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What does it look like to be spiritually minded (Romans 8:6)?

Answer Romans 8:6 states, “The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace.” This verse emphasizes being spiritually minded over being driven by [the flesh](the-flesh.html), stating the benefit of the former as leading to life and peace. Being spiritually minded involves focusing on matters of the Spirit and nurturing spiritual desires as opposed to worldly ones. While the natural man lives only to satisfy his desires, the spiritual Christian lives to please the Spirit. Let’s explore what it means to have a spiritual mindset in practical terms: 1\. *Living for the gospel*. People use the word *spiritual* in abstract ways, but for Christians spiritual living revolves around the [gospel](what-is-the-gospel.html). The Holy Spirit dwells in us, creating a new life when we place our trust in Christ and His sacrificial work for our sins (2 Corinthians 5:17\). Beyond believing in the gospel, spiritually minded Christians become a witness to it both in word and deed. They share the message and ensure that their conduct is in line with what they believe (Philippians 1:27\). The gospel is not basic teaching to outgrow. On the contrary, we grow with the gospel. 2\. *Displaying the fruit of the Spirit*. The [fruit of the Spirit](fruit-of-the-Holy-Spirit.html) is a metaphor for the character traits the Holy Spirit cultivates in those who yield to His influence and desires. These include “love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self\-control” (Galatians 5:22–23\). Spiritually minded Christians strive to exhibit this fruit in their lives by aligning themselves with the desires of the Spirit. 3\. *Feeding on the Word*. Spiritually minded Christians recognize the renewal that comes from reading, studying, and meditating on Scripture (Romans 12:2\). The Bible is God’s special revelation to mankind, demonstrating who God is and what He expects from His children. Therefore, feeding on the Word should be a delight rather than a chore. Sound teachers are also helpful, and we can benefit from appropriate spiritual resources. 4\. *Praying*. In addition to diving into Scripture, spiritually minded Christians also commune with God in prayer. They pray to fellowship with the Father, acknowledge their dependence on Him, and present their requests while submitting to His will. They also seek grace to live by the Spirit, recognizing that it is God who enables them to fulfill His good purpose (Philippians 2:13\). 5\. *Fellowshipping with other believers*. Recognizing the positive value of peer pressure, spiritually minded Christians prioritize the gathering of the saints. In the local church, struggling believers find resources, and backslidden souls can reignite their zeal. Christians are not called to be lone wolves but to remain in the “pack” with other committed believers. Proverbs 27:17’s analogy of iron sharpening iron highlights the beauty of [fellowship](Christian-fellowship.html). In the church there is growth, forgiveness, love, grace, and the motivation for godliness. 6\. *A new view of suffering*. Suffering is inevitable in a broken world, but the spiritually minded Christian finds a purpose through the [trials](Bible-trials.html) and pains of life. As Paul affirmed, “Not only so, but we also glory in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us” (Romans 5:3–5\). Suffering can come from loss, sickness, struggles with sinful desires or even persecution. Whatever the case, it is a refining process and ultimately meaningful. We are also promised comfort in hard times (2 Corinthians 1:3–4\). 7\. *Intimacy with God*. Like a good spouse in a healthy marriage, spiritually minded Christians foster [intimacy with God](intimacy-with-God.html). This includes worship, prayers, studying the Word, fellowshipping with other Christians, walking in the Spirit, and living a godly life. Those who live by the Spirit understand that they have a relationship with the Father that redefines everything. They love Him by obeying His commands and upholding His values. Intimacy with God is demonstrated by the indwelling of the Spirit and our union with Christ, which shapes our identity, attitudes, and views. Overall, spiritually minded Christians are gospel\-centered, fruitful, biblically literate, prayerful, active in a local church, and have a renewed view of life.

What does it mean that the genuineness of faith is more precious than gold (1 Peter 1:7)?

Answer In a world where [faith](Bible-faith.html) often faces derision from skeptics and cynics, Scripture reminds us of its value: “These \[trials] have come so that the proven genuineness of your faith—of greater worth than gold, which perishes even though refined by fire—may result in praise, glory and honor when Jesus Christ is revealed” (1 Peter 1:7\). The apostle wrote his letter to encourage persecuted Christians, as revealed in verse 6\. Peter explains that trials act as a refining fire, assuring that our faith will bring rewards when we come before Christ. But how is genuine faith more valuable than gold? First, Peter emphasizes durability. Gold is precious and long\-lasting, but it won’t endure for eternity. Like any other material object, gold has its limits. However, genuine faith has an eternal effect. Not only does salvation come through faith (Ephesians 2:8–9\), it also leads to a fulfilling relationship with God that extends beyond this world. Another quality that makes faith more valuable than gold is its benefit. Both gold and faith are assets, so to speak, for they provide their owners with gain beyond the initial cost, but there’s a difference in value. While gold yields monetary returns, genuine faith leads to rewards that cannot be destroyed. As James stated, “Blessed is the man who has remained steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him” (James 1:12\). Undoubtedly, the crown of life is worth more than billions of dollars! Furthermore, the level of satisfaction gold brings cannot rival that of genuine faith. Gold and other forms of material possessions may offer some form of comfort and happiness, but they are temporary. In fact, the more wealth we have, the more we must spend to protect and maintain it (Ecclesiastes 5:10–11\). Genuine faith, on the other hand, leads to a new life, perfect righteousness, reconciliation with God, indwelling of the Spirit, and godly fruit. Anything that connects us to the Source of Life is infinitely better than perishable wealth. Indeed, a relationship with God enables us to steward any level of wealth without becoming enslaved to it. Speaking of “new life,” the transformed lifestyle that comes from genuine faith cannot be acquired with gold or any form of treasure. Faith produces virtues like love, forgiveness, self\-control, and even selflessness, all of which are intangible qualities without a price tag. All the gold in all the world cannot buy love or produce good character. To conclude, there is a similarity between gold and genuine faith. For gold to become pure, it is heated to remove the impurities. Similarly, our faith is shown to be genuine when we go through the “fire” of [trials](trials-tribulations.html). The apostle Paul agrees, “Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope” (Romans 5:3–4\). Suffering is hard, but it is also a comfort to know our suffering is not in vain. Rather, in suffering God continues to sanctify us, so our faith will become like purified gold.

How important is consistency in the Christian life?

Answer God’s nature is characterized by consistency (Malachi 3:6; Psalm 102:27\). “He never changes or casts a shifting shadow” (James 1:17, NLT; see also Malachi 3:6\). Jesus Christ is “[the same](Jesus-same-yesterday-today-forever.html) yesterday and today and forever” (Hebrews 13:8\). Because of God’s consistency, His purposes and plans “stand firm forever” (Psalm 33:11; Job 36:5\). His Word is always true (Numbers 23:19; 1 Samuel 15:29\), trustworthy (Psalm 145:13\), and eternal (Isaiah 40:8; Psalm 119:89\). God’s plan of redemption remains constant throughout the Old and New Testament (Genesis 12:2–3; Hebrews 6:17–18; Galatians 3:8\), and His faithful love endures forever (Psalm 89:2; 136:1–26; 2 Timothy 2:13\). God is consistent, reliable, and dependable in everything, and He calls His followers to demonstrate consistency in their faith, service, and witness (1 Peter 1:15\). The apostle Paul urged believers to “live a life worthy of the calling you have received” (Ephesians 4:1\) and “whatever happens, conduct yourselves in a manner worthy of the gospel of Christ” (Philippians 1:27\). What does consistency in the Christian life look like in the day\-to\-day application? How can it be achieved? In His [Sermon on the Mount](sermon-on-the-mount.html), Jesus taught His followers where to start (Matthew 6:19–34\). A consistent walk of faith flows from a deeply committed love relationship with God. We devote ourselves wholly to Him (verse 24\) and seek His kingdom above everything else (verse 33\). We invest our time, treasure, talents, and energy preparing for eternity in God’s kingdom, where we will receive our heavenly reward (verses 19–21\). We consistently meet with other believers to encourage one another (Hebrews 10:25; Acts 2:46\), and we dedicate ourselves to the Word of God, to fellowship in the body of Christ, and to prayer (Acts 2:42\). The consistent believer realizes that life on earth, with all its temptations, afflictions, enticements, and rewards, is only temporary and fleeting (2 Corinthians 4:17–18\). Since every worldly prize and human trial will disappear one day, we focus on the never\-fading promises of heaven and spend our days in holy and godly living (2 Peter 3:11; 2 Corinthians 7:1\). James taught believers to meet challenges and [tests of faith](testing-of-your-faith.html) with joy and endurance so that they grow and develop into fully mature and complete Christians (James 1:2–18\). Consistency in the face of suffering and trials produces [Christian maturity](spiritual-maturity.html). A mature consistency of doctrine grounds us in the truth. Paul described being “mature in the Lord” as “measuring up to the full and complete standard of Christ. Then we will no longer be immature like children. We won’t be tossed and blown about by every wind of new teaching. We will not be influenced when people try to trick us with lies so clever they sound like the truth. Instead, we will speak the truth in love, growing in every way more and more like Christ, who is the head of his body, the church” (Ephesians 4:13–15, NLT). God calls Christians to consistently serve Him by doing good works (Hebrews 13:16; Ephesians 2:10; 1 Peter 2:15, 20–21; 4:19; 3:8–13\). Paul wrote, “Therefore, my dear brothers and sisters, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain” (1 Corinthians 15:58\). He urged the Galatians, “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers” (Galatians 6:9–10\). Scripture also calls us to consistency in our testimony of faith (Proverbs 12:17; 14:5; Matthew 5:37; James 5:12; Acts 4:20; 1 Corinthians 9:16\). Paul declared, “We can say with confidence and a clear conscience that we have lived with a God\-given holiness and sincerity in all our dealings. We have depended on God’s grace, not on our own human wisdom. That is how we have conducted ourselves before the world, and especially toward you” (2 Corinthians 1:12, NLT). An unswerving, fully committed Christian life is a powerful testimony, earning the respect of believers and nonbelievers alike (1 Thessalonians 4:12; Hebrews 13:7; 1 Timothy 3:7; Colossians 4:5–6\).

What is the meaning of atonement?

Answer A number of important words are used in the Bible that speak of the way sinners are made right with God. [*Salvation*](Christian-doctrine-salvation.html), [*justification*](justification.html), [*forgiveness*](salvation-forgiveness.html), and [*adoption*](Christian-adoption.html) are several words used quite often, and most people probably have an adequate understanding of them because they are used in non\-theological settings as well. *Atonement* is also an important word, but many people probably have little understanding of what it means since it is almost exclusively theological. A popular definition is that *atonement* is “at\-one\-ment”; in other words, it is the way that we are made one with God when we used to be alienated from Him by our sins. At the heart of the matter, that is correct. *Atonement* was, at one time, not a theological term but simply a common term that meant “reconciliation” and could be used of the transaction between any two parties. Over time, it took on a more exclusively theological meaning. The word translated “atone” literally meant “to cover,” but in the Old Testament, it appears to have taken on the theological meaning of “to take away.” Even today, we can use the word *cover* to mean “take away”: if a person says, “Let me give you $20 to cover the bill,” this does not mean that debt will be merely covered or hidden or “swept under the rug” but that it will be paid and the obligation removed. The word *atonement* is used over 100 times in the Old Testament, primarily in the Pentateuch, and it is usually in the context of a sacrifice, either a blood sacrifice or the payment of a certain amount of money. The idea is that a person or thing is unclean due to sin or some other defilement. Then, with a payment or sacrifice, atonement is made for that person or thing, and it is now holy or acceptable. Under the law, atonement could be used to cleanse objects. For instance, one must make atonement for a house that has been cleared of mold (Leviticus 14:53\). More often, the idea of atonement concerns cleansing a person who has sinned or become defiled in some way: for a woman after childbirth (Leviticus 12:8\), a leper who had been healed (Leviticus 14:18–19\), or a Nazirite who had broken his vows, even accidentally (Numbers 6:11\). The most common uses of *atonement* have to do with sacrifices for an individual sinner (Numbers 5:7–9\), a group such as the Levites before they perform temple services (Numbers 8:12\), and even the nation as a whole. Leviticus 16 explains the Day of Atonement when the sins of the whole nation are dealt with by a sacrifice. The word *atonement* is not used in the New Testament; however, the concept is there. In 1 Corinthians 15:3, Paul says that a central truth of the gospel is that Christ died “for our sins.” Likewise, Galatians 1:4 says that Christ gave Himself “for our sins.” Before the death of Christ, our sins separated us from God. After His death for our sins, we can be reconciled to God. Just as on the Day of Atonement the sins of the nation were transferred to the sacrifice (Leviticus 16\), our sins were transferred to Christ, and He “bore our sins in his body on the cross” (1 Peter 2:24\). Because of the sacrifice of Christ, we can be saved, justified, forgiven, and adopted into God’s family. No single word can adequately summarize all the blessings we have in Christ. Even though *atonement* is not used in the New Testament, it is clear that atonement in the Old Testament is the background for the sacrifice of Christ for sinners.

What does it mean that “in your presence there is fullness of joy” (Psalm 16:11)?

Answer Psalm 16:11 is a beautiful verse about the hope of everlasting joy: “You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore” (ESV). To understand the meaning of *in your presence there is fullness of joy*, it is necessary to review the entire context of Psalm 16\. Psalm 16 begins with David’s petition: “Preserve me, O God, for in you I take refuge” (verse 1, ESV). The word *preserve* means “to hedge about, guard, to protect, attend to.” Although it is unclear why David asks for God to preserve him, it is evident that David knows whom to take refuge in, for “there is no good apart from \[Him]” (Psalm 16:2, ESV). The point is that the Lord is the source of our protection and well\-being. Next, David states that he is pleased with the “saints in the land, they are the excellent ones, in whom is all my delight” (Psalm 16:3, ESV). This does not mean that David values the saints above God or places them on the same level as God. To the contrary, David wishes to express his complete satisfaction with the righteousness (or holiness) of the saints, which is contrasted with “those who run after another god” (verse 4, ESV). To be in the company of God’s people brings joy, but to be in the company of godless people multiplies sorrow. Then, in Psalm 16:5, David describes his satisfaction with the Lord and all that He provides: “The Lord is my chosen portion and my cup; you hold my lot” (ESV). The Lord is not simply David’s [portion](God-is-my-portion.html) (or inheritance). He is his *chosen* portion. This is significant because David acknowledges that only the Lord can satisfy him, so he gladly welcomes all that is received from Him. In Psalm 16:6, David exults in what it means for God to hold his lot: “The lines have fallen for me in pleasant places; indeed, I have a beautiful inheritance” (ESV). The “lines” here are either literal or figurative. If taken literally, then the lines are the “allotted periods and the boundaries” (Acts 17:28\) of David’s dwelling place. If *lines* should be taken figuratively, which is probably the better interpretation, then it refers to the “pleasant places” (Psalm 16:6\) and “pleasures” (verse 11\) at God’s right hand. The idea is that God is David’s inheritance (cf. Romans 8:17\), and he rejoices in this wonderful truth. In a sermon on Psalm 16, John Piper said this about verse 6: “Therefore, exulting God as his Sovereign is almost the same as exulting in God as his Treasure. God is the sovereign who holds my lot. And he uses that power to make himself my beautiful inheritance—to fence me in to the pleasures of knowing him. He makes himself my treasure” (“The Path to Full and Lasting Pleasure,” Aug 11, 2015\). The Lord is David’s refuge and portion, but He is also David’s counselor: “I bless the Lord who gives me counsel; in the night my heart instructs me” (Psalm 16:7, ESV). In this verse, David exalts the Lord for counseling, guiding, and directing his steps, even in the night when his mind is racing or his soul is restless. In these moments, the Lord reassures David of His ever\-abiding presence by comforting him with His Word: “Your word is a lamp to my feet and a light to my path” (Psalm 119:105, ESV; cf. Psalm 16:11\). David will not be “shaken” (Psalm 16:8\), abandoned (verse 9\), or experience “corruption” (verse 10\) because the Lord will preserve him. We can now answer the question, What does it mean that “in your presence there is fullness of joy”? In the presence of God, there is hope of everlasting joy. This hope does not put us to shame, since we know that God is trustworthy and faithful. Therefore, we can be confident that death will not keep us from the fullness of joy in God’s presence. In heaven, we will behold the radiant beauty of God’s face forevermore (cf. 1 Corinthians 13:12; 1 John 3:2\).

What happened at the dedication of Solomon’s temple?

Answer [Solomon’s](life-Solomon.html) father, David, initially conceived the idea of building a temple in God’s honor. While God acknowledged David’s good intentions, He assigned the work to King Solomon (2 Samuel 7:1–13\). The switch was due to David’s history as a warrior and his involvement in bloodshed (2 Chronicles 22:6–9\). Solomon’s reign was a peaceful one, the ideal time to build a temple. Solomon accomplished the task. With the help of [King Hiram of Tyre](Huram-Hiram.html), he constructed a magnificent temple and palace (1 Kings 6—7\). Following the completion of the construction, he stored his father’s dedicated treasures to the temple (1 Kings 7:51\). Then he dedicated the [temple](Solomon-first-temple.html) itself, and the following events unfolded: **A Huge Sacrifice** Before the priests brought the ark into the temple, King Solomon and the entire community made a huge sacrifice, such that the sheep and cattle “could not be recorded or counted” (1 Kings 8:5\). Everything on this day was done on a grand scale to celebrate the joy of God’s house being completed and God’s people dwelling in safety in God’s land. **Bringing in the Ark of the Covenant** The ark was previously kept in the [tabernacle](tabernacle-of-Moses.html). After Solomon built the temple, the priests, elders, and tribal leaders accompanied the ark and other valuables into the temple (1 Kings 8:1\). The [ark of the covenant](ark-of-the-covenant.html) symbolized God’s presence, making this event in the dedication of the temple as of great significance. Without the ark, the temple would have been merely a gigantic building. The priests placed the ark in the Most Holy Place (1 Kings 8:6\), where the people were not likely to ever see it again. **A Heavy Cloud** As the priests exited the Holy Place, a dense cloud filled the entire temple This cloud served as a physical manifestation of the Lord’s presence and His acceptance of the temple Solomon had built. It was so thick that it impeded the priests’ service (1 Kings 8:10–11\). Recognizing the cloud as a manifestation of the Lord’s presence, Solomon proclaimed, “The Lord has said that he would dwell in a dark cloud; I have indeed built a magnificent temple for you, a place for you to dwell forever” (1 Kings 8:12–13\). **Blessings and Prayers and Fire** The next portion of the event was the benediction and prayers offered by Solomon. His prayer commenced with praises, acknowledging that it was God who kept His promise by ensuring the completion of the temple (1 Kings 8:15–21, 23–24\). Solomon also made supplications for the people and blessed them (1 Kings 8:14, 30–53, 55–61\). At the end of King Solomon’s prayer, something marvelous happened: “When Solomon finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the Lord filled the temple” (2 Chronicles 7:1\). This event was reminiscent of the dedication of the tabernacle under Moses: “Fire came out from the presence of the Lord and consumed the burnt offering and the fat portions on the altar. And when all the people saw it, they shouted for joy and fell facedown” (Leviticus 9:24\). Similarly, in Solomon’s day, “when all the Israelites saw the fire coming down and the glory of the Lord above the temple, they knelt on the pavement with their faces to the ground, and they worshiped and gave thanks to the Lord, saying, ‘He is good; his love endures forever’” (verse 3\). **The Dedication Proper** King Solomon, along with the entire people of Israel, offered additional sacrifices to dedicate the temple. In accordance with his practice of generous offerings, Solomon presented “22,000 cattle and 120,000 sheep and goats” (1 Kings 6:63\). The altar, as large as it was, was far too small to handle all the sacrifices, so, “on that same day the king consecrated the middle part of the courtyard in front of the temple of the Lord, and there he offered burnt offerings, grain offerings and the fat of the fellowship offerings, because the bronze altar that stood before the Lord was too small to hold the burnt offerings, the grain offerings and the fat of the fellowship offerings” (verse 64\). Subsequently, the Israelites celebrated the [Feast of Booths](Feast-of-Tabernacles.html) for seven days, with the entire dedication event lasting fourteen days. After that, Solomon sent everyone home, and “they blessed the king and then went home, joyful and glad in heart for all the good things the Lord had done for his servant David and his people Israel” (1 Kings 8:66\). **God’s Response** Following the festival and dedication of the temple, God responded to Solomon’s prayer with an affirmative statement: “I have heard the prayer and plea you have made before me; I have consecrated this temple, which you have built, by putting my Name there forever. My eyes and my heart will always be there” (1 Kings 9:3\). However, God then presented a conditional promise similar to the conditions outlined in the law (see Deuteronomy 28\). He said, “As for you, if you walk before me faithfully with integrity of heart and uprightness, as David your father did. . . . I will establish your royal throne over Israel forever. . . . But if you or your descendants turn away from me . . . then I will cut off Israel from the land I have given them and will reject this temple I have consecrated for my Name” (1 Kings 9:4–7\). Tragically, the latter happened.

What is a platonic marriage?

Answer The concept of a “platonic marriage” is becoming more accepted in today’s society. A platonic marriage is the legal union of two people who come together in marriage but without any expression of sexual or romantic love. It is similar to the concept of a “platonic relationship” in which two people form a relationship based on close friendship or emotional connection but, again, without any sexual activity or romance. The word *platonic* is derived from *Plato*, the name of an ancient Greek philosopher who argued for the existence of abstract objects. As it relates to relationships, the word *platonic* is used to refer to the abstract, undefined nature of a relationship. In other words, a platonic relationship is a friendship, but its designation as ”platonic” implies that it is not a ”full” or “complete” relationship. There are various types of platonic marriages, and people may choose to form a platonic marriage for a number of reasons. They may feel a special connection with a friend but have no romantic or sexual desire for that friend. The platonic marriage allows the friends to spend their lives together and somehow make the friendship more “official.” Another apparent reason why people enter a platonic marriage is to receive a tax advantage. In the United States, married couples who file their taxes jointly receive tremendous tax breaks compared with couples who are not married. By coming together in marriage, even without expressions of sexual or romantic love, the couple saves money and pays less in taxes. Other practical reasons may for a platonic marriage include having someone to help raise children, split financial expenses, or provide care in old age. According to God’s Word, marriage is to be a lifelong, covenantal relationship between one man and one woman (Genesis 2:23–24; Song of Songs 4—5; Matthew 19:4–6\) in which they give themselves to one another fully. The biblical ideal is that a married couple are united physically, spiritually, and emotionally. The Bible commands husbands and wives to regularly [fulfill the sexual needs](sex-in-marriage.html) of one another (1 Corinthians 7:3–5\). So, the normal expectation of a biblical marriage is that sexual activity will take place. There may be nothing overtly wrong with a healthy man and woman being legally united in marriage and choosing not to engage in sexual intercourse. On the other hand, there may be something *very* wrong with it, depending on the motivations of the couple and the exact nature of the relationship. If the married couple view the marriage bond as nothing more than a legal contract, with no thought of the sacredness of the bond, there is a problem. If the couple’s platonic behavior is purposefully designed to avoid children, there is a problem. In the end, a platonic marriage seems to twist the meaning of marriage into something the Bible does not recognize. It is debatable whether sex is *required* for a marriage to be valid, but the active *avoidance* of sex within a marriage violates one of the fundamental aspects of the marital union, as presented in Scripture. The two are to become one flesh (Mark 10:8\).

What does it mean that a prophet is not without honor except in his own country (Matthew 13:57)?

Answer When Jesus returned to His hometown of [Nazareth](Jesus-of-Nazareth.html) to teach in the synagogue, He experienced firsthand how familiarity can breed contempt. The Nazarenes, who had known Jesus since His childhood, were astonished and puzzled by His wisdom and mighty works. But rather than accept His message, they were deeply offended and refused to believe in Him. Thus, Jesus told them, “A prophet is not without honor except in his own country and in his own house” (Matthew 13:57, NKJV). The phrase—a prophet is not without honor except in his own country—contains a double negative. A more straightforward wording would be “A prophet is honored everywhere except in his own hometown and among his own family” (Matthew 13:57, NLT). With this statement, Jesus recognizes the discredit prophets and ministers of the Lord often confront among their closest relatives, friends, and neighbors. Crowds of people throughout the region were hearing Christ’s message, witnessing His mighty works, and responding in faith to God. But the people of His “own country” and “own house” rejected His message and claims. His “own country” is Nazareth, where Jesus grew up. His “own house” is His family. Jesus’ brothers didn’t believe in Him or accept His messianic claims until after His resurrection (see John 7:5 and Acts 1:14\). Mark’s record of this same incident says, “And because of their unbelief, he couldn’t do any miracles among them except to place his hands on a few sick people and heal them” (Mark 6:5, NLT). Imagine how sad and disappointed Jesus must have felt to find so little faith among His closest loved ones. In his 1977 “Song to My Parents (I Only Want to See You There),” Keith Green expressed the incredulity of the people of Nazareth with these lyrics: Isn’t that Jesus? Isn’t it Joseph and Mary’s son? Well, didn’t he grow up right here? He played with our children! What? He must be kidding! Thinks he’s a prophet! But prophets don’t grow up from little boys, Do they? From little boys, do they? It’s vital not to miss the deeper meaning cloaked in the references to “his own country” and “his own house.” The Israelites as a nation (“his own country”) and the Jews as a people (“his own house”) were rejecting Christ’s message and claims as they had rejected so many prophets before Him. Jesus is beginning to hint at God’s expanding, church\-age mission to reach the Gentiles (see Ephesians 6:19; Galatians 3:14, 28; Romans 11:13–24\). Later, Jesus would do more than hint with this gospel\-culminating command to His disciples: “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19, HCSB). If the Jews of His own country would not honor God’s servant, He would take His message of salvation to those who would believe it and receive it with gladness (Matthew 8:13; 9:2, 22, 28–29\). Like the prophet Isaiah, Jesus was without honor in His own country and among His own people. They were “hearing but never understanding, . . . seeing but never perceiving. For this people’s heart has become calloused; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts and turn, and I would heal them” (Matthew 13:14–15; cf. Isaiah 6:9–10\). The apostle John confirms, “He came to his own people, and even they rejected him” (John 1:11, NLT). In Luke’s Gospel, a mob from Nazareth responds angrily to Jesus’ message in the synagogue, driving Jesus out of town and attempting to throw Him over a cliff. But Jesus quietly slips away (Luke 4:29–30\). Several times He escapes death at the hands of an angry mob (John 8:59; 10:39\). Nevertheless, the Jews eventually succeed in the ultimate act of dishonor and rejection by crucifying their own Savior (Matthew 27:32–44\). The statement “a prophet is not without honor except in his own country” is one every believer should take to heart. We might look with judgment on the Jewish people of Jesus’ day yet neglect to consider how our familiarity with a brother or sister in Christ might be breeding contempt in our own hearts. Do we presume to know another Christian so well that we can’t hear God’s message in his words or recognize God’s presence in his ministry? Are we rejecting the very servant God has sent to do a mighty work in our lives? Are we limiting God’s plan because of our unbelief?

What does the Bible say about hell?

Answer There is sometimes confusion about use of the term *hell* as the temporary gathering place of the dead (also known as [Sheol](sheol-hades-hell.html) or Hades). This article will focus on one common usage of the word *hell* as being synonymous with *the lake of fire*, the eternal place of punishment reserved for the lost. If heaven is vastly misunderstood thanks to misconceptions and falsehoods perpetuated by myth and popular culture, the realities of hell are all the more misunderstood. Medieval art, fanciful literature, and biblical illiteracy may be the top three reasons why the average person’s understanding of hell is clouded with ignorance and fallacies. Compounding the problem, many pastors and Bible teachers avoid discussing hell for fear of upsetting their congregants. Indeed, hell is a most unpleasant topic, but since our Lord Jesus taught on hell, we should not remain silent on the matter. According to the Bible, hell is real (Mark 9:43\), it is where sinners are punished (Matthew 5:22\), it is a place of torment (Revelation 14:11\), and it is eternal (Mark 9:48\). Hell was originally created for Satan and his angels (Matthew 25:41\). Dispelling some of the more prevalent myths about hell is useful in adding to our biblical understanding: **Myth 1: The devil’s headquarters are in hell.** The devil is not in hell now. Hell, or the lake of fire (also referred to as the second death), will receive its first occupants at the end of our Lord Jesus’ millennial reign (Revelation 20:7–10\). Also, hell is a place of torment (Luke 16:23–24; Revelation 20:10\), so cartoonish images of prancing devils brandishing pitchforks while merrily dancing around a ring of fire are nonsensical. Rather than partying with his legions of demons, Satan will languish in hell. **Myth 2: Hell is reserved solely for the worst of evildoers such as cruel dictators and serial killers.** While there are likely degrees of eternal punishment (Luke 12:47–49\), all who refuse God’s mercy must endure His wrath (John 3:18\). There is heaven, and there is hell; there is no third option. While this reality makes the average person uncomfortable, there will be more unrepentant barbers, plumbers, middle school teachers, bricklayers, airline pilots, and accountants in hell than tyrants such as Hitler, Stalin, and Mao. Stalin will not be sent to the [lake of fire](lake-of-fire.html) because he murdered millions of his own countrymen; rather, Stalin, like the unrepentant librarian, will suffer in hell because he scorned God’s mercy and rejected Christ. **Myth 3: A loving God would not send people to hell.** If, by “love,” one is thinking of an indulgent, enabling, misguided sort of sentimental affection, then there would be no eternal punishment. But God is not to be confused with a drowsy old man who winks at his grandchildren’s mischievous antics from a rocking chair. God is just (Romans 12:19\), and He will repay evil with affliction (2 Thessalonians 1:6\). Rather than accusing God of being cruel, we should remember hell is reserved for those who, by their own volition, snubbed God’s mercy (Hebrews 2:3\). Salvation is a free gift for the asking (Ephesians 2:8–9\), but the world is filled with those whose minds and hearts are so full of earthly matters they haven’t any room for what God would gladly give them. Ultimately, hell will prove to be a place for those who were willing to settle for less than God’s best. **Myth 4: A just God would not send people to hell.** Of all the arguments against hell, this may be the weakest. Where else would a just God send rebels who stubbornly and steadfastly refused to repent of their evil? Even in our own sometimes corrupt criminal justice system, lawbreakers are sent to prison. Should a just God reward hardened evildoers with eternal bliss? Additionally, those who will occupy hell will be those who avoided contact, companionship, and communication with the One who made them. Why should we think the unrepentant sinner who ran from the presence of God here on earth would be happy in His intimate company in heaven? In his usual pithy style, Christian writer and apologist [C. S. Lewis](C-S-Lewis.html) explained, “There are only two kinds of people in the end: those who say to God, ‘Thy will be done,’ and those to whom God says, in the end, ‘Thy will be done’” (*The Great Divorce*, Signature Classics, p. 339\). Hell will be populated by people who chose to be there. **Myth 5: Hell is merely a scare tactic to enforce a particular brand of allegiance or behavior.** If hell is real, then we will do well to fear it, and if hell is only a scare tactic, then might the same be said of warnings against tobacco use, drinking and driving, or income tax fraud? Jesus warned of the dangers of hell (Matthew 10:28\). Would He have alerted us to the dangers of hell if the dangers were not real? Are those who deny hell’s existence wiser, smarter, and better informed than the Son of God? To deny the perils of hell is to cast doubt on the words of our Savior. Hell is a place of misery and suffering; hell is where torment and anguish never cease (Revelation 14:11\). Whether the flames are literal or symbolic of some even greater woe, we can be certain that all this world has to offer—money, fame, reputation, power, or sexual gratification—is hardly worth the forfeiture of our eternal souls (Mark 8:36–38\). God takes no pleasure in the death of the wicked (Ezekiel 18:32\). He finds no satisfaction in those who choose hell over Him. On the contrary, God loved the world so much that He sent His Son to rescue and redeem us (John 3:16\). Jesus’ death and resurrection are good news for lost sinners willing to believe that our sin debt has been paid in full. Those who receive God’s grace through faith will live forever with Him. Jesus is the best God can give us. God has nothing greater to offer than His Son. Those who have placed their faith in Jesus Christ have no reason to fear death and the grave; on the contrary, the best is yet to come. Yet there are those whose hearts are hardened and are more interested in gaining what the world has to offer. What a tragedy this is, for Christ has overcome sin and death and hell on our behalf.

Who was Eugene Peterson?

Answer Eugene Hoiland Peterson (November 6, 1932 — October 22, 2018\) was an American Presbyterian minister, author, and poet. He is probably best known for his paraphrase of the Bible called [*The Message*](The-Message-MSG.html), but he was the author of over 30 books. Perhaps his best\-known book is *A Long Obedience in the Same Direction*. He was also the founding pastor of Christ Our King Presbyterian Church in Bel Air, Maryland, where he pastored for 29 years. After leaving the pastorate, he served as professor emeritus of spiritual theology at Regent College in British Columbia from 1998 to 2018\. Eugene Peterson was known as an eloquent author writing for the “average man.” It was while pastoring that Peterson began writing to encourage other pastors, not necessarily biblical scholars. The goal of *The Message* was to make the Scriptures easily accessible to the common person. Many have found Peterson to be an inspirational help in their Christian walk, while others have viewed him with some suspicion since he remained within a mainline denomination that had abandoned the view of God’s Word as authoritative and inerrant. Although Peterson claimed to have maintained a high view of Scripture, he seemed to have struggled with this. Late in life, about a year before his death, in an interview with Jonathan Merritt of Religion New Service, Peterson embraced same\-sex relationships because he had encountered what appeared to be genuine Christians who were involved in them. He also affirmed that he would perform a [same\-sex wedding](gay-marriage.html) if asked (https://religionnews.com/2017/07/12/eugene\-peterson\-on\-changing\-his\-mind\-about\-same\-sex\-issues\-and\-marriage/, accessed 8/5/23\). Apparently, his views were changing, not because of a new understanding of the text of Scripture but because his personal experience demanded a reinterpretation of the relevant passages. Of course, Peterson’s approval of same\-sex relationships was big news, and Peterson quickly retracted his statements in the interview; however, as Albert Mohler points out, the retraction was not biblically grounded but made to avoid divisiveness. In *The Message* one looks in vain to find a clear translation of verses that condemn homosexual behavior, and some of Peterson’s earlier statements seem to indicate that he was rethinking the “traditional” position. Mohler provides an insightful analysis: What is really going on here? What does Eugene Peterson really believe about LGBT relationships and behaviors or about same\-sex marriage? We really don’t know. We will probably never really know. His retraction allows his books to be sold, but the ordeal has done massive damage to his reputation. One of the best\-selling authors in the evangelical world is now, in effect, a giant Rorschach test. You can read him as fully open to LGBT relationships, but forced by political and economic pressure to act as if he isn’t. Or you can read him as basically a traditionalist on the question, who felt under pressure to affirm same\-sex marriage and succumbed to the pressure, only to regret and retract quickly. (https://albertmohler.com/2017/07/17/eugene\-peterson, accessed 8/5/23\). Much of what Peterson has written is insightful and inspirational, not to mention poetic, eloquent, and engaging. However, he is often weak on specific points of theology and should be read with discernment and discretion. Then again, this warning could apply to any author.

What does “I shall not be moved” mean (Psalm 16:8)?

Answer Psalm 16:8 is a confident and encouraging proclamation from the psalmist, King David. In this verse, he declares, “I have set the Lord always before me: because he is at my right hand, I shall not be moved” (KJV). Other translations use the phrase *I shall not be shaken* in place of *I shall not be moved*; both expressions underscore David’s unwavering conviction. Throughout the psalm, David expresses his reliance on and trust in God. To explain the meaning of *I shall not be moved*, we can use various metaphors. Imagine a firmly rooted tree, a house built on a strong foundation, or a courageous soldier holding the line in battle. We have strong confidence when we know we have support behind us. Like the awkward teenager standing up to bullies because of his stronger big brother standing with him, we can face life’s challenges knowing that the Almighty is with us. He is “at my right hand.” The ancients used this phrase to symbolize a person’s ultimate source of strength and power. David’s trust expressed in Psalm 16:8 is not confined to the present world, nor does it suggest that he anticipated a life devoid of difficulties. His confidence that he would not be moved rested in God’s power, which even extends over death. This trust can be likened to the faith of [Shadrach, Meshach, and Abednego](Shadrach-Meshach-Abednego.html) who stood before King Nebuchadnezzar and said, “King Nebuchadnezzar, we do not need to defend ourselves before you in this matter. If we are thrown into the blazing furnace, the God we serve is able to deliver us from it, and he will deliver us from Your Majesty’s hand. *But even if he does not*, we want you to know, Your Majesty, that we will not serve your gods or worship the image of gold you have set up” (Daniel 3:16–18, emphasis added). God’s power is evident in Genesis 1:1, “In the beginning, God made the heavens and the earth.” Everything traces back to the Ultimate Source, the Mind that brought forth conscious minds. God’s sovereignty encompasses evil, death, sin, suffering, and even Satan, as demonstrated through Christ’s victory on the cross (1 Corinthians 15:54–57; Colossians 2:13–15; Hebrews 2:14–15; Romans 8:11; John 11:25–26\). The Creator holds the world in His hands, cares for human affairs, and is the Apex of wisdom (Psalm 24:1; Matthew 6:25–26; Romans 11:33–36\). Tragically, humans often replace God with other objects of trust. In ancient times, people fashioned gods from materials like wood or stone, or they worshiped the sun and moon and stars (2 Chronicles 33:3\). Contemporary societies may view ancient worship practices as primitive, but we still construct [idols](idolatry-modern.html). As author Nancy Pearcey wrote, “An idol is not necessarily something concrete, like a golden calf. It can also be something abstract, like matter. Is matter part of the created order? Sure it is. So the philosophy of materialism qualifies as an idol in the biblical sense” (www.biblegateway.com/blog/2015/12/finding\-truth\-an\-interview\-with\-nancy\-pearcey/, accessed 8/29/23\). David emphasizes that those who worship other gods are on a misguided path (Psalm 16:4\), which accounts for many of today’s distortions of the truth. Humans were designed to rely on the True God, and, when we replace Him, there are inevitable consequences. Jesus taught, “Everyone who hears these words of mine and puts them into practice is like a [wise man](wise-man-built-house-rock.html) who built his house on the rock” (Matthew 7:24\). In contrast, “everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand” (verse 26\). The one with foundations will not be moved; the other is guaranteed to be shaken by life’s storms. Those who place their trust in Christ have that unshakable foundation. Regardless of circumstances, we can walk with confidence, knowing that we are secure in His hands—both in the present and for eternity.

Who are the ones forbidding marriage in 1 Timothy 4:3?

Answer First Timothy 4:3 is connected with preceding verses in describing a group of [false teachers](false-teachers.html) prevalent in the first century. The depiction unfolds as follows: The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron. They forbid people to marry and order them to abstain from certain foods, which God created to be received with thanksgiving by those who believe and who know the truth. For everything God created is good, and nothing is to be rejected if it is received with thanksgiving, because it is consecrated by the word of God and prayer. (1 Timothy 4:1‭–5\) The identity of these false teachers is implicit in the passage, perhaps because Paul expected Timothy to know who they are. They are only characterized as “hypocritical liars” from whom come deceptive teachings fueled by deceiving spirits that will lead some people from the faith. Alongside their forbidding of marriage, they also advocate abstinence from certain foods. Both instructions reflect ascetic practices, and it is clear why the teachings are deceptive. Ascetic rules “have an appearance of wisdom, with their self\-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence” (Colossians 2:23\). Paul labels such rules “human commands and teachings” (Colossians 2:22\). The injunction against marriage and certain types of food aligns with [Gnostic doctrines](Christian-gnosticism.html), so it is probable that Paul was referring to Gnostic teachers. Gnosticism flourished in the first three centuries AD, and because many Gnostics claimed to be Christians, the heresy might have caused confusion. Christianity and Gnosticism diverge on several fronts, one of which is the forbidding of marriage. Influenced by philosophers like Plato, Gnostics adopt a dualistic perspective in which the physical world is inherently evil, with only the spiritual world being virtuous. As marriage and sexuality are part of the physical world, some sects forbid them. Conversely, Christianity regards both the physical and spiritual realms as inherently good. While tainted by sin and death, creation remains fundamentally good. Although Paul remained unmarried and extolled celibacy as a valid choice, Christianity honors marriage and does not forbid it. Furthermore, while the Israelites adhered to dietary restrictions for the purpose of distinguishing themselves from other nations, this practice ended after Jesus declared all food to be clean (Mark 7:19\). Now, dietary choices are determined by personal conviction (Romans 14:1–4\). While there is no consensus that Gnostics are the false teachers that forbade marriage, it remains likely they are the ones Paul had in mind. We can learn a lot about the nature of false teaching from the warnings of Scripture. False teachings often have the appearance of truth and may even seem wise, but they are at best “teachings of men” (Colossians 2:22\) and at worst “doctrines of demons” (1 Timothy 4:1, AMP).

Was it bad that Peter wanted to make three tabernacles for Jesus, Moses, and Elijah (Matthew 17:4)?

Answer Sometimes when God shows us something extraordinary, we miss the point entirely. At His [transfiguration](transfiguration.html), Jesus presented His three closest disciples (Peter, James, and John) with a stunning sneak preview of His resplendent glory: “His face shone like the sun, and his clothes became as white as the light. Just then there appeared before them Moses and Elijah, talking with Jesus” (Matthew 17:2–3\). Ever the impulsive one, Peter jumped into action, saying, “Lord, it is good for us to be here; if You wish, let us make here three tabernacles: one for You, one for Moses, and one for Elijah” (Matthew 17:4, NKJV). Peter wanted to honor Jesus, Moses, and Elijah by building three tabernacles—sacred shrines—one for each of them. But God interrupted the well\-intentioned, albeit misguided, disciple: “While he was still speaking, a bright cloud covered them, and a voice from the cloud said, ‘This is my Son, whom I love; with him I am well pleased. Listen to him!’” (Matthew 17:5\). Peter had missed the point, and God intended to clear up all confusion. First and foremost, the disciples needed to understand the superiority of Jesus Christ as the Son of God, far above Moses and Elijah. The presence of Moses and Elijah (who respectively represent the Law and the Prophets) was to signal the arrival of their long\-awaited Messiah and the ushering in of the last days. Everything in Israel’s history had been pointing to the time when the Messiah would [fulfill](abolish-fulfill-law.html) the Law and the Prophets (Matthew 5:17; Luke 24:27; Hebrews 1:1–2\). God’s command, “Listen to him!” exalted the words of Christ above those of Moses and Elijah. Only Jesus was worthy of worship. The focus is not to be Jesus *and* anyone else; it is to be Jesus alone. When the three disciples heard God’s voice, they fell to the ground in terror. Jesus calmed their fears, and when they opened their eyes again, Moses and Elijah were gone. Only Jesus stood in their midst, and their focus was back on Him alone (Matthew 17:6–8\). As they walked down from the mountain, Jesus instructed Peter, James, and John, “Don’t tell anyone what you have seen, until the Son of Man has been raised from the dead” (Matthew 17:9\). The news of the transfiguration was reserved for a later time, after the resurrection. If Peter had constructed three tabernacles at the site, keeping the revelation concealed until after the resurrection would have become impossible. And if Jesus’ closest disciples struggled to comprehend the significance of the transfiguration, how much more would others exploit and misunderstand it? Jesus knew the spectacle would only distract from His mission as He prepared to suffer and die on the cross. Peter, James, and John would later testify boldly about the transfiguration after the resurrection. Peter never forgot seeing the “majestic splendor” of God’s glory with his own eyes, an experience that inspired him to preach confidently (see 2 Peter 1:12–21, NLT). Many years later, John would write, “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth” (John 1:14\). Peter wanted to make three tabernacles and stay there for an extended mountaintop experience. He wished to capture God’s presence in an earthly tent. But until the time of the future [millennial kingdom](dispensation-of-Millennial-Kingdom.html), God’s kingdom is a spiritual kingdom, separate from the material things of this world (John 18:36; Romans 14:17\). Peter’s desire to build three tabernacles revealed a common misconception among the Jews, who thought their Messiah would come and reign on earth as a triumphant king and not a suffering servant. Jesus knew His mission (and the mission of His followers) was to deny Himself and take up His cross. Peter would later preach that the Christian path to glory traverses trials and suffering (1 Peter 1:6–8, 11; 1 Peter 4:12–19\). [C. H. Spurgeon](Charles-Haddon-Spurgeon.html) expresses it beautifully in his daily devotional *Morning and Evening*, “The cross must be carried before the crown can be worn. We must follow our Lord in his humiliation, or we shall never rest with him in glory” (Evening, November 14\). Indeed, the three men who witnessed Christ’s glory would follow in His footsteps. James would die by the sword as the first of the apostles to be martyred for Jesus (Acts 12:1–2\). Peter would suffer greatly and eventually give his life for the Lord (John 21:15–19\). John would be the last of the three to die, experiencing a life of extreme persecution and exile (Revelation 1:9\).

