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What does “until Christ is formed in you” mean (Galatians 4:19)?

Answer In Galatians 4:8–20, the apostle Paul expresses deep concern over the wayward spiritual condition of the Galatians. The church had come under the influence of [Judaizers](Judaizers.html) who preached a false gospel combining God’s grace with human works. As a result, the Galatians had slid back into religious legalism. In a lengthy argument reminding them that righteousness is based on faith in Christ’s work of redemption and not our own works (Galatians 3:1—4:31\), Paul conveys the intensity of his love for the Galatians. These converts were the fruit of his evangelistic efforts. He had labored for their salvation, and now he feels like a mother going through labor pains again: “My dear children, for whom I am again in the pains of childbirth until Christ is formed in you” (Galatians 4:19\). God’s purpose for every believer is to be transformed into the image and character of Jesus Christ: “For God knew his people in advance, and he chose them to become like his Son, so that his Son would be the firstborn among many brothers and sisters” (Romans 8:29, NLT; see also Ephesians 1:4–11\). Paul was eager to see his beloved spiritual children advancing in that purpose, “growing in every way more and more [like Christ](more-like-Christ.html), who is the head of his body, the church” (Ephesians 4:15, NLT). Paul would never cease caring and travailing in anguish until the life of Christ was formed in them. The word translated as “formed” (*morphoomai* in Greek) in Galatians 4:19 means “to be or become developed into a distinctive entity,” as in the formation of an embryo in the womb. Paul’s illustration stresses their need to begin growing up spiritually. He ached to see the reality of Jesus Christ living in the Galatians. At salvation, the life of Christ indwells believers. Jesus said, “I am in them” (John 17:23, NLT), and Paul affirmed, “I have been crucified with Christ and I no longer live, but Christ lives in me” (Galatians 2:20\). But the transformation “until Christ is formed in you” is a life\-long process (1 John 3:2; Philippians 3:21; 2 Peter 1:4\). Paul told the Colossians, “Put on your new nature, and be renewed as you learn to know your Creator and become like him” (Colossians 3:10\). The process of spiritual growth was being hindered in the Galatians through outward religious performance instead of true inward change (see Colossians 2:20–23\). Believers don’t become righteous through their own efforts, observing rules and regulations, but by the sanctifying work of the Holy Spirit: “And the Lord—who is the Spirit—makes us more and more like him as we are changed into his glorious image” (2 Corinthians 3:18, NLT; see also Ephesians 4:23; 1 Corinthians 6:11; 2 Corinthians 1:21–22; Titus 3:4–7\). Paul told the Philippians that nothing is more important in the Christian life than [knowing Christ](know-Jesus.html) and becoming like Him. We accomplish this not by obeying the law but through faith in Jesus: “Yes, everything else is worthless when compared with the infinite value of knowing Christ Jesus my Lord. For his sake I have discarded everything else, counting it all as garbage, so that I could gain Christ and become one with him. I no longer count on my own righteousness through obeying the law; rather, I become righteous through faith in Christ. For God’s way of making us right with himself depends on faith” (Philippians 3:8–9, NLT). Christ is formed in you when there is nothing left to see but Him living in you (Romans 8:9–11; Galatians 3:27\). Christ is formed in you when He is your everything and all you need (Romans 7:4; 1 Corinthians 1:30; 2 Corinthians 12:9; Ephesians 4:15; Philippians 4:19; 2 Peter 1:3\).

Why are we instructed, “Do not give dogs what is sacred” in Matthew 7:6?

