible is really history. The preterist interpretation of Scripture regards the book of Revelation as a symbolic picture of first\-century conflicts, not a description of what will occur in the end times. The term *preterism* comes from the Latin *praeter*, meaning “past.” Thus, preterism is the view that the biblical prophecies concerning the “end times” have already been fulfilled—in the past. Preterism is directly opposed to [futurism](futurist-Revelation.html), which sees the end\-times prophecies as having a still\-future fulfillment. Preterism is divided into two types: full (or consistent) preterism and [partial preterism](partial-preterism.html). This article will confine the discussion to full preterism (or hyper\-preterism, as some call it). Preterism denies the future prophetic quality of the [book of Revelation](Book-of-Revelation.html). The preterist movement essentially teaches that all the end\-times prophecies of the New Testament were fulfilled in [AD 70](AD-70.html) when the Romans attacked and destroyed Jerusalem. Preterism teaches that every event normally associated with the end times—Christ’s second coming, the tribulation, the resurrection of the dead, the final judgment—has already happened. (In the case of the final judgment, it still is in the process of being fulfilled.) Jesus’ return to earth was a “spiritual” return, not a physical one. Preterism teaches that the Law was fulfilled in AD 70 and God’s covenant with Israel was ended. The “new heavens and new earth” spoken of in Revelation 21:1 is, to the preterist, a description of the world under the New Covenant. Just as a Christian is made a “new creation” (2 Corinthians 5:17\), so the world under the New Covenant is a “new earth.” This aspect of preterism can easily lead to a belief in [replacement theology](replacement-theology.html). Preterists usually point to a passage in Jesus’ [Olivet Discourse](Olivet-Discourse.html) to bolster their argument. After Jesus describes some of the end\-times happenings, He says, “Truly I tell you, this generation will certainly not pass away until all these things have happened” (Matthew 24:34\). The preterist takes this to mean that everything Jesus speaks of in Matthew 24 had to have occurred within one generation of His speaking—the destruction of Jerusalem in AD 70 was therefore “Judgment Day.” The problems with preterism are many. For one thing, God’s covenant with Israel is everlasting (Jeremiah 31:35–37\), and there will be a future restoration of Israel (Isaiah 11:12\). The apostle Paul warned against those who, like Hymenaeus and Philetus, teach falsely “that the resurrection has already taken place, and they destroy the faith of some” (2 Timothy 2:17–18\). And Jesus’ mention of [“this generation”](this-generation-not-pass.html) should be taken to mean the generation that is alive to see the beginning of the events described in Matthew 24\. [Eschatology](Eschatology.html) is a complex subject, and the Bible’s use of apocalyptic imagery to relate many prophecies has led to a variety of interpretations of end\-time events. There is room for some disagreement within Christianity regarding these things. However, full preterism has some serious flaws in that it denies the physical reality of Christ’s second coming and downplays the dreadful nature of the [tribulation](tribulation.html) by restricting that event to the fall of Jerusalem.

What does Revelation chapter 12 mean?

Answer In Revelation chapter 12, John sees a vision of a woman "clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars" (Revelation 12:1\). Note the similarity between this description and the description that Joseph gave of his father Jacob (Israel) and his mother and their children (Genesis 37:9\-11\). The twelve stars refer to the twelve tribes of Israel. So the woman in Revelation 12 is Israel. Additional evidence for this interpretation is that Revelation 12:2\-5 speaks of the woman being with child and giving birth. While it is true that Mary gave birth to Jesus, it is also true that Jesus, the son of David from the tribe of Judah, came from Israel. In a sense, Israel gave birth—or brought forth—Christ Jesus. Verse 5 says that the woman’s child was "a male child, who is to rule all the nations with a rod of iron; and her child was caught up to God and to His throne." Clearly, this is describing Jesus. Jesus ascended to heaven (Acts 1:9\-11\) and will one day establish His kingdom on earth (Revelation 20:4\-6\), and He will rule it with perfect judgment (the “rod of iron”; see Psalm 2:7\-9\). The woman’s flight into the wilderness for 1,260 days refers to the future time called the Great Tribulation. Twelve hundred, sixty days is 42 months (of 30 days each), which is the same as 3 1/2 years. Halfway through the Tribulation period, the Beast (the Antichrist) will set an image of himself up in the temple that will be built in Jerusalem. This is the abomination that Jesus spoke of in Matthew 24:15 and Mark 13:14\. When the Beast does this, he breaks the peace pact he had made with Israel, and the nation has to flee for safety—possibly to Petra (also see Matthew 24; Daniel 9:27\). This escape of the Jews is pictured as the woman fleeing into the wilderness. Revelation 12:12\-17 speaks of how the devil will make war against Israel, trying to destroy her (Satan knows his time is short, relatively speaking—see Revelation 20:1\-3, 10\). It also reveals that God will protect Israel in the wilderness. Revelation 12:14 says Israel will be protected from the devil for "a time, times, and half a time (“a time” \= 1 year; “times” \= 2 years; “half a time” \= one\-half year; in other words, 3 1/2 years).

What are Gog and Magog?