Why does God command, “Obey my voice, and I will be your God” (Jeremiah 7:23)?

Answer If the concept of [authentic worship](true-worship.html) could be condensed into one word, it would be *obedience*. In Jeremiah 7, the prophet delivers a message to the wayward nation of Judah, who, like Israel, had turned from genuine, wholehearted devotion to God to empty rituals and reckless idolatry. Jeremiah warns the people to change their ways (verse 3\) and reminds them of the Lord’s command: “Obey my voice, and I will be your God, and you shall be my people. And walk in all the way that I command you, that it may be well with you” (verse 23, ESV). God had issued the command to obey His voice while Israel camped in the wilderness: “If you will listen carefully to the voice of the Lord your God and do what is right in his sight, obeying his commands and keeping all his decrees, then I will not make you suffer any of the diseases I sent on the Egyptians; for I am the Lord who heals you” (Exodus 15:26, NLT). When the people prepared to enter the [Promised Land](Promised-Land.html), Moses repeated, “Listen closely, Israel, and be careful to obey. Then all will go well with you, and you will have many children in the land flowing with milk and honey, just as the Lord, the God of your ancestors, promised you” (Deuteronomy 6:3, NLT; see also Deuteronomy 4:40\). The ultimate blessing of obeying God’s voice is His promise to “walk among you” and “be your God, and you shall be my people” (Leviticus 26:12, ESV). Yet, by Jeremiah’s day, false worship had spread beyond control. The people of Judah ignored the voice of the Lord. Instead of trusting in God, they had put their faith in outward religious observances. They believed Solomon’s temple in Jerusalem offered them an indestructible fortress of protection (Jeremiah 7:4\). Therefore, the Lord instructed Jeremiah to stand in the temple and deliver a sermon that would reveal the hypocrisy and hollowness of their worship (Jeremiah 7:1—8:3\). They needed to remember that protection for God’s people comes from one thing alone—God’s presence (Deuteronomy 31:6; Psalm 46:1; 91:1–16\). And, under the Old Covenant, His sheltering presence is only promised to those who obey Him (Leviticus 25:18\). We demonstrate authentic worship when we hear and obey the Lord’s voice. Today, to obey God’s voice is to believe in Jesus Christ. God says, “This is my Son, whom I have chosen; listen to him” (Luke 9:35\). “The work of God is this,” Jesus said, “to believe in the one he has sent” (John 6:29\). Believers today are under the New Covenant, ratified by Christ, and they have the promise of God’s presence with them always (Hebrews 13:5\). In obeying Christ, we build our spiritual houses on a solid foundation. Jesus put it like this: “Anyone who listens to my teaching and follows it is [wise](wise-man-built-house-rock.html), like a person who builds a house on solid rock. Though the rain comes in torrents and the floodwaters rise and the winds beat against that house, it won’t collapse because it is built on bedrock. But anyone who hears my teaching and doesn’t obey it is foolish, like a person who builds a house on sand. When the rains and floods come and the winds beat against that house, it will collapse with a mighty crash” (Matthew 7:24–27, NLT). God says, “Obey my voice, and I will be your God” because He desires passionate, heart\-and\-soul submission to His will and not mere rule\-following and ritual sacrifice (1 Samuel 15:22; Deuteronomy 26:16\). Jesus said, “If you love me, obey my commandments” (John 14:15, NLT). The apostle John wrote, “This is love for God: to keep his commands. And his commands are not burdensome” (1 John 5:3\). Loving God and obeying His commands are inseparable and synonymous activities (1 John 3:10; 2 John 1:6\). Our obedience expresses the reality of our faith in God (Hebrews 11:8; Matthew 7:21; James 2:14–26\). We need God’s presence and the fulfillment of His purpose (Proverbs 16:1; 19:21\). God told Israel, “Obey my voice, and I will be your God” because “blessed is the nation whose God is the Lord” (Psalm 33:12a). He wanted to bless His people with His proximity and protection: “Now if you will obey me and keep my covenant, you will be my own special treasure from among all the peoples on earth; for all the earth belongs to me” (Exodus 19:5, NLT). The Lord knows the right path for us and always has our best interests in mind (Proverbs 3:5–6; Proverbs 5:21; Romans 8:28\). His faithful ones are the apple of His eye (Psalm 17:8; Zechariah 2:8\). He wants to reward us with fellowship with Him for all eternity (Matthew 7:21; 1 John 2:17\).

What does it mean that there is no truth in the devil (John 8:44)?

Answer In John 8:42–47, Jesus performs a spiritual paternity test for Jewish religious leaders. The Pharisees professed to be children of Abraham (John 8:33, 37, 39\), but Jesus told them, “You are the children of [your father the devil](you-are-of-your-father-the-devil.html), and you love to do the evil things he does. He was a murderer from the beginning. He has always hated the truth, because there is no truth in him. When he lies, it is consistent with his character; for he is a liar and the father of lies” (John 8:44, NLT). Jesus identifies the devil as a liar. There is no truth in the devil because his character is wholly deceitful and dishonest. God, by nature, is truth (Jeremiah 10:10; Psalm 43:3; 25:5; 26:3; 86:11; Isaiah 65:16\). He is the uttermost opposite of the devil. It is “impossible for God to lie” (Hebrews 6:18; see also Numbers 23:19\), for He only speaks the truth. But lies roll effortlessly off the devil’s tongue because untruthfulness is his “native language” (John 8:44\). The [Pharisees](Pharisees.html) claimed Abraham as their father, but their character was nothing like that ancient patriarch. Abraham was “God’s friend” (Isaiah 41:8; James 2:23\). He obeyed God and listened to His truth. “If you were [Abraham’s children](sons-of-Abraham.html),” said Jesus, “then you would do what Abraham did. As it is, you are looking for a way to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things. You are doing the works of your own father” (John 8:39–41\). Jesus essentially said that a person’s nature reveals his true paternity. If [Abraham](life-Abraham.html) is our spiritual father, we share in his character. If Abraham is our father, we will have the faith of Abraham. We will believe in God and obey His truth (Genesis 15:6; Romans 4:3; Galatians 3:6\). If God is our Father, then we “participate in the divine nature” (2 Peter 1:1–4\) and walk in His truth (Ephesians 5:8–9; 2 John 1:4; 3 John 1:4\). And if the devil is our father, then we share in his evil nature, and there is no truth in us. The devil is the original liar. Jesus calls him the “[father of lies](father-of-lies.html),” referring to Genesis 3:1–13, where the serpent lied to Eve, thereby introducing sin into the world. Satan’s first lie was a contradiction of God’s truth. As the archenemy of God, the devil opposes God and His purposes in this world (Matthew 16:23\). One of the primary tactics the devil uses against God’s people is to falsely accuse them and distort God’s truth (Revelation 12:10; Job 1:8–11; Zechariah 3:1–2; Acts 13:8–10\). Satan’s goal is to separate people from God (1 Thessalonians 3:5; Luke 22:31; 1 Timothy 3:7; 2 Timothy 2:26\). The devil often lures people away by making sin attractive (Matthew 4:1–11; 1 Corinthians 7:5; James 3:14–16\). The apostle Paul warned, “For Satan himself masquerades as an angel of light” (2 Corinthians 11:14\). The devil’s lies sound appealing and rational, but they lead people captive to sin and, in the end, death. Jesus urged the Jewish leaders to hold on to His teachings so they might know the truth, and that truth would set them free (John 8:31–33; Galatians 5:1\). God’s truth sets us free from sin and death (John 8:36\), but the devil’s lies keep us in bondage. Satan’s deception prevented the Pharisees from hearing, understanding, and loving Jesus (John 8:42–44\). The devil had blinded their minds and hardened their hearts to God’s truth (2 Corinthians 3:14; 4:4\). They were sold out to the devil. Jesus told them, “Whoever belongs to God hears what God says. The reason you do not hear is that you do not belong to God” (John 8:47\). The Pharisees belonged to their father, the devil. The devil’s essential disposition is that of a liar. There is no truth in the devil because lying is all he knows. He has been deceiving people since the beginning of time (Genesis 3:4–5; 2 Corinthians 11:3\). He is a devious perverter of truth (2 Corinthians 11:14; 1 Timothy 3:7; 2 Timothy 2:26\) and a counterfeiter of truth (2 Thessalonians 2:9\). He is always scheming ways to deceive anyone who will give him an inch of control over their thoughts and lives (Ephesians 6:11; 2 Corinthians 2:10–11; 1 Timothy 2:14; 1 Peter 5:8\). But Jesus Christ is “the way and the truth and the life” (John 14:6\). Knowing Him and abiding in His Word is the only way to experience true spiritual freedom (John 8:31–32\).

Who are the sons of Jacob (Malachi 3:6)?

Answer Malachi 3:6 states, “For I, the Lord, do not change; therefore you, the sons of Jacob, have not come to an end” (NASB). Other translations, such as the New International Version and the New Living Translations, have “descendants of Jacob” instead of “sons of Jacob”; in any case, the reference is to all Israelites. The sons of Jacob are indeed the Israelites, and this verse underscores God’s faithfulness, even amid times of judgment. The [book of Malachi](Book-of-Malachi.html) starts with an expression of God’s love, and He reinforces this by contrasting the fate of the “sons of Jacob” with that of Esau and his descendants, the Edomites. Notably, the entire book of Obadiah prophesied the downfall of Edom, and during the period of Malachi’s writing, Edom was completely obliterated (Malachi 1:2–5\). The Israelites should have faced a similar fate because of their heinous sin, but God preserved a remnant among them, honoring His promises to Abraham, Isaac, and Jacob. An example is Genesis 28:13–15, in which God assures Jacob I am the Lord, the God of your father Abraham and the God of Isaac. I will give you and your descendants the land on which you are lying. Your descendants will be like the dust of the earth, and you will spread out to the west and to the east, to the north and to the south. All peoples on earth will be blessed through you and your offspring. I am with you and will watch over you wherever you go, and I will bring you back to this land. I will not leave you until I have done what I have promised you. God’s deliberate use of the expression *sons of Jacob* appears to harken back to the [covenant](Abrahamic-covenant.html) He established with the patriarchs, particularly Jacob. Therefore, His love for Israel and His mercy extend not from their goodness, but from His faithfulness. This devotion is evident in the writings of other prophets, even in the face of outright rebellion. In Jeremiah 33:25–26, God proclaims This is what the Lord says: “If I have not established my covenant with day and night and the fixed laws of heaven and earth, then I will reject the descendants of Jacob and David my servant and will not choose one of his sons to rule over the descendants of Abraham, Isaac and Jacob. For I will restore their fortunes and have compassion on them.” Just as the natural, unchanging laws govern the cycle of day and night, so does God’s faithfulness endure unchanging. This is encouraging news for both the sons of Jacob and believers who cling to Christ’s offer of redemption. If God remained faithful to the Israelites despite their rebellion, owing to His covenant with their forefathers, how much more steadfast will He be to us, with whom He has entered into a [covenant](new-covenant.html) through the sacrifice of His Son? Christ remains our only source of hope, and due to God’s unwavering faithfulness, we find assurance that our hope is not in vain.

What does it mean that some trust in chariots (Psalm 20:7)?

Answer Psalm 20:7 is a well\-known verse that demonstrates [King David’s](life-David.html) unwavering trust in God: “Some trust in chariots and some in horses, but we trust in the name of the Lord our God.” During David’s era and beyond, chariots and horses were a measure of military strength. In more contemporary terms, the verse might be rendered “Some trust in their armed forces and nuclear weapons, but we trust in the name of the Lord.” In ancient times, the strength of a kingdom was gauged by its possession of “chariots and horses.” Hence, it was customary for kings to put their trust in their military resources. For example, [King Solomon](life-Solomon.html) bolstered his strength by amassing “chariots and horses; he had fourteen hundred chariots and twelve thousand horses, which he kept in the chariot cities and also with him in Jerusalem” (1 Kings 10:26\). Pharaoh of Egypt and [King Sennacherib](Sennacherib-in-the-Bible.html) of Assyria are other biblical examples of rulers with large armies. These two kings are especially significant as God showcased His supremacy over their military powers (Exodus 14:6–14; 2 Kings 19\). Grasping the significance of “chariots and horses” adds depth to David’s words. Though a courageous warrior himself, David relied on the Lord to give him victory. Although modern nations don’t depend on chariots and horses, and regular individuals lack access to military resources, the metaphorical implication of this verse holds true. It is still possible to fall into the trap of relying solely on human strength, material possessions, and intelligence. This is evident sometimes in elections of political candidates, when people might assume that a certain candidate or party will usher in a utopia, disregarding the God\-factor (see Proverbs 21:1; Daniel 2:21; 4:17\). The wealthy may rely on their billions, intellectuals on their brilliance, and the physically strong on their bulk. Humans have been geared toward self\-rule right from the Garden of Eden, and even Christians aren’t immune (Genesis 3:4\). Given our inclination to play the role of our own gods, Psalm 20:7 should be both a challenge and a proclamation for believers. In challenging times when others might tap into their limited human resources, we have a heavenly Father to turn to for assistance (Psalm 18:2; 46:1; Hebrews 4:16\). He is willing to grant us wisdom (James 1:5\), guide us through our troubles (Isaiah 41:10; Psalm 23:4\), and liberate us from all that would entangle (Psalm 34:17; Matthew 6:13; 2 Timothy 4:18\). We can extend the concept of trusting in chariots and horses to the matter of salvation. Various religions and belief systems advocate for salvation through [good deeds](salvation-by-works.html) and obedience to religious law. Even atheists and skeptics rely on their perceived goodness, hoping that, if God exists, their good deeds will suffice to secure salvation. However, Christianity is unique, as the gospel invites us to trust in the person and work of Christ. As Jesus Himself promised, “Come to me, all you who are weary and burdened, and I will give you rest” (Matthew 11:28\). In all aspects of life, may we unite with King David in professing our unwavering faith in God, refuse to be numbered with those who “trust in chariots and horses,” and pray for the grace to remain steadfast.

What does it mean that “in Him was life, and the life was the light of men” (John 1:4)?

Answer Several elements are required to sustain life. Among the top are food, water, air, and light. In Scripture, Jesus is the source of each of these. He is the “bread of life” (John 6:48\), the supplier of “living water” (John 4:10\), and the One who fills every creature with the “breath of life” (Genesis 2:7; John 3:8; 20:22\). John’s Gospel says, “In him was life, and the life was the light of men” (John 1:4, ESV). Jesus Christ came into the world to bring life. He is equal to God the Father, who “has life in himself, and he has granted that same life\-giving power to his Son” (John 5:26, NLT). The Greek term translated as “life” in John 1:4 is *zōē*. It means “life source; the inherent capacity for producing (and maintaining) living beings.” This “zoe\-life” is an overarching theme in John’s Gospel. As the Creator (John 1:3\) and Sustainer of all life (John 5:21; 6:40, 57; 14:6\), Jesus offers physical, spiritual, and eternal life to humanity. The life source that is in Him, John reveals, has become “the light of men” (John 1: 4, ESV), “the light of all mankind” (NIV), or “light to everyone” (NLT). *In Him was life, and the life was the light of men* means that the life and light of salvation now extend beyond the chosen people of Israel to the whole world. John calls Jesus the “[true light](Jesus-is-the-true-light.html) that gives light to everyone” (John 1:9\), echoing Isaiah’s prophecy that the coming Messiah would “do more than restore the people of Israel” and become “a light to the Gentiles” and bring “salvation to the ends of the earth” (Isaiah 49:6, NLT). Jesus left no doubt regarding this aspect of His identity. He said, “I am the [light of the world](light-of-the-world.html). Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12\). While restoring sight to a blind man, Jesus stated, “While I am in the world, I am the light of the world” (John 9:5\). And again, Jesus emphasized that He had come to save the whole world: “I have come into the world as a light, so that no one who believes in me should stay in darkness” (John 12:46\). In the Bible, darkness is often a symbol of sin and its effects (John 3:19–20; Matthew 6:23; 2 Corinthians 4:4; Ephesians 4:18\). Jesus is the light that pierces all the darkness of this world with the brilliance of His truth (John 1:5\). In Him “there is no darkness at all” (1 John 1:5\). Those who put their faith in Jesus Christ “believe in the light” and become “children of light” (John 12:35–36\). As the light of men, Jesus calls believers “out of the darkness into his wonderful light” (1 Peter 2:9, NLT), just as Isaiah foretold: “The people who walk in darkness will see a great light. For those who live in a land of deep darkness, a light will shine” (Isaiah 9:2, NLT). Shortly after His blinding\-light conversion experience, the apostle Paul testified that, according to the prophets, Israel’s Messiah would bring the message of salvation—“the message of light”—both to Jews and Gentiles (Acts 26:23; cf. Isaiah 42:6–7; 51:4; 53:11\). Later Paul wrote, “For God, who said, ‘Let there be light in the darkness,’ has made this light shine in our hearts so we could know the glory of God that is seen in the face of Jesus Christ’” (2 Corinthians 4:6, NLT). The message of salvation is that Jesus Christ—the “one who is life itself”—is the source of eternal life for all people (1 John 1:2, NLT). Salvation and everlasting life are found only in Him (1 John 5:11\). Jesus said, “I am the resurrection and the life. The one who believes in me will live, even though they die” (John 11:25\). As Christians, our life is Jesus (Colossians 3:4\). Everything we need comes from Him, in whom “we live and move and have our being” (Acts 17:28\). The life that is the light of men continues to shine in this dark world through believers who “live as children of light” (Ephesians 5:8–14; see also 1 John 1:7; 2:8–10; 1 Thessalonians 5:5–6\). Jesus taught His followers, “You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, [let your light shine](let-your-light-shine.html) before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:14–16\).

Why does 1 Thessalonians 4:11 say to work with your hands?

Answer First Thessalonians 4:11 states, “Make it your ambition to lead a quiet life: You should mind your own business and work with your hands, just as we told you.” The following verse offers us an explanation: “So that your daily life may win the respect of outsiders and so that you will not be dependent on anybody” (verse 12\). This instruction from Paul is for the Thessalonian Christians—and us—to embrace a quiet life, avoiding unnecessary drama, meddling, and idleness. The opposite of a quiet life can be seen in the many examples of scandalous behavior depicted in the media, but it can also be found among anyone who refuses to work and instead indulges in idle [gossip](gossip-Bible.html), becoming a nuisance to others. Christians are called to abstain from these behaviors by focusing on their own affairs and being productive. This way of life gains the respect of unbelievers and fosters independence. The specific instruction of “working with your hands” comes under the broad principle of leading a quiet life. Work is an integral part of life, and though the fall made this activity more challenging (Genesis 3:17–19\), it existed prior to the fall as a responsibility of humankind. As soon as God created Adam, He gave him a job: “The Lord God took the man and put him in the Garden of Eden to work it and take care of it” (Genesis 2:15\). God instituted work as a part of human existence, and we should celebrate that by being efficient in whatever legal and ethical profession we have. Paul’s instruction in 1 Thessalonians 4:11 goes back to creation, and, when we work, we achieve one of God’s purposes for making humans. Work is honorable, and Scripture affirms that being productive may garner the respect of non\-Christians. If we are to be hated for anything, it should not be our lack of a proper [work ethic](Christian-work-ethic.html). Our conduct is important in sharing the gospel, including our approach to work. Who is more likely to reach his employer with the gospel, the diligent employee or the slacker? Work also provides income to meet our needs and support our families, ensuring that we depend on no one. The lazy individual will become a nuisance to others, and, if the lazy one is a believer, it can affect his gospel witness. [Laziness](laziness-Bible.html) reveals a lack of character and is a path to ruin. As the biblical proverb states, “Lazy hands make for poverty, but diligent hands bring wealth” (Proverbs 10:4\). Common sense confirms that hard work is a better path. Numerous proverbs in the Bible extol the value of work and caution against laziness (see Proverbs 6:6–11; 12:24; 20:4\). Additionally, in his second letter to the Thessalonians, Paul addresses the issue of laziness in the community, “For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat. For we hear that some among you walk in idleness, not busy at work, but busybodies. Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living” (2 Thessalonians 3:10–12, ESV). Furthermore, in his instructions to Timothy concerning widows, Paul lists idleness as a reason against enrolling young widows in the support program, preferring that they remarry (1 Timothy 5:11–15\). A caveat here: some individuals may be willing to work but are unable to due to illness or lack of employment opportunities. These individuals should not be considered lazy but rather supported until they can regain their independence. To summarize, working with our hands earns respect, fosters financial independence, promotes the gospel, and is a wise course of action.

What are the animals considered clean and unclean in the Old Testament?

Answer The first reference to [clean and unclean animals](animals-clean-unclean.html) appears in the account of the flood (Genesis 7:1—8:22\) when God instructs Noah to take on the ark seven pairs of every type of clean animal and one pair of each kind of unclean animal. In Leviticus 11:1–47 (see also Leviticus 22:4–5; Deuteronomy 14:1–21\), God establishes a distinct set of laws for the people of Israel concerning clean and unclean animals, primarily for dietary and ceremonial guidance. Only clean animals were approved for eating as food (Leviticus 20:25–26\), for dedicating to the Lord (Exodus 13:1–2\), and for offering in Israel’s sacrificial system (Leviticus 1:1–2; 27:9–13\). Land animals (Leviticus 11:1–8; 26–30; Deuteronomy 14:6–8\) that had completely split or “cleft” hooves and chewed the cud were considered clean and suitable for eating. Any land animals that did not meet this rule were unclean and unsuitable for eating. If an animal only met one stipulation of the requirement, it was considered unclean. For example, “the camel, though it chews the cud, does not have a divided hoof” and was ceremonially unclean (Leviticus 11:4\). Aquatic animals such as fish had to have both fins and scales to be deemed clean and used for food. All types of shellfish were classified as unclean and not suitable for eating (Leviticus 11:9–12\). Birds or “winged” animals (Leviticus 11:13–19; Deuteronomy 14:11–20\) were part of the Israelite diet. Birds of prey and scavengers prone to carry and transmit diseases were unclean. Winged insects that creep along the ground were unclean and forbidden to eat (Leviticus 11:20, 23\); however, those that had jointed legs to jump were considered clean and permitted for food (Leviticus 11:21–22\). Examples of clean animals listed in the Old Testament: • Land animals – cattle, sheep, goats, ox, deer, gazelle, addax, and antelope • Aquatic animals – fish with fins and scales • Birds – doves, pigeons, fowl, and most flying birds • Insects – locusts, crickets, grasshoppers Examples of unclean animals specified in the Bible: • Land animals – camels, pigs, hyrax, rabbits, mole rats, weasels, mice, ferrets, and other small animals that scurry along the ground • Aquatic animals – crab, shrimp, oysters, lobster, catfish, whales, and sharks • Birds – birds of prey, ostriches, vultures, kites, falcons, ravens, owls, seagulls, pelicans, swans, hawks, cormorants, storks, herons, and bats • Insects – winged insects that walk on the ground • All Reptiles – snakes, lizards, geckos, chameleons, tortoises, alligators, and crocodiles; also, snails and other creatures that slither along on their bellies and animals with many feet Touching a dead animal, regardless of the creature’s living classification as clean or unclean, made a person ceremonially unclean (Leviticus 11:24–25; 31–47\). Exodus 23:19, 34:26, and Deuteronomy 14:2 prohibit God’s people from boiling a young goat in its mother’s milk. The rule was likely established because of a Canaanite practice of cooking a kid goat in its mother’s milk as part of a magic ritual. This dietary law formed the basis for many of the Jewish [kosher laws](Jews-kosher-dairy-meat.html) developed later. Much scholarly debate has gone into the question of why God declared some animals clean and others unclean. Some believe it was to avoid pagan practices and set Israel apart as holy in matters of food and worship. Others emphasize the health and hygiene benefits of these regulations. All of these concerns were likely in God’s heart when He established the laws regarding clean and unclean animals. If the Hebrew people followed the Lord’s guidelines, they could anticipate blessings of good physical health while promoting holiness and spiritual well\-being within the community of believers.

Why did Jesus set His face to go to Jerusalem (Luke 9:51)?

Answer In motorcycle operation classes, instructors teach students to avoid obstacles in the road by focusing on the direction they want to go and not on the barrier. Wherever one’s eyes are trained, his body and vehicle will follow. The natural tendency is to look at the obstacle. But if a driver points his face toward the hindrance, he is more likely to hit it. To avoid obstructions, he must set his face to the open path. The Bible references this practice in a figurative sense. Luke 9:51 says, “When the days drew near for him to be taken up, \[Jesus] set his face to go to Jerusalem” (ESV). The words for “set his face” in the original language mean “to resolve or fixate one’s face.” This figure of speech refers to positioning or orienting one’s face firmly in a specified direction. With unyielding determination to complete the final, excruciating leg of His mission, Jesus set His face on the open, unobstructed path—“the joy that was set before” in heaven at God’s right hand—and He “endured the cross” (Hebrews 12:2, ESV). Luke’s resolute picture of Jesus Christ locked on target, finishing His mission, echoes Isaiah’s description of Israel’s [suffering Messiah](suffering-servant-Isaiah-53.html): “Because the Sovereign Lord helps me, I will not be disgraced. Therefore have I set my face like flint, and I know I will not be put to shame” (Isaiah 50:7\). Flint is a very hard stone referenced throughout the Bible to symbolize strength, determination, and hardness. In Isaiah 5:28, *flint* is used in a simile to describe the toughness of horses’ hoofs. The word *flint* is also used figuratively to express the hardness of an impossible task (Deuteronomy 8:15; Psalm 114:80\) and the inflexibility of uncompromising determination (Ezekiel 3:8–9\). Luke 9:51 marks a pivotal point in Luke’s Gospel. From here forward, the road to [Calvary](Golgotha-Calvary.html) comes into sharp focus (see Luke 13:22; 17:11; 18:31; 19:11, 28\). Some have dubbed this long segment “Luke’s travel narrative” (Luke 9:51—19:27\). Jesus Christ would endure His most challenging days of humiliation, disgrace, and betrayal on His journey to the cross to die for our sins. His road to heaven would pass through barriers of [Gethsemane](garden-of-Gethsemane.html), Golgotha, the grave, and the guarded tomb. The Lord would face arrest, torture, and agonizing death. Isaiah predicts His suffering: “I offered my back to those who beat me, my cheeks to those who pulled out my beard; I did not hide my face from mocking and spitting” (Isaiah 50:6; cf. Matthew 26:67; 27:26; Mark 15:19; Luke 22:63\). Rather than turn away or back out, Jesus set His face toward Jerusalem. No enemy or obstacle would deter Him from accomplishing His purpose. He had set His face like flint. Jesus set His face to go to Jerusalem to fulfill God’s purpose for His life. Obedience to His Father’s will was central to Christ’s life and mission (Matthew 26:39; John 4:34; 6:38; 14:31; Hebrews 10:9\). He came to suffer and die, offering His life as a sacrifice for sin so that all who believe in Him might be saved and granted eternal life (Isaiah 53:3–10; Matthew 1:21; Luke 19:10; John 3:16–17; 1 Timothy 1:15; 2 Timothy 1:10\). If Jesus had not set His face to go to Jerusalem in selfless obedience to God’s plan of salvation, He would never have accomplished the [redemption](redemption.html) of humanity (Romans 5:18–19; John 17:2–4\). Christians are called to continue Christ’s mission on earth today (Matthew 28:19–20; John 14:12; 20:21\). The apostle Paul teaches us to avoid stumbling blocks on our route by keeping our eyes on the “eternal prize” (1 Corinthians 9:24–27, NLT). Paul oriented his face toward the finish line in heaven: “Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers and sisters, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus” (Philippians 3:12–14\). As Christ set His face to go to Jerusalem, believers must overcome the obstacles of sin by fixing their gaze on Jesus, who is seated beside God in heaven: “Therefore, since we are surrounded by such a huge crowd of witnesses to the life of faith, let us strip off every weight that slows us down, especially the sin that so easily trips us up. And let us run with endurance the race God has set before us. We do this by keeping our eyes on Jesus, the champion who initiates and perfects our faith. Because of the joy awaiting him, he endured the cross, disregarding its shame. Now he is seated in the place of honor beside God’s throne” (Hebrews 12:1–2, NLT).

What does it mean that God did not send His Son to condemn the world (John 3:17)?

Answer John 3:16 presents Bible readers with what is likely the purest, most straightforward summary of the [good news](gospel-good-news.html) of God’s saving love that Jesus Christ brings to the world: “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.” Jesus, speaking with the Jewish Pharisee [Nicodemus](Nicodemus-in-the-Bible.html), continued, “For God did not send his Son into the world to condemn the world, but to save the world through him” (John 3:17\). *Jesus did not come to condemn the world but to save the world* was an important truth and a new revelation that Jewish believers would need to wrap their heads around. The Jews had no problem accepting the idea of God’s special love for Israel, but the notion that “God so loved the world” was groundbreaking theological material to the Jewish mindset. With this statement, Jesus revealed the all\-embracing scope of God’s love under the New Covenant. God’s *agape* love does not discriminate between Jew and Gentile, enslaved person or free, male or female (Galatians 3:28; Colossians 3:11\). The Father sent His Son to destroy prejudices and break down barriers of division to bring God’s great love and salvation to every man, woman, and child in the entire world (Matthew 28:19\). And His plan of salvation has been a global strategy all along (See Revelation 5:9; 7:9; 14:6\). Jesus did not come to condemn the world because the world was already condemned. The Greek word (*krinō*) translated as “condemn” in John 3:17 means “to declare guilty; to pronounce guilt and a punitive sentence on someone in a legal sense; to judge.” The Bible says that all people are born in sin [inherited](inherit-sin.html) from Adam (Romans 5:12; Psalm 51:5\). We come into this world already pronounced guilty and condemned to die (Romans 5:17–19; 6:23\). In Romans 3:21–31, the apostle Paul teaches that Jesus Christ took the punishment for our sin upon Himself when He sacrificed His life on the cross. He died so that we could be “made right with God by placing our faith in Jesus Christ. And this is true for everyone who believes, no matter who we are” (verse 22, NLT). Anyone who puts his or her faith in Jesus Christ is restored to fellowship with God (verse 26\). Those who belong to Christ Jesus are no longer condemned because “the power of the life\-giving Spirit” frees them “from the power of sin that leads to death” (Romans 8:1–2, NLT). Faith in Jesus Christ is the only way to escape a guilty sentence: “Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son” (John 3:18\). Rejecting Jesus results in condemnation and death (John 3:36\). Ultimately, salvation for everyone in the world, from the beginning of history until the end of time, is rooted in faith in Jesus Christ (see Romans 4:1–24; Hebrews 11:6, 13, 26; John 1:12\). There is no other way to be saved (John 3:14–15; 11:25; 14:6; Acts 4:12\). God sent His one\-and\-only Son to die, not just for the people of Israel, but as a loving Savior for everyone. He is “the [Lamb of God](Jesus-Lamb-of-God.html), who takes away the sin of the world!” (John 1:29\). Jesus did not come to condemn the world but to save those who believe in Him. Our Savior’s mission was not to sentence people to death: “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23\). Christ laid down His life to take away the curse of sin that separates sinners from God (Romans 8:33–34\). Jesus came to bring His Father’s gift of salvation so that all who believe in Him might enjoy fellowship in His presence for all eternity.

How is a good name better than precious ointment (Ecclesiastes 7:1)?

Answer In ancient times, an individual’s reputation and position in the community were closely tied to his name. In Ecclesiastes 7:1, Solomon asserts, “A good name is better than precious ointment” (ESV), stressing the priceless worth of preserving a good [reputation](Bible-reputation.html). “Precious ointment” refers to fine, expensive perfume. In the New Living Translation, Ecclesiastes 7:1 is worded thus: “A good reputation is more valuable than costly perfume.” Solomon teaches wisdom\-seekers that some things in life are far more important than riches and material prosperity. The sentiment resonates in Proverbs 22:1: “A good name is more desirable than great riches; to be esteemed is better than silver or gold.” A good name (or reputation) was highly regarded in ancient Israel (Job 18:17; Proverbs 10:7\). Precious ointment was also greatly prized and used in Scripture to symbolize God’s anointing (Psalm 45:7; 133; Amos 6:6; Matthew 6:17; 26:7\). But in Ecclesiastes 7:1, Solomon uses these two treasured things to contrast inward values with external appearances. Why is a good name better than precious ointment? Let’s consider the properties of expensive perfume. One of the costliest perfumes on the market today, Jean Patou’s *Joy*, claims to incorporate more than ten thousand jasmine flowers and some 28 dozens of roses per bottle. The extravagant ointment smells rich, luxurious, and wonderful, but its fragrance is fleeting, temporary. A good name (or reputation) is better than precious ointment because it lasts. Perfume can be used to cover up a foul scent, but a good reputation is readily evident and cannot be disguised. Expensive perfume is a status symbol concerned only with the superficial qualities of one’s outward image. But a good reputation is based on genuine integrity, right living, and internal character. Fine perfume may possess material, external, and worldly value, but the good reputation of a child of God is much better because its worth is eternal (Isaiah 56:5; Revelation 3:12\). A respectable reputation is developed through knowing and obeying God’s Word (Deuteronomy 4:1–14\), living to please the Lord (2 Corinthians 5:9–10\), and always striving to keep a clear conscience before God and people (Acts 24:16; Hebrews 13:18; 1 Thessalonians 4:1\). Jesus understood that a good name was better than precious ointment. He endeavored even as a boy to develop an honorable reputation by growing “in wisdom and in stature and in favor with God and all the people” (Luke 2:52, NLT). In the early church, men of “good reputation” were chosen to serve as deacons (Acts 6:3, NKJV). One of these was Stephen, whom the Bible describes as “full of the Spirit and wisdom,” “full of faith” (Acts 6:5\), and “full of grace and power” (Acts 6:8\). Millions of people cannot afford to buy expensive perfume, but a good name is available to rich and poor alike. Even better, a respectable reputation goes further, lasts longer, and counts for much more. In the Lord’s estimation, good character is more valuable than all the wealth in this world. As proof, when one woman poured out her [alabaster flask](alabaster-box.html) of expensive ointment on Him, Jesus honored her, acknowledging that her good reputation would be remembered throughout the ages (Matthew 26:13\).

Who was F. F. Bruce?

Answer Frederick Fyvie Bruce (1910—1990\), better known as F. F. Bruce, was a Scottish Bible scholar and theologian who profoundly influenced the contemporary evangelical understanding of the Bible. He served as the Rylands Professor of Biblical Criticism and Exegesis at the University of Manchester for nearly twenty years (1959—1978\). A man of integrity, a master of languages, a lover of the Bible, and a giant in biblical exegesis, F. F. Bruce is remembered affectionately as the “Dean of Evangelical Scholarship.” F. F. Bruce was born in Elgin, Scotland, the son of [Plymouth Brethren](Plymouth-Brethren.html) itinerant evangelist Peter Fyvie Bruce. His father made a lasting imprint on his faith and his life’s work. Bruce remained a lifelong member of the Christian Brethren community of independent congregations and founded the Christian Brethren Archive at the University of Manchester in 1979\. Bruce was educated at the universities of Aberdeen, Cambridge, and Vienna. He graduated at the top of his class at Cambridge. He received an honorary Doctor of Divinity from Aberdeen in 1957\. Later, in 1963, he obtained a master’s degree in Hebrew and literature from Manchester University. Bruce’s love for the Scriptures and aptitude for languages began in early childhood. These passions continued throughout his entire life. Not only did Bruce master all the ancient biblical languages (Greek, Latin, Hebrew, Aramaic), the classics and modern European languages (German, French, Spanish, Italian, Dutch, Danish, Swedish), but he was also fluent in the Celtic languages of his homeland. His knowledge of the Bible was extraordinary. Bruce seemed to have memorized the entire Bible, including the texts of the original language and multiple translations. “In the truest sense, he knew the Bible by heart,” wrote his friends Laurel and Ward Gasque (“Frederick Fyvie Bruce: An Appreciation,” *Ashland Theological Journal*, Vol. 23, 1991, p. 3\). “When asked a question about the Bible, he did not have to look up the text. He would sometimes take off his glasses, close his eyes as if he were scrolling the text in his mind, and then comment in such an exact manner that it was clear he was referring to the Hebrew or Greek text, which he either translated or paraphrased in his answer. If the context were academic, he might refer directly to the original language; in speaking to students who were not necessarily theologians, he would normally use a contemporary translation” (Gasque, “Bruce, Frederick Fyvie,” in *Biographical Dictionary of Evangelicals*, ed. Larsen, T., et al., InterVarsity Press, 2003, p. 86\). F. F. Bruce began his academic career as an assistant lecturer in Greek at Edinburgh University (1935—1938\). He also taught at Leeds University (1938—1947\) and headed the Department of Biblical History and Literature at Sheffield University (1947—1959\). From 1959 to 1978, he was John Rylands Chair of Biblical Criticism and Exegesis, where he supervised more PhD students in biblical studies than any other scholar of his time. Bruce was comfortable among academics, students, seekers, and “ordinary” believers. He gave lectures and preached throughout the UK, Europe, USA, Canada, Holland, Italy, Australia, Uganda, and New Zealand, yet still took time from his busy schedule to encourage young Christian ministers from around the world who came to study with him. As an evangelical, F. F. Bruce emphasized the centrality of Jesus Christ and the message of the gospel rather than doctrines or denominations. Despite his Plymouth Brethren affiliations, he encouraged [egalitarianism](egalitarianism.html) and the full participation of women in church and Christian ministry. Bruce wrote nearly fifty books, hundreds of essays, and thousands of reviews and articles. He edited *The Evangelical Quarterly* (1949—1980\) for more than thirty years, edited *The Palestine Exploration Quarterly* (1957—1971\), and served as contributing editor for *Christianity Today* (1956—1978\). He published commentaries on all of Paul’s epistles and nearly every book of the New Testament. His earliest and most widely circulated work is *The New Testament Documents: Are They [Reliable](Bible-reliable.html)?* (1943\), which has undergone numerous editions and translations into many languages and is still in print today. Here are some memorable quotes from the writings of F. F. Bruce: “The best way to destroy an enemy is to turn him into a friend.” (*Hard Sayings of the Bible*) “My doctrine of Scripture is based on my study of Scripture, not vice versa.” (*In Retrospect: Remembrance of Things Past*) “The soul’s deepest thirst is for God himself, who has made us so that we can never be satisfied without him.” (*The Gospel of John: Introduction, Exposition and Notes*) “Unity of mind is best achieved when each aims at reproducing the mind of Christ. True Christianity, in fact, is the cultivation and expression of the mind which he manifested in all his ways.” (*Paul and His Converts: How Paul Nurtured the Churches He Planted*) “If the New Testament were a collection of secular writings, their authenticity would generally be regarded as beyond all doubt.” (*The New Testament Documents: Are They Reliable?*)

What does it mean to walk in darkness (1 John 1:6)?

Answer The idea of walking in darkness is mentioned in several parts of Scripture, including 1 John 1:6, “If we claim to have fellowship with him and yet walk in the darkness, we lie and do not live out the truth.” This verse serves as a warning and challenge to everyone who claims to have a relationship with God. Christianity goes beyond words and is revealed through our actions. To walk in darkness denotes a sinful lifestyle, persistently engaging in actions that God hates. The term *walk* is often used as a metaphor for daily living. So, John is addressing those who profess to be followers of Christ but carry on with ungodly living. Elsewhere, Scripture lists behaviors commonly associated with living in darkness, such as “sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these” (Galatians 5:20–21\). Living in darkness revolves around self\-centeredness, satisfying personal desires (Ephesians 2:3; Romans 1:24–25\). This raises the question: Are we seeking to please God or only ourselves? It is expected that those who reject God would live for themselves and walk in darkness. But it is also possible to identify with Christ yet live in a self\-serving manner. This was the temptation that led Eve and Adam astray. The serpent invited them to turn from God and pursue self\-rule, saying, “You will be like God, knowing good and evil” (Genesis 3:5\). Throughout history, humanity has since desired to be like God, establishing their own notions of reality and morality. The problem is, in our fallen state, we view as good what God calls evil and then denigrate what He calls good. What about adherents of other theistic religions who also acknowledge a transcendent Being: are they living in darkness? Do they not know God? The issue with other religions is is two\-fold: 1\) their denial of the universal human condition—moral imperfection and an inability to meet God’s standard—and 2\) their rejection of Christ. True religion stems from approaching God through Christ, acknowledging that only He is righteous and only He can bridge the gap between God and man (1 Timothy 2:5\). When we believe we can attain righteousness through our efforts, we either become self\-righteous or despondent; either way, further sinful behavior results. The opposite of walking in darkness is [living in the light](walk-in-the-light.html), starting when we turn to the [Light of the world](light-of-the-world.html). Through Christ’s redemptive work and the Holy Spirit’s regeneration, we move from the kingdom of darkness to that of light (Colossians 1:13–14; see also Acts 26:17–18; 1 Peter 2:9\). Because we are in the light, we should “walk as children of light” (Ephesians 5:8\). Our manner of life should reflect our claim to know God; otherwise, we rightly appear as dishonest. “We lie,” as 1 John 1:6 says. “You are all children of the light and children of the day. We do not belong to the night or to the darkness” (1 Thessalonians 5:5\). Critics often point to the contrast between belief and behavior in many Christians as an argument against the gospel. While this accusation can be biased, we cannot ignore that, when we associate with Jesus, even outsiders expect to see changes. Numerous people come to Christ due to the godly lifestyle of a Christian friend or family member. Are we genuinely living out the truth of the [gospel](what-is-the-gospel.html) in our homes, workplaces, neighborhoods, and churches? Or do we still walk in darkness?

Is World ID the mark of the beast? Is Worldcoin the end times global currency?