Answer Historically speaking, Magog was a grandson of Noah (Genesis 10:2\). The descendants of Magog settled to the far north of Israel, likely in Europe and northern Asia (Ezekiel 38:2\). *Magog* seems to be used to refer to "northern barbarians" in general, but likely also has a connection to Magog the person. The people of Magog are described as skilled warriors (Ezekiel 38:15; 39:3\-9\). Gog and Magog appear in Ezekiel 38—39 and in Revelation 20:7–8\. While these two passages use the same names, a close study of Scripture clearly demonstrates they do not refer to the same people and events. The events are separated by at least 1,000 years. In Ezekiel’s prophecy, Gog will be the leader of a great army that attacks the land of Israel, which is “peaceful and unsuspecting” at the time (Ezekiel 38:11\). Gog is described as “of the land of Magog, the prince of Rosh, Meshech, and Tubal” (Ezekiel 38:2–3\). When will Ezekiel’s battle of Gog and Magog occur? There are a couple of theories: • *Before the tribulation begins.* This view points to the fact that, after the battle, the people of Israel will be burning the enemy’s weapons for seven years and spend over seven months burying the dead (Ezekiel 39:9–10, 12–16\). That length of time most likely requires the battle to be fought before the tribulation, and possibly even before the rapture of the church. • *During the first part of the seven\-year tribulation.* This view hinges on the fact that Israel is at peace when the attack begins (Ezekiel 38:8, 11\). The security Israel enjoys is assumed to be the result of Israel’s covenant with the Antichrist at the beginning of the tribulation, Daniel’s 70th Week (Daniel 9:27a). According to Ezekiel, Magog will not win. God will intervene to preserve Israel. “There shall be a great earthquake” (Ezekiel 38:19\), “every man’s sword will be against his brother” (verse 21\), and God “will pour down torrents of rain, hailstones and burning sulfur on \[Gog] and on his troops and on the many nations with him” (verse 22\). The result is that the nations will see God’s greatness and holiness (verse 23\). Gog and Magog are mentioned again in Revelation 20:7\-8\. The duplicated use of the names Gog and Magog in Revelation 20:8\-9 is to show that these people demonstrate the same rebellion against God and antagonism toward God as those in Ezekiel 38\-39\. It is similar to someone today calling a person "the devil" because he or she is sinful and evil. We know that person is not really Satan, but because that person shares similar characteristics, he or she might be referred to as "the devil." The book of Revelation uses Ezekiel’s prophecy about Magog to portray a final end\-times attack on the nation of Israel (Revelation 20:8\-9\). The result of this battle is that all are destroyed, and Satan will find his final place in the lake of fire (Revelation 20:10\). It is important to recognize that the Gog and Magog of Ezekiel 38\-39 is quite different from the one in Revelation 20:7\-8\. Below are some of the more obvious reasons why these refer to different people and battles. 1\. In the battle of Ezekiel 38\-39, the armies come primarily from the north and involve only a few nations of the earth (Ezekiel 38:6, 15; 39:2\). The battle in Revelation 20:7\-9 will involve all nations, so armies will come from all directions, not just from the north. 2\. There is no mention of Satan in the context of Ezekiel 38\-39\. In Revelation 20:7 the context clearly places the battle at the end of the millennium with Satan as the primary character. 3\. Ezekiel 39:11–12 states that the dead will be buried for seven months. There would be no need to bury the dead if the battle in Ezekiel 38—39 is the one described in Revelation 20:8–9, for immediately following Revelation 20:8–9 is the Great White Throne judgment (20:11–15\) and then the present heaven and earth are destroyed, replaced by a new heaven and earth (Revelation 21:1\). There obviously will be a need to bury the dead if the battle takes place before or in the early part of the tribulation, for the land of Israel will be occupied for another 1,000 years, the length of the millennial kingdom (Revelation 20:4–6\). 4\. The battle in Ezekiel 38\-39 is used by God to bring Israel back to Him (Ezekiel 39:21\-29\). In Revelation 20, Israel has been faithful to God for 1,000 years (the millennial kingdom). Those in Revelation 20:7\-10 who are rebellious are destroyed without any more opportunity for repentance.

How can I understand the Book of Revelation?

Answer The key to Bible interpretation, especially for the book of Revelation, is to have a consistent hermeneutic. Hermeneutics is the study of the principles of interpretation. In other words, it is the way you interpret Scripture. A normal hermeneutic or normal interpretation of Scripture means that unless the verse or passage clearly indicates the author was using figurative language, it should be understood in its normal sense. We are not to look for other meanings if the natural meaning of the sentence makes sense. Also, we are not to spiritualize Scripture by assigning meanings to words or phrases when it is clear the author, under the guidance of the Holy Spirit, meant it to be understood as it is written. One example is Revelation 20\. Many will assign various meanings to references to a thousand\-year period. Yet, the language does not imply in any way that the references to the thousand years should be taken to mean anything other than a literal period of one thousand years. A simple outline for the book of Revelation is found in Revelation 1:19\. In the first chapter, the risen and exalted Christ is speaking to John. Christ tells John to “write, therefore, what you have seen, what is now and what will take place later.” The things John had already seen are recorded in chapter 1\. The “things which are” (that were present in John’s day) are recorded in chapters 2–3 (the letters to the churches). The “things that will take place” (future things) are recorded in chapters 4–22\. Generally speaking, chapters 4–18 of Revelation deal with God’s judgments on the people of the earth. These judgments are not for the church (1 Thessalonians 5:2, 9\). Before the judgments begin, the church will have been removed from the earth in an event called the rapture (1 Thessalonians 4:13\-18; 1 Corinthians 15:51\-52\). Chapters 4–18 describe a time of “Jacob’s trouble”—trouble for Israel (Jeremiah 30:7; Daniel 9:12, 12:1\). It is also a time when God will judge unbelievers for their rebellion against Him. Chapter 19 describes Christ’s return with the church, the bride of Christ. He defeats the beast and the false prophet and casts them into the lake of fire. In Chapter 20, Christ has Satan bound and cast in the Abyss. Then Christ sets up His kingdom on earth that will last 1,000 years. At the end of the 1,000 years, Satan is released and he leads a rebellion against God. He is quickly defeated and also cast into the lake of fire. Then the final judgment occurs, the judgment for all unbelievers, when they too are cast into the lake of fire. Chapters 21 and 22 describe what is referred to as the eternal state. In these chapters God tells us what eternity with Him will be like. The book of Revelation is understandable. God would not have given it to us if its meaning were entirely a mystery. The key to understanding the book of Revelation is to interpret it as literally as possible—it says what it means and means what it says.

What is the abomination of desolation?

Answer Jesus spoke of a coming “abomination of desolation” in the [Olivet Discourse](Olivet-discourse.html) as He referenced a future event mentioned in Daniel 9:27\. In Matthew 24:15–16, Jesus says, “So when you see the abomination of desolation, spoken of by the prophet Daniel, standing in the holy place . . . then those in Judea must flee to the mountains” (CSB). An *abomination* is “something that causes disgust or hatred”; and *desolation* is “a state of complete emptiness or destruction.” Jesus warned that something (or someone) that people detested would stand in the temple someday. When that horror occurred, residents of Judea should seek cover without delay. Other translations speak of “the abomination that causes desolation” (NIV), “the sacrilegious object that causes desecration” (NLT), and “that ‘Horrible Thing’” (CEV). The Amplified Bible adds the note that the abomination of desolation is “the appalling sacrilege that astonishes and makes desolate.” Jesus referenced Daniel in His words in the Olivet Discourse. The prophet Daniel mentioned the abomination of desolation in three places: “He will make a firm covenant with many for one week, but in the middle of the week he will put a stop to sacrifice and offering. And the abomination of desolation will be on a wing of the temple until the decreed destruction is poured out on the desolator” (Daniel 9:27, CSB). “Forces shall be mustered by him, and they shall defile the sanctuary fortress; then they shall take away the daily *sacrifices*, and place *there* the abomination of desolation” (Daniel 11:31, NKJV). “From the time that the regular sacrifice is abolished and the abomination of desolation is set up, *there will be* 1,290 days” (Daniel 12:11, NASB). The wording in the above translations indicates that the abomination of desolation is an object; in some other translations, the abomination appears to be a person: “On the wing of abominations shall come one who makes desolate” (Daniel 9:27, ESV). Regardless of whether the abomination of desolation is a person or a thing, Daniel predicted the following: 1\. A future ruler will make a treaty with the people of Israel. 2\. The terms of this treaty will be for a “week”—which we take to be a period of seven years. 3\. Midway through this time, the ruler will gather his troops and put an end to the sacrifices and offerings in the temple. 4\. At that time the ruler will desecrate the temple, setting up some type of sacrilegious object. 5\. The desecration of the temple will continue until the judgment of God is finally meted out on the ruler and his followers, 1,290 days (3½ years and 1 month) later. Daniel’s prophecies about the abomination of desolation seemed to have at least a partial fulfillment in 167 BC when a Greek ruler by the name of [Antiochus IV](Antiochus-Epiphanes.html) desecrated the temple in Jerusalem. Antiochus called himself “Epiphanies” (“illustrious one” or “god manifest”). He set up an altar to Zeus over the altar of burnt offering, and he sacrificed a pig on the altar. Antiochus went even further in his atrocities, slaughtering a great number of the Jews and selling others into slavery. And he issued decrees forbidding circumcision and requiring Jews to sacrifice to pagan gods and eat pig meat. What Antiochus did certainly qualifies as an abomination, but it was not a complete fulfillment of Daniel’s prophecy. Antiochus Epiphanies did not enter a covenant with Israel for seven years, for example. And in Matthew 24 Jesus, speaking some 200 years after Antiochus’s evil actions, spoke of Daniel’s prophecy as having a still future fulfillment. The question then becomes, when, after Jesus’ day, was the abomination of desolation prophecy fulfilled? Or are we still waiting for a fulfillment? The [preterist view](preterist.html) is that Jesus’ warning in Matthew 24:15 concerned events leading up to the destruction of Jerusalem in AD 70\. In this view, the abomination of desolation probably occurred during the Roman occupation of Jerusalem when the Roman army brought their heathen images and standards into the temple courts. We take the [futurist view](futurist-Revelation.html), which sees the abomination of desolation prophecy as still future. In our view, Jesus was referring to the [Antichrist](what-is-the-antichrist.html) who, in the end times, will establish a covenant with Israel for seven years and then break it by doing something similar to what Antiochus Epiphanies did in the temple. The sacrilegious object Jesus called “the abomination of desolation” could be the “image of the beast” that the Antichrist’s right\-hand man, the [false prophet](false-prophet.html), will order to be set up and worshiped (Revelation 13:14\). Of course, for Matthew 24:15 to be yet future, the temple in Jerusalem will have to be rebuilt before the tribulation begins. Those who are alive during the [tribulation](tribulation.html) should be watchful and recognize that the breaking of the covenant with Israel and the abomination of desolation will herald the beginning of the worst 3½ years in history (see Matthew 24:21\). “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\).

What is the day of the Lord?

Answer The phrase “day of the Lord” usually identifies events that take place at the end of history (Isaiah 7:18\-25\) and is often closely associated with the phrase “that day.” One key to understanding these phrases is to note that they always identify a span of time during which God personally intervenes in history, directly or indirectly, to accomplish some specific aspect of His plan. Most people associate the day of the Lord with a period of time or a special day that will occur when God’s will and purpose for His world and for mankind will be fulfilled. Some scholars believe that the day of the Lord will be a longer period of time than a single day—a period of time when Christ will reign throughout the world before He cleanses heaven and earth in preparation for the eternal state of all mankind. Other scholars believe the day of the Lord will be an instantaneous event when Christ returns to earth to redeem His faithful believers and send unbelievers to eternal damnation. The phrase “the day of the Lord” is used often in the Old Testament (e.g. Isaiah 2:12; 13:6, 9; Ezekiel 13:5, 30:3; Joel 1:15, 2:1,11,31; 3:14; Amos 5:18,20; Obadiah 15; Zephaniah 1:7,14; Zechariah 14:1; Malachi 4:5\) and several times in the New Testament (e.g. Acts 2:20; 1 Corinthians 5:5; 2 Corinthians 1:14; 1 Thessalonians 5:2; 2 Thessalonians 2:2; 2 Peter 3:10\). It is also alluded to in other passages (Revelation 6:17; 16:14\). The Old Testament passages dealing with the day of the Lord often convey a sense of imminence, nearness, and expectation: “Wail, for the day of the Lord is near!” (Isaiah 13:6\); “For the day is near, even the day of the Lord is near” (Ezekiel 30:3\); “Let all who live in the land tremble, for the day of the Lord is coming. It is close at hand” (Joel 2:1\); “Multitudes, multitudes in the valley of decision! For the day of the Lord is near in the valley of decision” (Joel 3:14\); “Be silent before the Lord God! For the day of the Lord is near” (Zephaniah 1:7\). This is because the Old Testament passages referring to the day of the Lord often speak of both a near and a far fulfillment, as does much of Old Testament prophecy. Some Old Testament passages that refer to the day of the Lord describe historical judgments that have already been fulfilled in some sense (Isaiah 13:6\-22; Ezekiel 30:2\-19; Joel 1:15, 3:14; Amos 5:18\-20; Zephaniah 1:14\-18\), while others refers to divine judgments that will take place toward the end of the age (Joel 2:30\-32; Zechariah 14:1; Malachi 4:1, 5\). The New Testament calls it a day of “wrath,” a day of “visitation,” and the “great day of God Almighty” (Revelation 16:14\) and refers to a still future fulfillment when God’s wrath is poured out on unbelieving Israel (Isaiah 22; Jeremiah 30:1\-17; Joel 1\-2; Amos 5; Zephaniah 1\) and on the unbelieving world (Ezekiel 38–39; Zechariah 14\). The Scriptures indicate that “the day of the Lord” will come quickly, like a thief in the night (Zephaniah 1:14\-15; 1 Thessalonians 5:2\), and therefore Christians must be watchful and ready for the coming of Christ at any moment. Besides being a time of judgment, it will also be a time of salvation as God will deliver the remnant of Israel, fulfilling His promise that “all of Israel will be saved” (Romans 11:26\), forgiving their sins and restoring His chosen people to the land He promised to Abraham (Isaiah 10:27; Jeremiah 30:19\-31, 40; Micah 4; Zechariah 13\). The final outcome of the day of the Lord will be that “the arrogance of man will be brought low and the pride of men humbled; the Lord alone will be exalted in that day” (Isaiah 2:17\). The ultimate or final fulfillment of the prophecies concerning the day of the Lord will come at the end of history when God, with wondrous power, will punish evil and fulfill all His promises.

Who are the Four Horsemen of the Apocalypse?