Answer A founder of OpenAI—the company behind ChatGPT—has developed a program designed to register users with a global digital identifier. World ID is meant to give every person his or her own unique digital identity that distinguishes individuals from each other and from AI. It purports to do this by scanning the user’s iris on a biometric verification device called the Orb and developing a numerical code based on the eye’s image. The image file of the iris can be deleted, and only the code will remain. The iris scan is required to make an account with World ID, but it is not connected digitally to any personal information. It is designed to ensure people can only create a single account; once scanned, a person’s eyes cannot be used to create another ID. The user chooses whether the image of their iris is deleted or stored and used for research. World ID is connected to Worldcoin, a digital currency. Everyone who registers for a World ID through the Orb will receive one Worldcoin token based on Ethereum. Users can create an account and trade in Worldcoin without scanning their irises, but they will not receive a free token or receive a World ID. In addition to giving a free token now, World ID will attempt to make the global digital economy more equitable for all users around the world. How they would do this is unknown other than ensuring people cannot have more than one World ID. **Is World ID the mark of the beast?** No, World ID is not the prophesied [mark of the beast](mark-of-the-beast-today.html), and Worldcoin is not the prophesied global currency. The mark of the beast cannot exist until the Antichrist is revealed. The mark is specifically an indication that the person worships the beast, and that will not happen until the second half of the tribulation (see Revelation 13\). The mark of the beast cannot exist yet because the beast has not acceded to power yet. **Will this technology contribute to the development of the mark of the beast?** Possibly. It is reasonable to speculate that the mark of the beast will include some kind of unique identifier. However, it will also include a *mark*: something that is added to the human body on the forehead or right hand (Revelation 13:16–17\). It is not merely something about the body that is recorded. **Should Christians avoid World ID and Worldcoin to delay the development of the mark of the beast?** The Bible clearly explains that the timing of the return of Jesus is determined by the will of God the Father *alone* (Acts 1:6–7\). We cannot [know, delay, or hasten](delay-hasten-end-times.html) Jesus’ coming. Christians do not have to avoid using the World ID or Worldcoin for spiritual purposes. It is not a sin to use, develop, or promote technology that may eventually be used by the Antichrist. **Should Christians use World ID and Worldcoin?** That is a matter of discernment. Despite developers’ best intentions, digital information is always vulnerable. As of this writing, it appears the iris scans used to train the system have *not* been deleted, and the methods used to acquire them were not entirely ethical. The Bible says nothing specific about a global identifier or digital currency. On the other hand, anyone who has taken a DNA heritage test has already made biometric data available to a corporation and theoretically vulnerable to digital theft.

What does the Bible say about AI-generated pornography?

Answer Pornographers have always quickly adapted their methods to new digital technology. Digital pornography has closely followed the internet’s ability to store and send images. The convenience and relative anonymity have destroyed any chance of curbing the growth of internet porn. Until recently, images were created through hand\-created illustration, photography, digital graphics, or a hybrid of those methods. Now that artificial intelligence image generators are available, anyone can create images. AI image generators take a user’s input and construct one or more images based on that input. The input can be as simple as “a pig,” or it can be more complex: “a pig riding a velociraptor in sepia tones in the style of Monet.” In order to “train” the AI, millions of images are downloaded into its source material and identified: “this is a pig”; “this is a Monet”; “this image is in sepia tones,” and so forth. For the most part, the images used to train the AI are not original to the AI’s developer. They are often found on the internet, and many are personal photos, original works of art, or other images under copyright. Spiritually and psychologically, there isn’t much difference between porn created by illustration, photography, digital graphics, or artificial intelligence. It’s the content that matters, not the method. [Pornography](pornography-Bible.html) enslaves the user (see Romans 6:19\), destroys relationships and families, distorts the idea of love between others that God calls us to (Matthew 22:39\), and promotes unhealthy relationship goals and even violence. Porn created through AI image generators has the same effects as other, more “traditional” types of porn. One may assume that AI porn has one virtue over other types of porn: it creates images digitally and doesn’t involve the exploitation of real people. But that assumption would be false. AI doesn’t create anything. AI image generators need source material in order to “understand” what the input means and compile the resulting image. This fact is already leading to copyright lawsuits. “Deepfake” generators take images, videos, and/or audio of a person and construct false images, videos, and speech of that person. Users can make deepfakes of any individual they want, including celebrities, children, or people they know. When those deepfakes are pornographic, it is a form of sexual abuse. As of this writing, an act is moving through the U.S. Congress that would make non\-consensual AI\-generated deepfake pornography illegal. There is nothing edifying or mitigating about the use of AI image generators to create pornography. Given the sinful human condition, advances in technology often provide more sophisticated ways to sin. The misuse of AI image generators is further evidence that humanity’s ability to sin more creatively—and damage ourselves in the process—is never\-ending. As Jeremiah 17:9 says, “The heart is deceitful above all things and beyond cure. Who can understand it?”

Why did God allow Satan to enter the Garden of Eden?

Answer Genesis 3 explains how sin came into the world but does not patently state why God allowed Satan into the [Garden of Eden](Garden-of-Eden.html). However, a viable answer is discernable in God’s plan of salvation. The Genesis narrative reveals that God created [Adam and Eve](Adam-and-Eve-questions.html)—the first man and woman of the human race. They were made perfect and sinless, and God gave them everything they needed to enjoy and thrive. He did all this out of His fathomless, unconditional love for them. God desired them to love Him in return and express that love through faithful obedience. For love to be proved genuine, God gave Adam and Eve and all succeeding people the freedom to choose. We can choose to love or not to love, to obey God or not to obey Him, to do good or evil. If the human will had never been allowed to be tested and proved, then people would be nothing more than robots. God could have created us to love and obey Him automatically. He could have put a fence around the Garden of Eden and never allowed humanity to be tempted. But God’s desire was and is for people to love Him sincerely, obey Him willingly, and worship Him wholeheartedly (Deuteronomy 10:12–13; Matthew 22:37; John 14:15; 1 John 4:19\). God placed a restriction on Adam and Eve. He commanded, “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die” (Genesis 2:16–17\). The tree was God’s test of obedience and love. Even though Adam and Eve were in paradise without sin, rebellion and evil had already come into creation through the angel [Lucifer’s](Lucifer-Satan.html) fall (Isaiah 14:12–15\). Lucifer was created perfect and beautiful and may have been in the Garden of Eden prior to his rebellion (see Ezekiel 28:13\). Lucifer’s undoing was his proud desire to “be like the Most High” (Isaiah 14:14, NLT). After his fall, Lucifer became known as Satan or the devil. Evil and sin came into the world through Lucifer’s rebellion. Satan lured Eve with the same sin he had committed—the ambition to be like God (Genesis 3:4–5\). Both the tree and Satan presented a test. Eve took Satan’s bait, Adam chose to follow Eve into sin, and the fall of humankind was complete (Romans 5:12\). The couple and all subsequent humans would pay the consequences of their disobedience, beginning with [separation from God](does-sin-separate-us-from-God.html). Sin breaks our fellowship with God. Born in a state of estrangement from our Creator, we all desperately need a Savior to reconcile and restore our relationship with God (Romans 3:9, 10–12, 23; Psalm 51:5; Ephesians 2:3\). Why did God allow Satan to enter the Garden of Eden? At best, we can speculate that God allowed it as a means of testing Adam and Eve’s love and obedience. Why did God let His beloved creations fall into sin? These questions have no definitive answers in Scripture. The Bible does not tell us everything we want to know, but God, through His Word, does provide everything we need (2 Timothy 3:16–17; 2 Peter 1:3\). We can stand firm on the truth Scripture does reveal. We know God is good, wise, and loving (Luke 18:19; Genesis 50:20; 1 John 4:8, 16\). Everything He does is in our best interest, for a good and loving purpose (Romans 8:28; 31–38\). Some things are hidden from us in Scripture and not for us to know: “The secret things belong to the Lord our God, but the things revealed belong to us and to our children forever, that we may follow all the words of this law” (Deuteronomy 29:29\). We are allowed to explore, research, and discover much in God’s Word, but there is infinite knowledge beyond our finite reach (Psalm 44:21; Daniel 8:26; Romans 11:33; 16:25\). When we are left with unanswerable questions, we must be willing to accept what God has not revealed and cling to what He has.

What is the foundation of the Christian faith—Jesus or the Bible?

Answer The basis of the Christian faith is the death and resurrection of Jesus, without which there would be no Christian faith or salvation. These truths are recorded in the Bible. However, as a reaction to some people who question the relevancy and reliability of the Bible, some believers take a different approach, pointing people away from the Bible to focus their faith on Jesus alone. Is it correct to say that the Bible is the foundation of our faith—or is it Jesus? Undoubtedly, Jesus is the object of our faith. John 3:16 says, “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” (emphasis added). Acts 16:31 says, “Believe *in the Lord Jesus*, and you will be saved” (emphasis added). So, we place our faith in Jesus. The question then becomes, can we believe in Jesus apart from the Bible? A foundation is the basis or groundwork of something. The Christian faith has the person and work of Jesus Christ as its foundation: our faith is built upon Christ, the rock of our salvation (Psalm 62:1\) and the chief cornerstone (Isaiah 28:16–17; 1 Peter 2:6\). Jesus, God in the flesh, is a real person who came to earth at a specific time in history. His death and resurrection are historical events. At the same time, the person and work of Jesus cannot be understood apart from God’s Word, the Bible. Ephesians 2:20–21 tells us that our faith is “built on the foundation of the *apostles and prophets*, with Christ Jesus himself as the [chief cornerstone](Jesus-Christ-cornerstone.html). In him the whole building is joined together and rises to become a holy temple in the Lord” (emphasis added). Christ is the cornerstone of our faith, and our understanding of this is built upon the foundation of the apostles and prophets—i.e., what they recorded in the Bible (Matthew 23:35; 2 Timothy 3:16\). The entire Bible points to Jesus (see John 5:39\): the Old Testament reveals our need for a Savior, predicts His coming, and sets the stage for the significance of His sacrifice; and the New Testament describes His coming, His death and resurrection to bring salvation to our sinful world, and His ongoing work as we await God’s kingdom and the restoration of all things (Acts 3:21; Revelation 21:1\). The Bible sets Jesus as our foundation and leads us to understand salvation (2 Timothy 3:15\). Romans 10:17 reveals that our faith comes from hearing God’s Word: “Faith comes by hearing, and hearing by the word of God.” Likewise, 1 Peter 1:23 tells us that we are born again “through the word of God which lives and abides forever.” What saves us? First Corinthians 15:3–4 indicates that it’s [the gospel](what-is-the-gospel.html) and then spells out what the gospel is: “*By this gospel you are saved*, if you hold firmly to the word I preached to you. . . . For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures” (emphasis added). Notice how the work of Christ is linked to the Scriptures. The foundation of our faith is the person and work of the historical Jesus, and we know that through what God, in His grace, has revealed to us in His Word. We cannot have saving faith or believe the essentials of the faith without the Bible, because we would not know who Jesus is and what He did for us without the Bible. In that way, the Bible is the foundation for our faith. At the same time, we must be careful not to fall into bibliolatry (Bible worship). Believing that the Bible is true and authoritative is not bibliolatry, but we must remember that the Bible is not God. Rather, the Bible reveals to us who God is and points to the object of our faith: Jesus Christ. Some attempt to separate Jesus from the Bible, but the implications of this approach have far\-reaching consequences. If we remove the Bible as the foundation of our faith, what can we believe? What is true about Jesus, and what is false? What do we base our understanding of Jesus on? God gave us His Word so we could know and believe in Him. Praise God that He has given us His Word! Jesus is the object of our faith; we place our trust in Christ. He is the foundation of our faith. The Bible is also the foundation of our faith in that it leads us to know God and His plan of salvation. Having Jesus and the Bible as the foundation of our faith is not a contradiction. As we seek God through His Word, we are led to saving faith in Jesus.

What does it mean that God is the Father of mercies (2 Corinthians 1:3)?

Answer The epistles (or letters) of the apostle Paul overflow with heartfelt encouragement for the early church. A particularly touching passage is found in 2 Corinthians 1:3, where Paul extols God as the “Father of mercies” (ESV). This title reveals a core aspect of God’s nature and provides comfort to the Corinthians—and Christians today—amid the challenges of life. Through a simple yet thoughtful analysis of 2 Corinthians 1:3, we can uncover the richness of the expression *Father of mercies*. Try, if you can, to imagine the sweetness of the words, “Blessed be the God and Father of our Lord Jesus Christ” (2 Corinthians 1:3\). To declare that God is “blessed” is to declare that He is worthy of praise, adoration, glory, and honor. David expresses the same idea in Psalm 145: I will extol you, my God and King, and *bless* your name forever and ever. Every day I will *bless* you and praise your name forever and ever. Great is the Lord, and greatly to be praised, and his greatness is unsearchable. (Psalm 145:1–3, ESV, emphasis added) In this psalm, David sings of God’s inherent greatness, His generosity toward underserving creatures, and His magnificent qualities. In 2 Corinthians 1:3, Paul builds on these themes and relates them to the Lord Jesus Christ, who is the conduit of the Father’s [mercy](rich-in-mercy.html) to sinners: “God shows his love for us in that while we were still sinners, Christ died for us” (Romans 5:8, ESV). The Father does not *have* mercy. He *is* mercy. The proper response is to bow our knees before Him and send up a song of praise. To truly appreciate the profundity of the phrase *Father of mercies*, we should understand what was happening in the Corinthian church. The Corinthians faced hardships, difficulties, and afflictions of various kinds. For this reason, Paul sought to remind them of God’s ever\-abiding presence and exhort them to fix their eyes on the Father, who is the source of all mercy. Even in their tough times, the Father is right beside them, reassuring them that they are not alone in their struggles (Deuteronomy 31:8; Hebrews 13:5\). Now, let us connect this idea to other portions of Scripture. The image of God as a Father who gives mercy is found in both the Old and New Testaments. In Psalm 103:13–14, we read, “As a father shows compassion to his children, so the Lord shows compassion to those who fear him. For he knows our frame; he remembers that we are dust” (ESV). The Lord is merciful, compassionate, and patient toward His children. In the [Parable of the Prodigal Son](parable-prodigal-son.html), Jesus tells a story of a wayward son who is met with open arms by his forgiving father (Luke 15:11–32\). This symbolizes that God, the Father of mercies, does not withhold mercy or compassion, regardless of how far we might have strayed away from Him. The title *Father of mercies* is not only about comfort; it is about transformation. When God extends mercy to us, it is not just a nice gesture. It is a powerful force that radically changes our disposition. Let us think about Romans 12:1, where Paul urges us to “present \[our] bodies as a living sacrifice, holy and acceptable to God, which is \[our] spiritual worship” (ESV). As recipients of God’s mercy, we ought to think, act, and live as a “chosen people, a royal priesthood, a holy nation, God’s special possession, that \[we] may declare the praises of him who called \[us] out of darkness into his wonderful light.”

Is heaven eternal?

Answer Is heaven eternal? The answer seems obvious at first glance. We sing about spending eternity in heaven, and we say to the bereaved in consolation, “He is with God now.” However, while many Christians believe that [heaven and hell](questions_eternity.html) are the ultimate final destination for all humans, Scripture provides more insight on the matter. The “heaven” we preach about as the spiritual destination for believers is not our eternal abode. Instead, it serves as a place where deceased saints await the final unveiling of God’s plan. So, although it is accurate to say that all who die in Christ currently reside in heaven, that is not the end of our journey. In Scripture, the word *heaven* can describe the sky, outer space, and the dwelling place of God (Genesis 1:14–18; John 14:2; Ephesians 4:8\). In the last usage, *heaven* has no physical description, but it is where all believers will go after death. Paul refers to it as the “third heaven” and describes “a man” being caught up there, likely recounting his own supernatural experience (2 Corinthians 12:1–9\). The third heaven is also known as [paradise](paradise.html). Our eternal abode, however, is the new earth, which will come with a new heaven and is referred to as the “[eternal state](eternal-state.html).” The old heaven and earth will be destroyed, as Peter writes in 2 Peter 3:10–13: But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything done in it will be laid bare. Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives as you look forward to the day of God and speed its coming. That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat. But in keeping with his promise we are looking forward to a new heaven and a new earth, where righteousness dwells. The eternal state is the final piece in God’s plan, where the earth will be restored to its original design, accompanied by the new heaven. It will be more than a mere consolation for the troubles in this fallen world; it will be a renewal, complete with the restoration of Eden (Revelation 22:1–4\). Believers will receive new bodies and have access to the Holy City, the New Jerusalem, and the tree of life (1 Corinthians 15:42–44; Philippians 3:20–21; Revelation 21:1–2, 27; 22:2\). The [new earth](new-heavens-earth.html) can be envisioned as “Eden 2\.0,” the utopia humans have long desired, written about, and even depicted in movies. Our instinctual yearning for something more in life is right because we are made for eternity (Ecclesiastes 3:11\). The current order of existence is temporary and subject to God’s curse because of mankind’s sin (Genesis 3:17–18; Romans 8:20–22\). The prospect of a new heaven and a new earth means that God has a reason for the current brokenness. Just as we cannot experience the beauty of healing without the pain of sickness, so perhaps can we not fully appreciate the joy of the new earth without experiencing this old one. In the absence of definite answers, God offers hope, and the resurrection of Christ made that hope even more certain. In conclusion, while it is accurate to say that believers will go to heaven after death, our final destination is a new, recreated earth where God will dwell with His people. Far from playing harps on clouds for eternity, we will work without the strains of the curse, live without the struggles of sin and suffering, and have direct fellowship with God. The new earth is reserved only for redeemed humanity, as nothing evil can enter (Revelation 21:8,27\). As sinful humans, our only passage to this new world is through Christ.

What is the good confession in 1 Timothy 6:12?

Answer First Timothy 6:12 states, “Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses.” This verse is part of Paul’s personal letter to [Timothy](life-Timothy.html) and provides instructions on how to live and lead. Let’s focus on the concept of “the good confession” that Timothy made. The “good confession” refers to a public declaration of faith. Interestingly, in the next verse, Paul mentions that Jesus also made a good confession: “In the sight of God, who gives life to everything, and of Christ Jesus, who while testifying before Pontius Pilate made the good confession, I charge you” (1 Timothy 6:13\). In John 18:37, we find the details of Jesus’ confession: “‘You are a king, then!’ said Pilate. Jesus answered, ‘You say that I am a king. In fact, the reason I was born and came into the world is to testify to the truth. Everyone on the side of truth listens to me.’” Here, *truth* refers not merely to a set of preceptsd in Scripture but to the embodiment of truth in Jesus Himself (John 14:6\). When Jesus claimed to testify to the truth, He was, in essence, testifying about Himself. Thus, the good confession bears witness to Jesus, as Romans 10:9–10 emphasizes, “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved.” The Greek word for “belief” is *pistis*, which also denotes trust in something. A proper confession of Jesus arises from trusting in His resurrection, intrinsically linked to His sacrifice on the cross for our sin. There is no resurrection without the crucifixion. Modern [evangelistic crusades](gospel-crusade.html) often feature public declarations with altar calls. While altar calls can be beneficial, they should be offered to individuals who understand themselves as sinners in need of a Savior. We come to Christ to be reconciled with God, not for money, a comfortable life, or even good health. While we have the promise of a future freedom from suffering, sickness, and pain (Revelation 21:4\), Jesus’ primary mission was to lead us to the Father, not to grant a physical utopia on earth. Therefore, the gospel must serve as the foundation for every altar call. Similarly, the [sinner’s prayer](sinners-prayer.html), used as a formulaic approach to guide someone in making a confession, should be handled with care. The sinner’s prayer is not a magical statement, and it does not, in itself, save. Jesus saves us by faith. The sinner’s prayer should be an outward declaration of the inner transformation that has occurred, and it must be accompanied by the gospel. Once we have believed and publicly made a good confession, like Timothy, we are called to “take hold of eternal life” and live consistently with our beliefs.

Who was William Barclay?

Answer William Barclay (1907—1978\) was a New Testament scholar and Church of Scotland minister best remembered for his radio and television broadcasts and writings produced and published as the *Daily Study Bible*. Barclay’s primary interest was communicating the history, theology, and language of the New Testament in a comprehensible and relevant way to ordinary people of his time. Born in Wick, Scotland, Barclay descended from Scottish highlanders. His father was an evangelical lay minister who preached in Gaelic and worked as a manager at the Bank of Scotland. The family moved to Motherwell—the town Barclay called home—when he was a boy of five. By age 12, Barclay felt called to preach. Barclay studied classical arts and divinity at Glasgow University, earning his degree in 1932\. He then pursued an additional year of education at the University of Marburg in Germany. In 1933, William Barclay was ordained in the Church of Scotland and began ministering at Trinity Church, Renfrew (near Glasgow), where he continued until 1946\. Barclay’s time in that pulpit during the Great Depression and World War II brought him into close connections with working\-class people from the surrounding factories and shipyards. There “he learned to speak in language intelligible to ordinary people. Yet he also learned not to underestimate his audience, a point he later urged upon his students” (Douglas, J. D., “Barclay, William,” *Who’s Who in Christian History*, Douglas, J. D., and Comfort, P., eds., Tyndale House, 1992, p. 61\). In 1933, William married Katherine Gillespie, a minister’s daughter described as “a vivacious person” who was “keenly interested in his work” (www.lifeandwork.org/features/looking\-back\-this\-man\-barclay, accessed 8/20/23\). The couple had three children, two girls and a boy. Their eldest daughter tragically drowned in a yachting accident at age 21\. In 1947, William Barclay took a position as New Testament Lecturer at Glasgow University. He was later appointed Senior Lecturer in Hellenic Greek and eventually, in 1963, became Professor of Divinity and Biblical Criticism until his retirement in 1974\. He continued to lecture as a visiting professor at the University of Strathclyde. He was awarded Commander of the Most Excellent Order of the British Empire (CBE) by Queen Elizabeth II. One of Barclay’s students described him as a generous, charming, and cheerful family man who worked hard and loved life. He was highly disciplined in his work, possessed a photographic memory, and had the gift of thinking in pictures. Despite losing his hearing, Barclay still succeeded in leading the college choir. He counted his deafness an asset: “When he was writing he would turn off the hearing aid and thus escaping all intrusions concentrate absolutely on his work” (www.preaching.com/articles/past\-masters/william\-barclay\-remarkable\-communicator/, accessed 8/20/23\). Barclay’s experiences among the working people of Scotland inspired his famous verse\-by\-verse, 17\-volume New Testament commentary, the *Daily Study Bible*, initially published between 1954 and 1978\. The work began as a temporary measure. After the Church of Scotland’s curriculum author fell ill, Barclay was asked to fill in as a substitute writer. But Barclay never left the project, and the first edition sold over five million copies. Each volume in the series contains Barclay’s unique translation of the New Testament in everyday English. The latest edition, the *New Daily Study Bible*, was released in 2001\. Barclay described himself as a “[liberal](liberal-Christian-theology.html) evangelical” (Douglas, op. cit., p. 61\), and his modernism became more evident the older he became. Barclay was reluctant to defend the inspiration of Scripture, was critical of the doctrine of substitutionary atonement, and expressed doubts about the [virgin birth](virgin-birth.html). He downplayed the literal nature of the miracles in Scripture. For example, he doubted that Jesus truly raised the widow’s son to life in Luke 7:11–17: It may well be that here we have a miracle of diagnosis; that Jesus with those keen eyes of his saw that the young man was in a cataleptic trance and saved him from being buried alive, as so many were in Palestine. (Barclay, W., *The New Daily Study Bible: The Gospel of Luke*, Westminster John Knox Press, 2001, p. 105\). The same “keen eyes” of Jesus are also used to explain away the miracle of the draught of fish in Luke 5:1–11: There is no need to think that Jesus created a shoal of fishes for the occasion. In the Sea of Galilee there were phenomenal shoals which covered the sea as if it was solid for as much as an acre. Most likely Jesus’ discerning eye saw just such a shoal and his keen sight made it look like a miracle. (Ibid., p. 68\). Barclay even cast doubt on the [divinity of Christ](divinity-of-Christ.html): It is not that Jesus is God. Time and time again the Fourth Gospel speaks of God sending Jesus into the world. Time and time again we see Jesus praying to God. Time and time again we see Jesus unhesitatingly and unquestioningly and unconditionally accepting the will of God for himself. Nowhere does the New Testament identify Jesus and God. He said: “He who has seen me has seen God.” There are attributes of God I do not see in Jesus. I do not see God’s omniscience in Jesus, for there are things which Jesus did not know. (Barclay, W., *The Mind of Jesus*, Harper \& Row, 1961, p. 56\). In light of Barclay’s theological problems, he should be read with care. Yet there is value in his work. He was a good writer who was adept at organization and pulling together the various themes of Scripture into an understandable whole. And he always issued a call to action. William Barclay believed every Christian should be a student of God’s Word, applying its truth and living out the teachings of Christ in daily life. Besides his *Daily Study Bible*, Barclay wrote more than 50 books at a pace of about three a year. Although he started working on the books of the Old Testament (Genesis and the Psalms), Parkinson’s disease ended that quest early. Barclay died in 1978 at age 71 in Glasgow. Consider these quotes from the writings of William Barclay: “Jesus promised his disciples three things—that they would be completely fearless, absurdly happy, and in constant trouble.” (*The Gospel of Luke*) “We need to discover the lost radiance of the Christian faith. In a worried world, Christians should be the only people who remain serene. In a depressed world, Christians should be the only people who remain full of the joy of life.” (*The Gospel of Matthew*) “The Christian hope is the hope which has seen everything and endured everything, and has still not despaired, because it believes in God. The Christian hope is not hope in the human spirit, in human goodness, in human endurance, in human achievement; the Christian hope is hope in the power of God.” (*The Letter to the Romans*)

What is the golden chain of salvation / redemption?

Answer In Romans 8:29–30, the apostle Paul presents a concise yet breathtaking formulation of God’s redemptive work from eternity to eternity: For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. (ESV). This passage introduces readers to five essential doctrines: (1\) foreknowledge, (2\) predestination, (3\) calling, (4\) justification, and (5\) glorification. These doctrines are intricately linked, forming an unbreakable bond often called the “golden chain of salvation.” The chain begins with God’s [foreknowledge](foreknowledge.html). This doctrine is probably the most misunderstood, although the same could be said about predestination. The word *foreknowledge* is composed of two separate words: *fore*, meaning “beforehand,” and *knowledge*. So, to foreknow is “to know beforehand.” This does not mean that God foreknew or foresaw our faith and then chose us to be “predestined to be conformed to the image of his Son.” To the contrary, it means that, before the foundation of the world, God set His seal of affection upon those He purposed to elect (cf. Ephesians 1:4–5\). The next link in the golden chain of salvation is [predestination](predestination.html), which is also composed of two word parts: *pre\-*, meaning “beforehand,” and *destination*. Thus to be predestined is “to be destined beforehand.” The difference between foreknowledge and predestination is that the former does not tell us what God has destined (or planned) for the elect. This is where predestination comes in. Having set His seal of affection upon us, God then “predestined \[us] to be conformed to the image of his Son.” Our destiny, therefore, is to bear the image of Christ (cf. Ephesians 2:10\). To this end, God calls, justifies, and glorifies us. The third link in the golden chain of salvation is [calling](effectual-calling-call.html). In theology, there are two different kinds of calling: external and internal. The first call is external, general, and indiscriminate. This call, also known as the gospel call, is exemplified in Jesus’ invitation, “Come to me, all who labor and are heavy laden, and I will give you rest” (Matthew 11:28, ESV; cf. John 3:16; 7:37\). This kind of call can be resisted (Matthew 23:37; Acts 7:51\). The second call is internal, specific, and effectual. Thus, it is more than an external invitation to trust in Christ for salvation. Through the agency of the Holy Spirit, God prepares the hearts of His elect to hear, receive, and respond positively to the gospel message. This call is effectual (or effective) because it accomplishes God’s intended purpose of drawing the elect to Himself and giving them new life (John 6:36–37; 10:14–18, 11:43\). It is the effectual call that is meant in Romans 8:30\. The fourth link in the golden chain of salvation is [justification](justification.html). Simply put, justification is the act of declaring or making righteous in the sight of God (Romans 5:1\). Believers are declared righteous “not because of works done by us in righteousness” (Titus 3:5, ESV), but solely because of the imputed righteousness of Christ, received by faith alone. Let us not suppose, however, that we produce the faith required for justification: “For by grace you have been saved through faith. And this is not your own doing; *it is the gift of God*, not a result of works, so that no one may boast” (Ephesians 2:8–9, ESV, emphasis added). In other words, saving faith is a sovereign and gracious gift of God. The fifth and final link in the golden chain of salvation is [glorification](glorification.html). In glorification, God will remove us from the presence of sin and place us into an eternal state of glory (2 Corinthians 4:17\). On that glorious day, the light of God will shine upon us, and we will be free from sin, darkness, imperfection, and error. We will know Him fully, even as we are fully known by Him (1 Corinthians 13:12\). In Romans 8:30, Paul speaks of glorification in the past tense. This is because of his assurance that “he who began a good work in \[us] will bring it to completion at the day of Jesus Christ” (Philippians 1:6, ESV). The golden chain of salvation reminds us that salvation is entirely an act of God (Jonah 2:9\). It is God who foreknows, predestines, calls, justifies, and glorifies. The appropriate response is to “proclaim the excellencies of him who called you out of darkness into his marvelous light” (1 Peter 2:9, ESV).

What is “evil speaking” in Ephesians 4:31?

Answer In the complex web of human communication, words are like strings that can either damage or improve the quality of our relationships with others. Hence, the apostle Paul, in Ephesians 4:31, mentions “evil speaking” (NKJV) as one of the things that believers should discard. The reason that evil and destructive speech should not come out of our mouths is that we have been “created after the likeness of God in true righteousness and holiness” (verse 24, ESV) and are “members of one another” (verse 25, ESV). Therefore, we should only speak things that are “good for building up, as fits the occasion, that it may give grace to those who hear” (verse 29, ESV). *Evil speaking* is an English expression for the Greek word *blasphemia*, a combination of *blapto* (“to injure”) and *pheme* (“a saying”). These two words, taken together, refer to words that wound, defame, or slander. To grasp its full meaning, we must contextualize it alongside the other negative traits in Ephesians 4:31\. Bitterness, wrath, anger, and clamor all stem from a hostile and divisive disposition that is driven by [pride](pride-Bible.html) and self\-centeredness. Evil speaking is the verbal expression of such a heart, spewing words that damage reputations, perpetuate falsehoods, and erode unity within the body of Christ. Proverbs 18:21 reminds us that “death and life are in the [power of the tongue](power-of-the-tongue.html), and those who love it will eat its fruits” (ESV). Our words, therefore, possess the incredible ability to edify or discourage, to heal or to harm. Evil speech encompasses not only blatant forms of slander, but also subtler forms such as gossip, backbiting, and unjust criticism. Regarding these matters, the apostle James warns believers about the consequences of misusing our tongues: “Do not speak evil against one another, brothers. The one who speaks against a brother or judges his brother, speaks evil against the law and judges the law. But if you judge the law, you are not a [doer of the law](doers-of-the-Word.html) but a judge” (James 4:11\). When we engage in such behavior, we contribute to an atmosphere of mistrust and disunity within the body of Christ. Let us, then, be careful not to poison the well of Christian fellowship and hinder the Holy Spirit’s work in our lives and local church. In Christ, we are called to leave behind the old self with its sinful inclinations and clothe ourselves with the new self, renewed in the [image of Christ](more-like-Christ.html): “Do not lie to one another, seeing that you have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator” (Colossians 3:9–10, ESV). To put away evil speech is to commit ourselves to a life characterized by grace, love, and edification (Colossians 4:6; Ephesians 4:32\). Addressing the issue of evil speaking is not solely a linguistic exercise. To the contrary, it has profound implications for our day\-to\-day interactions. As believers, we are ambassadors for Christ, bearing His name and reputation in the world (2 Corinthians 5:20\). Thus, our speech, both within the church and outside it, ought to reflect the status of our redeemed lives.

What is the word of Christ in Colossians 3:16?

Answer The apostle Paul repeatedly underscores the person and work of Jesus Christ in his letter to the Colossians. Concluding a section of teaching devoted to maintaining a holy lifestyle and keeping unity within the church (Colossians 3:12–17\), Paul urges believers to “let the peace of Christ rule in your hearts” (verse 15, ESV) and “let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God” (verse 16, ESV). In this passage, Paul introduces the unique phrase *word of Christ* (it occurs only here) rather than his earlier usage of “word of God” (see Colossians 1:25\). Bible scholars are split into three camps regarding the meaning of *word of Christ* in Colossians 3:16\. Some, such as [Warren Wiersbe](Warren-Wiersbe.html), interpret the expression to mean the Word of God: “The Word will transform our lives if we will but permit it to ‘dwell’ in us richly. The word *dwell* means ‘to feel at home.’ If we have experienced the grace and the peace of Christ, then the Word of Christ will feel at home in our hearts. We will discover how rich the Word is with spiritual treasures that give value to our lives” (*The Bible Exposition Commentary*, Vol. 2, Victor Books, 1996, p. 139–140\). Others believe the *word of Christ* refers to the actual words that Jesus Christ uttered—His teachings and messages that came directly from His mouth or were spoken by the Spirit of Christ. A third camp proposes that the *word of Christ* denotes the message *about* Jesus Christ—“the word of the truth, the gospel” (Colossians 1:5; Ephesians 1:13 ESV), “the message of the gospel” (Acts 15:7\), or “the word of the Lord” (see 1 Thessalonians 1:8; 2 Thessalonians 3:1; Acts 8:25, ESV). None of these interpretations conflict with the others. The words that Jesus, God the Son, spoke were given to Him by God the Father. Jesus told His disciples, “And remember, my words are not my own. What I am telling you is from the Father who sent me” (John 14:24, NLT). Jesus and the Father are one (John 10:30; 17:11\); therefore, the word of Christ is the Word of God. Likewise, the message of the gospel is the Word of God (Mark 1:14; 1 Peter 1:25\). Earlier in his greeting, Paul testified that “the word of the truth” or “the [gospel](what-is-the-gospel.html),” which the Colossians had received, was “bearing fruit and increasing” since the day they first heard and understood “the grace of God in truth” (Colossians 1:5–6, ESV). Holiness and unity, both individually and in the body of Christ, are cultivated when we let the word of Christ make its home in us—when we give the truth of God’s Word ample, comfortable space in our hearts and lives through teachings and Bible study, counseling one another with its wisdom, singing psalms, hymns, and spiritual songs (Colossians 3:16\), and meditating on it day and night (Psalm 1:1–2\). Another way we might understand the *word of Christ* is as the sum of Christian doctrine, or the gospel in its broadest sense as presented by Jesus Christ and the Spirit of Christ. Paul clarified, “I want you to know, brothers and sisters, that the gospel I preached is not of human origin” (Galatians 1:11; see also Hebrews 2:3; 1 Corinthians 7:10\). The gospel Paul preached was the word of Christ delivered by the Spirit of Christ. God’s Word is meant to permeate our lives so profoundly that it takes up permanent residence. This abiding infilling is made possible through the indwelling Holy Spirit, who reminds us of everything Jesus said and did (John 14:26; 16:13\). As we let the word of Christ dwell in us richly and are filled with the Holy Spirit (Ephesians 5:18–20\), we become living representatives of the Lord Jesus Christ for God’s glory in whatever we say and do (see Colossians 3:17, 23; 1 Corinthians 10:31; Romans 8:11; 2 Corinthians 6:16\). The life of a born\-again believer, fully submitted to God and occupied by Christ, “will last forever because it comes from the eternal, living word of God . . . and that word is the Good News that was preached to you” (1 Peter 1:23–25, NLT).

What does it mean that there is no shadow of turning with God (James 1:17)?

Answer The Bible clearly expresses the [immutability of God](immutability-God.html)—His unchanging, consistent nature—in numerous passages. James communicates it like this: “Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning” (James 1:17, NKJV). With unique expressions such as “[Father of lights](Father-of-lights.html)” and “no shadow of turning,” James focuses on God’s creative power over the heavens and the earth (see Genesis 1:14–18; Job 38:4–15, 19–21, 31–33; Psalm 136:4–9; Jeremiah 31:35\). These phrases are astronomical references to the variations of light intensity and shadows cast by the sun, moon, planets, and stars. The celestial bodies constantly move, revolving in space, casting “shadows of turning” as the light they produce shifts, fluctuates, and is eclipsed. Each day as the sun rises in the east, it casts long, westerly shadows. At the sun’s full midday peak, the shadows disappear and then begin to turn toward the east as the direction of light pivots. At night the shadows are deepest but still turning and shifting with the moon’s phases. The *shadow of turning* may also refer to the variations of light and shadow caused by the changing seasons, as the earth turns on its axis and the sun’s distance and direction alter. The variable lights and shadows cast by the heavenly bodies contrast sharply with God’s unaltering character. We perceive the sun’s light in varying degrees, but the sun is always shining. The same principle is true of God. In a spiritual sense, “God is light” and “in him there is no darkness at all” (1 John 1:5\). Because He is the Father of lights, there is no dimming, darkening, or shadow of turning with God. James asserts that God’s goodness is demonstrated by the fact that He does not change. God created the universe with its continually varying conditions, yet He remains eternally the same (Psalm 102:27; Hebrews 1:12; Malachi 3:6\). The same can be said of Jesus Christ (Hebrews 13:8\). There is no shadow of turning with God’s character. His love and faithfulness are constant (Psalm 89:2; 136:1–26; 2 Timothy 2:13\). He is forever perfect (Deuteronomy 32:4; Matthew 5:48; 2 Samuel 22:31; Job 37:16\) and holy (Isaiah 6:1–5; 1 Samuel 2:2; Revelation 4:1–8\). His love for His children never fails (Romans 8:38–39; Jeremiah 31:3; Hebrews 13:5; 1 John 4:8\). There is no shadow of turning with God’s purposes and promises. The author of Hebrews explains that God “bound himself with an oath, so that those who received the promise could be perfectly sure that he would never change his mind” (Hebrews 6:17, NLT). God does not lie or change His mind (Numbers 23:19; 1 Samuel 15:29\). The proverb writer declares, “You can make many plans, but the Lord’s purpose will prevail” (Proverbs 19:21, NLT). The Lord always accomplishes His will and keeps His promises (Psalm 145:13\). There is no shadow of turning with God’s Word: “The grass withers and the flowers fade, but the word of our God stands forever” (Isaiah 40:8, NLT). His eternal Word “stands firm in the heavens” (Psalm 119:89\). The Lord’s Word never returns “empty, but will accomplish what I desire and achieve the purpose for which I sent it” (Isaiah 55:10–11\). Because there is no shadow of turning with God, we can put our whole trust and faith in Him. He is a good Father whose plans, actions, and dealings in our lives are always morally consistent with His nature and His Word. James taught that tests and trials ultimately serve a good purpose in our lives (see James 1:2–18\). Even Paul’s [thorn in the flesh](Paul-thorn-flesh.html) was a good gift from God (see 2 Corinthians 12:1–10\). When difficulties and temptations arise, we must not let the shifting shadows obscure our confidence in the Father of lights.

What does it mean that believers do not lose heart (Galatians 6:9)?

Answer It is easy to become discouraged when we are worn out and weary. It is equally disheartening when our consistent efforts appear to yield no results. Therefore, the apostle Paul invokes a picture of a persistent farmer to encourage believers not to get tired of doing what is good: “Let us not lose heart in doing good, for in due time we will reap if we do not grow weary” (Galatians 6:9, NASB95\). James makes a similar appeal for believers to persevere like a farmer who waits in hope\-filled expectation of the harvest: “Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient about it, until it receives the early and the late rains. You also, be patient. Establish your hearts, for the coming of the Lord is at hand” (James 5:7–8, ESV). Instead of losing heart and giving up, James instructs Christians to “establish your hearts.” The original Greek words for “lose heart” in Galatians 6:9 mean “to be or become discouraged or disheartened; lose spirit.” The phrase translated “let us not lose heart” (NASB95\) is alternatively rendered “let us not grow weary” (ESV), “let’s not get tired” (NLT), and “we must not get tired” (HCSB). The Christian walk requires [patience](Bible-patience.html), persistence, and perseverance. Besides weariness, other factors like suffering, sickness, temptation, failure, loneliness, and persecution can make believers more vulnerable to discouragement and abandoning their faith. Even when we are doing well, we may grow complacent and slack off on our commitment to Christ. For this reason, the exhortation “do not lose heart” is given frequently in the New Testament. Paul included the expression in many a pep talk. He told the Thessalonians, “And as for you, brothers and sisters, never tire of doing what is good” (2 Thessalonians 3:13\). Twice he urged the Corinthians to persist in the ministry of the gospel despite suffering, saying, “Therefore we do not lose heart” (see 2 Corinthians 4:1, 16\). Paul told his protégé Timothy not to lose heart in pursuing “righteousness and a godly life, along with faith, love, perseverance, and gentleness. Fight the good fight for the true faith. Hold tightly to the eternal life to which God has called you, which you have declared so well before many witnesses” (1 Timothy 6:11–12, NLT). The writer of Hebrews advised believers not to lose heart in their battle against sin by keeping their eyes on Jesus Christ, the perfect example of patient endurance: “Let us run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God. Consider him who endured such opposition from sinners, so that you will not grow weary and lose heart” (Hebrews 12:1–3\). Through the [Parable of the Persistent Widow](parable-persistent-widow-unjust-judge.html), Jesus taught His followers not to lose heart in prayer (Luke 18:1–8\). Prayer is essential to standing firm in the faith. We must spend time in the presence of the Lord because He “never grows weak and weary” and “gives power to the weak and strength to the powerless. Even youths will become weak and tired, and young men will fall in exhaustion. But those who trust in the Lord will find new strength. They will soar high on wings like eagles. They will run and not grow weary. They will walk and not faint” (Isaiah 40:28–31, NLT). Just before Paul told the Galatians, “Do not lose heart,” he explained that “those who live only to satisfy their own sinful nature will harvest decay and death from that sinful nature. But those who live to please the Spirit will harvest everlasting life from the Spirit” (Galatians 6:8, NLT). The promised reward for those who don’t quit sowing to the Spirit is eternal life with God (John 4:35–36; 2 Corinthians 4:17; 1 Peter 5:4, 10\). The Lord will fulfill His promise; therefore, we do not lose heart: “Patient endurance is what you need now, so that you will continue to do God’s will. Then you will receive all that he has promised” (Hebrews 10:36, NLT; see also Matthew 10:22\).

What is a kibbutz?