Answer The Four Horsemen of the Apocalypse, or simply the Four Horsemen, are described in Revelation chapter 6, verses 1–8\. The Four Horsemen are symbolic depictions of different events that will take place in the end times. As an example of the Bible’s influence on culture at large, the Four Horsemen of [the Apocalypse](apocalypse.html) have been referenced many times in literature, paintings, movies, and other media, often as portents of an imminent cataclysm or the means by which a disaster comes to pass. The Four Horsemen correspond with the first four [seals](seven-seals-Revelation.html) opened by the Lamb as He opens the scroll of judgment in heaven (see Revelation 5\). When [the Lamb](Jesus-Lamb-of-God.html) opens the first seal, one of the living creatures before the heavenly throne says to John, in a voice like thunder, “Come!” (Revelation 6:1\). John then records what he sees: “I looked, and there before me was a white horse! Its rider held a bow, and he was given a crown, and he rode out as a conqueror bent on conquest” (Revelation 6:2\). The first Horseman likely refers to [the Antichrist](what-is-the-antichrist.html). He is the false imitator of the true Christ, who is also associated with a white horse (Revelation 19:11–16\). At the beginning of the tribulation, the Antichrist will be given authority (“a crown”), and he will wage war (“a bow”), conquering all who oppose him. This description agrees with Daniel’s vision of the “[little horn](little-horn.html)” that rises to power and is bent on conquest: “This horn was waging war against the holy people and defeating them” (Daniel 7:21; cf. Revelation 13:7\). When the Lamb opens the second seal, the second living creature says, “Come!” (Revelation 6:3\). John looks and dutifully records what he sees: “Then another horse came out, a fiery red one. Its rider was given power to take peace from the earth and to make men slay each other. To him was given a large sword” (Revelation 6:4\). The second Horseman refers to terrible warfare that will break out in the end times. Those wars will include the Antichrist’s rise to power, which requires the downfall of three other kings (Daniel 7:8\), and possibly the [Battle of Gog and Magog](Gog-Magog.html) (Ezekiel 38—39\). The Lamb then opens the third seal, and the third living creature invites John to “Come!” (Revelation 6:5\). The third Horseman then appears: “There before me was a black horse! Its rider was holding a pair of scales in his hand. Then I heard what sounded like a voice among the four living creatures, saying, ‘A quart of wheat for a day’s wages, and three quarts of barley for a day’s wages, and do not damage the oil and the wine!’” (Revelation 6:5–6\). The third Horseman of the Apocalypse portrays a great famine that will take place. Food is scarce, and prices are inflated beyond reason. The command to spare the oil and the wine seems to signify that the luxuries (oil and wine) will still be available during the famine, but the staples will not. When the Lamb breaks open the fourth seal, the fourth living creature says, “Come!” (Revelation 6:7\). John says, “I looked, and there before me was a pale horse! Its rider was named Death, and Hades was following close behind him. They were given power over a fourth of the earth to kill by sword, famine and plague, and by the wild beasts of the earth” (Revelation 6:8\). The fourth Horseman of the Apocalypse is symbolic of death and devastation. The horse’s pale color (in the original language, it’s literally “pale green” or “yellowish green”) denotes sickliness and biliousness. The fourth Horseman of the Apocalypse will bring further warfare and terrible famines along with awful plagues, diseases, and attacks by wild animals. A fourth of the world’s population will die. What is most amazing, or perhaps terrifying, is that the Four Horsemen of the Apocalypse are just precursors of even worse judgments that come later in the tribulation (Revelation chapters 8—9 and 16\). For all the horror brought by the Four Horsemen, there is much more to come.

Who will occupy the Millennial Kingdom?

Answer The [millennial kingdom](millennium.html) is the future reign of Jesus Christ on earth as He sits on David’s throne in Jerusalem. Everyone who enters that kingdom will be redeemed by God and therefore righteous (see Isaiah 35:8–10\). Among those redeemed will be two distinct groups of people: those with glorified physical bodies and those with natural, earthly bodies. Those who occupy the millennial kingdom with *glorified* bodies can be divided into three subgroups: the church, whose bodies were either resurrected or changed at the rapture (1 Thessalonians 4:13–18; 1 Corinthians 15:21–23, 51–53\); tribulation martyrs, who are resurrected after Christ returns to earth (Revelation 20:4–6\); and the Old Testament saints, who we assume are resurrected at the same time (see Daniel 12:2\). Those who occupy the kingdom with *earthly* bodies have survived the [tribulation](tribulation.html) and can be subdivided into two groups: believing Gentiles and believing Jews. Revelation 19:11–16 describes the [second coming of Jesus Christ](second-coming-Jesus-Christ.html). This is distinct from the [rapture](rapture-of-the-church.html) (1 Thessalonians 4:13–18; 1 Corinthians 15:51–53\), which is an earlier appearing of Christ in the air. (There is no mention in Revelation 19—20 of any kind of rapture event. This implies that saints who are on earth when Christ returns will remain on earth to enter the millennial kingdom in their natural bodies.) Part of Jesus’ setting up the kingdom will be His judgment of the [sheep and the goats](parable-sheep-goats.html) (Matthew 25:31–46\). The “sheep” are the righteous Gentiles, who showed their faith by their good works toward God’s people; the “goats” are the unrighteous Gentiles, who failed to aid God’s children. Christ will cast the unrighteous into the lake of fire for eternal punishment (Matthew 25:46\). Because of this judgment, and because all Israel will believe at that time (Zechariah 12:10; Romans 11:25–32\), no unbeliever will enter the millennial kingdom (also see Matthew 13:24–30, 36–43\). So, those who occupy the millennial kingdom, at the start, will be the righteous of all previous [dispensations](seven-dispensations.html): believing Gentiles in earthly bodies, redeemed Israel in earthly bodies, and resurrected/raptured believers in glorified bodies. Those who occupy the millennial kingdom will be from “many nations,” but the knowledge of the Lord Jesus will be universal: “The earth will be filled with the knowledge of the Lord as the waters cover the sea” (Habakkuk 2:14\). It will be standard practice for those who occupy the millennial kingdom to travel to Jerusalem and worship the Lord in person: “Many nations will come and say, ‘Come, let us go up to the mountain of the Lord, to the temple of the God of Jacob. He will teach us his ways, so that we may walk in his paths.’ The law will go out from Zion, the word of the Lord from Jerusalem” (Micah 4:2\). Those who occupy the millennial kingdom will see the nation of Israel exalted to its fullest glory. All will be restored spiritually and physically: “‘In that day,’ declares the Lord, ‘I will gather the lame; I will assemble the exiles and those I have brought to grief. I will make the lame my remnant, those driven away a strong nation’” (Micah 4:6–7\). During the millennial kingdom, the saints in earthly, natural bodies will enjoy long lives (Isaiah 65:20\), and they will produce children. By the end of the thousand years, the world is fully populated, and there are many—“in number they are like the sand on the seashore”—who rebel against the Lord (Revelation 20:7–8\). Children born during the millennial kingdom will have the responsibility to exercise faith in Christ, the same as all people of past ages. Some of those born during the millennial kingdom will choose to not believe. That is why Scripture speaks of those who die under a curse (Isaiah 65:20\) and why the Lord lays out consequences for nations that do not worship Him: “If any of the peoples of the earth do not go up to Jerusalem to worship the King, the Lord Almighty, they will have no rain” (Zechariah 14:17\). For a further look at who will live in the millennial kingdom, see these passages: Isaiah 2:2–4; Zechariah 14:8–21; Ezekiel 34:17–24; Daniel 7:13–14; Micah 4:1–5\.