Answer A kibbutz is a relatively modern communal settlement unique to Israel. The earliest kibbutz (Degania Alef) was established in 1910 in the Jordan Valley near the southern shore of the [Sea of Galilee](Sea-of-Galilee.html). Today, more than 270 kibbutzim (plural of *kibbutz*) exist in Israel. Initially, almost all kibbutzim were collective agricultural settlements or farm communities. Over time, these societies have branched out significantly. Nowadays, many kibbutzim are private communities, home to a wide range of economically and developmentally motivated industries and activities. The word *kibbutz* comes from the modern Hebrew term *qibbūs*, which means “gathering” or “clustering.” The first kibbutzim were called *kvutzat*, referring to a “group.” A member of a kibbutz is known as a *kibbutznik*. The kibbutz movement began in the early 1900s in the wake of the Bilu movement as Russian Jews immigrated to Israel to develop agricultural settlements. The harsh environmental conditions made the land impossible to cultivate through independent farming. Living collectively and working together as a community provided the only chance for success. In 1909, ten young men and two young women—subsidized by the Jewish National Fund—purchased land and founded Kvutzat Degania or Kibbutz Degania Alef. The name literally means the “collective of wheat” or “community of cereal grains.” Yosef Baratz (1890—1968\), a Zionist activist of the Russian Empire, and Manya Shoḥat (1880—1961\), a female Russian revolutionary, were two pioneers of the kibbutz movement. Other notable early participants include David Ben\-Gurion, Israel’s first Prime Minister; Moshe Dayan (one of the first children born on Kibbutz Degania Alef), who grew up to become Israel’s Minister of Agriculture, Defense, and Foreign Affairs; and Joseph Trumpeldor, an early Zionist activist who earned the status of Jewish national war hero. Several kibbutzim were established during Israel’s pre\-state period, and they continued to pop up all over Israel after the country was formally recognized by the UN. Kibbutznikim (plural of *kibbutznik*) divided the workload, each taking a different job. Some managed the household, cooked, and provided an education for the children, while others farmed the land and harvested the crops. The people shared everything in common. Meals were taken together in a grand dining hall. The work was backbreaking, and the daily challenges were significant, but the sense of community and accomplishment was gratifying. A trend in recent years has been the privatization of these communities as Israel’s economy has progressed. One of Israel’s biggest and wealthiest kibbutzim is Ein Gev on the eastern shore of the Sea of Galilee. This community boasts a robust agricultural and tourism industry. The company Netafim of Kibbutz Hatzerim became a global forerunner in drip irrigation equipment. The humble Degania now brings in millions of dollars annually through its diamond\-cutting factory. Some kibbutzim specialize in resort hotel operations and destination tours, such as Rosh Hanikra, with its spectacular cliffs, grottoes, and caves on Israel’s Mediterranean Coast. The kibbutz movement helped shape the present\-day identity of the State of Israel. Ranging in population sizes from 80 to 2,000, kibbutzim are home to about 120,000 Israelis today, or 2\.8 percent of the total population. Both *olim* (immigrants from foreign countries) and *sabras* (people born in Israel) are kibbutznikim. Every member of a kibbutz speaks Hebrew, Israel’s primary language. A member with full voting rights and privileges is a *chaver* who lives long\-term on the kibbutz. A guest or participant is someone who lives temporarily on the kibbutz. A unique “Kibbutz Ulpan” program, offered on a temporary basis, provides participants with a five\-month working knowledge of conversational Hebrew, the ability to read simplified texts, and a foundation for further study of the language (https://kibbutzulpan.org/about\_program/, accessed 8/21/23\).

What is the significance of Topheth in the Bible?

Answer The word *Topheth*, alternatively spelled *Tophet*, is thought by some to originate from the Aramaic word *taphya*, which meant “hearth, fireplace or roaster.” Others link it to the word *toph* (“drum”), leading to the idea that drums were used in the pagan worship rituals associated with Tophet. What is certain is that Topheth was not a cozy fireplace for Israelites to keep warm. Its first mention is in 2 Kings 23:10 when [King Josiah](Josiah-in-the-Bible.html) “defiled Topheth, which is in the Valley of the Son of Hinnom, that no one might burn his son or his daughter as an offering to Molech” (ESV). Topheth was a place where the Israelites committed the despicable act of child sacrifice, a practice God strictly condemned (Leviticus 18:21; Deuteronomy 12:31\). King Josiah’s reforms included “defiling” Topheth, making it unusable as a gathering place. Unfortunately, the Israelites had disregarded God’s command and sacrificed their children to the god [Molech](who-Molech.html) at Topheth in the Valley of Hinnom, at the south end of Jerusalem. Kings like Ahaz and Manasseh are examples of rulers who indulged in this abhorrent practice (2 Kings 16:3; 21:6\). Prophets such as Jeremiah and Isaiah confronted the Israelites about their child sacrifice, suggesting that the practice continued even after the steps Josiah took to end such atrocities. Jeremiah 7:31–32 records the prophet’s declaration, “They have built the high places of Topheth in the Valley of Ben Hinnom to burn their sons and daughters in the fire—something I did not command, nor did it enter my mind. So beware, the days are coming, declares the Lord, when people will no longer call it Topheth or the Valley of Ben Hinnom, but the Valley of Slaughter, for they will bury the dead in Topheth until there is no more room.” The prophet Isaiah also had things to say about child sacrifice: “You who burn with lust among the oaks and under every green tree, who slaughter your children in the valleys, under the clefts of the rocks? Among the smooth stones of the valley is your portion; they, they, are your lot; to them you have poured out a drink offering, you have brought a grain offering. Shall I relent for these things?” (Isaiah 57:5–6\). And in Isaiah 30:33, the prophet makes a metaphorical reference to Topheth in pronouncing judgment on the king of Assyria: “Topheth has long been prepared; it has been made ready for the king. Its fire pit has been made deep and wide, with an abundance of fire and wood; the breath of the Lord, like a stream of burning sulfur, sets it ablaze.” There is evidence of child sacrifice being practiced in many cultures around the world. Some cases were documented in Greco\-Roman sources like Plutarch and [Tertullian](Tertullian.html), and archaeologists continue to uncover sites of ritualistic mass murder of children (www.cbsnews.com/news/biggest\-child\-sacrifice\-evidence\-archaeologists\-national\-geographic\-peru\-chimu/, accessed 8/9/23\). But child sacrifice is not just an outrage of ancient times. The practice is still alive in places like Uganda (www.bbc.com/news/world\-africa\-15255357, accessed 8/9/23\) and India (www.theguardian.com/world/2006/mar/05/india.theobserver, accessed 8/9/23\). One can also see the connection between abortion and child sacrifice as many unborn babies around the world are killed daily. Topheth symbolizes the extent of the Israelites’ rebellion, which ultimately led to their exile. God dealt with the Canaanites for engaging in similar practices (Leviticus 18:24–25\), and He did not spare the Israelites. God must judge such a horrendous action as child sacrifice.. After Josiah’s reforms, Topheth became a landfill of sorts—a vile place of burning garbage, raw sewage, and the rotting flesh of the bodies of executed criminals. The Valley of Hinnom, also called [Gehenna](Gehenna.html), had a wicked reputation and was utterly unclean. It thus became an apt illustration of the horrors of hell. Jesus mentioned the fiery valley in His warning against divine judgment in Mark 9:47: “If your eye causes you to stumble, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell \[lit., *Gehenna*].” Topheth reminds us of human depravity and the appropriateness of God’s justice. Praise the Lord for the beauty of the gospel, which saves us from Topheth.

What is the significance of Elim in the Bible?

Answer Elim is a place mentioned in Exodus 15:27, “Then they came to Elim, where there were twelve springs and seventy palm trees, and they camped there near the water.” The children of Israel arrived at Elim on their way to [Sinai](mount-Sinai-significance.html). Elim was the next stop after Marah, the place where God made bitter water drinkable (Exodus 15:23–25\). At Marah God had given an instruction to test the Israelites: “If you listen carefully to the Lord your God and do what is right in his eyes, if you pay attention to his commands and keep all his decrees, I will not bring on you any of the diseases I brought on the Egyptians, for I am the Lord, who heals you” (verse 26\). After that, they came to Elim, a place of refreshment and rest for the Israelites. After enduring the terror of being chased by the Egyptians and the water scarcity before reaching [Marah](Marah-in-the-Bible.html), Elim provided a needed respite for the weary Israelites. With its twenty springs and seventy palm trees, the area offered ample shelter, food, and water. Thus, Elim’s first significance lies in providing refreshment; it was an oasis in a harsh environment. Furthermore, Elim serves as a tangible demonstration of God’s care and provision for His people, a lesson the Israelites sadly forgot in the next chapter (Exodus 16:2–3\). This region of abundance was a reminder of God’s faithfulness, assuring His people that He’ll provide for their material needs even in a desert. As the psalmist wrote, “God is our refuge and strength, an ever\-present help in trouble” (Psalm 46:1\). The third significance of Elim is that it provided a place of preparation for the challenges ahead. The Israelites needed to stop and renew their strength before moving on. While Scripture does not specify the exact length of time they camped at Elim, it might have reached months, providing ample time for them to be refreshed before moving on to Mount Sinai. Additionally, one can observe symbolic meanings in the Bible’s description of Elim. The twelve springs could be seen as representing the twelve sons of Jacob and, by extension, the tribes of Israel. Similarly, the seventy palm trees might symbolize the seventy individuals who came to Egypt with Jacob (Exodus 1:5\). Viewed this way, Elim could be a reminder of God’s promise to Israel’s ancestors—a promise that would encourage the current generation and assure them of God’s faithfulness. What significance can Elim hold for Christians today? First, it reminds us of the [rest](Jesus-Sabbath.html) we have found in Christ (Matthew 11:28; Hebrews 4:9–11\). Second, it demonstrates God’s ability to meet our needs even in troubling times—and His provision is sometimes so abundant that we can extend a helping hand to others (2 Corinthians 9:8\). He’s also faithful in meeting our spiritual needs, eagerly conforming us to Christ’s image (Romans 8:29\). The oasis of Elim is a beautiful picture of God’s faithfulness, care, and provision for His people.

Who were Zebah and Zalmunna in the Bible?

Answer Zebah and Zalmunna were Midianite kings who lived during one of the darkest periods recorded in Scripture, the time of the Israelite judges. The defeat of these two kings is detailed in Judges 8:1–21 when [Gideon](life-Gideon.html) vanquished them and brought an end to their oppression. God allowed the Israelites to fall under the oppression of the Midianites as a form of judgment for Israel’s sin of idolatry. When Gideon was called by God to judge Israel, Zebah and Zalmunna had been oppressing Israel for seven years (Judges 6:1\). “Whenever the Israelites planted their crops, the Midianites, Amalekites and other eastern peoples invaded the country. They camped on the land and ruined the crops all the way to Gaza and did not spare a living thing for Israel, neither sheep nor cattle nor donkeys. They came up with their livestock and their tents like swarms of locusts” (Judges 6:3–5\). Some Israelites had even taken to living in caves for shelter (verse 2\). Gideon’s triumph over the forces of Zebah and Zalmunna serves as an example of God prevailing over impossible circumstances for His glory. The Midianite kings had teamed up with other groups and had a huge army, “thick as locusts. Their camels could no more be counted than the sand on the seashore” (Judges 7:12\). Gideon gathered an army, but God pared it down to only 300 men (Judges 7:1–8\). God intentionally set the odds against Gideon to display His power. As He told Gideon, “If I let all of you fight the Midianites, the Israelites will boast to me that they saved themselves by their own strength” (Judges 7:2, NLT). God gave the Midianites into the hands of Israel, who pursued their enemies as they fled toward the Jordan River. Two Midianite commanders, [Oreb and Zeeb](Oreb-and-Zeeb.html), were captured and beheaded (Judges 7:25\). Capturing Zebah and Zalmunna took more time. Gideon and his men crossed the Jordan and pursued the kings through two towns that refused to give aid to Gideon. Finally, Gideon and his men caught up with them at Karkor. Only about 15,000 soldiers were left to fight for Zebah and Zalmunna; 120,000 Midianite swordsmen had been killed (Judges 8:10\). Gideon came upon the enemy unawares; Zebah and Zalmunna fled again, but they didn’t get far before being captured (verse 12\). Gideon brought Zebah and Zalmunna back to the cities that had refused to help him, to show the city leaders that God had indeed granted Israel the victory. Gideon then interrogated the captured kings, and they confessed to killing Gideon’s brothers at Tabor (Judges 8:13–19\). For that crime, Gideon ordered his son Jether to execute the kings, but Jether, being young, was afraid (verse 20\). “Zebah and Zalmunna said, ‘Come, do it yourself. “As is the man, so is his strength.”’ So Gideon stepped forward and killed them, and took the ornaments off their camels’ necks” (verse21\). Apart from their defeat, little is known of Zebah and Zalmunna. They are mentioned in one of the [imprecatory psalms](imprecatory-psalms.html): “Make their nobles like Oreb and Zeeb, all their princes like Zebah and Zalmunna” (Psalm 83:11\). Their defeat is also referenced in 1 Samuel 12:11 and Isaiah 10:26, though no names are mentioned. No other historical or archaeological evidence of these kings exists. The fate of these wicked kings serves as a demonstration of God’s judgment and His glory.

Why are there so many Trinitarian heresies?

Answer To answer this question calls for a bit of theological speculation, but perhaps one reason why there are so many Trinitarian heresies is that the concept of the Trinity itself is difficult to understand and explain. The idea of one God who eternally exists as three Persons is not easily grasped. Our website has about a dozen good articles on various aspects of the Trinity. The fact that we have a dozen or more articles on this topic demonstrates the complexity of the doctrine and how difficult it is to fully explain. Some Trinitarian heresies are the result of inadequate explanations of the Trinity. Perhaps the most notable such heresy is [Modalism](Modalistic-Monarchianism.html) (also [Sabellianism](Sabellianism.html) and [Patripassianism](Patripassianism.html)). Modalism denies that God exists in three Persons but asserts that God simply appears in three different “modes” or manifestations. Sometimes God appears as the Father, sometimes God appears as the Son, and sometimes God appears as the Holy Spirit. Modalism seems to be in a somewhat different category than the other Trinitarian heresies that deny the full deity of one of the three Persons. Other heresies that seem to arise out of a misunderstanding of the Trinity are partialism, which teaches that the Father, Son, and Holy Spirit are all parts of the One God, and they are only fully God when taken together. And tri\-theism teaches that Father, Son, and Holy Spirit are three separate Gods. Muslims often misunderstand Christian teaching as tri\-theistic. In combination with a genuine misunderstanding of a difficult concept, Satan is always at work attempting to distort our understanding of God. Where “honest mistakes” end and Satan’s purposeful deception begins may be impossible to tell. Satan’s efforts to distort teaching about God is a second reason for so many Trinitarian heresies. The following heresies seem to be more of an outright assault on biblical teaching than a misunderstanding of a difficult concept, as they deny the full deity of either the Son or the Holy Spirit: [Arianism](arianism.html) teaches that Jesus was pre\-existent but not fully God—Jesus was a created being. (Jehovah’s Witnesses teach a form of Arianism, and the Mormon concept of Jesus might be considered Arian, as well.) [Macedonianism](Pneumatomachian-Macedonianism.html) teaches that the Holy Spirit is a created being—not fully God. Adoptionism teaches that Jesus was fully human but was somehow “adopted” by God in a special way. Similarly, [Ebionism](Ebionism.html) teaches that Jesus was a human being with special gifts that distinguish Him from other humans—but still human. In the same vein, mainstream liberal theology teaches that Jesus was simply a man who was deified by Christians at a later date. There is nothing more important than our understanding of who God is. Furthermore, the deity of Christ is central to the gospel. Therefore, it only makes sense that the truth of the Trinity would be at the center of false teaching that relies on human wisdom or is inspired by satanic deception.

What is the meaning of the two-edged sword coming out of Jesus’ mouth in Revelation 1:16?

Answer The [book of Revelation](Book-of-Revelation.html) brims with symbolism from the very first chapter, as we see in Revelation 1:16, “In his right hand he held seven stars, and coming out of his mouth was a sharp, double\-edged sword. His face was like the sun shining in all its brilliance.” The person referred to is Jesus, appearing in a form distinct from His earthly incarnation. The seven stars in Jesus’ right hand symbolize the “angels of the seven churches” (verse 20\). But what about the sharp, double\-edged sword coming out of His mouth? The answer lies in Hebrews 4:12, which states, “For the word of God is alive and active. Sharper than any double\-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart” (cf. Ephesians 6:17\). The ancient Romans employed the two\-edged sword as a formidable offensive weapon, and a [metaphorical sword](sword-of-the-Spirit.html) is portrayed in both Hebrews and Revelation. This two\-edged sword symbolizes Christ’s authority and judgment, holding humanity accountable, even delving into our thoughts. Do we often imagine Jesus as a warrior wielding a two\-edged sword? Unfortunately, no. Our tendency is to reshape Jesus into a less “threatening” figure, favoring a nonjudgmental being who will affirm all our actions. However, such a god would lack attributes like goodness, holiness, justice, and love. [Justice](Bible-justice.html) is a *good* thing, and we should expect a good God to give His creatures responsibility and to hold us accountable. God’s Word reveals His standard, our obligations, and our shortcomings. It cuts through our veneer of virtue, exposing us as the rebels we are, and promises that we will receive a just penalty. While we welcome the thought of God’s justice when envisioning folks like Hitler, we are slower to embrace the somber thought that *we* will be judged, too. Against the divine standard, we inevitably fall short (Romans 3:23\). That’s why we need a Savior. Perhaps we need the image of the [Living Word](Living-Word.html) with the double\-edged sword to better appreciate the crucified Messiah. Jesus was not a revolutionary like the Maccabee brothers, nor was He a failed Messiah like Simon bar Kokhba. Rather, the Creator came down to live among His creation, taking on an inferior nature to die a criminal’s death for our sake (Philippians 2:6–11\). The gospel is made more amazing when we understand who the Son of God is, not just in His incarnation but far beyond our ability to bear. Even John, who knew Jesus on earth, fell at Jesus’ feet and became immobile at the sight of Jesus in His glory (Revelation 1:17\). The image of the two\-edged sword also helps us grasp the Bible’s value. This book we carry around and even have on our devices is powerful and sharp and comes from the very mouth of our Lord. Heroes such as [William Tyndale](William-Tyndale.html), [John Wycliffe](John-Wycliffe.html), and [Jan Hus](Jan-Hus.html) worked through much opposition for us to hold this weapon in our hands. The Word of God holds formidable power and is capable of transforming us at our core. What a privilege to have it in our possession!

What is the meaning of “My name is Legion, for we are many” (Mark 5:9)?

Answer During His time on earth, Jesus encountered many strange characters, including a demon named [Legion](demon-Legion.html) who had possessed a man. In Mark 5:9, Jesus demanded the demon’s name, and it replied, “My name is Legion, . . . for we are many.” Legion, then, was not a solitary demon but was revealed to be a collective. The revelation potentially sheds light on why the possessed man was heavily tormented and had great strength. The people of the area had attempted to restrain him with chains, but he had torn the shackles apart (Mark 5:2–5\). Historically, a legion constituted the largest Roman military unit, often comprising thousands of soldiers. From the demon’s name, it is apparent that numerous unclean spirits can inhabit one person, a fact that underscores the difference between spiritual and non\-spiritual entities. Without physical bodies, spirits can be likened to vapor, capable of occupying any space. The use of both singular and plural pronouns in the text of Mark 5 implies that a horde of demons can act cohesively, possibly for the purpose of deception. Scripture does not explicitly state the number of demons that formed Legion, but they entered a herd of around 2,000 pigs (verse 13\). Jesus’ demand for Legion’s name holds significance as it unveiled the demon’s true nature. While some posit that Jesus required the demons’ name to expel them, it is more likely that He aimed to reveal their hidden nature, asserting His authority over all of them. Names were crucial in the ancient world, even more so than today. Legion’s willingness to disclose his name underscores Jesus’ sovereignty over demons. Additionally, it is significant that Legion has a name associated with warfare. Elsewhere, the word was used to designate groups of holy angels. When Jesus faced arrest, and Peter attempted to defend Him, Jesus said, “Do you think I cannot call on my Father, and he will at once put at my disposal more than twelve legions of angels?” (Matthew 26:53\). Once again, we recognize God’s sovereignty and superiority, as well as the reality of spiritual warfare. What lessons can we draw from the encounter between Jesus and Legion? First, Scripture affirms an unseen reality beyond ours. In today’s postmodern, materialist milieu, we may lose sight of and ignore the existence of spirits. Even within Christian circles, discussions about the supernatural can be uneasy. While we should not obsess over the supernatural realm, we needn’t live like atheists. Second, Christ’s authority surpasses all forces, as epitomized on the cross (Colossians 2:15\). Even spirits in rebellion acknowledge His supremacy. God’s [sovereignty](God-is-sovereign.html) is absolute, despite our inability to fully grasp how it works with the free will He gave His creation. Nevertheless, Scripture asserts both God’s control and our free will. Finally, we are enmeshed in [spiritual warfare](spiritual-warfare.html) and should remain vigilant. Fortunately, we have enough weapons in our arsenal to withstand the threat (Ephesians 6:10–18\).

What does it mean that Jesus overturns tables (John 2:15)?

Answer The concept of Jesus overturning tables challenges the prevailing view of the “nice Jesus,” the benign teacher the modern world prefers. While Jesus is “nice,” He also displays righteous anger when appropriate. A case study is John 2:15, best understood when read alongside the verses surrounding it: When it was almost time for the Jewish Passover, Jesus went up to Jerusalem. In the temple courts he found people selling cattle, sheep and doves, and others sitting at tables exchanging money. So he made a whip out of cords, and drove all from the temple courts, both sheep and cattle; he scattered the coins of the money changers and overturned their tables. To those who sold doves he said, “Get these out of here! Stop turning my Father’s house into a market!” (John 2:13–16\) The event of Jesus overturning tables in John 2:15 also appears in all the [Synoptic Gospels](Synoptic-Gospels.html). In fact, Jesus [cleansed the temple](temple-cleanse.html) on two separate occasions: once at the beginning of His ministry, and again at the end (Matthew 21:12–13; Mark 11:15–17; Luke 19:45–46\). In contemporary Christian circles, the phrase *Jesus overturns tables* or *Jesus flips tables* is used to communicate the iconoclastic nature of Jesus’ ministry. The saying also serves to counterbalance the distorted modern portrayal of the Son of God as an insipid, weak man who was all about “peace” and “love” and never about correction or judgment. We see that Jesus “overturns tables” in many ways in Scripture. He countered the incomplete teaching of the scribes (Matthew 5:21–28\), He confronted the hypocrisy of the Pharisees (Matthew 23\), He reached out to “tax collectors and sinners” (Luke 15:1–2\), He violated custom (Matthew 15:2; John 4:7–9\), and He publicly spoke against the king (Luke 13:32\). We should recognize that Jesus’ actions in John 2:15 were justified. His anger was properly motivated, rightly focused, and self\-controlled. Nothing Jesus did in cleansing the temple should serve as an endorsement for unchecked anger on our part (Ephesians 4:26–27; James 1:19–20\). So, why did Jesus overturn tables? Conducting commerce within the temple was problematic by itself as that undermined the sacred purpose of that place (John 2:16\). Yet there were deeper issues at play. In the Synoptic accounts of the second cleansing, Jesus denounces the money changers and merchants for transforming the temple into a “den of robbers” (Matthew 21:13; Mark 11:17; Luke 19:45; cf. Jeremiah 7:11\). It seems it wasn’t just business taking place, but exploitation. The devout were being cheated; especially vulnerable were foreigners and the poor, in direct violation of God’s commands (Exodus 22:21; Leviticus 19:33–34; Deuteronomy 10:18–19; Isaiah 1:17\). As Jesus overturned the tables in the temple, He referenced Isaiah 56:7, which calls the temple God’s “[house of prayer](house-of-prayer.html).” Jesus’ anger was ignited by the misuse of the temple and the injustice taking place within it. What implications does the event in John 2:15 hold for us today? First, our perception of Jesus must be grounded in Scripture, not sentiment. The same Jesus who played with children and conversed gently with the Samaritan woman could construct a whip and overturn tables. He embodies the traits of both [a lion and a lamb](Lion-and-the-Lamb.html). In fact, Jesus would be an inadequate Savior and incompetent Lord if He failed to express anger against sin and oppression. What kind of person shrugs at abuse? Second, given that Jesus sets the standard for goodness, there are appropriate times to *not* be “nice.” There are times we cannot simply “go along to get along.” We should emulate Jesus’ example and confront abuse and injustice, especially within the church. When God’s reputation is at stake, and when people are being exploited, we should act. Finally, we should remember that Christians today are God’s temple (1 Corinthians 6:19\). Just as Jesus was zealous for His temple in Jerusalem, so is He for us (John 2:17; cf. Psalm 69:9\). We must take care not to defile His temple with sin; rather, we should make every effort to ensure that our bodies are “houses of prayer” to honor God.

What does “I know whom I have believed” mean (2 Timothy 1:12)?

Answer Second Timothy 1:12 reads, “That is why I am suffering as I am. Yet this is no cause for shame, because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him until that day.” In this verse and its context, Paul encourages his protégé, Timothy, to be bold and even “suffer for the gospel” (2 Timothy 1:8\). Paul, who suffered for the sake of [the gospel](what-is-the-gospel.html) he preached, remained unbothered and unashamed because he trusted Christ. His words serve as an encouragement for many Christians today, just as they did for Timothy. Christ is the foundation for our faith (1 Corinthians 3:11\), the One in whom Paul and we believe. Our confidence stems from Christ’s tangible demonstration of trustworthiness. Throughout His life, death, and resurrection, Jesus was faithful to His Father in heaven and [faithful](He-who-called-you-is-faithful.html) to His disciples. “Having loved his own who were in the world, he loved them to the end” (John 13:1\). Unlike other faith systems, biblical Christianity teaches that God initiated the relationship between Himself and mankind by taking on human flesh and dying on a cross. The crucifixion of Christ, supported by historical evidence, is transformative. Many individuals, having understood their moral accountability before God, have found freedom in the Son’s atonement. Christ’s resurrection further solidifies His claim to deity and unveils His magnificent plan for humanity. Christianity stands as a faith grounded on reason, inviting adherents to place their trust in Jesus. We, like Paul, can *know* in whom we have believed. Paul was “convinced” that the One in whom he believed was able to keep what was committed to Him “until that day”—that is, the day of His return (2 Timothy 1:12\). Christ is trustworthy because He is holy, perfect, and sinless. We rest assured that He will fulfill all His promises, including His promise to glorify us one day (Philippians 3:20–21; Romans 8:30\). Christ also demonstrates His trustworthiness by meeting our needs and delivering us from difficulties or leading us through them. Countless people can testify to Christ’s trustworthy nature (www.tyndale.com/sites/unfoldingfaithblog/2018/10/02/check\-out\-these\-real\-life\-testimonies/). When we know whom we have believed, we have a stable ground to stand on through life’s uncertainties. Few people are prepared for tragedy, and suffering individuals can turn to depression or nihilism without any objective source of comfort. Christians grounded in Christ will also experience grief and may feel perplexed, yet they ultimately find rest in the unwavering presence of a [sovereign God](God-is-sovereign.html). All circumstances, good and bad, He uses for our good (Romans 8:28\). Our confidence in whom we believe also spurs us to “work enthusiastically for the Lord” (1 Corinthians 15:58\). In our pluralistic, postmodern society, enthusiastic work on God’s behalf can be difficult. However, challenges should not deter us. The apostles faced similar problems, yet they were unashamed of the gospel (Romans 1:16\). The apostles’ perseverance was not a sign that they were super Christians; rather, it was a sign that they knew whom they had believed. And they knew their Lord and Savior was able to keep what was committed to Him. What was it that Paul had entrusted to Christ, the One whom He believed? Various scholarly interpretations abound, but it seems likely that Paul was talking about his soul. He had committed his entire being to the Lord for safekeeping; he had fully entrusted himself, without reservation, knowing that the Lord is faithful. In this, Paul followed the example of Christ Himself, who, “when he suffered, . . . he entrusted himself to him who judges justly” (1 Peter 2:23\). As believers we are all in God’s hands. Christ is our hope, and we can be sure that He will preserve our souls.

What does it mean that Joseph was a just man (Matthew 1:19)?

Answer Matthew 1:19 portrays [Joseph](Joseph-the-father-of-Jesus.html), the earthly father of Jesus, as a just man. The passage reads, “Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit. And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly” (Matthew 1:18–19, ESV). The Greek word translated as “just” signifies moral uprightness. The same word appears numerous times in the New Testament, notably in the letter to the Romans. Matthew characterizes Joseph as a man of principle, a just man who obeyed the law and sought to live in alignment to God’s ways. Joseph resembled [Cornelius](Cornelius-in-the-Bible.html), the devout centurion who feared God (Acts 10:1–2\). The fact that Joseph was “a just man” does not mean he had an inherent goodness that produced salvation or earned him favor with God. Many Old Testament saints were recognized for their moral uprightness, yet it’s erroneous to assume their moral uprightness is what saved them. Salvation has always been [by grace through faith](Old-Testament-salvation.html), not by works (Galatians 2:16; Ephesians 2:8–9; Romans 3:20–24\). Paul emphasizes this truth, using Abraham as an example: “What does Scripture say? ‘Abraham believed God, and it was credited to him as righteousness’” (Romans 4:3; cf. Genesis 15:6\). The only difference between the faith of the Old Testament saints and our faith today is the content of the promise on which our faith is anchored. Let’s explore a few examples: • Adam, after the fall, believed God’s promise in Genesis 3:15 about Eve’s seed crushing the serpent. As evidence, he named his wife “Eve,” “the mother of all the living” (verse 20\). • Noah, the only one who revered God in his day, believed that God would protect him and his family in the ark (Genesis 6:13–22; Hebrews 11:7\). • Abraham believed in God’s promise of giving him descendants and a great nation (Genesis 12:1–3; 15:5–6\). • David believed in God’s promise that his descendant would always remain on the throne (2 Samuel 7:12–16\). What about Joseph in the New Testament—how was he saved by grace through faith? First, like every other devout Jew, he likely anticipated the coming Messiah, as foretold by the prophets. His faith was also evident in accepting the message an angel conveyed concerning Mary and Jesus: “But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, ‘Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. She will bear a son, and you shall call his name Jesus, for he will save his people from their sins’” (Matthew 1:20–21\). This was a proclamation of the gospel, as God’s promises to previous saints foreshadowed the good news. It’s worth noting Joseph’s moral uprightness was demonstrated in his respect for Mary. [Betrothals](betrothal.html) in that era were formal and serious, exceeding our dating and courtship norm. These agreements involved families and binding commitments (www.biblicalarchaeology.org/daily/biblical\-topics/new\-testament/mary\-and\-joseph\-in\-the\-bible/). Pregnancy out of wedlock, during the betrothal period, was disgraceful, and any jilted husband could expose the woman to shame. Joseph, however, chose to honor Mary by discreetly resolving the matter and writing out a bill of divorcement privately. We can learn a valuable lesson here on how to treat people, even those who hurt us. In conclusion, Joseph’s recognition as a just man stemmed from his moral uprightness, and he was also shown to be just before God when he believed the message of the angel.

What does it mean that salvation is of the Jews (John 4:22)?

Answer In John 4:22 Jesus says, “You worship what you do not know; we know what we worship, for salvation is of the Jews” (NKJV). Those words are immediately followed by this beautiful truth: “Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks” (verse 23\). Jesus’ conversation with the [Samaritan woman](woman-at-the-well.html) remains a favorite for many modern Bible readers, both for how it breaks cultural boundaries and for salvation truth. When a Samaritan woman left her house to fetch water alone, she never expected to encounter a Jewish man or for Him to initiate a conversation. What started as a simple request for water turned into Jesus revealing the salvation plan applicable to both Jews and Gentiles. The interaction reached its pinnacle when the wary woman turned into an enthusiastic evangelist: “Come, see a man who told me everything I ever did. Could this be the Messiah?” (John 4:29\). Within the discourse, Jesus stated that salvation is of the Jews in response to the woman’s statement in verse 20 pointing out that the [Samaritans](what-is-a-Samaritan.html) had a different holy site than the Jews. In stating that salvation is of the Jews, Jesus asserted that the Jews hold a pivotal role in God’s redemptive plan. God chose them to be the people through whom the Messiah came to earth. He also entrusted them with His covenant, as Paul affirms in Romans 3:1–2, “Then what advantage has the Jew? Or what is the value of circumcision? Much in every way. To begin with, the Jews were entrusted with the oracles of God” (ESV; cf. Deuteronomy 4:8; Psalm 147:20\). The Old Testament, often referred to as the Hebrew Scripture, reflects this deep\-rooted connection. As Christians, we can appreciate God’s intentionality and careful progress in orchestrating the Savior’s arrival through the Jews. Christ’s birth “in the fulness of time” (Galatians 4:4\) and sacrifice on the cross were not an accident or a backup plan. Speaking of the people of Israel, Paul says, “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, who is God over all, forever praised! Amen” (Romans 9:4–5\). The simple fact is that God chose Israel—the people and the land—to set the stage for the Savior of the world. In this way, salvation is of the Jews. However, while salvation is *of* the Jews, it is not *for* them alone. Jesus made this quite clear in His conversation at the well: “But the time is coming—indeed it’s here now—when true worshipers will worship the Father in spirit and in truth. The Father is looking for those who will worship him that way. For God is Spirit, so those who worship him must worship in spirit and in truth” (John 4:23–24, NLT). We now live in an era where the gospel has gone far beyond Jewish borders, “to the ends of the earth” (Acts 1:8\). The time has arrived for genuine worshipers to worship God in spirit and truth, as Jesus declared. His conversation with the Samaritan woman and her enthusiastic response foreshadowed what we now experience today: true worshippers emerging from both Jewish and Gentile backgrounds. The propagation of the gospel commenced on the [day of the Pentecost](day-Pentecost.html) when over 3,000 Jews turned to Christ (Acts 2:41\). Thereafter, the message moved to Gentiles, from the Ethiopian eunuch to the Roman Cornelius (Acts 8:26–40; 10—11\). After the conversion of Paul, missionary activity to Gentiles took formal shape, and we continue to see the message spread to more Gentiles today. To sum up, salvation is of the Jews because they had God’s covenant and were the custodians of the Scriptures and keepers of the temple. Physically, they were the Savior’s people. However, God’s blueprint always encompassed people of all nations. He [promised Abraham](Abrahamic-covenant.html), “All peoples on earth will be blessed through you” (Genesis 12:3\), and that continues to be fulfilled today.

Who was R. A. Torrey?

Answer Reuben Archer Torrey (1856—1928\), better known as R. A. Torrey, was an American evangelist, Congregationalist minister, educator, and author. He served as the inaugural superintendent of Moody Bible Institute (then Institute of the Chicago Evangelistic Society), pastor of Moody Memorial Church (then Chicago Avenue Church), and dean of Biola University (then Bible Institute of Los Angeles). Like many conservative evangelicals of the early 1900s, Torrey’s concerns over the rising tide of liberalism, skepticism, and theological modernism put him at the center of the [Fundamentalist movement](fundamentalism.html). R. A. Torrey was born in Hoboken, New Jersey, the son of Elizabeth Ann Swift and Reuben Slayton Torrey, a successful banker, lawyer, and manufacturer. He spent his early childhood in Brooklyn until the family moved to an affluent estate in Geneva, New York. His mother’s devotion to Christ and to prayer dramatically influenced Torrey’s own conversion, which didn’t come until 1875, when he was in his final year at Yale University. One night, Torrey “had a dream in which his mother came to him as an angel and asked him to preach the gospel” (https://healingandrevival.com/BioRATorrey.htm, accessed 8/24/23\). He awoke to wrestle with God’s call while, across town, his mother was awakened by God to pray for her son. That night, Torrey surrendered his life to the Lord. After graduating from Yale in 1875, Torrey attended Yale Divinity School, earning his Bachelor of Divinity in 1878\. Ever since boyhood, Torrey had struggled with shyness and felt severely challenged when he had to speak in front of an audience. However, he pressed on in his efforts to preach the gospel. The budding evangelist was moved and inspired after hearing the uneducated but wholly devoted [Dwight L. Moody](D-L-Moody.html) evangelize with great fervor. Torrey also began to study the life of Charles Finney, gaining insight into the empowering work of the Holy Spirit for ministry. Upon graduating, Torrey was ordained and began serving as pastor of the Congregational Church of Garrettsville, Ohio. It was here that he met and married Clara Belle Smith in 1879\. The couple had five children: Edith Clare, Blanche, Reuben Archer, Elizabeth, and Margaret. In 1882, Torrey left his pastoral position to pursue a year of theological studies at the universities of Leipzig and Erlangen in Germany. His time spent overseas seemed to strengthen his conservative theology and fuel his involvement in the growing Fundamentalist movement in America. When he returned home to the United States, he accepted the pastorate of Open Door Congregational Church in Minneapolis. In 1886, he planted the People’s Church in downtown Minneapolis and served as superintendent of the Congregational City Missionary Society. As Torrey’s churches grew, so did his zeal for evangelism. God was answering his prayers as he saw many souls accepting Jesus Christ as Savior. In Minneapolis, Torrey caught the attention of Dwight L. Moody, who invited Torrey in 1889 to become the first superintendent of his newly established Bible Institute in Chicago, later named Moody Bible Institute. After five years, Torrey took over as pastor of Moody’s Chicago Avenue Church (Moody Memorial Church). In these years, Dwight L. Moody and R. A. Torrey forged a close friendship and ministerial association, so solid that, after Moody died in 1899, Torrey was made president of Moody Bible Institute. Just after the turn of the century, Torrey embarked on an international evangelism tour accompanied by singer Charles M. Alexander. From 1902 to 1906, Torrey held revival\-style meetings for more than fifteen million people in Australia, New Zealand, India, Japan, China, and the United Kingdom. When he returned to North America, Torrey continued his evangelism campaigns for another six years in cities across the United States and Canada. In 1908, Torrey opened the Montrose Bible Conference in Pennsylvania. He moved to California in 1912 to serve as dean of the newly established Los Angeles Bible Institute (Biola University). R. A. Torrey started the Church of the Open Door in 1915, which he pastored until 1924\. In 1926, Torrey moved to Asheville, North Carolina, where he lived until his death in October 1928\. In those last two years, he continued to host conferences at Montrose and hold revival services in the Southeast. R. A. Torrey published more than 40 books in his lifetime. He edited a twelve\-book series, *The Fundamentals*, which provides a groundwork defense of traditional Christian theology and Fundamentalist positions. His life’s passion was preaching a conservative theology to ordinary people. He was “deliberately [interdenominational](interdenominational.html), repeatedly and proudly telling his audiences that he was an ‘Episcopresbygationalaptist!’” (Trollinger, Jr., W. V., “Torrey, Reuben Archer,” *Biographical Dictionary of Evangelicals*, Larsen, T., ed., InterVarsity Press, 2003, p. 675\). Here are a few nuggets of wisdom from R. A. Torrey: “The prayer that is born of meditation upon the Word of God is the prayer that soars upward most easily to God’s listening ear.” (*How to Pray*) “A man’s face will often reveal that which his words try to conceal.” (*How to Work for Christ: A Compendium of Effective Methods*) “The reason why many fail in the battle is because they wait until the hour of battle. The reason why others succeed is because they have gained their victory on their knees long before the battle came.” (*How to Succeed in the Christian Life*) “Words must be turned over and over in the mind before their full force and beauty takes possession of us. One must look a long time at the great masterpieces of art to appreciate their beauty and understand their meaning, and so one must look a long time at the great verses of the Bible to appreciate their beauty and understand their meaning.” (*How to Work for Christ: A Compendium of Effective Methods*) “Faith is not belief without evidence. It is belief on the very best of evidence, the word of Him who cannot lie. Faith is so rational that it asks no other evidence than this all\-sufficient evidence. To ask other evidence than the word of Him ‘who cannot lie’ is not ‘rationalism,’ but consummate irrationalism.” (*What the Bible Teaches a Thorough and Comprehensive Study of What the Bible Has to Say Concerning the Great Doctrines of Which It Treats*)

What does the Bible say about being wholehearted?

Answer In our busy and fast\-paced world, it can be tough to stay focused and committed to God. However, the Bible abounds with wisdom about the immense value of wholeheartedness in our relationship with God and others. Wholeheartedness involves showing complete sincerity and commitment, which is expressed in [the Shema](what-is-the-Shema.html): “Hear, O Israel: The Lord our God, the Lord is one. You shall love the Lord your God with all your heart and with all your soul and with all your might’” (Deuteronomy 6:4–5, ESV). In this passage, the Hebrew term for “heart” signifies the totality of our being—thoughts, will, and emotions (cf. Proverbs 4:23\). The idea is that we must surrender everything in wholehearted devotion to God, leaving no room for unfaithfulness or unwavering commitment. The book of Psalms offers an array of poetic expressions that beautifully portray the essence of wholehearted devotion. For example, in Psalm 119:10–11, the psalmist passionately declares, “With my whole heart I seek you; let me not wander from your commandments! I have stored up your word in my heart, that I might not sin against you” (ESV). Let us follow the psalmist’s example of pursuing God with our whole heart and internalizing His Word, resulting in personal holiness and righteousness. The New Testament seamlessly weaves the threads of wholehearted devotion, highlighted by Jesus’ words in Matthew 22:37–40\. When asked about the [greatest commandment](greatest-commandment.html), Jesus replied, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets” (ESV; cf. Luke 10:27\). The first commandment is to love God with all your heart and with all your soul and with all your mind. In doing so, we demonstrate to ourselves and the world that He is the most important person in our lives. The second commandment is to love your neighbor as yourself. The word *neighbor* includes everyone, not just our friends and family. Believers are called to love everyone because everyone is made in the image of God (Genesis 1:27\). Thus, we should love others wholeheartedly. The apostle Paul frequently employs athletic metaphors to convey spiritual truths, particularly when discussing the pursuit of wholehearted gospel living. For example, in 1 Corinthians 9:24–27, he uses the metaphor of a race to encourage believers to approach their faith with total determination: Do not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. Every athlete exercises self\-control in all things. They do it to receive a perishable wreath, but we an imperishable. So I do not run aimlessly; I do not box as one beating the air. But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified (ESV). This passage embodies the tension between the “already” and “not yet” of wholehearted living. Paul acknowledges the reality of human frailty and our ongoing struggle with sin while holding out the hope of transformation through Christ’s redemptive work. This tension drives us to continually press forward in the pursuit of wholeheartedness (cf. Philippians 3:12–21\). Wholeheartedness is an attainable goal, and the Bible calls us to sincere and authentic commitment to God and others. May we never forget the following words: “Teach me your way, Lord, that I may rely on your faithfulness; give me an undivided heart, that I may fear your name” (Psalm 86:11\).

What does it mean to be content (Philippians 4:11)?

Answer There is a tale of a king who suffered from a painful ailment. His counselors advised him of the only cure—to find a contented man, get his shirt, and wear it night and day. So, the king sent messengers to find such a man, with orders to bring back his shirt. After months of searching the kingdom, they returned empty\-handed. “Did you find a contented man in all my realm?” asked the king. “Yes, O king, we found only one in all thy realm,” they replied. “Then why did you not bring back his shirt?” the king demanded. “Master, the man had no shirt.” (Condensed from Tan, P. L., *Encyclopedia of 7700 Illustrations*, Bible Communications, Inc., 1996, pp. 272–273\). The story’s point is that [contentment](Bible-contentment.html) is a rarity, yet something we all desperately want and need. What, then, does it mean to be content? The apostle Paul seemed to have the insider’s scoop: “I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want” (Philippians 4:11–12\). Paul’s statement, “I have learned the secret of being content in any and every situation,” is truly astonishing considering the circumstances he endured and situations he encountered while serving the Lord. He was beaten, whipped, stoned, shipwrecked, tossed in the open sea, harassed by enemies, and betrayed by false believers. He endured hunger, thirst, and even nakedness, just like the man with no shirt (see 2 Corinthians 11:24–28\). The Greek term Paul used, translated as “content” in English, describes a state of being satisfied or satiated with things as they are. Paul had “learned the secret,” meaning he “learned the mystery” of contentment. This expression implies acquiring special information. Contentment is learned, and we gain it through experience. Like Paul, James had learned to be joyful and optimistic through trials and testing because he understood them to be privileged occasions for growth—to become “mature and complete, not lacking anything” (James 1:2–4\). Paul’s deficiency, his weakness in hardship, was an opportunity for God’s “all\-surpassing power” to shine forth through him (2 Corinthians 4:7–9\). He had discovered that the indwelling power of Christ supplied him with strength, grace, peace, and contentment no matter what life threw at him (Philippians 1:6; 4:13; 2 Corinthians 12:9; Ephesians 3:16\). When Paul hit a roadblock or faced a storm, He drew on the deep well of resources springing from his faith in God and his life hidden in Christ (Philippians 1:21; 3:10; see also John 15:5\). The author of Hebrews described contentment as being satisfied with what we have, knowing God will never fail us or leave us (Hebrews 13:5\). Paul told Timothy, “But godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that” (1 Timothy 6:6–8\). Paul was content in every circumstance because his life was anchored in Christ and focused on eternity: “Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal” (2 Corinthians 4:16–18; see also Colossians 3:1–3\). To be content as believers, we must resist the temptation to become over\-attached to the things of this world (1 Corinthians 7:31\). The opposite of contentment is [anxiousness](Bible-anxiety.html) and worry. Jesus told His followers, “Do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing?” (Matthew 6:25, ESV). If our heavenly Father feeds and cares for the birds of the air and the flowers of the field, certainly He will take care of us, His treasured children. Jesus continued, “These things dominate the thoughts of unbelievers, but your heavenly Father already knows all your needs. Seek the Kingdom of God above all else, and live righteously, and he will give you everything you need” (Matthew 6:32–33, NLT; see also Philippians 4:6\). Trusting God in everything, even if we are shirtless, is the secret of being content.