What is the Battle of Armageddon?

Answer The word *Armageddon* is used generically today to refer to any type of catastrophic conflict, especially if it’s seen as likely to result in widespread destruction or the annihilation of human life. In the Bible, *Armageddon* refers to a climactic future battle between God and the forces of evil, as recorded in the book of Revelation. The word ultimately comes from the Hebrew word *Har\-Magedone*, which means “Mount Megiddo,” the predicted location of the battle. Revelation 16:12–16 is the record of what will happen toward the end of the tribulation, when an angel pours out the [sixth bowl judgment](seven-bowls-Revelation.html) on the earth. The word *Armageddon* makes its only appearance in the Bible in this passage: “The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up to prepare the way for the kings from the East. Then I saw three impure spirits that looked like frogs; they came out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet. They are demonic spirits that perform signs, and they go out to the kings of the whole world, to gather them for the battle on the great day of God Almighty. . . . Then they gathered the kings together to the place that in Hebrew is called Armageddon.” In Revelation 19:11–20, a final battle occurs at Christ’s second coming as the conquering Christ defeats the forces of the [Antichrist](what-is-the-antichrist.html). We take this to be a description of the Battle of Armageddon mentioned in Revelation 16: “I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and wages war. His eyes are like blazing fire, and on his head are many crowns. He has a name written on him that no one knows but he himself. He is dressed in a robe dipped in blood, and his name is the Word of God. The armies of heaven were following him, riding on white horses and dressed in fine linen, white and clean. Coming out of his mouth is a sharp sword with which to strike down the nations. ‘He will rule them with an iron scepter.’ He treads the winepress of the fury of the wrath of God Almighty. On his robe and on his thigh he has this name written: KING OF KINGS AND LORD OF LORDS. “And I saw an angel standing in the sun, who cried in a loud voice to all the birds flying in midair, ‘Come, gather together for the great supper of God, so that you may eat the flesh of kings, generals, and the mighty, of horses and their riders, and the flesh of all people, free and slave, great and small.’ “Then I saw the beast and the kings of the earth and their armies gathered together to wage war against the rider on the horse and his army. But the beast was captured, and with it the false prophet who had performed the signs on its behalf. With these signs he had deluded those who had received the mark of the beast and worshiped its image. The two of them were thrown alive into the fiery lake of burning sulfur. The rest were killed with the sword coming out of the mouth of the rider on the horse, and all the birds gorged themselves on their flesh.” The exact location of Armageddon is unclear because there is no mountain called Meggido. However, since *Har* can also mean “hill,” the most likely location is the hill country surrounding the plain of Meggido, some sixty miles north of Jerusalem. Throughout history, armies have fought countless battles in that region: Egyptians, Assyrians, Greeks, Romans, and Crusaders fought in Megiddo, as well as the armies of Napoleon. Megiddo was the site of battles during World War I and the Arab\-Israeli War of 1948 (Weintraub, P., “Rewriting Tel Megiddo’s Violent History,” *Discover*, Sep 30, 2015\). In the future, the plain of Megiddo and the nearby plain of Esdraelon will also be the focal point for the battle of Armageddon. The plain of Megiddo, or Armageddon, was famous for two great victories in Israel’s history: 1\) Barak’s victory over the Canaanites (Judges 4:15\) and 2\) Gideon’s victory over the Midianites (Judges 7\). Armageddon was also the site of two great tragedies: 1\) the death of Saul and his sons (1 Samuel 31:8\) and 2\) the death of King Josiah (2 Kings 23:29–30; 2 Chronicles 35:22\). According to the [futurist interpretation](futurist-Revelation.html) of Revelation, which is our view, the Battle of Armageddon will be a real battle in the future, near the end of the tribulation. Demonic influences will cause the kings of the earth to gather their armies for an all\-out assault on Jerusalem. The Antichrist will be leading the charge (Revelation 16:13–16\). Jesus Christ will return to earth with the armies of heaven (Matthew 25:31; Revelation 19:14\); His feet will stand on the Mount of Olives (Zechariah 14:4\); He will defeat the forces of evil (Revelation 19:15–16\); He will cast the Antichrist and the [false prophet](false-prophet.html) into the lake of fire (Revelation 19:20\); He will bind Satan; and He will set up His kingdom on earth for 1,000 years (Revelation 20:1–6\). At Armageddon the Lord Jesus Christ “treads the winepress of the fury of the wrath of God Almighty” (Revelation 16:19\), and all things will be made right.

What are the seventy sevens in Daniel 9:24-27?

Answer Daniel 9:24\-27 is a key biblical passage. It is the only Old Testament passage which refers to the Messiah as “Messiah.” Elsewhere He is called “Shiloh” (Genesis 49:10\), the “Root of Jesse” (Isaiah 11:10\), the “Righteous Branch” (Jeremiah 23:5\), the “Prince of Peace” (Isaiah 9:6\), etc. But the name by which He is known best, “Messiah,” appears in only one passage: Daniel 9:24\-27\. Here is an excerpt from that passage: "Seventy sevens have been decreed for your people. . . . So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven sevens and sixty\-two sevens; it will be built again, with plaza and moat, even in times of distress. Then after the sixty\-two sevens the Messiah will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary.” Exactly what is meant by “seventy sevens”? The phrase by itself is ambiguous, but taken in context the meaning is clear. Daniel’s prayer in verses 3\-19 of the chapter refers to the fulfillment of a specific seventy\-year period, the seventy years of the Babylonian captivity (as prophesied by Jeremiah). Daniel received the seventy sevens prophecy in response to his prayer. The prophecy foretold a period of seven times seventy yet to come, or seventy seven\-year periods. Seventy seven\-year periods equals 490 years. The prophecy goes on to say that “from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven sevens (49\) and sixty\-two sevens (434\). . . . Then after the sixty\-two sevens the Messiah will be cut off and have nothing.” Nebuchadnezzar had Jerusalem dismantled around 587 BC after having to put down two rebellions there in less than 10 years. At the time this prophecy was given, Jerusalem still lay in ruins. According to the prophecy, from the decree to rebuild Jerusalem there would be seven seven\-year periods and sixty\-two more seven\-year periods—or 483 years—until the Messiah would show up. After the culmination of the 62 seven\-year periods, or after 483rd year, the Messiah would be cut off. Both the ancient Hebrews to whom Daniel was writing and the ancient Babylonians to whom he was subservient (the Book of Daniel having been written in Babylon during the latter half of the 6th century BC) used a 360\-day year. So, 483 years x 360 days \= 173,880 days. This is the equivalent of 476 years and 25 days, using our modern Gregorian calendar’s 365\-day year. As for our starting point, the Persian emperor Artaxerxes Longimanus (who ruled from 464\-424 BC) issued the edict to rebuild Jerusalem sometime during the Hebrew month of Nisan in the 20th year of his reign, or c. 444 BC (Nehemiah 2:1\-8\). From c. 444 BC, 173,880 days brings us to c. AD 33\. According to this prophecy, the Messiah would show up, present Himself as Messiah to the nation and then be “cut off” some time near AD 33\. This was fulfilled as Jesus Christ presented Himself to the nation of Israel on Palm Sunday, was crucified on Preparation Day (the annual day on which the Passover Lamb was slain), and rose from the dead on Sunday. The prophecy then goes on to say that, subsequent to the Messiah’s being killed, “the people of the prince who is to come will destroy the city and the sanctuary.” Within one generation of Christ’s crucifixion, Titus razed Jerusalem and destroyed the temple. There is some debate about the exact date of the decree that began the 483 years. There is also debate as to whether the days should be counted on our modern 365\-day calendars or the 360\-day lunar calendar. Regardless, Daniel’s prophecy lays out an amazingly accurate time line. If we knew all the exact dates of Daniel’s prophecy and timing, we would find it predicted the very *day* of Christ’s death—over 600 years before it occurred.

Why pray?

Answer For the Christian, praying is supposed to be like breathing, easier to do than to not do. We pray for a variety of reasons. For one thing, prayer is a form of serving God (Luke 2:36\-38\) and obeying Him. We pray because God commands us to pray (Philippians 4:6\-7\). Prayer is exemplified for us by Christ and the early church (Mark 1:35; Acts 1:14; 2:42; 3:1; 4:23\-31; 6:4; 13:1\-3\). If Jesus thought it was worthwhile to pray, we should also. Another reason to pray is that God intends prayer to be the means of obtaining His solutions in a number of situations. We pray in preparation for major decisions (Luke 6:12\-13\); to overcome demonic barriers (Matthew 17:14\-21\); to gather workers for the spiritual harvest (Luke 10:2\); to gain strength to overcome temptation (Matthew 26:41\); and to obtain the means of strengthening others spiritually (Ephesians 6:18\-19\). We come to God with our specific requests, and we have God’s promise that our prayers are not in vain, even if we do not receive specifically what we asked for (Matthew 6:6; Romans 8:26\-27\). He has promised that when we ask for things that are in accordance with His will, He will give us what we ask for (1 John 5:14\-15\). Sometimes He delays His answers according to His wisdom and for our benefit. In these situations, we are to be diligent and persistent in prayer (Matthew 7:7; Luke 18:1\-8\). Prayer should not be seen as our means of getting God to do our will on earth, but rather as a means of getting God’s will done on earth. God’s wisdom far exceeds our own. For situations in which we do not know God’s will specifically, prayer is a means of discerning His will (see James 1:5\). Prayer was instrumental in the Spirit's sending of Paul and Barnabas on the first missionary journey (Acts 13:1–3\). Solomon asked for “wisdom and knowledge,” and God gave him that and much more (2 Chronicles 1:10–12\). Prayers un\-prayed will be prayers unanswered. If the Syrian woman with the demon\-influenced daughter had not prayed to Christ, her daughter would not have been made whole (Mark 7:26–30\). If the blind man outside Jericho had not called out to Christ, he would have remained blind (Luke 18:35–43\). God has said that we often go without because we do not ask (James 4:2\). In one sense, prayer is like sharing the gospel with people. We do not know who will respond to the message of the gospel until we share it. In the same way, we will never see the results of answered prayer unless we pray. A lack of prayer demonstrates a lack of faith and a lack of trust in God’s Word. We pray to demonstrate our faith in God, that He will do as He has promised in His Word and bless our lives abundantly more than we could ask or hope for (Ephesians 3:20\). Prayer is our primary means of seeing God work in others' lives. Because it is our means of “plugging into” God’s power, it is our means of defeating Satan and his army that we are powerless to overcome by ourselves. Therefore, may God find us often before His throne, for we have a high priest in heaven who can identify with all that we go through (Hebrews 4:15\-16\). We have His promise that the fervent prayer of a righteous man accomplishes much (James 5:16\-18\). May God glorify His name in our lives as we believe in Him enough to come to Him often in prayer.

Who are the twenty-four (24) elders in Revelation?

Answer Revelation 4:4 declares, “Surrounding the throne were twenty\-four other thrones, and seated on them were twenty\-four elders. They were dressed in white and had crowns of gold on their heads.” The book of Revelation nowhere specifically identifies who the twenty\-four elders are. However, they are most likely representative of the Church. It is unlikely that they are angelic beings, as some suggest. The fact that they sit on thrones indicates that they reign with Christ. The Church is repeatedly said to rule and reign with Christ (Revelation 2:26\-27, 5:10, 20:4; Matthew 19:28; Luke 22:30\). In addition, the Greek word translated here as “elders” is never used to refer to angels, only to men, particularly to men of a certain age who are mature and able to rule the Church. The word elder would be inappropriate to refer to angels, who do not age. Their mode of dress would also indicate these are men. While angels do appear in white, white garments are more commonly found on believers, symbolizing Christ’s righteousness imputed to us at salvation (Revelation 3:5,18; 19:8\). The golden crowns worn by the elders also indicate these are men, not angels. Crowns are never promised to angels, nor are angels ever seen wearing them. The word translated “crown” here refers to the victor’s crown, worn by those who have successfully competed and won the victory, as Christ promised (Revelation 2:10; 2 Timothy 4:8; James 1:12\). Another reason to view the twenty\-four elders as the Church is the bowls they hold in Revelation 5\. There, we read, . . . the twenty\-four elders fell down before the Lamb. Each one had a harp and they were holding golden bowls full of incense, which are the prayers of God’s people. And they sang a new song, saying: “You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased for God persons from every tribe and language and people and nation. You have made them to be a kingdom and priests to serve our God, and they will reign on the earth” (Revelation 5:8–10\). Note that the elders hold symbols of “the prayers of God’s people” (verse 8\). This further substantiates the idea that the twenty\-four elders are representative of the Church. Some people believe these twenty\-four elders represent Israel, but at the time of this vision, Israel as a whole nation had not yet been redeemed. The elders cannot represent tribulation saints for the same reason—not all had yet been converted at the time of John’s vision. The most likely option is that the elders represent the raptured Church which sings songs of redemption (Revelation 5:8\-10\). They wear the crowns of victory and have gone to the place prepared for them by their Redeemer (John 14:1\-4\).

How can we recognize the voice of God?