What does “he makes me lie down in green pastures” mean (Psalm 23:2)?

Answer Psalm 23 offers comfort with its soothing words and assurance in the Shepherd. Its poetic allure attracts even unbelievers, while its pastoral imagery draws from David’s own shepherding background, aiming to evoke a sense of tranquility. Throughout Psalm 23, the timeless truth about God and His relationship with His people unfolds. An example is the second verse, “He makes me lie down in green pastures, he leads me beside quiet waters.” To delve into David’s imagery in Psalm 23:2, consider how shepherds took care of their sheep in biblical times. Rather than “drive” them with a stick from behind as is commonly imagined, shepherds guided the sheep, going before them to suitable pasture. Without a shepherd, sheep would either starve or become prey. Similarly, the shepherd directed the sheep to water sources. By invoking this analogy, David expresses his complete reliance on God to fulfill all his needs, conveying deep adoration for God as the Ultimate Provider. It’s interesting that Jesus refers to Himself as the [Good Shepherd](Good-Shepherd.html) multiple times in the Gospels, paralleling the Psalms (John 10:11, 14–15; Matthew 18:12–14; Luke 15:3–7\). No doubt, His listeners were familiar enough with the Old Testament to pick up on the reference. That might explain why some thought of Him as insane (John 10:19–20\). Nevertheless, the resonant truth remains that Jesus is God—the Good Shepherd whom we faithfully follow. The green pastures and still waters symbolize both spiritual and physical needs. As the Good Shepherd, Christ initially tended to our spiritual needs by “sacrificing his life for the sheep” (John 10:14\). Isaiah employs similar imagery, proclaiming, “All we like sheep have gone astray; we have turned, every one, to his own way; and the Lord has laid on Him the iniquity of us all” (Isaiah 53:6\). Christians lie in the green pasture of God’s grace and beside the still water of salvation, recognizing that these blessings stem from a Good Shepherd’s guidance. Beyond spiritual needs, the Good Shepherd also attends to our other requirements. This raises an obvious objection: why do certain Christians still lack? David’s confidence in God’s provision doesn’t negate other passages highlighting the persistence of poverty in this fallen world until God renews His creation (Matthew 26:11; Mark 14:7; John 12:8\). Various factors can lead to poverty, and God’s commitment to meet our needs does not necessarily entail a life of constant abundance or freedom from challenges, at least not in this world. Numerous psalms mirror the angst of the psalmist, who felt that God had abandoned him in critical moments, and it is human that we react likewise. However, God’s power shines through both in times of plenty and scarcity. As the psalmist did, we can confidently declare that God makes us lie down in green pastures, secure, satisfied, and unafraid. Christ, our Good Shepherd, provides for our needs in profound ways.

What is the Platinum Rule?

Answer Critics of [the Golden Rule](Golden-Rule.html) have devised what they deem a new and improved replacement maxim known as the Platinum Rule. The Golden Rule comes directly from the Bible in Jesus’ Sermon on the Mount: “So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets” (Matthew 7:12; cp Luke 6:31\). By contrast, the Platinum Rule developed from the ideas of human philosophers such as Karl Popper, who wrote, “The golden rule is a good standard which is further improved by doing unto others, wherever reasonable, as they want to be done by” (*The Open Society and Its Enemies*, Vol. 2, Addenda, 1961, 1965, Princeton University Press, pp. 485–511\). Proponents of the Platinum Rule falsely claim to have improved on God’s Word. Their thinking aligns with critics like George Bernard Shaw, who stated in his *Maxims for Revolutionists*, “Do not do unto others as you would that they should do unto you. Their tastes may not be the same. . . . Do not love your neighbor as yourself. If you are on good terms with yourself it is an impertinence: if on bad, an injury. The golden rule is that there are no golden rules” (CreateSpace Independent Publishing Platform, 2013, p. 1\). The Platinum Rule directs us to treat others as *they* want to be treated and not as *we* want to be treated. The concept has gained traction with secular motivational speakers and in the business world as a strategy for keeping customers satisfied. On the surface, the Platinum Rule doesn’t sound like such a bad idea. It seems compatible with Paul’s instruction to “do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others” (Philippians 2:3–4\). Most Platinum Rule advocates misrepresent Christ’s Golden Rule. Tampering with the truth is a common tactic of the devil, who has been twisting God’s Word and bending it out of context since the Garden of Eden (see Genesis 3:1–4, 13\). This maneuver is also a frequent strategy of skeptics who claim the Scriptures mean something different or opposite than what they actually mean. Once the skeptic establishes a false interpretation or definition, he can then attack that interpretation as ridiculous and nonsensical. Alas, Platinum Rulers deconstruct the Golden Rule into a defense of selfishness, which it is not, by any stretch of the imagination. The Golden Rule of Jesus Christ becomes crystal clear when viewed in the proper biblical context. After warning the crowd against the [hypocrisy](Bible-hypocrisy.html) of judging the faults of others while not considering our own shortcomings, Jesus went on to explain how to trust God to meet our needs: “You parents—if your children ask for a loaf of bread, do you give them a stone instead? Or if they ask for a fish, do you give them a snake? Of course not! So if you sinful people know how to give good gifts to your children, how much more will your heavenly Father give good gifts to those who ask him. Do to others whatever you would like them to do to you. This is the essence of all that is taught in the law and the prophets” (Matthew 7:9–12, NLT). Jesus equates the Golden Rule to a summary of the law of Moses and the prophets—in other words, everything taught in the entire Old Testament. Platinum Rule followers who throw out the Golden Rule in favor of their so\-called improved rendition are, in essence, disregarding the whole counsel of God in Scripture. Later, comparing the Golden Rule to the greatest commandments, Jesus said, “‘You must love the Lord your God with all your heart, all your soul, and all your mind.’ This is the first and greatest commandment. A second is equally important: ‘Love your neighbor as yourself.’ The entire law and all the demands of the prophets are based on these two commandments” (Matthew 22:37–40, NLT). The whole point of the Golden Rule is to kill selfishness and grow in empathy, which is “the ability to understand and share the feelings of another” (*OED*). Throughout the Bible, self\-centeredness is denounced, and the Golden Rule is reinforced (see Leviticus 19:18, 34; Romans 13:8–10; Galatians 5:14; James 2:8\). Jesus modeled self\-sacrifice and servanthood in everything He did (Matthew 20:28; Philippians 2:6–7\). He encouraged His followers to do the same and consider the wants and needs of others before their own (Mark 9:35; 10:45; John 15:12–13\). The Golden Rule is fulfilled through the servanthood of Jesus Christ (Matthew 23:11; Philippians 2:1–11\). Jesus isn’t the Divine Customer Service Rep of the Platinum Rule who gives us merely what we want; He is the faithful and Good Shepherd who gives us what we need (2 Corinthians 12:9; Philippians 4:11–19\). Like Jesus, we are called to put ourselves in the other person’s place to truly understand what they need and what we should do for them. Christ didn’t teach easy lessons, but difficult ones—some that can only be obeyed with God’s supernatural help (John 15:5\) and through the power of the Holy Spirit (Romans 8:5–14; 2 Corinthians 3:18; Galatians 5:16–17\). The Golden Rule is a challenging, selfless teaching, not the easy, selfish lesson of the Platinum Rule. The Platinum Rule attempts to replace biblical truth with worldly wisdom. It insists on catering to all people in the name of inclusion and tolerance. But it is an attack on God and His eternal, perfect Word by His three main enemies—the world (John 7:7; James 4:4\), the flesh (Romans 8:5–9; Colossians 2:13\), and the devil (1 John 3:8\), who is the “father of lies” (John 8:44\). If we listen to Satan’s deceptions, we will be led astray from the truth (Romans 16:18; Revelation 12:9\). If live by God’s Word, we will practice the Golden Rule.

What is “the gift of God” in John 4:10?

Answer John 4:1–26 recounts the experience of Jesus talking with a Samaritan woman. After a long walk, Jesus sat to rest by a well when a [Samaritan woman](woman-at-the-well.html) came to draw water. He opened the conversation by asking her, “Please give me a drink” (verse 7, NLT). The woman was shocked, responding, “How can you ask me for a drink?” (verse 9\). It was considered improper for a Jewish male to have social dealings with a woman, especially a [Samaritan](what-is-a-Samaritan.html) whom the Jews had long despised. Brushing aside tradition and prejudice, Jesus answered, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water” (John 4:10\). Bible commentators observe that the phrase *the gift of God* appears only once in the Gospels, here in John 4:10\. However, the word (*dōrea* in Greek) occurs four times in Acts, each time referring to “the gift of the Holy Spirit” (Acts 2:38; 8:20; 10:45; 11:17\). The gift of God that Jesus speaks of in John 4:10 is the living water of eternal life that flows to believers through the indwelling Holy Spirit. God gives many good gifts (James 1:17\). In the arid climate of Samaria, water was valued as a precious gift of God. But Jesus offered an even better gift from God to the woman, something no earthly fountain could supply. Before Jesus ascended into heaven, He told His disciples to wait in Jerusalem until they received a promised gift from the Father: “And now I will send the Holy Spirit, just as my Father promised. But stay here in the city until the Holy Spirit comes and fills you with power from heaven” (Luke 24:49, NLT; see also Acts 1:1–5\). God is the “fountain of living water” (Jeremiah 2:13; 17:13\). When we drink of God’s Spirit, we receive a soul\-satisfying, supernatural supply “welling up to eternal life” (John 4:14\). A little later, in John 7:37–39, Jesus spoke further about the promised gift of God: “Anyone who is thirsty may come to me! Anyone who believes in me may come and drink! For the Scriptures declare, ‘Rivers of living water will flow from his heart’” (verses 37–38, NLT). Then John explained: “When he said ‘[living water](living-water.html),’ he was speaking of the Spirit, who would be given to everyone believing in him. But the Spirit had not yet been given, because Jesus had not yet entered into his glory” (verse 39, NLT). The gift of God is salvation in Jesus Christ (John 11:25–26; 1 John 5:11–12\). It is a gift because we can’t earn it, nor do we deserve it (Ephesians 2:8–9\). The gift of God is a new life sourced and supplied by the Holy Spirit (John 3:5–8; 6:63; Romans 8:10; 1 Corinthians 15:45; 2 Corinthians 3:6\). This gift is for everyone (John 3:16\), and it is free (Romans 5:15; 6:23; Revelation 22:17\). The apostle Paul said this gracious gift of God is too wonderful for words (2 Corinthians 9:14–15\). God’s gift of the [Holy Spirit](questions_Holy-Spirit.html) equips and empowers believers to be ambassadors for Christ and to triumph over dark forces in this world (John 14:16; Romans 8:26–27; Acts 1:8; 2:16–17; 6:9–10; 10:44; 1 Corinthians 12; 14: Hebrews 2:4; 1 Peter 1:12\). Believers are led by the Spirit of God (Romans 8:14\) and sanctified through the Spirit’s work (Romans 15:16; 2 Thessalonians 2:13\). This gift of God also inspired the writing of Scripture (2 Peter 1:20–21\). The gift of God is the soul\-sustaining living water of eternal life, and it is ours in Jesus Christ through the gift of the Holy Spirit. What an indescribable gift!

What does it mean that He will make your paths straight (Proverbs 3:6)?

Answer The journey of life often resembles a winding path with twists and turns that can leave us feeling lost, disoriented, and uncertain about the future. Amidst this uncertainty, Proverbs 3:6 shines a light to guide our paths: “In all your ways submit to him, and he will make your paths straight.” These simple yet reassuring words hold a wealth of meaning, providing guidance and comfort to those seeking direction in their lives. The [book of Proverbs](Book-of-Proverbs.html) is a collection of wise sayings attributed to King Solomon, a man of “wisdom and understanding beyond measure, and breadth of mind like the sane on the seashore, so that Solomon’s wisdom surpassed the wisdom of all the people of the east and all the wisdom of Egypt” (1 Kings 4:29–30, ESV). In Proverbs 3:6, Solomon imparts wisdom to his son about the necessity of putting God first. Proverbs 3:6 advises us to commit our ways to the Lord rather than [leaning on our own understanding](lean-not-own-understanding.html) (see verse 5\). As we do so, he will make our paths straight. The metaphorical expression *make your paths straight* means that God will align our thoughts, intentions, and actions with His own. Just as a straight and smooth path is free from obstacles and leads directly to the desired destination, acknowledging God in every aspect of life leads to righteousness. The act of making straight paths involves removing obstacles and barriers that hinder progress. Similarly, when God makes our paths straight, He removes the obstacles that impede spiritual and moral progress. This can happen in a variety of ways, from providing guidance through difficult decisions to granting us the strength to overcome challenges. It is important to note that the removal of obstacles does not mean an absence of hardships. Rather, it signifies the ever\-abiding presence of God that helps us to maneuver through trials and tribulations with perseverance and endurance (cf. Hebrews 12:1–2\). When we allow God to make our paths straight, we are aligning our will with His. This requires humility and a willingness to surrender our plans and desires to the sovereign will of God. It is also a recognition that our finite understanding cannot lead us in the right direction and that true fulfillment comes from following the path that God sets for us. What are the practical implications of Proverbs 3:6? First, it means that we seek His guidance through prayer and meditation on the Word. Second, it means that we acknowledge Him in every decision that we make, whether big or small. Third, it means that we surrender our lives to Him. This is not a passive endeavor but one that requires active cooperation between us and God. In a world that values self\-sufficiency and independence, the wisdom of Proverbs 3:6 challenges us to embrace a different paradigm. Instead of trusting in our own abilities and plans, we should trust in the One who never fails. This is not a blind trust; rather, it is a trust built upon a foundation of faith and strengthened as we experience God’s presence in our lives. Proverbs 3:6 resonates with our innate longing for clarity and purpose in life. It is also a reminder that God does not leave us to fend for ourselves; instead, He accompanies us on the journey of life to lead us “beside still waters” (Psalm 23:2, ESV). So, as we walk the path of righteousness, we find that the twists and turns of life are sovereignly directed by the One who knows the way.

What are the windows of heaven (Genesis 7:11)?

Answer In Noah’s day, when God brought the promised destruction of the earth by water, the [floodwaters](flood-just.html) came from two sources: “All the fountains of the great deep were broken up, and the windows of heaven were opened” (Genesis 7:11, NKJV). When the rain stopped 40 days later, “The fountains of the deep and the windows of the heavens were closed,” and “the rain from the heavens was restrained” (Genesis 8:2, ESV). After that, the floodwaters prevailed over the earth for another 110 days (Genesis 7:24\). The “fountains of the great deep” and “windows of heaven” are metaphors for underground springs gushing up with water and sudden torrential rains falling from above as if floodgates in the sky had opened. The phrase *windows of heaven* depicts the earth as surrounded and enclosed by a solid vaulted, dome or tent\-like structure with openings in it. If the modern\-day [canopy theory](canopy-theory.html) is correct, the floodgates in the sky were more literal than figurative. Elsewhere in the Bible, “windows of heaven” symbolize God’s way of communicating from heaven and interacting with people on earth. God’s avenue of deliverance for the people of Samaria is pictured as the Lord making windows in heaven (see 2 Kings 7:2, 19\). In Psalm 78:23 God references opening “the doors of heaven” to rain down manna in the desert to provide food for the people of Israel (cf. Exodus 16:4\). In Malachi 3:10, God promises to open the windows of heaven and pour out abundant blessings on those who honor and obey Him: “‘Bring all the [tithes](Malachi-tithing.html) into the storehouse so there will be enough food in my Temple. If you do,’ says the Lord of Heaven’s Armies, ‘I will open the windows of heaven for you. I will pour out a blessing so great you won’t have enough room to take it in! Try it! Put me to the test!’” (NLT). By contrast, the prophet Isaiah speaks of God’s judgment coming down through the opened windows of heaven (Isaiah 24:18\). At times, the heavens opened, and people saw or heard visions from God (Ezekiel 1:1; Revelation 4:1; 19:11\). “After his [baptism](Jesus-baptized.html), as Jesus came up out of the water, the heavens were opened and he saw the Spirit of God descending like a dove and settling on him. And a voice from heaven said, ‘This is my dearly loved Son, who brings me great joy’” (Matthew 3:16–17, NLT; cp. Mark 1:10; Luke 3:21; John 1:51\). Just before [Stephen](life-Stephen.html) was stoned to death, “the heavens opened,” and he saw Jesus standing at the right of God (Acts 7:56\). The heavens also opened to reveal a vision to Peter (Acts 10:9–16\). The Hebrew imagery of the “windows of heaven” opening always seems to convey a sense of abundant outpouring, whether in torrents of rain, extreme judgment, plenty of food, or a profusion of blessings. In every instance, God is the One responsible for opening and closing the windows of heaven.

Who was Tertius in the Bible?

Answer Tertius is mentioned in the concluding chapter of the [book of Romans](Book-of-Romans.html): “I, Tertius, who wrote down this letter, greet you in the Lord” (Romans 16:22\). Little is known about Tertius besides this reference; it is the only mention of him in the Bible. What we do know about Tertius is his occupation; he served as the amanuensis, or scribe, for the letter. We often envision Paul sitting alone in a quiet, candlelit cell scribbling away as the Holy Spirit directed. In reality, Romans, like many ancient Greco\-Roman letters, was written through dictation. Paul spoke the words, and Tertius wrote them down, like a business executive dictating a memo to a secretary. Letter writers in the ancient world frequently enlisted trained scribes to write down their thoughts. Tertius was a believer in Jesus as well as Paul’s scribe, as his greeting “in the Lord” indicates. Authors E. Randolph Richards and Brandon O'Brien describe what must have happened between Paul and Tertius: “Ancients had no writing desks. Authors commonly stood and dictated while a scribe sat with a sheet of parchment balanced on his knee or in his lap” (*Misreading Scripture with Western Eyes*, InterVarsity Press, 2012, p.101\). Scribes could make the letter\-writing process more efficient, and it seems Paul often used an amanuensis. The apostle Peter wrote and sent his first letter “with the help of Silas” (1 Peter 5:12, NLT), although Silas may have simply been the courier and not the scribe. When Paul dictated an epistle to a scribe, he always provided a mark of authenticity at the end, a signature of sorts: “I, Paul, write this greeting in my own hand, which is the distinguishing mark in all my letters. This is how I write” (2 Thessalonians 3:17\). “I, Paul, write this greeting with my own hand” (1 Corinthians 16:21, ESV). “I, Paul, write this greeting in my own hand” (Colossians 4:18\). “I, Paul, am writing this with my own hand” (Philemon 1:19\). “See what large letters I use as I write to you with my own hand!” (Galatians 6:11\). According to one Christian tradition, Tertius was one of the [seventy disciples](70-or-72-disciples.html) sent out by Jesus in Luke 10\. Tertius is also identified as a bishop in Iconium who was later martyred. Some scholars believe that Tertius was actually Silas, since a Hebrew word similar to Silas’s name, translated into Latin, is *Tertius*. But all of this is conjecture. The specific details about Tertius are not as significant as the work he did in assisting the apostle Paul. It’s obvious that Tertius wished to be best known as the scribe who held the pen and wrote the epistle to the Romans. The biblical writers’ use of scribes in penning their documents should not cause concern about the [inspiration of Scripture](verbal-plenary-inspiration.html). In the words of Don Stewart, “These were still Paul’s words. The fact that he himself did not actually do the physical writing has nothing to do with the divine inspiration of the finished product. It was Paul’s work guided by the Holy Spirit. The same is true for the writings of the prophet Jeremiah and the Apostle Peter. The key is where the words originated—not who put them down in written form. The united testimony of Scripture is that the ultimate author is God Himself” (www.blueletterbible.org/Comm/stewart\_don/faq/bible\-authoritative\-word/question22\-biblical\-books\-written\-by\-scribe.cfm, accessed 8/14/23\).

What is the significance of Ekron in the Bible?

Answer Ekron, an ancient Philistine city, is first mentioned in Joshua 13:2–3, “This is the land that remains: all the regions of the Philistines and Geshurites, from the Shihor River on the east of Egypt to the territory of Ekron on the north, all of it counted as Canaanite though held by the five Philistine rulers in Gaza, Ashdod, Ashkelon, Gath and Ekron; the territory of the Avvites.” The cities mentioned in this text—including Ekron—were the five major Philistine cities. Philistia of old was situated along the Mediterranean coast, which is now modern\-day Israel and the Gaza strip. The [Philistines](Philistines.html) were long enemies of ancient Israel. Ekron served as a significant border city of the Philistines. During the Israelites’ conquest of Canaan, Ekron came under the possession of the tribe of Dan (Joshua 19:43\). However, Dan appears to have lost Ekron back to the Philistines. The city is mentioned in 1 Samuel 5:10 as a Philistine territory. An especially noteworthy mention of Ekron is found in 1 Samuel 5, showcasing God’s power over other gods. During the time of Eli the high priest, God permitted the Philistines to triumph over the Israelites and capture the [ark of the covenant](ark-of-the-covenant.html). The Philistines saw the event as a victory of their gods over the God of Israel. They faced a rude awakening when they kept the ark in the temple of their god Dagon at Ashdod and woke the following day to see Dagon fallen close to the ark. This happened twice, and the second time the image of Dagon was broken in pieces (1 Samuel 5:4–5\). The people of Ashdod also felt the heavy hand of God’s judgment in the form of a plague, so the Philistines moved the ark to Gath, then to Ekron, the closest Philistine city to Jerusalem. When it came to Ekron, the people exclaimed, “They have brought the ark of the god of Israel around to us to kill us and our people” (1 Samuel 5:10\). The Philistine leaders then returned the ark from Ekron to Israel (1 Samuel 6:4–5\). In the time of [Elijah](life-Elijah.html), the Israelites under King Ahaziah lived contrary to God’s commands. After getting injured, Ahaziah sent men to Ekron to consult the false god Baal\-Zebub rather than seeking help from the true God, incurring God’s wrath (2 Kings 1:2–4\). His attempt to consult Baal\-Zebub at Ekron marked the spiritual decline of Israel at the time. With a few exceptions, the kings of Judah after Solomon rebelled against God, eventually leading to exile in Babylon. Another passage that links Ekron to sin and judgment is Zephaniah 2:4, “Gaza will be abandoned and Ashkelon left in ruins. At midday Ashdod will be emptied and Ekron uprooted.” Judgment is also mentioned in Jeremiah 25:17–20: “So I took the cup from the Lord’s hand and made all the nations to whom he sent me drink it: Jerusalem and the towns of Judah, its kings and officials, to make them a ruin and an object of horror and scorn, a curse—as they are today; Pharaoh king of Egypt, his attendants, his officials and all his people, and all the foreign people there; all the kings of Uz; all the kings of the Philistines (those of Ashkelon, Gaza, Ekron, and the people left at Ashdod).” In the broader biblical narrative, Ekron stands as a reminder of God’s supremacy and His judgment over evil. It also serves as a point of enduring conflict between Israel and the Philistines.

What does it mean that God’s love is unlimited?

Answer God’s love is a one of His foundational attributes (see Psalm 103:8–12; John 3:16; Ephesians 2:4–5; 1 John 4:9–10\). God’s love has the power to melt hard hearts and make rebels surrender. It is unlimited, far beyond human comprehension, and serves as a wellspring of all forms of human love. However, human affections pale in comparison to the unlimited love of the Father, [who is love](Bible-teach-God-is-love.html) Himself (1 John 4:8\). When we say that God’s love is unlimited, we mean that it knows no boundaries, measurements, or exceptions. It is inherent to His nature; since He is infinite, His love is also infinite. Because God’s love is unlimited, no one is beyond redemption. Even some of the most monstrous people have experienced transformation through the revelation of God’s grace. A striking example is David Berkowitz, the infamous “Son of Sam,” a serial killer who was saved by the grace of God in prison (see his testimony at www.ariseandshine.org). What’s the limit of God’s mercy? What sin is too great for Him to forgive? Praise the Lord, “as people sinned more and more, God’s wonderful grace became more abundant” (Romans 5:20, NLT), and He delights in saving even “the worst” of sinners (1 Timothy 1:15\). Questions about God’s unlimited love troubled the mind of author Lee Strobel as he followed the account of a Khmer Rouge killer who later found redemption at the cross. Comrade Duch committed grievous atrocities, and his record is enough to sicken anyone. Yet, the man described as an efficient killing machine in Cambodia ended up as a testament of God’s unlimited love. His life and that of Berkowitz demonstrate that even the vilest sinner can find forgiveness. “When the Bible says God loves the world, it doesn’t footnote any exceptions. God’s grace is inexhaustible” (Strobel, L., *The Case for Grace*, Zondervan, 2015, p. 103\). God’s unlimited love is further evident in the love shared by the Father, the Son, and the Spirit among themselves. Love, as seen in this eternal and unending relationship, is selfless and sacrificial. Jesus proclaimed, “The Father loves the Son and has placed everything in his hands” (John 3:35\). The Father also expressed His love for His Son in Matthew 17:5, saying, “This is my Son, whom I love; with him I am well pleased. Listen to him!” This love of the triune God secures our salvation. The Father’s justice was satisfied through the sacrifice of the Son, who bore the penalty for our sins. When we place our faith in the Son, the Holy Spirit regenerates us and takes residence within us (Ezekiel 36:27; 1 Corinthians 3:16; Galatians 4:6; 1 John 3:24\). Salvation is a complete and unified work of all three Persons of the Trinity. God’s love is unlimited, and that fact can offend skeptics and baffle believers. The open invitation of God’s grace gets negative reviews from those who don’t fully understand the gospel. Testimonies of individuals like Berkowitz and Duch make the gospel look foolish to some, but to the undeserving sinner, such reports are a reflection of God’s power (1 Corinthians 1:18\). While God’s love is unlimited, deep, and profound, it is not His only [attribute](attributes-God.html) revealed in Scripture. God is also infinitely holy and perfectly just (Isaiah 6:3; Leviticus 19:2; Psalm 89:14; 99:9; Romans 2:5–6\). Jesus’ sacrifice on the cross reflects not only God’s love but also His holiness and justice. The cross vividly demonstrates how seriously God views sin, as He poured out the just penalty on Christ while, in His boundless love, offering His Son for our transgressions.

What are some examples of simile in the Bible?

Answer A simile is a literary device that describes an experience or object by comparing it to a different experience or object. Similes are always introduced with a comparison word such as *like* or *as*. One of the most beautiful examples of simile in the Bible is found in Psalm 42:1: “As the deer pants for streams of water, so my soul pants for you, my God.” David compares the intense longing of his soul for God’s presence to the experience of a thirsty deer panting in desperate need of water. A similar figure of speech is a [metaphor](metaphor-in-the-Bible.html). Whereas a simile is explicit in its comparison, a metaphor is implied; it does not use words such as *like* and *as*. For example, Psalm 119:105 contains two metaphors: “Your word is a lamp to guide my feet and a light for my path” (see also Proverbs 18:10\). Apart from the use of *like* or *as*, simile is essentially the same as metaphor. Both form an analogy, drawing a comparison to show some aspect of similarity between two different things or experiences. Simile relies heavily on imagery and is, therefore, often seen in poetic literature. With simile, Solomon paints a vivid picture of his lover: “Your hair is like a flock of goats descending from the hills of Gilead. Your teeth are like a flock of sheep just shorn, coming up from the washing. . . . Your lips are like a scarlet ribbon; your mouth is lovely. Your temples behind your veil are like the halves of a pomegranate” (Song of Solomon 4:1–3\). Through two similes, the psalmist expresses the preciousness of the unity of God’s people (Psalm 133:1–3\). Similes appear frequently throughout the Bible to teach a lesson, illuminate a challenging concept, or to better illustrate some truth. Since God’s character and ways are difficult for humans to comprehend, Scripture reveals Him as a [Shepherd](Lord-is-my-Shepherd.html) who leads His people like a flock (Psalm 78:52; 80:1; Isaiah 40:11; Jeremiah 31:10; 1 Peter 2:25\). The wisdom of Proverbs is often articulated through simile: “A king’s rage is like the roar of a lion, but his favor is like dew on the grass” (Proverbs 19:12; see also Proverbs 16:14–15; 20:2; 28:15\). Since God’s kingdom is beyond the human ability to conceptualize, Jesus incorporated numerous similes into His [parables](what-is-a-parable.html) to help us understand: “What shall we say the kingdom of God is like, or what parable shall we use to describe it? It is like a mustard seed, which is the smallest of all seeds on earth. Yet when planted, it grows and becomes the largest of all garden plants, with such big branches that the birds can perch in its shade” (Mark 4:30–32; see also Matthew 13:24, 33, 44, 45, 47, 52; 18:23; 20:1; 22:2; 25:1\). Jesus used simile to prepare His disciples to face strong opposition: “I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves” (Matthew 10:16\). The meaning of the simile is that, to be effective ministers for Jesus Christ, Christians must blend God’s wisdom, integrity, and truth with His grace, love, and compassion. Jesus applied simile in His denouncement of religious hypocrites: “For you are like whitewashed tombs—beautiful on the outside but filled on the inside with dead people’s bones and all sorts of impurity” (Matthew 23:27, NLT). Simile helps turn abstract concepts into concrete illustrations: “The path of the righteous is like the morning sun, shining ever brighter till the full light of day” (Proverbs 4:18\). Peter and James (citing Isaiah) compared people to “grass” and “flowers” to express the transient nature of human existence (1 Peter 1:24; James 1:10–11; Isaiah 40:6–8\). A godly man or woman is firmly established “like a tree planted by streams of water” (Psalm 1:3\). The Word of God is filled with imaginative simile because such literary devices grab our attention, capture our imaginations, deepen our understanding, and stick in our memories. They help us conceptualize the Lord’s greatness, power, and love, communicating the mysteries of God in a fuller, richer way than more literal language can.

What is a debased mind in Romans 1:28?

Answer A key theme in the [book of Romans](Book-of-Romans.html) is the righteousness of God. Before presenting his case that humans can partake of God’s righteousness by placing their faith in Jesus Christ (Romans 3:21—8:31\), the apostle Paul explained why they need it. In Romans 1:18–32, he began his argument. Even though God has unmistakably revealed Himself through creation (Romans 1:20\), people persistently reject Him because they are condemned, powerless, and hopeless apart from Him. Since some people refuse to acknowledge God, Paul asserted, “God gave them up to a debased mind and to things that should not be done” (Romans 1:28, NRSV). When we willfully choose to trade the glory of God and the truth about God for lies, to worship idols and created things instead of the Creator, God gives us what our heart desires, and we fall deeper and deeper into moral decline. One aspect of the downward spiral described by Paul in Romans 1:18–32 is “a debased mind.” The word for “debased” in the original Greek means “morally reprehensible, depraved, worthless, despicable.” The expression is alternatively translated as “corrupt mind” (CSB), “foolish thinking” (NLT), and “worthless mind” (HCSB). God has given humans internal (Ecclesiastes 3:11\) and external (Acts 17:23–31; Romans 1:20\) evidence of His existence. Some even “knew God, but they wouldn’t worship him as God or even [give him thanks](give-thanks-in-everything.html). And they began to think up foolish ideas of what God was like. As a result, their minds became dark and confused” (Romans 1:21, NLT). They became like the people of Noah’s time: “The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time” (Genesis 6:5\). Paul stated that a debased mind leads people into “every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, slanderers, God\-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; they have no understanding, no fidelity, no love, no mercy. Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them” (Romans 1:29–32\). A debased mind cannot discern what is good, righteous, moral, or ethical. It estranges people from God, making them “his enemies, [separated from him](does-sin-separate-us-from-God.html) by \[their] evil thoughts and actions” (Colossians 1:21, NLT). Paul explained, “Those who live according to the flesh have their minds set on what the flesh desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace. The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so” (Romans 8:5–7\). A debased mind substitutes what is good for what is evil. It exchanges “the truth about God for a lie” (Romans 1:25\). It places more importance on the creation than the Creator (Isaiah 44:16–18\). It seeks guidance from the universe rather than pursuing the God of the universe. Paul warned Timothy, “These people always cause trouble. Their minds are corrupt, and they have turned their backs on the truth. To them, a show of godliness is just a way to become wealthy” (1 Timothy 6:5, NLT). According to Paul, “depraved minds and a counterfeit faith” describe the condition of false teachers (2 Timothy 3:8\). Paul urges Christians to “no longer live as the Gentiles do, in the futility of their thinking. They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts” (Ephesians 4:17–18\). As believers, we must guard our minds and “let the Spirit renew \[our] thoughts and attitudes. Put on \[our] new nature, created to be like God—truly righteous and holy” (Ephesians 4:23–24, NLT). We must let God transform all traces of our previously debased minds “by changing the way \[we] think. Then \[we] will learn to know God’s will . . ., which is good and pleasing and perfect” (Romans 12:2, NLT).

What is Umbanda?

Answer Umbanda is a belief system that can be traced back to African practices and the slave trade. Often described as an “Afro\-Brazilian religion,” it blends traditional African practices with indigenous Brazilian beliefs, spiritism, and Roman Catholicism. Umbanda shares similarities with other syncretic religions like [Santeria](Santeria.html) and [Candomble](Candomble.html). Umbanda likely originated in late 19th\-century Brazil, gained traction in the 20th century, and spread beyond Brazil to other parts of South America like Argentina and Uruguay. It is now a thriving religion in Brazil. Umbanda’s expansion occurred during the dictatorial regime of Getulio Vargas, and many adherents of the syncretic religion faced persecution from the government and from other religions. It was only after the re\-establishment of the democratic system that Umbanda flourished. Current estimates have over 400,000 Umbandistas in Brazil (https://theworld.org/stories/2013\-03\-12/brazils\-only\-indigenous\-religion\-coming\-its\-own, accessed 8/22/23\). Umbanda has various branches including Umbanda d’Angola, Umbanda Jeje, Umbanda Ketu, and Umbanda Esoterica. These branches have unique aspects, but three core beliefs unite them: the pantheon, the spirit world, and [reincarnation](reincarnation.html). **1\. The Pantheon** At the center of Umbanda’s pantheon is Olorum or Olodumare, a god from the Yoruba tribe in Nigeria. Olorum is the supreme being in the Pantheon, also known as Zambi in Umbanda d’Angola. Accompanying Olorum are divine intermediaries called Orixas. The Pantheon resembles many African religions where there is a supreme being and lesser ones. Some Eastern religions like Hinduism are similarly polytheistic. The Orixas form a complex hierarchy composed of legions, phalanges, sub\-phalanges, guides, and protectors. The hierarchy is often classified into the Seven Lines or *Sete Linhas da Umbanda*. At the hierarchy’s apex is the Oxala, also known as Obatala in Yoruba mythology, a son of Olodumare. Oxala is linked to Jesus in Umbanda, though there’s a remarkable difference between Jesus as described in the Bible and the Obatala of Yoruba mythology. The latter was a negligent elder son who failed in his creative responsibilities and got drunk when creating humans, a far cry from the actions of the holy Son of God. Umbanda associates other orixas with Christian figures due to the blending of some Roman Catholic practices. For instance, Xango (or Shango) is connected to John the Baptist, and Oxumare to Bartholomew. Lemanja has ties with Our Lady of Navigators, and Omulu with Lazarus. Some other Roman Catholic saints like Saint George, Saint Sebastian, and Saint Anne have their orixa parallels. This syncretism likely began during the slave trade when slaves sought to conceal their worship. **2\. The Spirit World** Besides the orixas, Umbanda acknowledges a spiritual realm and many different spirits. These spirits fall into three levels: pure spirits, good spirits, and bad spirits, or *klumbas*. Two notable spirits are the *Preto velho* and *Preto velha*, classified as good spirits. They represent the spirits of dead slaves, the first of which was said to be an abused slave. The good spirits act as guides, speaking through mediums during Umbanda rituals. Pure spirits are archangels, angels, and perfect spirits, among others. Then there are the bad spirits that the believers generally hesitate to summon. **3\. Reincarnation** Umbanda, like many African traditional belief systems, believes in reincarnation. Even modern\-day Christians in Africa sometimes debate the reality of reincarnation, with anecdotes seemingly supporting the concept. Hindus also believe in a reincarnation cycle, but their interpretation differs from that of the Umbandistas. In addition, Umbanda is known for its rituals conducted in a place called the *terreiro*. Everyone participates in the rituals, with a priest or priestess being in charge. Mediums play a vital role in communicating with the spirits. Worshipers often wear white attire, symbolizing a true character, as they dance and use sacred symbols. Modern thinkers have diverse opinions about Umbanda, but many praise it for its charitable work and its acceptance of the LGBT community and feminist ideals. Followers of Umbanda are like the Athenians who were “very religious” in their recognition of the existence of an “[Unknown God](unknown-god.html)” (Acts 17:22–23\). We can use this common ground as a basis for witnessing of the Savior, doing so in “all gentleness and respect” (1 Peter 3:15\). Of course, we must avoid compromising Christian beliefs through syncretism, as that would distort the gospel message.

What is Candomblé?

Answer The word *Candomblé* originates from the Yoruba language in Nigeria and has its roots in African tradition. Candomblé is a [syncretic religion](syncretism-religious.html) that combines various beliefs—including those of the Yoruba, Fon, Bantu, and Roman Catholicism—and heavily relies on Yoruba mythology. In some respects Candomblé is similar to [Umbanda](Umbanda.html), another Afro\-Brazilian religion. Candomblé developed in 19th\-century Brazil due to African slaves brought to South America during the transatlantic slave trade. The belief system was also influenced by [Roman Catholicism](Roman-Catholicism.html), the main religion of the slave traders, though many adherents of Candomblé sought to remove the Catholic practices in the 20th century. However, to this day, many Candomblé believers remain baptized Catholics or even attend evangelical Protestant services. In some regions, Candomblé and Umbanda are practiced together, but the two religions are distinct. Umbanda is more public and relies less on traditional African religions. Other belief systems similar to Candomblé are Haitian [voodoo](voodoo-Bible.html) and Cuban [Santeria](Santeria.html), often considered sister religions. Candomblé worshipers believe in Olodumare, the Supreme Being in Yoruba religions. Olodumare is venerated alongside lesser spirits known as *orixás*, who are considered more approachable than the transcendent, distant Olodumare. Therefore, the *orixás* serve as mediators between humans and Olodumare. According to Candomblé, each person is associated with a personal *orixá* that shapes his or her identity. During rituals, believers anticipate the arrival of an *orixá*, who may possess the person to convey messages. *Orixás* are given names such as Xango, Ogum, and Tempo. The last is often associated with the Holy Spirit, and others are syncretized with Catholic saints like St. Anthony (*Ogum*). In addition to the *orixás*, Candomblé adherents believe in spirits like the *exus* (male), *exuas* (female), and *exu\-mirims* (children). These spirits are thought to be subservient to the *orixás*, thus making them more approachable intercessors. Practitioners claim they can make the *exus* do their bidding. Within Candomblé are different traditions called “nations.” Examples are Ketu, Jege, and Angola. Each has its own practices and language: Ketu uses the Yoruba language, and Jege uses Ewe. Candomblé lacks a sacred text or central authority, granting each *terreiro* (that is, a house of worship) independence. However, there are common practices like making offerings to *orixás* and communicating with spirits through a medium. Candomblé followers are called *povo de santo* , or “people of saint,” with specific titles for priests (*babalorixá*), priestesses (*iyalorixá*), new initiates (*iao*), and others. Many Africans view Christianity as a “[white man’s religion](Christianity-white-religion.html)” and view its acceptance as a loss of cultural identity. Thus, they either reject the Christian faith or syncretize à la Candomblé. But Christianity is *not* solely for Westerners. While following Jesus changes our worldview, believers are not called to become American, European, Jewish, or anything else. Peter the apostle declared that “God does not show favoritism but accepts from every nation the one who fears him and does what is right” (Acts 10:34–35\). Also, the apostle John recorded seeing a great multitude “from *every* nation, tribe, people, and language, standing before the throne and before the Lamb” (Revelation 7:9, emphasis added). Christians in Africa and other non\-Western nations need not feel pressured to drop their culture when embracing Jesus. Of course, Christianity will counter some African beliefs and practices, but following Christ is countercultural in all places, including the West. The Christian religion (and others) should be tested based on its claims, not cultural sentiments. And what is sinful in *any* culture should be jettisoned in honor of the lordship of Christ. In its recognition of Olodumare, Candomblé represents a response to God’s general revelation, much like that of the Athenians in Paul’s day (Acts 17:22–23\). Even before the arrival of the missionaries, pre\-colonial societies in Africa believed in a Supreme Being or Creator, with different names like Chukwu, Mawu, and Modimo. “God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made” (Romans 1:20\). Further, pagan religions such as Candomblé seek a way to communicate with that Supreme Being. The problem is that humanity is separated from God by sin—and Candomblé admits that Olodumare is distant. There is a zeal in the way practitioners of Candomblé worship the *orixás* to reach God, but such zeal is “not based on knowledge” (Romans 10:2\). Even more dangerous is how their practices open the way to contact spirits that are not from God. The true “Olodumare” is not distant (Acts 17:27\) but wants to have a relationship with His creation. He has made the first step of reconciliation. Also, we do not need many *orixás* to intercede for us while we appease them with various offerings. Our Intercessor, Jesus Christ, has offered Himself as the sacrifice for our sin.

What is the definition of a man in the Bible?