Answer This question has been asked by countless people throughout the ages. Samuel heard the voice of God, but did not recognize it until he was instructed by Eli (1 Samuel 3:1–10\). Gideon had a physical revelation from God, and he still doubted what he had heard to the point of asking for a sign, not once, but three times (Judges 6:17–22,36–40\). When we are listening for God’s voice, how can we know that He is the one speaking? First of all, we have something that Gideon and Samuel did not. We have the complete Bible, the inspired Word of God, to read, study, and meditate on. “All Scripture is God\-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work” (2 Timothy 3:16–17\). When we have a question about a certain topic or decision in our lives, we should see what the Bible has to say about it. God will never lead us contrary to what He has taught in His Word (Titus 1:2\). To hear God’s voice we must belong to God. Jesus said, “My sheep listen to my voice; I know them, and they follow me” (John 10:27\). Those who hear God’s voice are those who belong to Him—those who have been saved by His grace through faith in the Lord Jesus. These are the sheep who hear and recognize His voice, because they know Him as their Shepherd. If we are to recognize God’s voice, we must belong to Him. We hear His voice when we spend time in Bible study and quiet contemplation of His Word. The more time we spend intimately with God and His Word, the easier it is to recognize His voice and His leading in our lives. Employees at a bank are trained to recognize counterfeits by studying genuine money so closely that it is easy to spot a fake. We should be so familiar with God’s Word that when someone speaks error to us, it is clear that it is not of God. While God *could* speak audibly to people today, He speaks primarily through His written Word. Sometimes God’s leading can come through the Holy Spirit, through our consciences, through circumstances, and through the exhortations of other people. By comparing what we hear to the truth of Scripture, we can learn to recognize God’s voice.

Is it acceptable to repeatedly pray for the same thing?

Answer In Luke 18:1\-7, Jesus uses a parable to illustrate the importance of persevering in prayer. He tells the story of a widow who came to an unjust judge seeking justice against her adversary. Because of her persistence in prayer, the judge relented. Jesus’ point is that if an unjust judge will grant the petition of someone who perseveres in a request for justice, how much more will the God who loves us—“his chosen ones” (v. 7\)—answer our prayer when we keep praying? The parable does not teach, as is mistakenly thought, that if we pray for something over and over, God is obligated to give it to us. Rather, God promises to avenge His own, to vindicate them, right their wrongs, do them justice, and deliver them from their adversaries. He does this because of His justice, His holiness, and His hatred of sin; in answering prayer, He keeps His promises and displays His power. Jesus gives another illustration of prayer in Luke 11:5\-12\. Similar to the parable of the unjust judge, Jesus’ message in this passage is that if a man will inconvenience himself to provide for a needy friend, God will provide for our needs far more, since no request is an inconvenience to Him. Here again, the promise is not that we will receive whatever we ask if we just keep asking. God’s promise to His children is a promise to meet our needs, not our wants. And He knows our needs better than we do. The same promise is reiterated in Matthew 7:7\-11 and in Luke 11:13, where the “good gift” is further explained to be the Holy Spirit. Both of these passages encourage us to pray and to keep praying. There is nothing wrong with repeatedly asking for the same thing. As long as what you are praying for is within the will of God (James 4:3; 1 John 5:14\-15\), keep asking until God grants your request or removes the desire from your heart. Sometimes God forces us to wait for an answer to our prayers in order to teach us patience and perseverance. Sometimes we ask for something when granting it is not yet in God’s timing for our lives. Sometimes we ask for something that is not God’s will for us, and He says “no.” Prayer is not only our presenting requests to God; it is God’s presenting His will to our hearts. Keep on asking, keep on knocking, and keep on seeking until God grants your request or convinces you that your request is not His will for you.

What is the Lord’s prayer and should we pray it?

Answer The Lord’s Prayer is a prayer the Lord Jesus taught His disciples in Matthew 6:9\-13 and Luke 11:2\-4\. Technically, what is commonly called “the Lord’s Prayer” would be better named “the Model Prayer,” since Jesus was using this prayer as a pattern for His disciples to follow. Matthew 6:9\-13 says, “This, then, is how you should pray: 'Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven. Give us today our daily bread. Forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one.'“ Many people misunderstand the Lord’s Prayer to be a prayer we are supposed to recite word for word. Some people treat the Lord’s Prayer as a magic formula, as if the words themselves have some specific power or influence with God. The Bible teaches the opposite. God is far more interested in our hearts when we pray than He is in our words. “But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you. And when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words” (Matthew 6:6\-7\). In prayer, we are to pour out our hearts to God (Philippians 4:6\-7\), not simply recite memorized words to God. The Lord’s Prayer should be understood as an example, a pattern, of how to pray. It gives us the “ingredients” that should go into prayer. Here is how it breaks down. “Our Father in heaven” is teaching us whom to address our prayers to—the Father. “Hallowed be your name” is telling us to worship God, and to praise Him for who He is. The phrase “your kingdom come, your will be done on earth as it is in heaven” is a reminder to us that we are to pray for God’s plan in our lives and the world, not our own plan. We are to pray for God’s will to be done, not for our desires. We are encouraged to ask God for the things we need in “give us today our daily bread.” “Forgive us our debts, as we also have forgiven our debtors” reminds us to confess our sins to God and to turn from them, and also to forgive others as God has forgiven us. The conclusion of the Lord’s Prayer, “And lead us not into temptation, but deliver us from the evil one” is a plea for help in achieving victory over sin and a request for protection from the attacks of the devil. So, again, the Lord’s Prayer is not a prayer we are to mindlessly recite back to God. It is only an example of how we should be praying. Is there anything wrong with memorizing the Lord’s Prayer? Of course not! Is there anything wrong with praying the Lord’s Prayer back to God? Not if your heart is in it and you truly mean the words you say. Remember, in prayer, God is far more interested in our communicating with Him and speaking from our hearts than He is in the specific words we use. Philippians 4:6\-7 declares, “Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.”

To whom are we to pray, the Father, the Son, or the Holy Spirit?