Answer God created humanity as male and female: “So God created man in his own image, in the image of God he created him; male and female he created them” (Genesis 1:27, ESV, see also Genesis 2:20–24; 5:2\). A man is a person of the male gender, and a woman is a person of the female gender. The Hebrew word for a male\-gendered person, often translated as “male” in the Bible, is *zāḵār*. That word is thought to have carried an original meaning of “sharpness” or “prominence,” possibly referring to the physiological feature of the male reproductive anatomy. Another rare but amusingly descriptive euphemism for “man” is used in the Old Testament. The Hebrew expression appears only six times (see 1 Samuel 25:22, 34; 1 Kings 14:10; 16:11; 21:21; 2 Kings 9:8\) and literally translates as “one who urinates on a wall.” The Greek New Testament word for a biological male adult, *anēr* (see Matthew 14:21\), is also used to indicate a husband (see Matthew 1:19\). A second related Greek word (*arsēn*) denotes the male gender (see Luke 2:23\). The only thing God pronounced “not good” in the creation account was “for the man to be alone” (Genesis 2:18; 1 Corinthians 11:11–12\). By creating “a helper suitable for him,” God provided what was lacking and necessary for a man’s fulfillment and completion so that Adam could become not merely a lone male of his species but a legitimate model of the human race. Eve was Adam’s corresponding opposite (Genesis 2:21–24\). Woman is man’s complement or reciprocal, not merely a helpful add\-on accessory (1 Corinthians 11:11; 1 Peter 3:7\). Together, a man and a woman form humanity created [in the image of God](image-of-God.html). And only together as a man and a woman do they find their sexual counterparts and indispensable procreative match. The spiritual equality of men and women does not equate to equal identity. While the words *sex* and *gender* are being systematically redefined by modern thought, God makes a distinction between the two sexes in Scripture. Structural and functional differences exist. Generally, men are larger and physically stronger than women. A man is physically incapable of bearing a child. It is the man who can fertilize or inseminate the woman to produce offspring. The Bible gives few guidelines specifically for men. The path to spiritual growth and Christian maturity is essentially the same for men and women. Nevertheless, certain distinctions were made for males under the Old Covenant and as part of the priestly requirements. “Every male among you shall be circumcised,” states the terms of God’s covenant with His people (see Genesis 17:10–23\). Only male descendants of Aaron could partake of the food offerings (Leviticus 6:18; Numbers 18:10\). Three times a year during the annual feasts, “all the men” were to appear before the Lord as representatives for their families (Exodus 23:17; 34:23; Deuteronomy 16:16\). Firstborn males were consecrated as holy to the Lord (Exodus 13:2, 12; Luke 2:23\). Men and women have different roles or functions within the church, the family, and marriage (1 Corinthians 14:33–35; 11:3–10; Ephesians 5:22–33; 1 Timothy 2:11–15; Titus 2:1–5\). God designed men to be the spiritual leaders, teachers, and heads in each of these areas (1 Timothy 3:2; Acts 6:2–6\), not as overlords but as loving, faithful servants (Colossians 3:18–19; 1 Peter 3:1–7; 5:1–4; Proverbs 5:15–19\). They are to be good fathers (Colossians 3:21; Ephesians 6:4\) and men of sexual integrity (1 Thessalonians 4:3–7; Matthew 5:27–28; 1 Corinthians 7:2–5\) who operate within the framework of humility, respect, godliness, and compassion (Acts 20:28; 1 Peter 5:1–3; Ephesians 5:21, 25–30; 1 Timothy 3:1–7; Titus 1:7\). Jonathan Parnell writes, “What makes men men, or women women, is intrinsically connected to the majesty of the God in our design. We each exist as we do in order to display that glory” (*Good: The Joy of Christian Manhood and Womanhood*, Strachan, O., and Parnell, J., eds., Desiring God, 2014, p. 4\). God created men and women to complement and complete each other and thereby become the most God\-glorifying expression of His nature and character. When a man fulfills His God\-given calling—when he loves and serves God and loves his neighbor as himself (Matthew 22:37–40\)—he honors Christ in the church and glorifies God in the world.

What is the definition of a woman in the Bible?

Answer God made all of humanity—both men and women—[in His image](image-of-God.html): “So God created man in his own image, in the image of God he created him; male and female he created them” (Genesis 1:27, ESV, see also Genesis 2:20–24; 5:2\). A woman is a person of the female gender, and a man is a person of the male gender. Spiritually, men and women are equal in God’s eyes (Galatians 3:28\). Both reflect God’s nature and character, yet the two genders each possess separate, distinct, God\-designed identities. It is impossible to consider the definition of a woman in the Bible without also contemplating the substance of a man, since the woman was created from the man: “Then the Lord God said, ‘It is not good for the man to be alone. I will make a helper who is just right for him.’ . . . So the Lord God caused the man to fall into a deep sleep. While the man slept, the Lord God took out one of the man’s ribs and closed up the opening. Then the Lord God made a woman from the rib, and he brought her to the man” (Genesis 2:18–22, NLT). As God carried out the task of creation, He observed only one thing that was “not good,” and it was “for the man to be alone” (Genesis 2:18; 1 Corinthians 11:11–12\). Thus, God “made a woman” (Genesis 2:22\). The Hebrew word *banah*, translated as “made” in this verse, literally means “built.” The woman is the only created being described this way, as “built” by God. When God constructed the woman, He supplied what was lacking and necessary for a man’s fulfillment or completion. Eve was custom\-made to be Adam’s corresponding opposite (Genesis 2:21–24\). Only with God’s unique gift of Eve could Adam become not merely a solo male of his species but a legitimate model of the human race. Intrinsic in the biblical definition of a woman is this quality—this gift. Woman is man’s cooperative complement or reciprocal; she is not merely a helpful assistant or an add\-on accessory (1 Corinthians 11:11; 1 Peter 3:7\). Fitted together as woman and man, the two become symbiotic humanity created in God’s image. Only as such do man and woman find their sexual counterparts and necessary procreative match. Since the ancient world was a patriarchal society, most written records of that time, including Scripture, present a predominately male perspective. Nevertheless, throughout the Bible, women play significant roles in the community, home, and church. Different biblical words are used to refer to a woman in relation to these roles. The most general Hebrew term for “woman” is *ʾiššâ*, but it can also mean “wife.” The Greek counterpart is *gynē*. Many other Hebrew and Greek words are used to describe women at different ages and stages of life. The foremost role of a woman in the Bible is that of a wife. She is a companion who supports her husband (Genesis 2:18, 20; Proverbs 12:4:), enriches his life (Proverbs 31:11\), and brings him joy and pleasure (Genesis 2:23; Song of Songs 4:1–15\). An equally defining role of women in the Bible is child\-bearer or mother (Psalm 113:9; Proverbs 1:8; 29:15; 31:28\). The ideal Old Testament woman resembles many women of strength and character today. She is dignified and [virtuous](Proverbs-31-virtuous-woman.html), works productively not only at home but is capable of running a profitable business, supervising people with kindness and wisdom, making investments, and planning for the future, all while managing her household, building a solid family, and caring for the needy in her community (Proverbs 31:10–31; 14:1\). In the early church, women ministered alongside the apostles and supported the work of the church (Acts 16:14–15; Romans 16:6, 12; Philippians 4:2–3\), hosted church meetings (Acts 16:15; 1 Corinthians 16:19; Colossians 4:15\), prophesied (Acts 21:8–9; see also Acts 2:17–18\), mentored, and taught (Titus 2:3–5\). In God’s perfect design for the home, He intends for a woman to be submitted to the leadership of her husband (Ephesians 5:22–25; 1 Peter 3:1, 5\). A wife’s [submission](wives-submit.html) and obedience are to be reciprocated by the husband’s love and self\-sacrifice (Ephesians 5:25, 28–29, 33\). In this way, the woman’s relationship with her husband portrays the church’s relationship with Jesus Christ (Revelation 21:9\). Jonathan Parnell writes, “What makes men men, or women women, is intrinsically connected to the majesty of the God in our design. We each exist as we do in order to display that glory” (*Good: The Joy of Christian Manhood and Womanhood*, Strachan, O., and Parnell, J., eds., Desiring God, 2014, p. 4\). God created the woman to complement and complete the man and thereby become a God\-glorifying representation of His nature and character. When a woman fulfills her God\-given role, she honors the Lord in the church and shows forth God’s glory to the world.

What does it mean to be “always learning” in 2 Timothy 3:7?

Answer In 2 Timothy 3:1–9, the apostle Paul warns Timothy of increasing moral deterioration that will afflict humanity in the latter days. He describes such godless people as “lovers of themselves” (verse 2\) and “lovers of pleasure rather than lovers of God” (verse 4\). They put themselves on the central throne of their affections in the place of God. Paul has [false teachers](false-teachers.html) and their devotees in mind when he elaborates: “They are the kind who worm their way into homes and gain control over gullible women, who are loaded down with sins and are swayed by all kinds of evil desires, always learning but never able to come to a knowledge of the truth” (verses 6–7\). The women Paul mentions are easy targets for false teachers because they are vulnerable—“burdened with the guilt of sin and controlled by various desires” (2 Timothy 3:6, NLT). The weight of guilt from unrepented sin impairs one’s judgment, leaving a person susceptible to temptation and further bondage to sin (Psalm 31:10; 32:3–4\). In this weakened state, one loses the ability to discern truth and make upright decisions. These women, wanting to appear wise and well\-educated, became ardent disciples of the counterfeit teachers. They were always learning whatever new doctrine the false teachers promoted, but in doing so, they were never able to understand God’s truth. In Paul’s first epistle to Timothy, he gave a similar warning against false teachers: “Now the Holy Spirit tells us clearly that in the last times some will turn away from the true faith; they will follow deceptive spirits and teachings that come from demons” (1 Timothy 4:1, NLT). The inclination to follow deceitful teachings is not unique to women nor to the end times. Since the early days of the church, both men and women have been “always learning” the latest faddish teachings and self\-pleasing doctrines. Paul stresses that the tendency will increase as we draw closer to the end times (2 Thessalonians 2:3–9; 2 Timothy 3:1\). On 2 Timothy 3:7, Warren Wiersbe writes, “These false religious leaders take advantage of the problems people have, and promise them quick and easy solutions. They ‘worm their way in’ and soon control people’s lives. It is not long before these leaders grab their followers’ loyalty, money, and service. And their ‘converts’ are worse off than they were before. They still have their problems, but they have been duped into thinking that all is well” (Wiersbe, W., *The Bible Exposition Commentary*, vol. 2, Victor Books, 1996, p. 250\). *Always learning* is a fitting description of people who continually search for other people’s advice. Paul tells Timothy, “For a time is coming when people will no longer listen to sound and wholesome teaching. They will follow their own desires and will look for teachers who will tell them whatever their [itching ears](itching-ears.html) want to hear” (2 Timothy 4:3, NLT). These types of people mainly want self\-satisfying experiences and feel\-good sensations rather than serious truth. People who look for truth in the wrong places will never be satisfied (Ecclesiastes 7:24–29; 8:16–17; 1 Timothy 6:7–10\). Instead, they will fall prey to spiritual swindlers and pseudo\-Christian charlatans controlled by deceiving spirits. No matter how much time, devotion, or money they sink into their misguided studies, they will be “always learning” but never passing the test of truth. Only those who are born of God’s Spirit can comprehend spiritual truth (1 Corinthians 2:14\). Only by believing the gospel message of salvation in Jesus Christ and entering a relationship with Him do we come to the soul\-satisfying knowledge of truth (John 4:7–14; 8:31–32; 14:6; 16:12–15; 18:37–38; 1 John 5:20; 1 Timothy 2:3–6; Colossians 2:2–3; 1 Corinthians 10:3–4\).

What is a Gospel Hall?

Answer Gospel Halls are independent, autonomous Christian communities of believers throughout the world that hold to a common set of doctrines and worship practices. Since these churches are not affiliated with any central governing body or parent administrative organization, each Gospel Hall exists as a self\-governing, completely stand\-alone entity. Gospel Halls reject the idea of denominational labels and avoid any sectarian classification. For example, you will not hear these believers say, “I am a member of the Gospel Hall denomination.” Instead, they prefer simply to be known as “Christians” who gather for worship in the name of the Lord Jesus Christ. *Gospel Hall* is the name this group of Christians assigns to their building or place of worship. Typically, *Gospel Hall* is preceded by the name of the area or city. For instance, a group may call itself Spencer Bridge Road Gospel Hall or Denver Gospel Hall. The primary mission of Gospel Hall fellowships is to proclaim the good news of Jesus Christ and lead lost people to salvation in Him. Although Gospel Halls trace their spiritual roots back to the earliest Christian communities established in Jerusalem, the modern movement corresponds with the founding of the Plymouth Brethren in the early\- to mid\-1800s, primarily in England, Scotland, Ireland, and Continental Europe. Gospel Halls seek to follow the pattern and principles of the New Testament church as described in the Bible, citing passages such as Acts 2:41–42, 1 Timothy 1:13, Hebrews 13:9, and Ephesians 4:14\. Church *fellowship* rather than church *membership* is the emphasis. Their desire is to be Christ\-centered and gospel\-focused. Believing in the headship of Jesus Christ (Colossians 1:18\), Gospel Halls do not raise any one member into a [position of leadership](church-hierarchy.html) over the church, and there are no paid clergy. They believe a pastoral calling is a gift given to an individual believer and not an office of the local church. Gospel Halls usually select a group of spiritual overseers—elders and deacons who are responsible for making decisions—in accordance with Titus 1:5\. In practice and belief, Gospel Halls closely resemble the [Plymouth Brethren](Plymouth-Brethren.html). These Christians believe in the inspiration of Scripture and that the 66 canonical books of the Bible are the ultimate guide and authority for the believer’s life and relationship with God. They are evangelical in that they believe in the sacrificial death, burial, and resurrection of Jesus Christ for the forgiveness of sins. Gospel Halls stress the importance of meeting together regularly for worship to receive instruction in God’s Word and to encourage one another (Hebrews 10:25\). Communion is a central expression of their worship. They accept the doctrine of the Trinity, the reality of hell, and the promise of eternal life in heaven for all who accept God’s free gift of salvation. All born\-again Gospel Hall believers are encouraged to take the next step of obedience through [baptism](believers-baptism.html) by immersion. In a typical Sunday Gospel Hall meeting, Christians share in the Lord’s Supper (“Breaking of Bread”), or Communion, each week. After the Lord’s Supper, the Gospel Meeting takes place. Bible teaching and preaching are presented by men who are gifted in these areas. Generally, women wear a head covering and are silent participants in corporate worship. Children are taught in age\-appropriate Sunday school settings. Contemporary music is considered shallow, distracting, and fleshly, so worship usually consists of singing a cappella hymns. Other gatherings, such as revival meetings, prayer meetings, Bible study meetings, and conferences, are held regularly at Gospel Halls.

Does a church have to use unleavened bread for communion?

Answer Unleavened bread is bread formed in flat cakes or wafers with no yeast or other substance used to produce fermentation in the dough. Many times, such bread is used for the observance of [communion](Bible-communion.html), or the Lord’s Table. The bread Jesus broke and shared with His disciples at the Last Supper was unleavened, like the matzah that Jews still eat for [Passover Seder](Passover-Seder.html) today. The night before His death, Christ gathered with His disciples to celebrate the Passover Feast (Matthew 26:26–29; Mark 14:22–25; Luke 22:15–20; John 13:21–30\). When God first instituted this yearly festival, associated with the Feast of Unleavened Bread, He instructed the Israelites to eat only unleavened bread for seven days to commemorate the nation’s Exodus from bondage in Egypt (see Deuteronomy 16:3; Exodus 12:8; 29:2; and Numbers 9:11\). So strict was the command that anyone who ate bread made with yeast during the festival would “be cut off from the community of Israel” (Exodus 12:15, NLT). In the Bible, [yeast](leaven-in-the-Bible.html) or leaven is usually symbolic of sin, corruption, and decay (Matthew 16:6, 12; 1 Corinthians 5:6–8; Galatians 5:9\). The unleavened “bread of affliction” used during the Feast of Unleavened Bread (see Deuteronomy 16:3\) reminded the people of their hurried departure from Egypt when they had no time to wait for bread to rise. At the same time, the bread warned God’s people against corrupting influences (Exodus 12:14–20\) and pointed them forward to the coming of the promised Messiah, “the Lamb of God, who takes away the sins of the world!” (John 1:29\). Jesus would have celebrated [the Passover](what-is-Passover.html) in exact obedience to the Law of Moses, and with the later addition, still practiced today, of four cups of wine representing sanctification, deliverance, redemption, and restoration, based on God’s four\-fold promise to the Israelites while still in Egyptian bondage (Exodus 6:6–7\). These elements are significant to Jewish Christians who embrace their deliverance not from physical slavery but from bondage to sin by their Messiah’s sacrifice (Romans 6:5–7; Galatians 5:1\). It is not wrong for Christian churches to celebrate communion with bread containing leaven or yeast. The church is under no law governing the recipe used for communion bread. Believers who wish to retain a connection with their Old Testament roots of faith may consider the experience more meaningful by using unleavened communion bread. But New Testament followers of Christ are not celebrating the Passover during communion. Jesus replaced the Passover with a new celebration in which the bread represents His body broken on the cross for us (Luke 22:19\). In 1 Corinthians 11:17–34, the apostle Paul addressed confusion and concerns about the importance, meaning, and practices associated with communion, along with severe warnings about not taking the observance seriously. He explained that the purpose of communion is to “proclaim the Lord’s death until he comes” (verse 26\) and provide an opportunity for solemn self\-examination for every believer and the church as the body of Christ (see verse 28\). Each time we participate in communion, we proclaim the central tenets of our faith: that Jesus paid for our sins by offering His body in our place—shedding His blood and physically dying on the cross (Ephesians 1:7; Hebrews 2:9; 1 Peter 1:18–19\); that He rose from the dead (Acts 2:24; 3:15; Colossians 2:12\); that He now lives (Romans 6:3–5; Ephesians 2:4–6; Galatians 2:20\); that He will come again (Matthew 24:30; John 14:3; Hebrews 9:28; James 5:7–8\); and that we are to share this good news with the world until He returns (Matthew 28:19–20\). Despite the importance of communion as an ordinance, there are very few specific instructions in the Bible regarding it, including [how often](Lords-Supper-observed.html) it should be observed and methods of conducting a communion service. For the bread, some Christian churches break matzah, naan, or some other unleavened bread into smaller pieces and then distribute them to everyone present. Other Christian churches use white processed wafers. Some churches bake their own communion bread. The Bible does not stipulate whether we should use leavened or unleavened communion bread or grape juice or wine. Neither does it specify the manner the elements are to be distributed. The elements are mere symbols of spiritual realities, “not the realities themselves” (Hebrews 10:1\). Therefore, we may use any representational bread and juice, providing we partake of them reverentially. As Christians, our focus is not on the ritual but on recalling Jesus Christ’s atoning sacrifice—His body and blood given for the forgiveness of sins. The Lamb of God loved us so much that He offered Himself once and for all so that we might be saved (Hebrews 9:26; John 3:16–17\).

Why was Zechariah punished for doubting Gabriel’s message, but Mary was not, even though she also doubted?

Answer In Luke 1, both [Zechariah](Zechariah-in-the-Bible.html), an elderly Jewish high priest, and [Mary](virgin-Mary.html), a teenage virgin, received a visit from the angel Gabriel announcing their parts in the arrival of Israel’s long\-awaited Savior. While Zechariah was in the sanctuary burning incense to the Lord, the angel of the Lord appeared and said, “Don’t be afraid, Zechariah! God has heard your prayer. Your wife, Elizabeth, will give you a son, and you are to name him John” (Luke 1:13, NLT). Gabriel explained that the baby would grow up to be God’s chosen instrument, a great prophet like Elijah, who would prepare Israel for the Messiah’s coming (see Luke 1:14–17\). About six months later, [Gabriel](angel-Gabriel.html) visited Mary, declaring, “Don’t be afraid, Mary, . . . for you have found favor with God! You will conceive and give birth to a son, and you will name him Jesus. He will be very great and will be called the Son of the Most High. The Lord God will give him the throne of his ancestor David. And he will reign over Israel forever; his Kingdom will never end!” (Luke 1:30–33, NLT). Zechariah and Mary were unlikely candidates for their God\-selected missions, and both received the staggering news with fear and wonder (see Luke 1:12, 29\). Each of them questioned how such miracles would be accomplished (Luke 1:18, 34\). But Zechariah was punished with muteness until his child was born (verse 20\), and Mary was not upbraided at all. Why was Zechariah chastened, but Mary was not? At first glance, Gabriel’s response to Zechariah’s question does seem a bit unfair compared with his reply to Mary’s. But a closer look reveals a significant difference. Hearing Gabriel’s announcement, Zechariah asked, “How can I be sure this will happen? I’m an old man now, and my wife is also well along in years” (Luke 1:18, NLT). Overwhelmed with doubt, Zechariah asked for a confirming sign. Gabriel quickly pointed out that the appearance of God’s messenger in the temple should have been enough of a sign: “I am Gabriel! I stand in the very presence of God. It was he who sent me to bring you this good news! But now, since you didn’t believe what I said, you will be silent and unable to speak until the child is born. For my words will certainly be fulfilled at the proper time” (Luke 1:19–20, NLT). Zechariah’s request for a sign came from a place of unbelief. Even though he and his wife had prayed for a child, the couple had abandoned hope of God ever answering their prayers. Gabriel’s announcement brought their answer. God had heard their prayers (Luke 1:13\). But Zechariah responded not in faith but in doubt. He needed a “sign.” James taught about prayer, saying, “But when you ask, you must believe and not doubt, because the one who doubts is like a wave of the sea, blown and tossed by the wind. That person should not expect to receive anything from the Lord. Such a person is double\-minded and unstable in all they do” (James 1:6–8\). Zechariah was double\-minded. With his eyes on his human limitations, he could not see God pulling off this miracle. According to the apostle Paul, Zechariah’s unbelief was a sin because “everything that does not come from faith is sin” (Romans 14:23\). Like many who came before him—Moses (Exodus 3:11; 4:1, 10–13; 6:12, 30\) and Gideon (Judges 6:15, 17, 36–40\), for example—Zechariah struggled with doubt and unbelief. Like many Christians still do today, Zechariah doubted God’s Word. As a priest serving in the Jerusalem temple, Zechariah would have been familiar with Old Testament Scripture, especially the five books of Moses. He would have known that the same promise made to him in his old age was also given to his forefather Abraham (Genesis 12:1–9\). Abraham had doubted the Lord, too (Genesis 17:17\). But God said, “Is anything too hard for the Lord? I will return to you at the appointed time next year, and Sarah will have a son” (Genesis 18:14\). Zechariah should have recalled these words to Abraham as well as the fulfillment of the promise (Genesis 21:5\), but at that moment, he faltered. God silenced Zechariah’s unbelief, and the Lord’s plan was fulfilled. Now compare Zechariah’s response to Mary’s. When Mary heard Gabriel’s promise, she said, “How will this be, since I am a virgin?” (Luke 1:34\). Zechariah doubted and asked for a sign, but Mary believed, wondering, “How will this happen?” Her concern was more about logistics. She was confused about her role as an obedient servant, especially an unwed virgin. Perhaps she wondered how the birth announcement could come before the marriage. Would she and Joseph need to move up the wedding date? The angel did not rebuke Mary for her honest concerns. Mary’s question was grounded not in doubt but faith and obedience—the kind of questioning Scripture commends (Proverbs 25:2; Acts 17:11\). Gabriel explained to Mary how it would happen—the Holy Spirit would perform a miracle! It would be something brand new that no human could imagine, that had never occurred in all of history. Mary would conceive a child—not by a man but from God Almighty through the power of the Holy Spirit. Within her womb, the Son of God would grow and be born. He was destined to be Israel’s Messiah, the Holy One and Savior of the world (Luke 1:35\). Gabriel concluded his message, echoing the words of God to Abraham: “For nothing will be impossible with God.” And Mary said, “Behold, I am the servant of the Lord; let it be to me according to your word” (Luke 1:37–38, ESV). Mary believed the Lord’s messenger. She responded in faith and submitted to God’s will. Zechariah expressed unbelief; Mary revealed faith. Zechariah was not punished arbitrarily or unfairly. Both Zechariah and Mary were treated according to their reaction to the message. One doubted; the other believed. The aging priest refused to believe the answer to his own prayers; Mary believed something she had not prayed for and could never have imagined. Despite Zechariah’s doubt, God abundantly blessed him and his family. The Lord caused Zechariah to be silent not merely as a punishment for unbelief, but as a sign, first to Zechariah and then to all the people around him (see Luke 1:20–21, 59–79\). After John the Baptist was born and God reopened Zechariah’s mouth, “awe fell upon the whole neighborhood, and the news of what had happened spread throughout the Judean hills. Everyone who heard about it reflected on these events and asked, ‘What will this child turn out to be?’ For the hand of the Lord was surely upon him in a special way” (Luke 1:65–66, NLT). Through it all, God was working out His plan of salvation and bringing “all things together for the good of those who love Him, who are called according to his purpose” (Romans 8:28\).

What did Joseph and Mary do with the gifts the magi brought to Jesus?

Answer Matthew 2:1–12 recounts how wise men from the East, called [magi](three-wise-men.html), were guided by a star to the town of Bethlehem to visit the baby Jesus: “They entered the house and saw the child with his mother, Mary, and they bowed down and worshiped him. Then they opened their treasure chests and gave him gifts of gold, frankincense, and myrrh” (verse 11, NLT). By the time the magi arrived, Jesus was probably about two years old. The family had moved from the stable into a more suitable “house” accommodation. The magi bowed down and worshiped the Child, presenting Him with gifts of [gold, frankincense, and myrrh](gold-frankincense-myrrh.html). Each of these gifts was extremely valuable. Gold and costly spices like frankincense and myrrh were gifts reserved for high\-ranking figures, such as kings and queens (1 Kings 9:28; 10:2\). Immediately following the visit of the magi and presentation of their gifts, God spoke to [Joseph](Joseph-the-father-of-Jesus.html) in a dream, saying, “Get up” and “take the child and his mother and escape to Egypt. Stay there until I tell you, for Herod is going to search for the child to kill him” (Matthew 2:13\). That same night the family departed for Egypt and stayed there until the death of [Herod](Herod-the-Great.html). The Bible does not say what Mary and Joseph did with the gifts of gold, frankincense, and myrrh, but many scholars have remarked that these gifts would have likely helped finance the family’s material needs during their trip to Egypt and beyond. Matthew does not specify the exact value or quantity of each gift, but the items were known to be treasured commodities in ancient times. Gold, the most valuable of all precious metals, was the standard currency of the day (see Acts 3:4–6; Matthew 10:9\). It was used in jewelry (Genesis 24:53; Exodus 35:22; 1 Peter 3:3\), in the priestly vestments (Exodus 28:4–5; 11–15\), and extensively in the furnishings of the tabernacle (Exodus 25:11–13; 38:21–24; 39:37–38\) and temple (1 Kings 6:28, 30, 32, 35; 7:48–51; 1 Chronicles 22:14\). It is no stretch of the imagination to think that Joseph would have used the magi’s gift of gold to pay for the family’s expenses. Frankincense and myrrh, both aromatic resins, were used in worship because of their intensely fragrant properties. God instructed the Israelites to use frankincense as one of the pure ingredients of the most holy blend of incense reserved exclusively for ritual purposes. No other incense mixture was permitted on the altar of the Lord (Exodus 30:9, 34–38\). Pure frankincense was set near the bread of the presence (Leviticus 24:7\) and sprinkled in with the grain offerings (Leviticus 2:1–2\). It was also used in perfumes (Song of Solomon 3:6; 4:6, 14\). This spice was expensive and precious for a couple of reasons. First, it had to be gathered from far\-off regions of India, North Africa, and South Arabia and transported long distances by camel caravan back to Israel. The processing of frankincense was complex, taking months to harvest and distill. Myrrh was another valuable spice used by merchants for trading in Bible times (Genesis 37:25; Revelation 18:11–13\). It was considered a sacred anointing oil (Exodus 30:22–28\). Myrrh was also used to make perfumes (Song of Solomon 1:13; Psalm 45:8\), medicine (Mark 15:22–23\), beauty treatments (Esther 2:12\), and for anointing the dead (John 19:38–40\). Like frankincense, myrrh production was time\-consuming to process, and the raw material had to be imported from distant lands. Any of the gifts the magi brought to Jesus could have been sold or traded for supplies, accommodations, and living expenses. Some traditions speculate that Mary saved the frankincense and myrrh to use as ointments to anoint Jesus’ body for burial. But the Bible doesn’t mention this. Instead, John’s Gospel states that Nicodemus brought “about seventy\-five pounds” of a perfumed mixture of “myrrh and aloes” to anoint Jesus’ body for burial (John 19:39–40\). Since the Bible does not reveal what Joseph and Mary did with the gifts of gold, frankincense, and myrrh, the best readers can do is hazard a guess.

What is God’s plan of redemption?

Answer Due to Adam and Eve’s disobedience (Genesis 3:6\-7\), humanity was plunged into a state of total depravity (Jeremiah 17:9; Psalm 51:5; Romans 5:12–21\). Our entire being—mind, body, will, and spirit—has been corrupted by the power of sin. Amidst our sinfulness, however, God promised a plan of redemption. He would send a Savior who would redeem humanity from the curse of sin (Genesis 3:15; Galatians 3:13\). From the [protoevangelium](protoevangelium.html) in Genesis 3:15 to the messianic prophecies in Isaiah 53, the expectation of a coming Messiah was a source of hope for countless generations. When the time was right, God’s plan of redemption led to the incarnation of the pre\-incarnate and eternal [Logos](what-is-the-Logos.html): “In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth” (John 1:1, 14, ESV). In the [incarnation](incarnation-of-Christ.html), the Son of God entered human history as the ultimate expression of God’s glory, grace, and truth to redeem sinners from the penalty, power, and presence of sin. To this end, the Son voluntarily sacrificed His life on the cross and took it up again on the third day (John 2:19; 10:18\). The doctrine of [election](doctrine-of-election.html) takes center stage within God’s redemptive plan. The elect are those who were sovereignly and graciously chosen by the Father before the foundation of the world (Ephesians 1:4–5\). This doctrine does not negate human responsibility; rather, it magnifies the depth of God’s grace to undeserving sinners. Central to God’s plan of redemption is the call to repentance and faith. [Repentance](repentance.html) involves an acknowledgement of our sinfulness and turning away from it (Acts 3:19; cf. Psalm 51:17\). This is a crucial step in salvation because it places sinners into the hands of a merciful, gracious, and loving God who would never reject anyone who earnestly seeks Him (John 6:37; Hebrews 11:6\). [Saving faith](Bible-faith.html) is confident reliance and trust in Christ alone to obtain salvation: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Ephesians 2:8–9, ESV). Both repentance and faith are part of God’s plan of redemption and are necessary for humanity to be rescued from the bondage of sin. As the pages of redemptive history unfold, the ultimate purpose for creation is revealed—total restoration of all things. This is not merely a return to a pre\-fall state; it is a cosmic renewal whereby all things are reconciled to God through Christ: “For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (Colossians 1:19–20, ESV). This renewal encompasses the physical and spiritual realms, culminating in a new heavens and new earth (Revelation 21:1\). The elect are not only recipients of eternal salvation but also co\-heirs and participants in the restoration process. In the consummation of redemptive history, God’s love, sovereignty, and righteousness will be on full display (Revelation 22:3–4\). And the redeemed, now perfected, will stand in His presence with fulness of joy (Psalm 16:11; cf. 1 Corinthians 13:12\).

How should Christians respond to the Arab-Israeli conflict?

Answer October 7, 2023, introduced some of the worst violence seen in decades in Israel and the Gaza Strip. Yet conflict over the region known as Palestine has evolved constantly since the end of World War I. The tragic discord between Jewish and Arabic people includes facets of religion, territory, ethnicity, economics, and politics. Our age of rapid communication has not reduced prejudices and rumors associated with the situation. Modern culture has instead enabled rushed judgment and political and racial antagonism. It is crucial for believers to demonstrate reasonableness (Philippians 4:5\), Christ\-like love (1 Corinthians 16:14\), and humility (Ephesians 4:1–3\). To give biblical “[support](support-Israel.html)” to Israel (Genesis 12:1–3; Psalm 122:6\) does not require unthinking approval. Christians can justly condemn calls for Israel’s annihilation and denounce [acts of terrorism](Bible-terrorism.html). We can also rebuke Israel when her actions are worthy of criticism. We can seek peace through prayer (Hebrews 12:14; James 5:16\) and whatever other means are available (1 Timothy 2:1–4; 1 John 3:17–18\). Sadly, for most Christians around the world, there is little more we can do but pray. An outsized share of suffering in the Arab\-Israeli conflict is borne by innocent people. Most of those afflicted, displaced, killed, or injured—on either side—have no influence on these acts of violence. The Arabs living in Gaza or Lebanon are not identical to [Hamas](what-is-Hamas.html) or Hezbollah. Neither are the Israeli people in lockstep with the government of their nation. All men are created in the image of God (Genesis 1:27; Galatians 3:28\), so we cannot dismiss human anguish, no matter who suffers: “Rejoice with those who rejoice; mourn with those who mourn. Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited.” (Romans 12:15–16\) That does not mean every act is morally identical. The world at large has accused Israel of disproportionate responses to attacks, harsh treatment of Gaza and the West Bank, and other contributions to the cycle of violence. Some of those criticisms may have substance. Yet they do not represent a perfect counterbalance to acts of extremism. Terrorist groups such as Hamas deliberately target civilians and use indiscriminate attacks. They do so knowing—even intending—that reprisals will kill Palestinians and stoke anger. Many anti\-Israeli groups seek the complete annihilation of Jewish people. Holding both sides morally accountable does not mean ignoring the difference between their tactics and motives. There is no moral equivalency between killing children and rooting out terrorists. Believers should strive to live out the Bible’s model of common sense and cautious skepticism. That applies to any issue; it is especially needed with respect to the Arab\-Israeli conflict (Proverbs 18:13, 17; John 17:11; 1 John 4:1\). It helps to recognize how complex the situation is, both spiritually and politically. Hostility between [Arabic and Jewish people](Jews-Arabs.html) is predicted by Scripture (Genesis 16:12\). Ancient patriarchs of the two cultures experienced bitterness and division that lasts even today. The influence of Islam has also heightened the intensity of Arabic hostility toward Israel. Political factors in this conflict are equally ancient. The region between the Jordan River and the Mediterranean Sea—sometimes referred to as “[Palestine](difference-Israel-Palestine.html)”—has been a disputed land for millennia. This was the homeland of ancient Canaanites and Israelites prior to a series of invasions by world powers. Assyria, Babylon, Persia, and Greece controlled the region. Later, the Roman Empire scattered Jewish people around the world. The region of Palestine experienced further conquest through the Byzantine Empire, Islam, the Crusades, and the Ottoman Empire. In 1922, shortly after World War I, the area came under the control of Great Britain. Attempts were made to create independent states for Jewish and Arabic people. Infighting and the outbreak of World War II stopped those efforts. In the aftermath of the Holocaust came renewed determination to divide Palestinian territory among the same two groups. This again fell apart. When British control of Palestine ended in 1948, Jewish people living in the territory declared themselves an independent sovereign nation: modern Israel. This was met by attacks from neighboring Arabic countries. Many Palestinian Arabs evacuated during the fighting. When open war stopped, these refugees were barred from returning to their land by Israel—and disallowed from integrating by the Arabic nations where they had fled. In 1967, the “Six Days War” expanded the areas under dispute. The descendants of those displaced people and the land areas in question are the foundation of current disputes. The current Arab\-Israeli conflict has evolved over millennia from imperial conquest to a battle of cultures to a cycle of terrorism and reprisals. What has remained consistent is the devastation and misery inflicted on human beings. The Bible does not prescribe any specific solution to this dilemma. Nor does it offer simplistic answers to complex questions. The best Christians can do, after prayer, is to denounce evil in every form and seek restoration and peace. Through it all, we eagerly look for Christ to return and set all things right (Revelation 21:1–4\).

Do Christians and Mormons worship the same Jesus?

Answer The question of whether Christians and [Mormons](Mormons-Christians.html) (or Latter\-day Saints) worship the same Jesus sparks numerous debates. Some view Mormons as a branch of Christianity—akin to Pentecostals or Baptists—but there are key differences between the Mormon view of Jesus and that of orthodox Christianity. At first glance, the differences between the Jesus worshiped in Mormonism and the Jesus of orthodox Christianity seem slight: “Latter\-day Saints believe in the life and teachings of Jesus Christ and believe that salvation comes only through Him. They believe He is the Son of God whose birth and ministry was prophesied in the Old Testament. Latter\-day Saints believe Jesus Christ was born of the Virgin Mary in Bethlehem, ministered in Jerusalem and surrounding regions until His persecution and death on the cross, and later resurrected as a glorified being” (https://faq.churchofjesuschrist.org/do\-mormons\-believe\-in\-jesus, accessed 9/13/23\). But, looking more deeply, the Jesus of traditional Mormonism is quite different from the Bible’s Jesus. Mormons follow the teachings of [Joseph Smith](Joseph-Smith.html), believing that Jesus is one god among many gods; they do not believe that He is the one\-and\-only God. Mormons view the Father, Son, and Holy Spirit as three distinct beings forming a council known as the Godhead. They call God the Father *Elohim* and God the Son *Jehovah*, asserting these beings possess both physical and spiritual attributes. The Holy Spirit is perceived as different, possessing solely spiritual properties, yet, even so, “there is no such thing as immaterial matter. All spirit is matter” (*Doctrine and Covenants* 131:6\). Mormonism further deviates from Christianity in the belief that the Father was once a man on another planet who elevated himself to divinity (*Teachings of the Prophet Joseph Smith*, sel. Joseph Fielding Smith, 1976, pp. 345–46\). God the Father had a father, who also had a father, etc. This contrasts sharply with the Bible’s revelation of the eternal and transcendent God who is the uncreated Creator of all things. Additionally, Mormonism posits that the Father has wives, and that all humans on Earth are children of a Heavenly Mother who mated with the Father. Jesus is the eldest child of those unions (*Mormon Doctrine*, pp. 129 and 516\). We can conclude that Mormons, including those in the [Community of Christ](Community-of-Christ-RLDS.html), don’t worship the same Jesus as Christians. Latter\-day Saints are a modern group espousing the ancient heresy of [Arianism](arianism.html), the belief that Christ was a created being. The disagreements between Mormonism and orthodox Christianity are not secondary issues that we can agree to disagree on. Mormon beliefs challenge foundational notions about God, Jesus, and Scripture and cannot be reconciled with the teachings of the Bible.

What is a Christian view of reason?

Answer Often, both Christians and skeptics assume that Christianity has little to do with reason and relies solely on faith, often termed “[blind faith](blind-faith.html)” or “faith without evidence.” They agree with Benjamin Franklin, who said, “The way to see by faith is to shut the eye of reason” (*Poor Richard’s Almanack*, Peter Pauper Press, 1987, p. 16\). Christians with a negative view of reason may see reason as useful in other aspects of life but introducing an element of doubt in Christianity. Atheists and other irreligious individuals often portray believers as wishful thinkers and self\-deluded chumps to whom reason is dispensable. However, Scripture contradicts the notion that Christianity shuns reason. Reasoning involves evaluating facts, making judgments, justifying choices with evidence, and attempting to persuade with solid arguments. The Christian worldview provides a robust foundation for reasoning, especially considering the immaterial, immutable, and transcendent nature of the laws of [logic](Christian-logic.html) that underpin all forms of thinking. These laws are beyond human convention; they are discovered rather than invented. In a world without God, it would be difficult to say how these laws of logic came to be. However, the Christian perspective has the answer: the laws of logic “are simply a reflection of the thoughts and logical character of God, and as such, they reveal His logical, perfect nature” (Wallace, J. W., “Is God Real? Are the Laws of Logic Simply Human Conventions?” 1/16/19, https://coldcasechristianity.com/writings/is\-god\-real\-are\-the\-laws\-of\-logic\-simply\-human\-conventions, accessed 9/18/23; see 2 Timothy 2:13; Numbers 23:19; James 1:17; Romans 1:20\). Furthermore, Scripture teems with examples of individuals, including God, making sound judgments and reasoning with others. Abraham, facing Sodom and Gomorrah’s judgment, reasoned with the Lord to spare the towns if some righteous people lived within (Genesis 18:16–33\). Moses reasoned with God in Exodus 32:9–14, while God Himself urged the Israelites to reason with Him (Isaiah 1:18\). Jesus engaged in logical discourse during His time on earth, and His teachings amazed listeners (Matthew 7:28–29; Mark 1:21–22; Luke 4:31–32\). Paul, arguably the first Christian apologist, spent much time reasoning with people (see Acts 17:2–4, 16–34; 19:8–10\). As Christians, we are called to have a good reason for our hope (1 Peter 3:15\). Biblical faith is not opposed to reason. Indeed, Christian men such as [Thomas Aquinas](Saint-Thomas-Aquinas.html) and [Francis Schaeffer](Francis-Schaeffer.html) have left a legacy of writings reconciling faith and reason. The view that faith and reason are opposed comes from a faulty definition of [*faith*](definition-of-faith.html). Faith, in Scripture, isn’t belief without evidence; it’s confident trust arising from conviction. People of faith are convinced by evidence. For example, the resurrected Christ “gave many convincing proofs that he was alive” (Acts 1:3\), and people believed. The Greek word for “faith,” *pistis*, is related to the verb *peitho*, meaning “to be persuaded.” Faith in Christ is a conviction that He is real and His Word true. There are solid reasons behind the faith. Even as we reconcile faith and reason, we should be careful about overemphasizing reason and logic. First Corinthians 1:18–25 says the gospel can appear foolish to those who rely solely on human reasoning, as God’s wisdom surpasses ours. Human logic is limited and forms only one aspect of our existence. Indeed, it is unreasonable to think we can understand *everything*, especially when it concerns God and His ways (Deuteronomy 29:29; Isaiah 55:8–9; Romans 11:33–34; Ecclesiastes 3:11\). Rather than lean on our understanding, we are to trust God (Proverbs 3:5–6\). Reason is one of many tools God uses to draw people to Himself. Reason helps us navigate the world, but it makes a terrible idol.

Is “know thyself” or “know yourself” a biblical concept?

Answer “Know thyself” is a saying found in numerous religions, worldviews, and self\-help philosophies, which have each tailored the phrase’s meaning to fit its unique perspective. The widespread use of the phrase across various cultures and contexts makes many people wonder if it reflects the Bible’s theological and moral teachings. The saying “know thyself” originated in ancient Greece, though who coined it is unknown. According to Greek and Roman historians, artisans chiseled the phrase into the stonework of the temple of Apollo, located in Delphi in Central Greece. Though the temple has laid in ruins for centuries and people no longer believe in Greek gods, the saying has endured. The temple of Apollo was a common place for Greeks to go when they wanted answers to questions about life, especially the future. Visitors believed the temple resident, a prophetess named Pythia, channeled the Greek god Apollos. For centuries thereafter, consulting the men and women who played the part of the Delphi Oracle was a popular form of pagan divination. People who traveled to the temple were mainly looking for supernatural insight they thought the oracle could give them. However, the message “know thyself” implied that thinking about their own thoughts and feelings was also a key part of their visit. The saying encouraged people to think deeply about their internal qualities: their strengths and weaknesses, as well as their hopes, fears, and motives. It was believed that such self\-reflection could offer valuable understanding of their own lives. The Bible calls Christians to understand themselves in a manner consistent with its divinely inspired teachings. For example, David tells people to search their hearts (Psalm 4:4\); Jeremiah encourages people to “test” their direction in life (Lamentations 3:40\); Haggai invites people to give careful thought to their priorities (Haggai 1:7\); and Paul instructs believers to “examine” themselves to see if their faith is genuine (2 Corinthians 13:5\), and [self\-examination](Bible-self-examination.html) is especially important prior to observing the Lord’s Supper (1 Corinthians 11:28\). While the Bible encourages self\-reflection, the Christian approach differs significantly from that of non\-Christian belief systems in its process and purpose. A biblical worldview of “know thyself” starts with understanding that God created all people in His image (Genesis 1:26–27\). Also essential to knowing yourself is the acknowledgment that all people are born separated from God because of sin (Romans 3:23\). If we don’t believe that God created us in His image, or if we reject the nature and extent of [sin](sin-nature.html), we can’t truly know ourselves. Furthermore, it is vital to a Christian’s self\-understanding to know what the Bible says about who believers are in Jesus Christ. For instance, the New Testament teaches that believers are children of God (John 1:12; Ephesians 1:3–8\); in Christ, they are chosen, accepted, forgiven, and redeemed. Self\-reflection that focuses on aspects of a person’s identity in Christ is essential for a believer to truly follow the dictum to “know thyself.” Christians should make the purpose of their self\-reflection conformity to God’s righteous standards as the Bible reveals them. The result of inward examination can lead to correction, such as when Job became aware of his own sin (Job 13:23\); or inspiration, like when the psalmist committed himself to Scripture (Psalm 119:59–60\). All inward and outward applications should have sanctification as their aim, like growing in holiness and bearing the fruits of the Holy Spirit (Galatians 5:22–25\), for the purpose of Christlikeness. In summary, Christians can “know thyself” through learning what the Bible says about them. That knowledge should be followed by yielding to the Holy Spirit’s conviction of those truths in their minds and hearts, with the aim of being more like Jesus.

What does it mean that tomorrow will worry about itself (Matthew 6:34)?

Answer Matthew 6:34 forms part of the [Sermon on the Mount](sermon-on-the-mount.html), a profound collection of teachings where Jesus addresses a variety of topics including prayer, forgiveness, blessings in the kingdom, and worry. The verse itself states, “Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.” The statement *tomorrow will worry about itself* demonstrates the futility of losing sleep over the problems of tomorrow, especially as we have challenges for today. Many of us have a natural tendency to fixate on the future, conjuring up imaginary horrors that provoke anxiety about things beyond our control. But tomorrow is not within our grasp; the only time we truly possess is the present. Instead of dwelling on how we’ll manage tomorrow, we should adopt a “one day at a time” approach. Excessive worry about the future reveals a lack of trust in the One who holds tomorrow in His hands. Even if an unexpected tragedy occurs tomorrow, worrying won’t mitigate it; such things are in God’s hands. As [Eugene Peterson](Eugene-Peterson.html) aptly conveys in his Message paraphrase of Matthew 6:34, “Give your entire attention to what God is doing right now, and don’t get worked up about what may or may not happen tomorrow. God will help you deal with whatever hard things come up when the time comes.” Note that Jesus’ teaching doesn’t discourage planning and prudent resource management; neither does He endorse a hedonistic, [YOLO](YOLO.html) lifestyle devoid of consideration for the future. Wisdom dictates that we handle our resources as responsible stewards (Proverbs 21:7\), and righteous living contradicts hedonism. A distinction exists between planning and worrying. While we recognize that our actions carry eternal significance, disciples of Christ are called to live for God *today*. If God hasn’t called us home tomorrow, we embark on another day dedicated to Him. Furthermore, Jesus’ broader teachings on worry emphasize the matter of priority. Using God’s care for birds and flowers as an example, Jesus reassures His followers that the Father knows their needs. Therefore, our primary concern should be “God’s kingdom and His righteousness” (Matthew 6:33\). We achieve this by first accepting God’s offer of forgiveness and His gift of righteousness (Romans 3:22–24\). Subsequently, we live each day according to the King’s principles, empowered by the Holy Spirit. As we do, God promises to meet our needs, understanding our needs better than we do. In addition to being futile, [worry](Bible-worry.html) has many detrimental physical effects, including dizziness, breathing difficulties, panic attacks, and increase in blood pressure (www.healthline.com/health/anxiety/effects\-on\-body\#how\-does\-it\-feel, accessed 9/25/23\). All of God’s commands are for our benefit, including the directive not to worry (see Deuteronomy 10:12–13; Psalm 19:7–8\). So, how do we allow tomorrow to worry about itself? We accomplish this by relying on God to meet our needs, by prioritizing His values, and by living lives characterized by thanksgiving and contentment.

What is the significance of the emerald rainbow in Revelation 4:3?

Answer In Revelation 4, the apostle John is given a glimpse into the future glory of heaven when God’s people gather around the throne to worship the Lord for all eternity. God the Father is seated on the throne (verse 2\) as John begins to describe His appearance: “And the one who sat there had the appearance of jasper and ruby. A rainbow that shone like an emerald encircled the throne” (Revelation 4:3\). How does one begin to illustrate God in all His [sovereign glory](glory-of-God.html)? No doubt, words fall short for John. The best he can do is compare God’s brilliance to the most beautiful and dazzling of gemstones: “The one sitting on the throne was as brilliant as gemstones—like jasper and carnelian. And the glow of an emerald circled his throne like a rainbow,” explains John in the New Living Translation of Revelation 4:3\. Jasper is a precious gemstone “as clear as crystal” (Revelation 21:11\), and ruby or carnelian are red. According to the psalmist, God is “dressed in a robe of light” (Psalm 104:2, NLT). “He lives in light so brilliant that no human can approach him. No human eye has ever seen him, nor ever will,” expressed Paul (1 Timothy 6:16, NLT). John perceives God as clothed in an array of prismatic, jewel\-toned light. John’s vision is reminiscent of that of the prophet Ezekiel, who saw “something that looked like a throne made of blue lapis lazuli. And on this throne high above was a figure whose appearance resembled a man. From what appeared to be his waist up, he looked like gleaming amber, flickering like a fire. And from his waist down, he looked like a burning flame, shining with splendor. All around him was a glowing halo, like a rainbow shining in the clouds on a rainy day. This is what the glory of the Lord looked like to me. When I saw it, I fell face down on the ground” (Ezekiel 1:26–28, NLT). In Exodus 24, when God confirmed His covenant with the people of Israel, Moses also described God’s glorious appearance. Moses’ portrayal also uses references to brilliant gemstones: “Then Moses, Aaron, Nadab, Abihu, and the [seventy elders](seventy-elders-Israel.html) of Israel climbed up the mountain. There they saw the God of Israel. Under his feet there seemed to be a surface of brilliant blue lapis lazuli, as clear as the sky itself” (Exodus 24:9–10, NLT). Radiating out from God’s throne is an emerald rainbow, according to John’s vision. Emeralds are rich green, brightly colored precious stones. Whether the rainbow was all green or predominantly greenish in hue, it gave off a jeweled effect. This rainbow does not appear to be an arc or partial rainbow one typically sees from Earth but a complete circle around God’s heavenly throne. “In heaven all things are complete,” expounds Warren Wiersbe (*The Bible Exposition Commentary*, vol. 2, Victor Books, 1996, p. 582\) John’s emerald rainbow is a symbolic reminder of God’s covenant with His people and His promise to restrain his wrath. With the manifestation of the world’s first rainbow, God promised never again to destroy the earth by flood (Genesis 9:11–17\). The Lord told Noah that the [rainbow](meaning-of-the-rainbow.html) was “the sign of the covenant I have established between me and all life on the earth” (verse 17\). From the beginning of Genesis, God’s covenant was with His whole creation. Now, in the finale of Revelation, John is about to witness God’s judgment of the entire world again. The emerald rainbow declares, “In wrath remember mercy” (Habakkuk 3:2\). Even though God delivers wrath, the judgment is never without His great mercy. After God’s final judgment, a new beginning for humanity will come. Noah witnessed the covenant\-initiating rainbow and the first restart of humankind. But John sees the eternal and complete emerald rainbow, representing the fulfillment of God’s covenant promise and everlasting mercy.

Is it right to refer to some Christian organizations as hate groups?

Answer In 2022, the Southern Poverty Law Center (SPLC), based in Montgomery, Alabama, released its list of “hate groups” featuring some Christian organizations like Alliance Defending Freedom (ADF), D. James Kenney Ministries, and Family Research Council and conservative organizations such as the American College of Pediatricians (https://dailycitizen.focusonthefamily.com/splc\-continues\-to\-label\-conservative\-christian\-organizations\-as\-hate\-groups/, accessed 9/19/23\). Is it true that these and other Christian organizations are to be considered hate groups? The SPLC’s labeling of Christian groups as “hate groups” sparked considerable controversy, attracting attention from national media outlets. Several of the organizations on the list responded, with many opting for legal action. Being placed on a list of “hate groups” alongside the Ku Klux Klan exposes Christian organizations to potential resentment and even hostility. According to the SPLC, a hate group is defined as “an organization or collection of individuals that—based on its official statements or principles, the statements of its leaders, or its activities—has beliefs or practices that attack or malign an entire class of people, typically for their immutable characteristics. An organization does not need to have engaged in criminal conduct or have followed their speech with actual unlawful action to be labeled a hate group” (quoted in a *Washington Post* [article](https://www.washingtonpost.com/news/magazine/wp/2018/11/08/feature/is-the-southern-poverty-law-center-judging-hate-fairly/), accessed 9/19/23\). The above definition sounds impartial until one probes into what “statements” or “principles” can be considered hateful. For instance, if an organization holds to the [biblical view of marriage](marriage-Bible.html) as being between one man and one woman, is that hateful? According to the criteria of many liberal groups today, this might be the case. Indeed, the SPLC routinely labels Christian groups as “anti\-gay” and therefore “hateful.” The vagueness in defining *hate* has significant implications for Christians who adhere to biblical teachings. The application of the “hate group” label should not be surprising. Jesus Himself stated in John 15:18–20, If the world hates you, keep in mind that it hated me first. If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. Remember what I told you: “A servant is not greater than his master.” If they persecuted me, they will persecute you also. If they obeyed my teaching, they will obey yours also. Additionally, Paul affirms that everyone who wants to live a godly lifestyle will face persecution (2 Timothy 3:12\). The more modern culture deviates from biblical standards, the more those standards will be deemed hateful, bigoted, or oppressive. Consequently, any individual or organization that upholds the Scripture should expect opposition. We must vocalize truth to counter the lies and to alleviate the burden borne by our brothers and sisters (Galatians 6:2\). It should not be criminal to uphold traditional marriage values, biblical sexual ethics, or the gospel message. Ironically, those who portray Christian groups as hateful for upholding biblical values are themselves displaying hate and intolerance, seeking to impose their views on everyone else. Unfortunately, there are some who sport the Christian label who are indeed hateful. The [Westboro Baptist Church](Westboro-Baptist-Church.html) in Kansas is an example. Such groups have forsaken the gospel message and should be called out for dishonoring Christ. Hatred is not an option for the true Christian. We must avoid harming, slandering, or mistreating others, even if they do not live God’s ways. Our best tool for engaging people is the gospel, offered in respect, gentleness, and grace (1 Peter 3:15; Colossians 4:6\). “Be wise in the way you act toward outsiders; make the most of every opportunity” (Colossians 4:5\).

What does the Bible say about critical thinking?

Answer While the term *critical thinking* does not appear in any English translation of the Bible, the Scriptures do emphasize qualities such as wisdom, discernment, prudence, and even a healthy level of skepticism. Critical thinking encompasses these qualities by involving the careful analysis of facts to draw well\-considered, objective conclusions. A critical thinker is skeptical when he or she approaches new information but intends to discover the truth. In 1 Thessalonians 5:21, God commands us to “test everything, hold fast to what is good.” The Greek word for “test” is *dokimazo*, which also means “examine” or “prove.” Like a scientist in a lab carrying out experiments, we should believe something only after examining it, including Christian claims (see Proverbs 14:15\). Fortunately, Christianity is built on robust evidence that withstands critical thinking. There are two essential points to ascertain concerning biblical truth: 1\. God exists. 2\. Jesus was raised from the dead. Both points can be subjected to examination. Regarding God’s existence, evidence includes transcendental objective morality, the universe’s origin necessitating a [First Cause](God-first-cause.html), the fine\-tuning of the universe, irreducible complexity in cells, and the presence of immutable immaterial laws, et al. [Jesus’ resurrection](was-Jesus-resurrected.html) rests on credible eyewitness accounts. These witnesses transformed from cowards to martyrs and from foes to friends. A thorough analysis of these facts leads to a reasonable conclusion that Christianity is true. In certain Christian circles, critical thinking is erroneously viewed as carnal, particularly in the context of examining Bible teachings. In environments where spiritual leaders hold unquestioned authority, any form of discernment might be considered sinful. However, Scripture commends the [Bereans](who-Bereans.html) for not merely accepting Paul’s words but for being of “more noble character than those in Thessalonica” in that they “received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11\). Given the rise of false preaching (1 John 4:1\), we should embrace critical thinking in churches. It is worth noting that the Bereans didn’t engage in critical thinking to discredit Paul’s teaching. On the contrary, their motivation was enthusiastic validation. Similarly, when analyzing sermons, blog posts, books, or songs, the goal shouldn’t be to discredit individuals but to ensure their teachings align with Scripture. Another challenge some Christians face is the perceived conflict between thinking critically and being “led by the Spirit.” However, this concern is valid only for a mind unfamiliar with God’s Word. Romans 12:2 encourages us to “be transformed by the renewing of your mind.” As we delve into Scripture, we better understand God’s nature, His purpose for us, and His rules for life. Renewing our minds aligns our thoughts with what pleases the Spirit, distinct from worldly thinking. Believers who regularly feed on the Bible can use their minds rightly. Critical thinking proves particularly vital in a post\-Christian culture where vices masquerade as virtues. We are regularly bombarded with various messages, many contrary to biblical values and some even irrational. These messages appeal to emotions, making it easy to be swayed by worldly philosophies. For instance, the saying “do what makes you happy” sounds gratifying, but critical thinking reveals that prioritizing personal happiness might harm others; doing what is right is a more reasonable choice. Beyond assessing Christian claims, teachings, and cultural messages, critical thinking enhances [decision\-making](Bible-decision-making.html). Relying on Scripture as our ultimate authority and the Holy Spirit as our guide, we should evaluate crucial life decisions concerning education, marriage, job opportunities, and investment opportunities. It is unwise to make rash decisions (Proverbs 21:5\). Since God is the Source of wisdom, knowledge, and understanding (Proverbs 2:6\), there’s no reason to shy away from exercising critical thinking. Nevertheless, we must also heed Proverbs 3:5–6: “Trust in the Lord with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight.”

Why was Thomas called the Twin (John 11:16)?

Answer Twins are two children of the same parents born from the same pregnancy, usually within minutes of each other. One of Christ’s twelve disciples, Thomas, was “called the Twin” (John 11:16, ESV) or “nicknamed the Twin” (John 11:16, NLT). John’s Gospel mentions in three passages that Thomas was called the Twin (John 11:16; 20:24; 21:2\). The Greek name *Thōmas* is a transliteration of an Aramaic word (*te’oma*), meaning “twin.” *Thomas* is also a transliteration of the Hebrew word (*te’om*) for “twin.” The Greek Christians of Jesus’ day tended to use the Hellenistic name *Didymus* (also meaning “twin”), which appears in John’s three remarks about Thomas being called the Twin. The Bible does not name Thomas’s twin. The best we can do is speculate. Some believe that Thomas and Matthew may have been twins because their names often appear together in biblical lists of the disciples (see Matthew 10:3; Mark 3:18; Luke 6:15\). The [Acts of Thomas](Acts-of-Thomas.html) is an apocryphal book that suggests Thomas was called “Twin” because he looked like Jesus. In the Syrian church, Thomas is believed to be the twin brother of Jesus. Another gnostic writing, the [Gospel of Thomas](gospel-of-Thomas.html), reinforces such claims of secret knowledge about Thomas, even expounding on his fate: “Against his wishes Thomas traveled to [India](Thomas-India.html) under the command of the Lord. There he was martyred with spears by the hand of an Indian king. He was raised up and his empty tomb took on magical properties. Today in St. Thomas, India, Christians assert that they descend from the apostle” (Elwell and Beitzel, “Thomas, The Apostle,” *Baker Encyclopedia of the Bible*, Baker Book House, 1988, p. 2,057\). Besides what we glean from John’s Gospel, the Bible provides little concrete information about Thomas. From John 11:16, we learn that Thomas possessed courage and commitment to Christ. When Jesus decides to return to Bethany because His friend Lazarus has died (John 11:14–15\), the disciples are reluctant to go, fearing the Jews there might try to stone Him again (John 11:8\). John records, “So Thomas, called the Twin, said to his fellow disciples, ‘Let us also go, that we may die with him’” (John 11:16, ESV). In John 14:1–4, Jesus tells the disciples that He would prepare a place for them in heaven, adding that they would know the way to get there. Thomas is unafraid to be vulnerable with Jesus and honestly expresses his skepticism: “Lord, we don’t know where you are going, so how can we know the way?” (John 14:5\). The Lord is keen to give Thomas His answer, one that has illuminated the only path for believers ever since: “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6\). The best\-remembered passage about Thomas is John 20:24–29, where he doubts the report of the other disciples who claim they have seen the risen Lord. He tells them, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe” (verse 25\). One week later, Jesus appears to Thomas, saying, “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe” (verse 27\). From this famous episode, Thomas receives his second nickname, “[Doubting Thomas](doubting-Thomas.html).” Of course, Thomas does believe, exclaiming, “My Lord and my God!” (verse 28\). The Doubting Twin Thomas also takes part in a fruitless fishing trip in which Jesus appears to seven of the apostles, telling them to cast their nets on the opposite side of the boat (John 21:1–14\). When they do, they catch so many fish they cannot haul them in. Jesus is teaching His disciples to be “fishers of men” instead of fishermen. He shows them that their success in all future endeavors will depend on always following His direction. The Bible doesn’t say why Thomas was called the Twin, nor who his twin may have been. The only certainty we can glean from Scripture is that Thomas was dubbed the Twin. The title may have been a nickname because he resembled another person, or he may have had a biological twin sister or brother. If Thomas did have a twin, we can only hazard a guess about the twin’s identity.

What does it mean to escape the pollutions of the world (2 Peter 2:20)?

Answer Second Peter 2:20 reads, “If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and are overcome, they are worse off at the end than they were at the beginning.” The verse is situated within a broader context discussing [false teachers](false-teachers.html) and their harmful influence on the entire church. Verse 20, in particular, focuses on victims of false teaching, especially those who have reverted to a sinful lifestyle after having distanced themselves from the “pollutions of the world,” as the KJV puts it. To “escape the pollutions of the world” entails turning away from a sinful lifestyle and seeking to know Christ. Typically, those who achieve this are believers, but exceptions exist. Seekers or nominal Christians may find themselves drawn to a community of Christians and begin to get acquainted with Jesus. As they gain more knowledge about the person and work of Christ, they gradually disentangle from their past lives. The term *escape* implies that the group Peter refers to comprises recent converts or those who are interested but uncommitted and need to establish a firm foundation. However, every Christian can be said to have escaped the world’s corruption, and we should take care not to regress into those pollutions (1 Corinthians 6:9–10; 1 Thessalonians 4:7–8\). The worldly lifestyle revolves around the pursuit of all our desires, effectively rejecting God and elevating ourselves to the status of gods. The corrupt worldly lifestyle is driven solely by the satisfaction of personal desires instead of pleasing God. Author Natasha Crain succinctly captures the worldly creed: “Feelings are the ultimate guide, happiness is the ultimate goal, judging is the ultimate sin, God is the ultimate guess” (*Faithfully Different*, Harvest House Publishers, 2022, p. 239\). Knowing Jesus involves recognizing that He’s our only hope and living to please the Father just as He did, effectively escaping the ideology of self\-deification. Second Peter 2:20 is often cited as proof text by those who believe salvation can be lost. However, a comprehensive reading of the whole chapter and a comparison with the rest of Scripture suggest otherwise. The focus here is primarily on the negative impact false teachers have on the body of Christ. Even genuine Christians can stumble into sin, especially when they are recent converts (Galatians 6:1–2\). Additionally, Jesus’ parable on the four soils illustrates the difference between mere intellectual assent and wholehearted commitment. Merely rejoicing at the message is insufficient if no fruit is ever produced (Matthew 13:1–23\). We can understand Peter’s anger toward the false teachers. False teachers who deny Christ lead a polluted life and deceive others. The church’s responsibility is to nurture individuals in the truth, such that the unconverted become believers, baby Christians grow, and growing Christians maintain devotion. False teachers undermine this mission with their falsehoods and ungodly conduct. Peter does not provide specific examples of the destructive heresies propagated by these false teachers, but we can glean hints from his contemporaries like Paul, Jude, and John. False teachings in the first century included the following: • [Legalism](Judaizers.html), as exemplified by Jews who insisted that salvation required adherence to certain Jewish customs like circumcision (Acts 15:1–29; Galatians 5:2–4\). • [Gnosticism](Christian-gnosticism.html), which emphasized secret knowledge, practiced asceticism, and denied Jesus’ incarnation (Colossians 2:8–10; 1 Timothy 4:1–5; 1 John 4:1–3\). • [Licentiousness](lasciviousness.html) and immoral living (Jude 1:3–16\). Analyzing false teachings from the first century serves as an aid for evaluating contemporary teachings, with the aim of safeguarding ourselves and those around us from reverting to the pollution of the world. Anyone who denies or distorts the person and work of Jesus, His teachings (and, by extension, those of the apostles), and His lifestyle can rightfully be labeled a false teacher. The most distressing aspect of false teachers is how they lead unsuspecting individuals who are drawing near to Christ back into an ungodly lifestyle. Peter describes those who return to the pollutions of the world as being “worse off,” akin to a clean person returning to the mud.

Did Jesus talk about hell more than heaven?

Answer Jesus spoke of heaven and hell in His teachings, both directly and indirectly. His teaching on these subjects holds significant importance, despite contemporary thinkers who may say otherwise. Heaven and hell are not mere figments of the imagination; they are established realities, affirmed by the Son of God. Many have painted Jesus as being excessively lenient toward sin, but that contradicts the Jesus of Scripture. Jesus spoke extensively on hell, sounding the warning of God’s perfect justice. But did Jesus talk about hell more than heaven? Surprisingly, there is no consensus on the subject. While respectable teachers like John MacArthur and D. A. Carson affirm that Jesus talked about hell more than heaven, other researchers come to a different conclusion. It’s not a simple matter of counting up all the times the word *hell* or *heaven* appears in the Gospels. Complicating matters is the variance in English translation used and whether we should consider teachings about the “[kingdom of heaven](kingdom-heaven-God.html)” as being about “heaven.” What about parallel passages—should they be counted as one mention or two? And what about indirect references to either heaven or hell? The answer will vary, depending on how one approaches these questions. Perhaps it would be prudent to focus on the undeniable reality that Jesus indeed discussed hell. Many modern congregations are discomfited by the mere mention of judgment. However, justice is a good thing; it is, in fact, one of God’s attributes. We call God less than good if we regard Him as perfectly loving but not perfectly just. Given the reality of evil, it would be terrible if God had no plan to deal with it justly. To illustrate the reality of hell, Jesus used the Valley of Hinnom, also called [Gehenna](Gehenna.html) (Mark 9:47–48\), a detestable place near Jerusalem. In the Old Testament, the Jews rebelled against God by performing child sacrifice in this valley, particularly to the god Molech. Prophets like Jeremiah condemned the valley for the idolatrous practices (Jeremiah 7:31–32; 19:2–6\), and it was also defiled by King Josiah (2 Kings 23:10\). During Jesus’ time on earth, the valley was a public dump, a place where refuse was burned and the corpses of animals and criminals were thrown. Like Gehenna, hell is where all uncleanliness and death will remain. Jesus also referred to hell as “outer darkness” and as “fire” (see Matthew 5:22; 8:12\). While it is inaccurate to liken hell to the description of it in [Dante’s *Inferno*](Divine-Comedy-Dantes-Inferno.html), the reality is much worse. Envision a realm devoid of good, a reality stripped of joy, goodness, and love—the outcome of persisting in self\-rule and rejecting reconciliation with God. Even sincere belief and a desire to serve God cannot secure salvation if sought through adherence to the law (see Romans 3:19–23; 5:12; Galatians 3:22\). The sole path to heaven is through God’s grace, manifest in Christ’s redemptive work (Mark 10:45; Luke 19:10; John 3:16; 14:6; Ephesians 2:8–9\). In essence, we only get to God through God. Did Jesus talk more about hell than heaven? It is possible that He did, but even if the opposite is true, neither Jesus nor His apostles shied away from teaching about God’s justice and the eternal condemnation of the wicked. Neither should we be afraid to discuss the reality of hell. The gospel is the good news that, due to God’s grace and the work of Christ, we don’t have to go there.

Why can the law not save us?

Answer Much discussion is had about [the law](law-of-Moses.html) and its place in our salvation. While many Christians will gladly say “‘amen” to the biblical truth of salvation by grace through faith, what about the law? Can it not also save us? The Bible’s answer is “no.” Here are some passages that explore the relationship between the law and our salvation: Hebrews 10:1–4, “The law is only a shadow of the good things that are coming—not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship. Otherwise, would they not have stopped being offered? For the worshipers would have been cleansed once for all, and would no longer have felt guilty for their sins. But those sacrifices are an annual reminder of sins. It is impossible for the blood of bulls and goats to take away sins.” Romans 3:20, “Therefore no one will be declared righteous in God’s sight by the works of the law; rather, through the law we become conscious of our sin.” Galatians 2:16, “Know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified.” Galatians 3:10, “For all who rely on the works of the law are under a curse, as it is written: ‘Cursed is everyone who does not continue to do everything written in the Book of the Law.’” Galatians 5:4, “You who are trying to be justified by the law have been alienated from Christ; you have fallen away from grace.” So, why can’t the law save us? First, let’s consider the law’s purpose. Far from being a system of salvation, the law reveals our sinful nature and accountability to God, as mentioned in Romans 3:20\. Paul elaborates on this point in Romans 7:7, “What shall we say, then? Is the law sinful? Certainly not! Nevertheless, I would not have known what sin was had it not been for the law. For I would not have known what coveting really was if the law had not said, ‘You shall not covet.’” The law by itself is good and reveals God’s moral perfection, but its main purpose is to expose our moral failure. While humans were already sinners before the law was given, it diagnosed our sinful state like a medical test reveals an illness. However, just as a test cannot offer a cure, the law is not the solution to our sinfulness. It is a mistake to think that God saved people through the law before the arrival of Christ. Romans 4:3 debunks this notion by highlighting that Abraham was justified by faith, not the law. Even after God gave the law, the [sacrificial system](Old-Testament-sacrifices.html) continued to cover people’s sin, indicating that the sin problem persisted and symbolizing the ultimate sacrifice that was to come (Hebrews 10:11\). Temporary atonement through animals would be unnecessary if humans could be saved through obedience to the law. Old Testament characters like Abraham, Moses, and David placed their faith in the God in that they knew and relied on the promises He made. Their sins were ultimately atoned for at the cross (Romans 3:25–26; Hebrews 9:15\). Furthermore, the law cannot save because it lacks the power to transform. The Holy Spirit is the One who transforms us when we place our faith in Christ (John 3:5–6; Titus 3:5\). Christianity distinguishes itself from other religions that teach salvation (in its numerous forms) is obtained by works. Adherents of other religions are left to struggle to keep the rules and inevitably fall short. They then either give up or dive deeper into self\-righteousness. In Christianity, salvation is [by grace through faith](by-grace-through-faith.html), leading to a relationship with God that shapes our lifestyle. Rather than relying on our performance, we trust in Christ’s performance and atonement. The law is perfect and good, but it cannot save us. Rather, it reveals that we are sinners in need of a Savior. Salvation is found solely in the name of Jesus (Acts 4:12\).

What encouragement is there “after you have suffered a little while” (1 Peter 5:10)?

Answer In Peter’s closing remarks to the churches in the Asia Minor, he affirms, “And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you” (1 Peter 5:10, ESV). This powerful sentence offers encouragement through the themes of restoration, confirmation, strengthening, and establishment. Let’s delve into God’s message of hope here. To begin with, Peter acknowledges that Christians are not exempt from suffering, particularly the persecution that arises from identifying with Christ. While our trials may vary in nature, every Christian will experience some degree of suffering. It could manifest as insults, disparaging remarks, struggles with sin, disappointments in a broken world, tragic losses, poverty, imprisonment, or even death. Early Christians endured intense [persecution](Christian-persecution.html), and many struggled with discouragement. Peter’s encouragement went beyond superficial motivation to ease their pain; it offered a hope that transcended their temporary discomfort. Modern Christians often hold one of two extreme views of suffering, both of which Peter contradicts. The first extreme treats suffering as either an illusion or a sign of weak faith. This perspective suggests that Christians should not suffer, and even mentioning negative aspects of life, like sickness, is almost sinful. The books of Job and Ecclesiastes refute this view, and, in the New Testament, Jesus affirms that His followers will face trials and persecution (Matthew 5:10–12; Luke 9:23; John 16:33\). Even Hebrews 11, the renowned chapter on faith, acknowledges suffering (verses 35–38\). The other extreme involves adopting a defeatist attitude toward life due to its brokenness. Both extremes should be avoided in light of God’s promises. God’s first encouragement to Christians, through Peter, is restoration. The Greek word for “restore” conveys the idea of making something whole again. Sin and suffering have left us broken, and we will not be fully restored this side of eternity. However, at the right time, God will restore all things, including us (see Revelation 2:15\). In the Christian perspective, the afterlife is not just a consolation for the troubles of the present life; it is a renewal into God’s intended state. As [C. S Lewis](C-S-Lewis.html) opined, “They say of some temporal suffering, ‘No future bliss can make up for it,’ not knowing that Heaven, once attained, will work backwards and turn even that agony into a glory” (*The Great Divorce*, Macmillan, p. 64\). Additionally, God promises to confirm, strengthen, and establish us. He fully acknowledges that we are His, that He gifts us with strength, and that He will establish us, that is, He will keep us rooted. Through it all, “our light and momentary troubles are achieving for us an eternal glory that far outweighs them all” (2 Corinthians 4:17\). Hence, we need not deny the reality of suffering—even for righteous individuals—nor do we fall into despair. It can be dismaying to witness the prevalence of evil in the world, and we may wonder why God appears silent. However, the God who suffered in the Person of Jesus has shown us that He is active both in good and bad times. We can always rely on His grace when the burden feels too much to bear.

What does “that your joy may be full” mean in John 16:24?

Answer In John 16:16–24, as Jesus speaks to His disciples about leaving them and going to the Father, they are confused, fearful, and filled with questions. Recognizing their desperate need for encouragement, Jesus teaches them about the [Holy Spirit](who-Holy-Spirit.html), who would be given to believers after Christ returned to heaven (see John 16:1–22\). The Holy Spirit would be their Counselor and the One to fill them with a divine supply of power and joy (Acts 13:52; 1 Thessalonians 1:6; Romans 14:17; 15:13\). Before Christ’s death, the disciples could speak directly to Jesus and ask Him questions. After His resurrection and [ascension](ascension-Jesus-Christ.html), they would pray to the Father in His name, through the Holy Spirit: “In that day you will ask nothing of me. Truly, truly, I say to you, whatever you ask of the Father in my name, he will give it to you. Until now you have asked nothing in my name. Ask, and you will receive, that your joy may be full” (John 16:23–24, ESV). With these words, Jesus presented the great promise and privilege of spending time with the Father in prayer. The Greek word for “joy” (*chara*) in John 16:24 usually expresses an emotion of “sorrow\-turned\-into\-joy.” The joy that follows great sorrow is a heightened feeling of gladness because of the extreme contrast of emotions. It is the joy of the caring shepherd who finds his one lost sheep (Luke 15:1–7\), the joy of the woman who finds her lost coin (Luke 15:8–10\), and the joy of the father whose lost son returns home (Luke 15:11–32\). The disciples would weep over Christ’s death and be distraught for a little while. But after the resurrection, “Your grief will suddenly turn to wonderful joy” (John 16:20, NLT), explained Jesus, because “I will see you again; then you will rejoice, and no one can rob you of that joy” (John 16:22, NLT). Jesus compared the kind of [joy](joy-of-the-Lord.html) they would experience to that of “a woman suffering the pains of labor. When her child is born, her anguish gives way to joy because she has brought a new baby into the world” (John 16:21, (NLT). The “fullness of joy” is a theme in John’s writing (see 1 John 1:4\). He frequently stresses that Jesus calls His followers into a life of joy. When Jesus taught about abiding in Him and obeying the Father’s commands, He said, “These things I have spoken to you, that my joy may be in you, and that your joy may be full” (John 15:11, ESV). Before His arrest, Jesus prayed to the Father, saying, “I am coming to you now, but I say these things while I am still in the world, so that they may have the full measure of my joy within them” (John 17:13\). *That your joy may be full* expresses a complete kind of joy—the utmost measure of joy. The disciples would soon know the most replete experience of joy or as much joy as was possible (see Luke 24:51–52\). The Holy Spirit brings the fullness of joy to believers, giving them an inner sense of well\-being, good fortune, peace, and happiness that is not dependent on external circumstances (see 2 Corinthians 7:4; Philippians 2:17; Colossians 1:24\). This is the same “great joy” promised by the angels at the birth of Jesus (Luke 2:10\). This joy comes to all who experience a right relationship with God through Jesus Christ (Psalm 13:5; Romans 14:17; Philippians 4:4; 1 Peter 1:8–9\). Joy is the fruit of a Spirit\-filled life (Galatians 5:22\). Even when persecution and troubles come, those who “walk by the Spirit” (Galatians 5:16\), are “led by the Spirit” (Galatians 5:18\), “live by the Spirit,” and “keep in step with the Spirit” (Galatians 5:25\) can “rejoice and be glad” for their reward in heaven will be great (Matthew 5:12\). Like Paul, “We can rejoice, too, when we run into problems and trials, for we know that they help us develop endurance. And endurance develops strength of character, and character strengthens our confident hope of salvation” (Romans 5:3–4, NLT). Peter witnessed believers enduring trials and fiery tests of faith, but because their trust in God remained strong, they could “rejoice with a glorious inexpressible joy” (1 Peter 1:6–8, NLT). James urged, “[Count it all joy](count-it-all-joy.html), my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (James 1:2–4, ESV). Jesus taught the disciples to ask and receive from the Father “that \[their] joy may be full.” He wanted them to understand that they were complete and lacked nothing in the security of the Father’s grip. They had already been given the best Gift ever—the Son—and the Father would continue to give good gifts: “He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things?” (Romans 8:32\). The disciples would experience the full measure of joy because of their fellowship with God—a relationship made possible through the death and resurrection of Jesus Christ by the power of the Holy Spirit. Jesus continues to comfort us during times of trouble, reminding us of the joy we can experience if we keep our eyes on Him, “the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God” (Hebrews 12:2, ESV).

What is the significance of “if we ask anything according to His will” (1 John 5:14)?

Answer In 1 John 5:14, we find a powerful statement, “This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us.” This verse, part of John’s closing words in his letter, underscores an unwavering confidence in God’s responsiveness to our prayers. However, there’s a catch. [God listens to us](does-God-hear-my-prayers.html) if we ask anything *according to His will*. We shouldn’t anticipate answers that contradict His divine plan, and passages such as John 16:24 cannot be used to demand always getting what we want. But what does it truly mean to align our requests with God’s will? Much has been said about [God’s will](Gods-will.html), the subject matter in 1 John 5:14\. For our purpose, we’ll delve into two facets of His will: His *moral* will and His *sovereign* will. God’s sovereign will encompasses His comprehensive plan and purpose for everything in life, including pain and suffering. Much of this plan remains veiled to humanity, as Moses affirmed, “The secret things belong to the Lord our God, but the things revealed belong to us and to our children forever, that we may follow all the words of this law” (Deuteronomy 29:29\). The “things revealed to us” constitute God’s moral will, also called His revealed or preceptive will. His moral will includes the unchanging guidelines of right and wrong. Even the time\-bound ceremonial laws bestowed upon Israel served a moral purpose, separating the Israelites from the pagan customs of the surrounding nations. The command to “repent and believe the good news” can also be seen as a part of God’s moral will, as it remains the sole path for sinful humans to be made perfectly righteous (Romans 3:22\). While many might argue for a third facet of God’s will, a personal will—a unique blueprint from God for each individual—even this fits within His sovereign will. We can apply both dimensions of God’s will to 1 John 5:14\. Our prayers should align with God’s *moral will*, as disclosed in Scripture, and we also pray bearing in mind that God’s *sovereign will* reigns supreme. Aligning with God’s moral will and submitting to His sovereign will, as Jesus exemplified in the Garden of Gethsemane, strengthens the assurance that God hears us. This alignment also purifies our motivation, eliminating selfish desires. The biblical instruction on prayer is that we pray for the good things that we truly need, according to the will of God, in the authority of Jesus Christ (John 14:14\), persistently (see Luke 18:1\), unselfishly (see James 4:3\), and in faith (see James 1:6\). Many individuals grapple with the idea of praying according to the will of God because they struggle with understanding God’s sovereign will, especially in the face of tragedy. It may seem more comforting to believe that God had no control over the pain we endured. However, this perspective is bleak. If God relinquishes control in our dark moments, what hope do we have? Here are some points to consider: • Given the enigmatic nature of God’s sovereign will and our human limitation, it is natural to struggle with comprehending God’s purpose for suffering and evil. Many Bible characters like David, Jeremiah, Job, Solomon (the Preacher), and Habakkuk grappled with the same questions, doubts, and emotional turmoil. If the Holy Spirit included those passages in Scripture, it suggests that God anticipates our emotional reaction and confusion. • Although we may not fully grasp God’s purpose behind evil and suffering, we can look at the cross as evidence that God harbors no malicious intentions. Christianity is the only religion with a God, in the Person of Jesus, who suffered on a cross—the ultimate picture of love. • If God is the ultimate Source of goodness, then He seeks to create a world where all forms of virtue can be developed in His creation, including compassion, discipline, forgiveness, and sacrifice. These virtues cannot logically exist without the backdrop of suffering and evil, at least at some level. Furthermore, our appreciation for the new earth may be heightened by experiencing the trials of the old one. • If God desires to reveal His attributes to His creation, suffering and evil are necessary. For example, we understand God’s holiness because He is distinct from evil. We recognize His justice in the face of injustice. And we cherish His grace due to the reality of sin. • God exercises control over suffering and evil, but that doesn’t imply that God *compels* people to commit evil acts. James affirms that “God cannot be tempted by evil, nor does He tempt anyone” (James 1:13–14\). By analogy, a king can control the actions of rebels in his kingdom by withholding intervention until the opportune moment, yet that does not mean he instigated the rebellion. • Love inherently requires free will, and if God desires a loving relationship with us, then it’s reasonable for Him to bestow free will upon us. However, the freedom to choose God also encompasses the freedom to reject Him, which leads to evil. These points underscore that, if humans can formulate reasons for God [allowing evil](God-allow-evil.html) while remaining in control, then He possesses a more profound understanding than we can fathom. How should we cope with disappointment when God denies something we desperately desire? The psalmist offers insight: “Why, my soul, are you downcast? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God” (Psalm 42:11\). And we have the promise that we can have confidence in approaching God: “If we ask anything according to his will, he hears us” (1 John 5:14\).

How is God full of compassion (Psalm 112:4)?

Answer Psalm 112:4 states that the upright person is full of [compassion](Bible-compassion.html) because he receives spiritual enlightenment and insight from the Lord: “Unto the upright there arises light in the darkness; He is gracious, and full of compassion, and righteous” (Psalm 112:4, NKJV). Even in darkness, the godly can see what others cannot because they see with divinely illuminated eyes. Besides gaining the powers of heavenly perception, the upright person receives a gracious heart full of compassion and righteousness because these are attributes of God’s character. Indeed, “The Lord is gracious and full of compassion” (Psalm 111:4, NKJV). By nature, He is imbued with tenderness, kindness, and compassion (Psalm 119:156; Joel 2:13; 2 Corinthians 1:3; James 5:11\). God’s compassion is closely related to His love and mercy. Compassion is a deep empathy for those who are in need. To be compassionate, in the original biblical languages is to have mercy, to feel sympathy, and to have pity. The compassion of God makes Him acutely aware of and sympathetic to the weakness of humans. King David declared, “But You, O Lord, are a God full of compassion, and gracious, Longsuffering and abundant in mercy and truth” (Psalm 86:15, NKJV). Out of compassion, God hears when troubled humans cry to Him for help (Isaiah 49:13; Exodus 22:27; Psalm 40:1–2, 11–12\). Throughout His Word, God shows that He is full of compassion and forgiveness toward sinners (Psalm 51:1–2; Isaiah 54:7–8; Daniel 9:9; Jeremiah 12:15; Lamentations 3:22\). Although the Lord hates sin and vows to bring judgment on sinners (Job 34:21–27; Psalm 1:4–6; Romans 2:12–16; 2 Peter 2:4–9\), His heart longs to see every sinner repent so that He does not have to mete out His judgment (Isaiah 55:6–7; 2 Chronicles 7:14; Matthew 4:17; 1 John 1:9\). To the stiff\-necked and rebellious who forget all that the Lord has done for them, He is still “a forgiving God, gracious and compassionate, slow to anger and abounding in love” (Nehemiah 9:17\). Even after God’s people committed great evil and blasphemies, Nehemiah testified, “Yet whenever your people turned and cried to you again for help, you listened once more from heaven. In your wonderful mercy, you rescued them many times!” (Nehemiah 9:28, NLT). The most profound and extravagant expression of God’s compassion is in Jesus Christ, His Son, whom He sent to be our Savior (Luke 1:78–79\). Jesus’ ministry was filled with compassion: “When he saw the crowds, he had compassion on them because they were confused and helpless, like sheep without a shepherd” (Matthew 9:36, NLT). Moved by compassion, Jesus healed the sick (Matthew 14:14; 20:34; Mark 8:2\), comforted the grieving (Luke 7:13; 8:50; John 11:33–35\), fed the hungry (Matthew 15:32\), offered rest to the weary and burdened (Matthew 11:28–29\), and ministered salvation to the lost (Matthew 9:36; John 8:10–11\). In the [Parable of the Unmerciful Servant](parable-unforgiving-servant.html) (Matthew 18:21–35\), Jesus illustrated the depth of compassion that should fill the heart of every believer. Just as the master took pity and forgave his servant’s debt, we must be willing to forgive others and cancel their debts. In the [Parable of the Good Samaritan](parable-Good-Samaritan.html) (Luke 10:25–37\) and the [Parable of the Lost Son](parable-prodigal-son.html) (Luke 15:11–32\), Jesus continued to define the attitude of compassion that ought to capture the hearts of His followers. Jesus is the physical embodiment of compassion. He experienced human sorrow, pain, and temptation (Hebrews 4:15\). Because we are helpless—powerless to save ourselves—Christ became one of us so that He could rescue us (John 1:14; Philippians 2:6–7\). Scripture beautifully expresses how “Jesus, through his suffering,” became “a perfect leader,” the only being fit to bring us to salvation. Christ “became flesh and blood. For only as a human being could he die, and only by dying could he break the power of the devil, who had the power of death” (Hebrews 2:10–18, NLT). Jesus took away our sins through His compassionate sacrifice on our behalf and saved us from eternal death. Because our God is gracious, righteous, and full of compassion (Psalm 116:5\), He calls His chosen children to clothe themselves “with compassion, kindness, humility, gentleness and patience” toward one another (Colossians 3:12\). The apostle Paul urged believers to “be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (Ephesians 4:32\). Jesus is our perfect model to follow (Luke 10:36–37; John 13:34; 17:18; Philippians 2:1\), and He is our ever\-present helper, equipping and filling us with the divine power and inspiration to [love others](serve-one-another-through-love.html) with His compassion.

Why does Jesus say that “an evil and adulterous generation seeks for a sign” (Matthew 12:39)?