Answer All prayer should be directed to our triune God—Father, Son, and Holy Spirit. The Bible allows for prayer to one or all three, because all three are one. To the Father we pray with the psalmist, “Listen to my cry for help, my King and my God, for to you I pray” (Psalm 5:2\). To the Lord Jesus, we pray as to the Father because they are equal. Prayer to one member of the Trinity is prayer to all. Stephen, as he was being martyred, prayed, “Lord Jesus, receive my spirit” (Acts 7:59\). We are also to pray in the name of Christ. Paul exhorted the Ephesian believers to always give “thanks to God the Father for everything, in the name of our Lord Jesus Christ” (Ephesians 5:20\). Jesus assured His disciples that whatever they asked in His name—meaning in His will—would be granted (John 15:16; 16:23\). We are told to pray in the Spirit and in His power. The Spirit helps us to pray, even when we do not know how or what to ask for (Romans 8:26; Jude 20\). Perhaps the best way to understand the role of the Trinity in prayer is that we pray to the Father, through (or in the name of) the Son, by the power of the Holy Spirit. All three are active participants in the believer’s prayer. Equally important is whom we are not to pray to. Some non\-Christian religions encourage their adherents to pray to a pantheon of gods, dead relatives, saints, and spirits. Roman Catholics are taught to pray to Mary and various saints. Such prayers are not scriptural and are, in fact, an insult to our heavenly Father. To understand why, we need only look at the nature of prayer. Prayer has several elements, and if we look at just two of them—praise and thanksgiving—we can see that prayer is, at its very core, worship. When we praise God, we are worshiping Him for His attributes and His work in our lives. When we offer prayers of thanksgiving, we are worshiping His goodness, mercy, and loving\-kindness to us. Worship gives glory to God, the only One who deserves to be glorified. The problem with praying to anyone other than God is that He will not share His glory. In fact, praying to anyone or anything other than God is idolatry. “I am the LORD; that is my name! I will not give my glory to another or my praise to idols” (Isaiah 42:8\). Other elements of prayer such as repentance, confession, and petition are also forms of worship. We repent knowing that God is a forgiving and loving God and He has provided a means of forgiveness in the sacrifice of His Son on the cross. We confess our sins because we know “He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9\) and we worship Him for it. We come to Him with our petitions and intercessions because we know He loves us and hears us, and we worship Him for His mercy and kindness in being willing to hear and answer. When we consider all this, it is easy to see that praying to someone other than our triune God is unthinkable because prayer is a form of worship, and worship is reserved for God and God alone. Whom are we to pray to? The answer is God. Praying to God, and God alone, is far more important than to which Person of the Trinity we address our prayers.

How can I turn all my worries and problems over to God?

Answer It is sometimes a disconcerting truth for many Christians that even though we belong to God through faith in Christ, we still seem to experience the same problems that plagued us before we were saved. We often become discouraged and bogged down in life’s cares. The fact that both the Old and New Testaments address this problem the same way indicates that God knows problems and worries are inevitable in this life. Thankfully, He has given us the same solution He gave in both Psalms and Peter’s letter. “Cast your cares on the LORD and he will sustain you; he will never let the righteous fall” (Psalm 55:22\), and “Cast all your anxiety on him because he cares for you” (1 Peter 5:7\). Contained within these two verses are several amazing truths: God will sustain us, He will never let us fall, and He cares for us. Taken one at a time, we see first that God declares both His ability and His willingness to be our strength and support—mentally, emotionally and spiritually. He is able (and best of all, willing!) to take everything that threatens to overwhelm us and use it for our benefit. He has promised to “work all things together for the good of those who love him, who have been called according to his purpose.” Even at times when we doubt Him, He is still working for our good and His glory. And He has also promised that He will allow no trial to be so great we cannot bear it in the power of Christ and that He will provide a means of escape (1 Corinthians 10:13\). By this, He means that He will not let us fall, as He promised in Psalm 55:22\. The third statement—”He cares for you”—gives us the motivation behind His other promises. Our God is not cold, unfeeling or capricious. Rather, He is our loving heavenly Father whose heart is tender toward His children. Jesus reminds us that just as an earthly father would not deny his children bread, so God has promised to give us “good gifts” when we ask Him (Matthew 7:11\). In the spirit of asking for good gifts, first we must pray and tell the Lord that we hear what He’s saying in John 16:33, where Jesus says, “These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world.” Then we should ask the Lord to show us how He has “overcome” our problems, our worries, our anger, our fears and our guilt. The Lord reveals to us through His Word, the Bible, that we can be of good “cheer,” that we can: 1\) Rejoice in our problems because God will use them to our benefit: “Knowing that tribulation produces perseverance; and perseverance, character; and character, hope” (Romans 5:3\-4\); 2\) See our “worries” as an opportunity to practice Proverbs 3:5\-6: “Trust in the Lord with all your heart, and lean not on your own understanding; in all your ways acknowledge Him, and He shall direct your paths”; 3\) Counteract our anger by obeying Ephesians 4:32: “And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you”; and 4\) Deal with any sinful feelings by believing and acting upon the truth of 1 John 1:9: “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” All of our problems can be overcome through simple faith in God’s Word. God is bigger than all our worries and problems put together, and we must realize that if we are to have any victory in our lives. Everyone suffers with these difficulties, because the Bible teaches that temptation is “common” to mankind (1 Corinthians 10:13\). We must not let Satan deceive us into thinking that all our problems are our fault, all our worries will come true, all our anger condemns us, or that all our guilt is from God. If we do sin and confess, God forgives and cleanses. We need not feel ashamed, but rather take God at His Word that He does forgive and cleanse. None of our sins are so heavy that God cannot lift them from us and throw them into the deepest sea (see Psalm 103:11\-12\). In reality, feelings come from thoughts, so, even though we can’t change how we feel, we can change how we think. And this is what God wants us to do. For example, in Philippians 2:5, Christians are told, “Let this mind be in you, which was also in Christ Jesus.” In Philippians 4:8, Christians are told to think on things that are “true,” “noble,” “just,” “pure,” “lovely,” “of good report,” and “praiseworthy.” In Colossians 3:2, we are told to “set your mind on things above, not on things on the earth.” Therefore, as we do this, our feelings of guilt diminish. So, each day, taking one step at a time, we should pray for God’s Word to guide us, read or listen to God’s Word, and meditate on God’s Word when the problems, worries, and anxieties of life come along. The secret to giving things over to Christ is really no secret at all—it’s simply asking Jesus to take our burden of “original sin” and be our Savior (John 3:16\), as well as submitting to Jesus as our Lord in day\-to\-day living.

How can I have my prayers answered by God?

Answer Many people believe answered prayer is God granting a prayer request that is offered to Him. If a prayer request is not granted, it is understood as an “unanswered” prayer. However, this is an incorrect understanding of prayer. God answers every prayer that is lifted to Him. Sometimes God answers “no” or “wait.” God only promises to grant our prayers when we ask according to His will. “This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us. And if we know that he hears us—whatever we ask—we know that we have what we asked of him” (1 John 5:14\-15\). What does it mean to pray according to God’s will? Praying according to God’s will is praying for things that honor and glorify God and/or praying for what the Bible clearly reveals God’s will to be. If we pray for something that is not honoring to God or not God’s will for our lives, God will not give what we ask for. How can we know what God’s will is? God promises to give us wisdom when we ask for it. James 1:5 proclaims, “If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.” A good place to start is 1 Thessalonians 5:12\-24, which outlines many things that are God’s will for us. The better we understand God’s Word, the better we will know what to pray for (John 15:7\). The better we know what to pray for, the more often God will answer “yes” to our requests.