Answer As Jesus traveled around ministering with His disciples, He performed [many miracles](miracles-of-Jesus.html), signs, and wonders. These signs were evidence of His divine authority, causing many to believe His message and respond to Him in faith. But the Pharisees, who also witnessed these signs, were filled with wickedness and unbelief, and they “plotted how they might kill Jesus” (Matthew 12:14\). When they asked Jesus for a sign to prove He was the Messiah, the Lord saw beyond their words into their treacherous, faithless hearts. Jesus responded, “An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of the prophet Jonah” (Matthew 12:39, ESV). A similar exchange took place in Matthew 16:1–4\. The Pharisees and Sadducees came to test Jesus, “demanding that he show them a miraculous sign from heaven to prove his authority” (verse 1, NLT). Again, Jesus confronted their unbelief, noting that they could interpret meteorological signs, but not “the signs of the times. An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of Jonah” (Matthew 16:2–4, ESV). The “[sign of Jonah](sign-of-Jonah.html)” is a reference to Jesus Christ’s death, burial, and resurrection (see Matthew 12:40; cf. Jonah 1:17\). The religious leaders already had more than enough proof of Jesus Christ’s identity. They knew the [messianic prophecies](messianic-prophecies.html) Christ was fulfilling. They had seen with their own eyes His miracles of healing and exorcisms. What more could He do if these signs weren’t indisputable evidence enough? *Nothing*, concluded Jesus. The fact that they continued seeking a sign demonstrated the hardness of their unbelieving hearts. The only definitive sign they might accept to validate Christ’s authority would be His triumph over death on the cross (Romans 6:9; 2 Timothy 1:10\). The Pharisees probably did not comprehend what Jesus meant just then, but they might have remembered and understood His words after the resurrection. Scripture teaches that it’s wise to test the legitimacy of a person who claims to be God’s prophet (1 John 4:1\). Jesus wasn’t saying that it is evil or wrong to seek for a sign. God gave signs to Moses (Exodus 4:1–9\) and Gideon (Judges 6:11–22\) to validate His Word. He urged King Ahaz, “Ask the Lord your God for a sign, whether in the deepest depths or in the highest heights” (Isaiah 7:11; see also Isaiah 7:10–25\). Miraculous signs are sometimes the catalyst to spark a person’s faith and trust in Jesus (see John 2:23; 11:45\). God gives signs to help those struggling to believe (John 4:43–54\). The purpose of a divine sign is always to lead people to respond to God’s message in faith. The scribes and Pharisees asked for a sign to trick Jesus and ultimately destroy Him. For this reason, Jesus said to them, “An evil and adulterous generation seeks for a sign.” He perceived the rebellion and unbelief in their hearts. Moreover, Jesus recognized these men as spokespersons for an entire generation of unfaithful, unbelieving people. The term *adulterous generation* refers to the Old Testament concept that adultery or sexual infidelity, in a spiritual sense, is equivalent to apostasy or idolatry (see Jeremiah 3:20; Isaiah 57:3; Ezekiel 16:32; Hosea 1—3\). Jesus said, “If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of them when he comes in his Father’s glory with the holy angels” (Mark 8:38\). James wrote, “You adulterers! Don’t you realize that friendship with the world makes you an enemy of God? I say it again: If you want to be a friend of the world, you make yourself an enemy of God” (James 4:4, NLT). God considers His spiritual union with His people to be as intimate and exclusive as the bond between a husband and wife (see Ezekiel 16:8; Isaiah 54:5; Jeremiah 3:14; 31:32; Ephesians 5:31–32\). Believing people with faithful hearts may indeed be given a sign from God—to confirm His Word (Hebrews 2:3–4; Mark 16:20\); to assure them of His presence (Exodus 3:1–5\); to demonstrate His power (Jeremiah 32:21\); to warn against rebellion (Numbers 17:10; 1 Samuel 2:34\); and to encourage them (Deuteronomy 7:17–19; Matthew 2:9–10\). The insincere unbelievers of “an evil and adulterous generation” in Jesus’ day sought for a sign, but none was given to it except the death, burial, and resurrection of Jesus Christ.

What does it mean that God is the one who was and is and is to come (Revelation 4:8)?

Answer Revelation 4:8 presents an amazing scene in which John, the author, witnesses heavenly worship. He records, “Each of the [four living creatures](four-living-creatures.html) had six wings and was covered with eyes all around, even under its wings. Day and night they never stop saying: ‘Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come.’” This declaration serves to emphasize both God’s holiness and His eternal existence. For these living creatures, God’s eternal existence is worthy of worship, and we should likewise praise the One who was, and is, and is to come. God exists past, present, and future. He has existed for all time and always will exist. Finite beings like us at some point came into existence. As finite beings, comprehending God’s [eternal nature](eternal-God.html) is beyond our capacity. Nevertheless, we can deduce that, as contingent beings who depend on certain factors for our existence, we point to an uncaused, eternal Being who possesses the intelligence to create intelligence. When we contemplate human existence, it logically leads us to an eternal Cause whose attributes align with the biblical God. Additionally, God’s eternal nature highlights His timeless essence, distinct from our time\-bound state of existence. These differing perspectives may help elucidate certain Scriptural paradoxes, such as the interplay between God’s sovereignty and our freewill. God’s eternal nature also instills in us the confidence that life extends beyond our temporal world, prompting us to relinquish our limited agendas and embrace the eternal purposes of God. Praising God as He “who was, is, and is to come” also communicates a profound sense of awe. Whenever we are tempted to diminish God’s significance or act as if He is irrelevant, let us remember the ceaseless worship of the living creatures who are perpetually awed at God’s perfection and His eternal nature. Notably, their worship is directed solely at God, not any created thing. There’s a certain value in thanking God for His kindness toward us, but we should also cultivate the practice of worshiping God for who He is. We owe our existence to Him, and the more we behold Him, the greater our desire to worship. Skeptics sometimes ponder whether we might become bored in the afterlife. Yet nothing in Revelation 4:8 suggests that the living creatures ever consider taking a break from contemplating God’s attributes and praising Him. We sometimes experience a glimpse of this marvelous joy during prayer, Bible study, or worship when it feels as if time has slowed and our longing to commune with God intensifies. Furthermore, God’s eternal nature enhances the magnificence of the gospel. It is truly remarkable that the [First Cause](God-first-cause.html) and Eternal Being chose to enter an inferior state marked by limitations. In the Person of Jesus, God dwelled among His creation and, even more astonishingly, endured crucifixion to liberate us from the penalty and power of sin. His resurrection brings hope that one day we, too, will be in His presence, engaging in worship like the living creatures (Revelation 7:9–10\).

What does it mean to pray for those who spitefully use you (Matthew 5:44)?

Answer In His [Sermon on the Mount](sermon-on-the-mount.html), Jesus addressed a common human error of thinking: “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you” (Matthew 5:43–44, NKJV). “You shall [love your neighbor](love-neighbor-yourself.html)” is a core command of Scripture (see Leviticus 19:18\). It is second only to the greatest commandment to love God with our whole being (see Matthew 22:34–40\). However, in the latter half of His statement—“and hate your enemy”—Jesus exposed the human tendency toward faulty thinking. Hating one’s enemies is the natural human response. It seems to track with the Old Testament case law of retribution or [*lex talionis*](law-of-retribution.html) (see Exodus 21:24–25; Leviticus 24:19–20; cf. Matthew 5:38–42\). Although it was never meant to be applied to individual personal relationships, this law had spilled over into everyday affairs. Still today, we feel justified in our desire to retaliate or get revenge if someone threatens or opposes us. But followers of Jesus Christ are called to a different standard. Jesus raised the bar to God’s standard of love (Matthew 5:48\), demonstrating it through the [Parable of the Good Samaritan](parable-Good-Samaritan.html) found in the related passage of Luke 10:25–37\. Jesus showed that all people (even Samaritans, who were enemies of the Jews) are our neighbors, and, therefore, we are called to love every person we encounter. Believers must hate no one, not even their worst enemies. Christians must reject their base inclinations and even go a step beyond merely not retaliating (Romans 12:17–21; Proverbs 25:21–22\). Jesus called us to have an attitude of love toward our enemies. He said we must bless those who curse us, do good to those who hate us, and “pray for those who spitefully use” and persecute us. Peter pointed out that there are times when we must endure abusive treatment for doing good, which pleases God (1 Peter 2:20\). The command to “pray for those who spitefully use you” also appears in verse 28 of Luke’s account of the Sermon on the Mount (Luke 6:27–36, NKJV). The expression translated “spitefully use you” in the original Greek refers to verbal abuse. It means “to use foul or abusive language towards or about someone, to threaten, mistreat, revile, insult.” Peter employed the same term when he encouraged believers to keep “a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander” (1 Peter 3:16\). In fact, Peter echoed the Lord’s teaching to love our enemies: “Do not repay evil with evil or insult with insult. On the contrary, repay evil with blessing, because to this you were called so that you may inherit a blessing” (1 Peter 3:9\). The Bible presents examples of praying for those who spitefully use, mistreat, and persecute us. As Stephen, the first Christian martyr, was being stoned to death, he fell to his knees and prayed for his killers, “Lord, don’t hold this sin against them” (Acts 7:60\). The finest illustration is offered by Jesus Christ, who from the cross prayed for those who crucified Him: “Father, forgive them, for they do not know what they are doing” (Luke 23:34\). Earlier, through His model prayer, Jesus taught that our prayers should include forgiving those who sin against us (Matthew 6:12, 14–15\). Paul urged believers, “Be patient in trouble, and keep on praying. . . . Bless those who persecute you. Don’t curse them; pray that God will bless them” (Romans 12:12–14, NLT). Praying for those who spitefully use us is often more challenging than blessing and doing good to them. [Dietrich Bonhoeffer](Dietrich-Bonhoeffer.html) wrote, “\[Prayer] is the supreme demand. Through the medium of prayer we go to our enemy, stand by his side, and plead for him to God” (*The Cost of Discipleship*, 6th ed., SCM Press, 1959, p. 134\).

What is the bond of perfection (Colossians 3:14)?

Answer In Colossians 3:12–14, the apostle Paul presents a list of Christian virtues that demonstrate the gracious character of Jesus Christ. Believers are to put on “compassion, kindness, humility, gentleness and patience” as if those virtues were articles of clothing (verse 12\). Paul also urges, “Bear with each other and forgive one another . . . as the Lord forgave you” (verse 13\). Finally, above all these things, Paul tells them to “put on love, which is the bond of perfection” (verse 14, NKJV). Other translations render the phrase as “perfect harmony” (ESV, NLT), “perfect unity” (NIV), and “perfect bond of unity” (NASB, CSB). [Love](Bible-love.html) is the most essential garment for Christians to don because it acts as a binding agent, holding all the other virtues together in perfect harmony (1 Corinthians 13:1–13\). In the original Greek, the term translated as “bond” in Colossians 3:14 means “that which fastens together separate items into a unity.” “Perfection” refers to a state of completeness or wholeness without defect or blemish. This bond of perfection is the beautiful harmony and cohesive union that believers experience when love rules in their hearts and they treat one another with Christlike graces born of spiritual maturity. Jesus prayed for His disciples and all future believers to experience the bond of perfection: “I am praying not only for these disciples but also for all who will ever believe in me through their message. I pray that they will all be one, just as you and I are one—as you are in me, Father, and I am in you. And may they be in us so that the world will believe you sent me. . . . May they experience such [perfect unity](unity-in-Christ.html) that the world will know that you sent me and that you love them as much as you love me” (John 17:20–23, NLT). Most of us understand perfection as a state of complete, flawless, and faultless wholeness and purity. Only God can be described in such perfection of nature and character (Deuteronomy 32:4; 2 Samuel 22:31; Matthew 5:48; Job 37:16\). But the Greeks had a different understanding of perfection, framing it more in terms of being “mature and complete,” and this is the idea behind Paul’s use of “the bond of perfection.” The Christian’s ultimate aspiration is to grow into full spiritual stature (Colossians 1:28; 4:12; Hebrews 6:1\). Paul constantly pushed himself and others toward Christian maturity (Philippians 3:12–14\). He earnestly appealed to his brothers and sisters in Christ “to live in harmony with each other. Let there be no divisions in the church. Rather, be of one mind, united in thought and purpose” (1 Corinthians 1:10, NLT). “Always be humble and gentle,” Paul pressed. “Be patient with each other, making allowance for each other’s faults because of your love. Make every effort to keep yourselves united in the Spirit, binding yourselves together with peace” (Ephesians 4:2–3, NLT). Only as we develop [Christlikeness](Christ-like.html) can we experience peaceful, harmonious fellowship in the [body of Christ](body-of-Christ.html). And then, as Jesus explained, our perfect unity becomes a testimony of God’s love for the world. The apostle John taught, “As we live in God, our love grows more perfect. So we will not be afraid on the day of judgment, but we can face him with confidence because we live like Jesus here in this world” (1 John 4:17, NLT). God is love (1 John 4:8\). As our relationship with Him develops and deepens, we mature in our ability to understand and give love: “Such love has no fear, because perfect love expels all fear. If we are afraid, it is for fear of punishment, and this shows that we have not fully experienced his perfect love” (1 John 4:18, NLT). As we aim to strengthen the bond of perfection by loving one another, God Himself abides in us, “and his love is brought to full expression in us” (1 John 4:12, NLT). Paul prayed for strength from the Holy Spirit and deep\-rooted love for Christ to enable the believers in Ephesus to understand and experience the bond of perfection: “I pray that from his glorious, unlimited resources he will empower you with inner strength through his Spirit. Then Christ will make his home in your hearts as you trust in him. Your roots will grow down into God’s love and keep you strong. And may you have the power to understand, as all God’s people should, how wide, how long, how high, and how deep his love is. May you experience the love of Christ, though it is too great to understand fully. Then you will be made complete with all the fullness of life and power that comes from God” (Ephesians 3:16–19, NLT). We will never be perfectly faultless in this lifetime. But Scripture urges, “Let love be your highest goal!” (1 Corinthians 14:1, NLT). Love is the glue that holds us together in spiritual unity. As we allow the Holy Spirit to produce fruit in our lives (Galatians 5:22; 1 Thessalonians 4:8–10\), we will grow more mature and complete in our love for God and our fellow believers in Jesus Christ (Romans 5:5; 2 Corinthians 6:6\).

What are the Seven Sorrows of Mary?

Answer The Seven Sorrows of Mary, also called the Seven Dolors of Mary, are a religious theme and spiritual devotion within Roman Catholic theology. The theme is usually portrayed artistically with a painting of the [Virgin Mary](virgin-Mary.html) pierced with seven swords or crying with seven tears upon her face. In view of this theme, Mary is sometimes referred to by Catholics as “Our Lady of Sorrows” or “The Mother of Sorrows.” The Seven Sorrows of Mary chronologically follow major events of her life with Jesus where it is assumed she experienced a great deal of sorrow. These events are mostly taken from the Bible. The Seven Sorrows of Mary are as follows: 1\. **The Prophecy of Simeon (from Luke 2\).** This sorrow focuses on the prophecies and blessings that Simeon spoke over baby Jesus and His family as they presented Him at the temple (Luke 2:22–40\). Simeon prophesies to Mary that “a sword will pierce your own soul too,” likely referencing the grief she will experience when Jesus dies on the cross. 2\. **The Flight to Egypt (from Matthew 2\).** This sorrow highlights the fleeing of Joseph, Mary, and Jesus to the land of Egypt as they escaped the murderous rage of King Herod. Herod sought to kill Jesus, along with all boys aged two and under in the vicinity of Bethlehem (Matthew 2:13–18\). It is assumed this was a sorrowful experience for Mary. 3\. **The Loss of the Child Jesus in Jerusalem (from Luke 2\).** This sorrow reflects on the time that the 12\-year\-old Jesus was left when His family set out for Nazareth after celebrating the Passover. Jesus stayed behind in the city as His family began to travel back home, and His parents didn’t find Him for three days. When they did, He was sitting with the religious teachers in Jerusalem listening to them and asking them questions. Mary said to Jesus, “Son, why have you treated us like this? Your father and I have been anxiously searching for you” (Luke 2:48\). 4\. **The Meeting of Jesus on the Way to Calvary (not mentioned in the Bible).** This sorrow is meant to highlight the mourning Mary is assumed to have felt as she watched her son carry a cross to His death. However, there is no record in the Bible of Mary meeting Jesus as He journeyed to Golgotha. Luke 23:27 says, “A large number of people followed Him, including women who mourned and wailed for Him.” While it is possible that Mary was present among this entourage, the Bible never explicitly states that. 5\. **The Crucifixion of Jesus (from Matthew 27, Mark 15, Luke 23, and John 19\).** This sorrow focuses on the crucifixion and death of Jesus on the cross. While all four Gospels record the crucifixion of Jesus, only the Gospel of John explicitly tells us that Mary was present at the cross (John 19:25–27\). It is there that Jesus commissions the apostle John to take care of Mary after Jesus’ death. 6\. **The Descent of Jesus from the Cross (based on Matthew 27, Mark 15, Luke 23, and John 19\).** This sorrow is meant to highlight the assumed grief that Mary experienced in holding her son’s lifeless body as it was brought down from the cross. The Bible tells us that Jesus’ body was taken down from the cross by Joseph of Arimathea (John 19:40\), but it does not state that Mary was present when this happened or that she ever held His body. 7\. **The Burial of Jesus (also from Matthew 27, Mark 15, Luke 23, and John 19\).** This sorrow focuses on the moment that Jesus’ body was laid in the tomb (John 19:42\) and highlights the assumed sorrow Mary experienced in finally saying goodbye to her son. Again, the Bible does not explicitly state that Mary was present at the burial of Jesus or that she took part in the process. All these events in Mary’s life were surely challenging and difficult experiences. She likely did experience great levels of grief as a mother who watched her child suffer in various ways. Yet, as mentioned, the Bible does not explicitly say that she experienced sorrow at any one of these events. In fact, in several of the Seven Sorrows of Mary, assumptions must be made that Mary was present and did or said something that the Bible never records. Catholics will often study or follow the Seven Sorrows of Mary as a way of relating to her as they deal with their own sorrows in life. Many rituals and superstitions surround the observance of the Seven Sorrows of Mary. In the thirteen century, seven merchants in Florence, Italy, claimed to have been visited by Mary, who instructed them to establish a new order of friars. The merchants left their homes and families and founded the Servite Order, particularly dedicated to Our Lady of Sorrows. The order was sanctioned by Pope Alexander IV in 1256\. A [rosary](praying-rosary.html) (or chaplet) of the Seven Sorrows is called the Servite Rosary. In 1815, Pope Pius VII approved a series of prayers in honor of the Seven Sorrows. Each prayer begins with “I grieve for you, O Mary most sorrowful . . . “ and is followed by the Hail Mary. According to the fourteenth\-century St. Bridget, patron saint of Sweden, there are seven graces that Mary bestows upon those who meditate daily on the Seven Sorrows. These graces include comfort, spiritual defense, sanctification, and the promise of seeing Mary’s face at the moment of death. The Feast of Our Lady of Sorrows is September 15\. The Bible does place an emphasis on working through pain and struggle as children of God (see John 16:33 and Acts 14:22\). However, nowhere does the Bible teach us to pray to Mary, meditate on her pain, or worship her for the work she did as the mother of Jesus. In fact, Hebrews 4:16 says that we have access to the throne room of God where we can bring our requests directly to Him through prayer. Can a believer study the sorrowful moments of Mary’s life and appreciate the unique challenges she experienced as the mother of the Messiah? Yes. Should a believer pray to Mary or expect special blessings from her? No, absolutely not. The Bible commands us to worship God alone (Exodus 20:3\).

What is the significance of the statement “God is within her; she will not fall” in Psalm 46:5?

Answer The [book of Psalms](Book-of-Psalms.html)—a collection of 150 poems intended to be sung—is packed with encouraging statements in times of trouble. Individual verses in the Psalms, however, are frequently subject to misinterpretation when taken out of context. This is particularly true of Psalm 46:5\. The statement “God is within her, she will not fall” is often used to encourage and uplift women facing challenging situations. When this verse shows up on social media, it is often taken as a direct message to women in adversity: “You will not fall, despite the hardship you endure, because God is in you, giving you power.” It is essential, however, to unpack the true meaning of Psalm 46:5\. The *her* in Psalm 46:5 is commonly assumed to refer to women in general, offering them a comforting message of resilience during troubling times. But we need to review the surrounding verses. In verse 4, the psalmist acknowledges that “there is a river whose streams make glad the city of God” (ESV). The *her* refers to the city of God. So, while it is appropriate to draw inspiration and encouragement from verse 5, we must not interpret that verse as a direct reference to women. Rather, we must see it as Israel’s collective praise for God’s deliverance, as depicted in Psalm 46:1–3 (cf. Psalm 48:1–3\). The heart of Psalm 46:5 is that the all\-present God guarantees Jerusalem’s unshakable stability. God is always by *her* side, ensuring that *she* remains secure, even in tumultuous times. Because of God’s protection, the people of God have nothing and no one to fear: “The Lord is my light and salvation; whom shall I fear? The Lord is the stronghold of my life; of whom shall I be afraid?” (Psalm 27:1, ESV). There are important parallels between Psalm 46 and the book of Kings. When the [Assyrians](Assyrians.html) besieged the city of God, the pagan [field commander](Rabshakeh-in-the-Bible.html) unleashed a series of taunts and threats upon the people of God. In doing so, he sought to prove that the God of Abraham, Isaac, and Jacob was just as powerless as other gods in the lands conquered by the Assyrians (2 Kings 18:28–35\). During the siege, [King Hezekiah](life-Hezekiah.html) sought the Lord. After receiving a menacing letter from the Assyrian king Sennacherib, Hezekiah took the letter to the house of the Lord and fervently prayed for deliverance (2 Kings 19:14–19\). As dawn broke, the Assyrian army found that they had lost 185,000 soldiers. During the night, an angel of the Lord had descended upon the Assyrians, putting a swift and decisive end to their terror (2 Kings 19:35\). Jerusalem was saved. God had predicted the defeat of the Assyrians through the prophet [Isaiah](life-Isaiah.html): “This is what the Lord says concerning the king of Assyria: ‘He will not enter this city or shoot an arrow here. . . . I will defend this city and save it’” (2 Kings 19:32, 34\). In other words, God is within her, she will not fall. The Assyrian invasion of Israel provides the historical backdrop for Psalm 46:5\. Amid perilous circumstances, the psalmist’s words take on new significance. The vindicated faith of Hezekiah and the inhabitants of Jerusalem is a testament to the almighty power of God. God is an impenetrable fortress, a divine shield against evil forces: I love you, O Lord, my strength. The Lord is my rock and my fortress and my deliverer, my God, my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold. I call upon the Lord, who is worthy to be praised, and I am saved from my enemies. (Psalm 18:1–3\) Psalm 46:5 is a powerful reminder that God’s power and protection are not confined to a specific gender or individual. He is with His children. Psalm 46:5 refers to the city of Jerusalem, and today we can trust that God has the same protective love for the church of God, redeemed by the blood of Jesus. When we are besieged by various trials and tribulations, we can remain hopeful, knowing that God will never leave or forsake us (Romans 8:31; Hebrews 13:5\).

What is the significance of Paul saying, “Yet not I” in 1 Corinthians 15:10?

Answer In 1 Corinthians 15:10, the apostle Paul writes, “But by the grace of God I am what I am, and his grace to me was not without effect. No, I worked harder than all of them—yet not I, but the grace of God that was with me.” The word *but* signals a contrast between verse 9 and verse 10\. In verse 9, Paul regards himself as “the least of the apostles, unworthy to be called an apostle” (ESV). The reason that he saw himself in this way is that he formerly persecuted the church of God (cf. Acts 9:3–9; 22:6–11; 26:12–18\). Paul is continually aware of his inherent nothingness (Ephesians 3:8; 1 Timothy 1:15\). Apart from Christ, he is nothing but a sinner who deserves the wrath of God. But in God’s perfect timing, Paul was transformed and made an apostle to the Gentiles (1 Corinthians 15:8\). The only reason that Paul went from persecutor to preacher of the message that he once tried to destroy (Galatians 1:23\) is that he received God’s mercy and grace (1 Corinthians 15:10\). In 1 Corinthians 15:10, Paul acknowledges that his new identity, mission, and accomplishments are entirely due to the grace of God. Simply put, [grace](definition-of-grace.html) is God’s unmerited favor toward undeserving sinners. It is not deserved, nor can it be earned. If it could be earned, then it would not be grace (Romans 11:6\). This is why Paul refers to grace as a gift: “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast” (Ephesians 2:8–9, ESV). We are saved by the grace of God to work for the glory of God (1 Corinthians 10:31; Colossians 3:17\). There is a delicate balance between God’s grace and human effort. While it is true that our identities and efforts are ultimately due to God’s grace, we are still expected to [work out our salvation](fear-and-trembling.html) with fear and trembling (Philippians 2:12\). In other words, God’s grace does not lead to passivity; rather, we should be active participants in God’s work. Paul was aware of this, so he put God’s grace to use by working harder than the other apostles (1 Corinthians 15:10\). However, he immediately qualifies this statement with the words *yet not I*. These three words remove any grounds for boasting about our abilities or achievements (cf. Galatians 2:20\). In everything that we do, God must get the glory, not we ourselves. We would do well to follow Paul’s example of humble, grateful service (1 Corinthians 11:1\). The statement *yet not I* emphasizes the importance of grace, humility, and diligent effort. Grace is an active and continual work in the lives of God’s people. We cannot boast about who we are or what we have done because we owe everything to God. Indeed, we are nothing and can do nothing without God’s grace. It is God’s grace that transforms sinners into saints. It is God’s grace that gives us the strength and ability to do worthwhile things for God’s kingdom. And it is God’s grace that makes our lives and ministries fruitful. Like Paul, we should always say, “Yet not I, but the grace of God that was with me.”

What does “from the river to the sea” mean?

Answer Terrorist attacks on Israel by Hamas on October 7, 2023, led to a massive invasion of the Gaza Strip by Israel. These events placed the wider [Arab\-Israeli conflict](Arab-Israeli-conflict.html) under increased scrutiny—if greater attention were even possible. In connection with these incidents, pro\-Palestinian groups, rallies, and protests have sometimes used the phrase *from the river to the sea*. This may be combined with *Palestine will be free*. Israel’s territory is bounded by the Mediterranean Sea on the west and the Jordan River on the east. Some interpret the words *from the river to the sea* as a plea for peace and equal rights for Palestinians. For others, the only thing they think of when they hear *from the river to the sea* is genocidal murder of every Jew currently occupying the nation of Israel. Common use of language doesn’t always follow strict definitions; slogans are especially subject to interpretation. Regardless of good intent, however, *from the river to the sea* is associated with deeply [anti\-Semitic](anti-Semitism.html) ideals. As a result, followers of Christ should not use the expression. At the same time, Christians should be gracious when responding to those who repeat it (Philippians 4:5\), not assuming anti\-Semitic and/or genocidal intent. The phrase *from the river to the sea* became popular in the years prior to the [Six\-Day War](Six-Day-War.html). In theory, it was a rallying cry among Arabs who felt dominated by Middle Eastern nations such as Jordan and Israel. But it was not used in a political vacuum, nor always spoken with positive intent. Arabic nations surrounding Israel in the 1960s openly called for its annihilation. Many groups and governments still do so today. *From the river to the sea* has been used as a catchphrase for total obliteration of Israel by terrorist groups such as [Hamas](what-is-Hamas.html) and Islamic Jihad. Use of the phrase is provocative. The current crisis magnifies feelings on both sides of the issue. Context is crucial to understanding any combination of words. It is possible for someone to use the phrase *from the river to the sea* without evil intent. Merely speaking, writing, or chanting that expression does not prove a person is an anti\-Semite. Nor is every possible reference to seas or rivers a reference to genocide. However, common sense makes it impossible to ignore the historical context in which Israel exists and in which the phrase *from the river to the sea* has been used. As a parallel, consider an example from modern Western culture: the expression [*black lives matter*](black-lives-matter.html). This specific set of words is associated with a political and social movement. Whether one agrees or disagrees with that ideology, using this phrase or obvious variants evokes those ideas. This is true regardless of the speaker’s intent. The same is true of other phrases, such as *I can’t breathe*, *hands up, don’t shoot*, and so forth. In 1995, or even 2012, those phrases would not have called to mind the same ideas as they do now. Today, they are imbued with political and racial significance. Naivety is one thing, but to deliberately use phrases while rejecting their connotation is counterproductive. It is possible that some people—perhaps even most—merely parrot the expression *from the river to the sea* knowing nothing of its history or use. Others may understand the controversy but sincerely hold to an idealized meaning of the expression. Sadly, for some, the expression is used in hopes of erasing Jews from that region. In response to *from the river to the sea*, rather than adding fuel to fires (Romans 12:18\), believers should speak truth in love (Ephesians 4:15\) without unduly judging anyone by first impressions (1 Samuel 16:7; John 7:24; Proverbs 18:13, 17\).

What is “the most holy faith” (Jude 20)?

Answer In Jude 1:17–23, the writer calls believers to remain faithful in their walk with God. He reminds his friends in Christ of the apostles’ predictions—that [false teachers](false-teachers.html), scoffers, and faithless people would come into the church and try to divide and tear them down. Jude urges the church to resist all such efforts: “But you, dear friends, must build each other up in your most holy faith” (verse 20, NLT). The “most holy faith” is the bedrock of our spiritual life, the belief in the saving work of Jesus Christ accomplished through His death and resurrection. The apostle Paul gives a similar prompting: “And now, just as you accepted Christ Jesus as your Lord, you must continue to follow him. Let your roots grow down into him, and let your lives be built on him. Then your faith will grow strong in the truth you were taught” (Colossians 2:6–7, NLT). Jude encourages readers “to [contend for the faith](contend-for-the-faith.html) that was once for all entrusted to God’s holy people” (Jude 1:3\). The most holy faith—the believer’s trust in Jesus Christ and the message of the gospel—is the “very faith” Paul preached but had once “tried to destroy” (Galatians 1:23, NLT). After his conversion, Paul would fight “the good fight” of faith for the rest of his life (2 Timothy 4:7\) and urge fellow believers to do the same: “Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses” (1 Timothy 6:12\). Jude calls it the “most holy” faith because it is singularly set apart from all the rest (Ephesians 4:4–6\). The body of doctrine we hold—the faith we cling to—must remain pure and uncorrupted by false teaching and flashy new doctrinal additives (Galatians 1:6–9\). For this reason, the author of Hebrews warns, “Do not be attracted by strange, new ideas. Your strength comes from God’s grace, not from rules about food, which don’t help those who follow them” (Hebrews 13:9, NLT). Strange and divisive teachings tear down our faith and lead us away from the path God has planned for us. Peter instructs, “Like newborn babies, you must crave pure spiritual milk so that you will grow into a full experience of salvation. Cry out for this nourishment” (1 Peter 2:2, NLT). Building ourselves up in the most holy faith involves a daily determination to learn as much as we can about the untainted truth of God’s Word and then obey it and live by it (see James 1:22–25; see also Acts 20:32; Hebrews 5:12; Titus 1:9\). God gives us His Word to teach, correct, prepare, and equip us for “every good work” (2 Timothy 3:16–17\). The earliest believers strengthened themselves in the most holy faith when they “devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42\). Jude discloses the key to building ourselves up in the most holy faith, and that is “praying in the Holy Spirit” (Jude 1:20\). God’s Word and prayer is the dynamic duo of spiritual growth (see Acts 6:4\). Praying in the Holy Spirit “helps us in our weakness. For example, we don’t know what God wants us to pray for. But the Holy Spirit prays for us with groanings that cannot be expressed in words. And . . . the Spirit pleads for us believers in harmony with God’s own will. And we know that God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Romans 8:26–28, NLT). When a Christian [yields to the Spirit](yield-to-the-Spirit.html) and is led by the Spirit in prayer, God can direct that person in His will and purposes. As a result, growth in faith is accomplished. The most holy faith is the foundation of our Christian lives. The apostle Paul explains, “Because of God’s grace to me, I have laid the foundation like an expert builder. Now others are building on it. But whoever is building on this foundation must be very careful. For no one can lay any foundation other than the one we already have—Jesus Christ” (1 Corinthians 3:10–11, NLT). Christ Jesus Himself is “the chief [cornerstone](Jesus-Christ-cornerstone.html)” of our faith (Ephesians 2:20\). Believers must “stand firm in the faith” and hold to their confession of trust in Jesus Christ until the end (1 Corinthians 16:13; Philippians 1:27; Hebrews 3:14; 1 Timothy 6:20–21\).

How can we not be tossed to and fro (Ephesians 4:14)?

Answer In Ephesians 4:11, the apostle Paul presents five types of “office gifts,” or gifted persons, [given to the church](spiritual-gifts.html) by God: apostles, prophets, evangelists, pastors, and teachers. Their purpose is “to equip God’s people to do his work and build up the church, the body of Christ” so that individual believers and Christ’s body can all grow spiritually and in the unity of faith (Ephesians 4:12–13\). The goal, Paul states, is “that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes,” and that we may “grow up in every way into him who is the head, into Christ” (Ephesians 4:14–15, ESV). The phrase *tossed to and fro* is rendered from a nautical term in Greek meaning “to be waved\-pitched; to move abruptly here and there due to the violence of waves.” God has given ministry gifts to His church to form a stabilizing anchor that will keep us from being tossed to and fro like immature, gullible infants, susceptible to every flashy new human teaching and clever trick of the enemy. We can avoid being thrashed about and shipwrecked in our faith like tiny, untethered boats if we stay plugged into the body of Christ, receiving encouragement and strength from fellow saints gifted to equip us and build us up in Jesus Christ. For growth to happen, we must remain involved in the process by which the whole body is “fit together perfectly. As each part does its own special work, it helps the other parts grow, so that the whole body is healthy and growing and full of love” (Ephesians 4:16, NLT). Loner Christians cannot minister to others or be ministered to by others. God’s gifts of equipping and building up cannot be exercised in isolation. Paul taught the Colossians to stay rooted and established in the faith so that no one would deceive them with “well\-crafted arguments” (Colossians 2:4, NLT). Mature believers understand that, to follow Christ, they must continually feast on God’s Word as they remain in [fellowship](Christian-fellowship.html) with other believers: “Let your roots grow down into him, and let your lives be built on him. Then your faith will grow strong in the truth you were taught, and you will overflow with thankfulness. Don’t let anyone capture you with empty philosophies and high\-sounding nonsense that come from human thinking and from the spiritual powers of this world, rather than from Christ” (Colossians 2:4,6–8, NLT). Only when we are secure in God’s truth and committed to the [body of Christ](body-of-Christ.html) can we learn to recognize false teachers and steer clear of their dishonest doctrines. James said, “Be sure that your faith is in God alone. Do not waver, for a person with divided loyalty is as unsettled as a wave of the sea that is blown and tossed by the wind” (James 1:6, NLT). Jude warned of the false teachers’ cunning: “When these people eat with you in your fellowship meals commemorating the Lord’s love, they are like dangerous reefs that can shipwreck you. They are like shameless shepherds who care only for themselves. They are like clouds blowing over the land without giving any rain. They are like trees in autumn that are doubly dead, for they bear no fruit and have been pulled up by the roots” (Jude 1:12, NLT; see also Acts 20:29–31; Romans 16:17–18; Hebrews 13:9; 2 Corinthians 11:3–4\). Members of Christ’s body grow strong and stable—no longer tossed to and fro—when they stay rooted and grounded in God’s Word and minister to one another through loving, cooperative involvement in the church. We belong to one another and need each other to grow (1 Corinthians 12:12–31\). Each one of us serves a purpose in the corporate whole. As the body grows up together, each member grows stronger individually. [Warren Wiersbe](Warren-Wiersbe.html) notes Paul’s emphasis on love in the process (see Ephesians 4:2, 15, 16\): “The body grows as the individual members grow, and they grow as they feed on the Word and minister to each other. . . . Love is the circulatory system of the body. It has been discovered that isolated, unloved babies do not grow properly and are especially susceptible to disease, while babies who are loved and handled grow normally and are stronger. So it is with the children of God” (*The Bible Exposition Commentary*, Vol. 2, Victor Books, 1996, pp. 38–39\).

Who was Jim Elliot?

Answer Phillip James Elliot (1927—1956\) was an evangelist and [Christian missionary](Christian-missionary.html) who died pursuing his life’s ambition of taking the gospel of Jesus Christ to unreached people. On January 8, 1956, he and four American missionary companions were speared to death on a remote beach by ten men of the primitive Auca/Waorani tribe—the tribe he had felt called to evangelize. Jim Elliot’s life story is documented by his widow, [Elisabeth Elliot](Elisabeth-Elliot.html), in the Christian classics *Through Gates of Splendor* (1957\) and *Shadow of the Almighty* (1958\). Born on October 8, 1927, Jim Elliot grew up in Portland, Oregon. His parents, Fred and Clara Elliot, instilled solid Christian values in Jim and his three siblings, reading the Bible to them and teaching them to pray and live for Christ’s glory. By age six, Jim had made a decisive profession of faith. As a youth, he was inspired by missionaries like William Carey and [Amy Carmichael](Amy-Carmichael.html). Sensing a call to foreign missions, Jim Elliot attended Wheaton College, majoring in Greek studies. Elliot was energetic, highly disciplined, intelligent, and gifted in various interests, including music, literature, art, stage performance, public speaking, and poetry. He excelled in his studies and became an outstanding wrestler in college, believing the sport would condition his body and benefit his training as a soldier of the Lord. Growing ever more single\-minded in purpose and devotion to Christ, Elliot began keeping a spiritual journal in college to document his deepening faith. He would continue the practice until his death, filling up four notebooks with more than 800 entries. On October 28, 1949, he penned this oft\-quoted entry: “He is no fool who gives what he cannot keep to gain that which he cannot lose.” Only a few months later, Elliot heard the story of a small but fierce tribe in the Ecuadorian rain forest—an unreached people group known pejoratively as the Auca Indians (Waorani or Huaorani is what they call themselves). At the time, the tribe was considered a hostile indigenous group that had thus far killed every outsider who had ever ventured into their territory. Jim Elliot felt his course delineating; he wanted to reach these people with the message of Jesus Christ’s love. Jim Elliot also met his future wife, Elizabeth Howard, in college, although they would not marry until years later. After graduating with high honors in 1949, Jim experienced a time of testing and preparation before beginning foreign missionary work in 1952 with the Quechua Indians at the Shandia mission station in Ecuador. On October 8, 1953, Jim (age 26\) and Elizabeth (age 21\) were married in Quito, Ecuador. Valerie, their only child, was born on February 27, 1955\. Once married, the couple joined forces with friends and fellow missionaries Pete Fleming, Nate Saint, Ed McCully, and Roger Youderian to embark on Operation Auca—a carefully planned mission to reach the Waorani. They began with attempts to show the tribe that their intentions were friendly. They flew in supplies and gifts for three months, dropping them in buckets to the people below. They used loudspeakers to transmit hospitable Waorani messages from the plane and through the forest. In time, the Waorani reciprocated with presents of their own. Eventually, the team of five felt it was time to make contact. On January 3, 1956, the five men landed on a sandbar of the Curaray River, a few miles from the main Waorani village. At first, the missionaries were excited and encouraged by positive encounters with three of the Waorani. But a few days later, ten Waorani men armed with spears returned to the beach camp, fatally wounding all five missionaries. The news traveled around the globe, with the story of their deaths appearing in a photo essay of the January 30, 1956, issue of *LIFE* magazine. Less than three years later, the work of reaching the Waorani resumed. Jim’s wife and daughter, along with Nate Saint’s sister, Rachel, and three other wives of the murdered missionaries, moved to the Waorani village to live among the people who had killed their husbands, fathers, and brothers. According to Elisabeth Elliot’s account in *The Savage My Kinsman* (1961\), many Waorani came to faith in Jesus Christ and now live in peace as a friendly tribe. The martyrdom of Jim Elliot and his fellow missionaries in Ecuador served as a catalyst for renewed efforts in foreign missionary work. Elliot’s legacy of single\-mindedness and sacrifice has inspired thousands of others to commit their lives to the service of Christ. Here are a few quotes from *The Journals of Jim Elliot* (1978\) to inspire, challenge, and encourage your faith: “Wherever you are, be all there! Live to the hilt every situation you believe to be the will of God.” “I seek not a long life but a full one, like you, Lord Jesus.” “Forgive me for being so ordinary while claiming to know so extraordinary a God.” “God always gives his best to those who leave the choice with him.” “Lord, make my way prosperous not that I achieve high station, but that my life be an exhibit to the value of knowing God.”

What does “with men this is impossible” mean (Matthew 19:26)?

Answer On His final journey to Jerusalem before His death, Jesus encountered a rich young man who asked what he must do to receive eternal life (Matthew 19:16–30\). Jesus took the opportunity to teach His disciples about the dangers of acquiring wealth and possessions, which can often hinder one’s faith. Anything that gets in the way of our commitment to following God must be forsaken (see verse 21\). When Jesus stressed how hard it was for the wealthy to enter the kingdom of heaven, the disciples were utterly astounded. They had adopted the prevailing belief that [wealth](wealth-Christian.html) was evidence of God’s favor. “Then who in the world can be saved?” the disciples asked (verse 25, NLT). Looking at them intently, Jesus said, “With men this is impossible, but with God all things are possible” (Matthew 19:26, NKJV). Jesus presented the key to salvation. In and of themselves, humans do not have what it takes to enter the kingdom of heaven. A person may possess every earthly blessing but remains powerless to save himself. Salvation is God’s gift alone (Romans 5:15–16\). Riches tend to make us self\-reliant, self\-centered, and distracted by worldly pursuits. We put too much confidence in ourselves and our wealth and lose our childlike trust and reliance on the goodness and mercy of God. Nonetheless, it is humanly impossible to earn our way or work our way into heaven: “But—When God our Savior revealed his kindness and love, he saved us, not because of the righteous things we had done, but because of his mercy. He washed away our sins, giving us a new birth and new life through the Holy Spirit. He generously poured out the Spirit upon us through Jesus Christ our Savior. Because of his grace he made us right in his sight and gave us confidence that we will inherit eternal life” (Titus 3:4–7, NLT). When Jesus said, “With men this is impossible,” He meant that it is only by God’s grace through faith in Jesus Christ that a person can be saved (Ephesians 2:4–9; see also Acts 15:11; 16:30–31; Romans 3:21–24; 5:1–2; 11:5–6\). Jesus is the only way to the Father (John 14:6; John 10:9; Hebrews 10:19–20; 1 Timothy 2:5\). “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12\). Belief in Jesus changes what is humanly impossible into unlimited possibilities with God. Through [faith in Jesus Christ](faith-in-Jesus.html), mere mortals receive “the right to become children of God—children born not of natural descent, nor of human decision or a husband’s will, but born of God” (John 1:12–13\). As God’s children, we receive the indescribably good gift of eternal life (John 3:15–16; Romans 10:9; 2 Corinthians 9:15\). Job and others in Scripture asked similar questions as the disciples, “How then can a mortal be righteous before God? How can one born of woman be pure?” (Job 25:4; see also 1 Samuel 6:20; Job 4:17–19; 9:2; 15:14–16; Psalm 130:3; Psalm 143:2; Malachi 3:2; Revelation 6:17\). Apart from the Lord’s intervention, becoming righteous before God is hopeless. With men, this is impossible! But with God, “we have been made right in God’s sight by faith, we have peace with God because of what Jesus Christ our Lord has done for us. Because of our faith, Christ has brought us into this place of undeserved privilege where we now stand, and we confidently and joyfully look forward to sharing God’s glory” (Romans 5:1–2, NLT). *With men this is impossible* means there’s no place in God’s kingdom for boasting about our own righteousness (Romans 3:27–30; 1 Corinthians 1:28–31\). The apostle Paul expounded, “I have been [crucified with Christ](crucified-with-Christ.html) and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me. I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!” (Galatians 2:20–21\). Paul continued, “As for me, may I never boast about anything except the cross of our Lord Jesus Christ. Because of that cross, my interest in this world has been crucified, and the world’s interest in me has also died” (Galatians 6:14, NLT). *With men this is impossible* affirms that any form of self\-justification is useless. We can’t buy our way into heaven or work our way into God’s kingdom. The believer’s only hope of salvation—his only confidence in drawing near to God—is in God Himself, with whom all things are possible.