Answer Millions of people worldwide have pet dogs that they care for and love. Yet, in the ancient world, people didn’t have the same fondness for man’s best friend. As the Bible illustrates, people thought dogs were disgusting (Luke 16:21\), dumb (Proverbs 26:11\), and worthy of disdain (1 Samuel 17:43\). In the [Sermon on the Mount](sermon-on-the-mount.html), Jesus drew upon the poor reputation of dogs to illustrate an important point to His disciples about preaching the gospel. He said, “Do not give dogs what is holy, and do not throw your [pearls before pigs](pearls-before-swine.html), lest they trample them underfoot and turn to attack you” (Matthew 7:6, ESV). To start with, we notice that Jesus forbids two foolish acts, which both symbolize the same thing. First, He warns against giving dogs what is holy, as they do not revere sacred items. Second, He cautions against offering pigs what is valuable, because they do not esteem such prized possessions. Neither dogs nor pigs hold such things in high regard; the special quality of valuable items is lost on such animals. In these descriptions, what is holy and valuable represents the proclamation of the gospel, and the animals represent those who have heard the good news and have rejected it. The disciples shouldn’t offer what is holy (the message of the gospel) to dogs (those who have shown that they consider it worthless). Jesus reiterated this principle in a more straightforward way later in His ministry, saying, “And if anyone will not receive you or listen to your words, shake off the dust from your feet when you leave that house or town” (Matthew 10:14; cf. Proverbs 9:8\). The context of Matthew 7:6 provides more insight for how Christians can apply the principle today. In the passage, Jesus is teaching about making [correct judgments](judge-with-righteous-judgment.html) (Matthew 7:1–6\). First, He warns His followers not to make hypocritical judgments, instructing them to first take the log out of their own eye before they attempt to help someone else (Matthew 7:3–5\). Then, He encourages them to practice discernment, which is a type of judgment. They should not give dogs what is holy (Matthew 7:6\). A person guilty of making hypocritical judgments lacks self\-awareness and fails to judge correctly. A person guilty of making uncritical judgments lacks discernment and fails to judge at all. Christians may struggle to determine the right time to persevere in sharing the gospel and the right time to stop. So, how can they know for sure? First, fervent prayer is of great importance and must saturate the process of [evangelism](personal-evangelism.html) from beginning to end. Next, knowing when to stop preaching the gospel to a certain person or group requires wisdom and an understanding of how the hearers are responding to the message. In the last part of Matthew 7:6, Jesus emphasized that persecution is a key factor in making the decision: “They may . . . turn and tear you to pieces.” When there is a hostile reaction to the gospel message, the hearers have shown their nature. In seeking to harm the messenger, the hardened sinner becomes dog\-like in his viciousness. So, it is important to discern when to “shake the dust off” and take the message elsewhere. Paul made this difficult decision once when persecution arose in response to his proclamation of the gospel in Corinth: “And when they opposed and reviled him, he shook out his garments and said to them, ‘Your blood be on your own heads! I am innocent. From now on I will go to the Gentiles’” (Acts 18:6\). Then he left the synagogue and began preaching next door (verse 7\). If Paul had continued to preach the gospel of Christ in the Corinthian synagogue, he would have been guilty of giving dogs what is holy.

Who was David Livingstone?

Answer David Livingstone (1813—1873\) was a Scottish medical missionary to Africa, a passionate explorer, and a philanthropist who worked to expose the horrors of the slave trade and halt it at the source. Despite his prickly disposition, Livingstone became a national British hero in his lifetime and remains one still today. For three decades, he evangelized native African peoples, traveled into undiscovered territories, and labored to end the [slave trade](human-trafficking.html). Much of his fame is grounded on a fusion of truth and fiction, but the reality of David Livingstone’s life is no less remarkable. Livingstone was born in the Lanarkshire village of Blantyre, Scotland. His family descended from the clans\-people of the Scottish Highlands. His parents, Neil and Agnes Livingstone, raised their large family in a one\-room tenement house. David was the second of seven siblings. From age ten, he worked fourteen\-hour days in the local cotton mill. Mostly self\-educated through voracious reading, Livingstone also attended night school as he continued working alongside his brother in the cotton factory. David became a Christian around age twelve through the writings of Thomas Dick, an eccentric Scottish theologian who believed God’s nature is discernable through science and religion. By the time he turned twenty, Livingstone was inspired to dedicate his life to medical missionary work. To this end, he studied Greek, theology, and medicine at Anderson’s College in Glasgow. Although raised in the Presbyterian church, Livingstone later aligned with the Congregational church and was accepted for [missionary service](world-missions.html) by the London Missionary Society (LMS). Initially setting his sights on China, Livingstone was redirected to Africa when China’s border closed at the outset of the Opium War. A chance meeting with Robert Moffat, a long\-time missionary to southern Africa, also inspired him. Moffat roused Livingstone’s spirit of adventure with enchanting stories of his isolated mission station. In 1840, the newly certified doctor and ordained minister set sail for Cape Town, South Africa, arriving in early 1841\. David Livingstone began his work in Kuruman with Robert Moffat. As the young missionary became enamored with Africa and its people, he also fell in love with Moffat’s daughter, Mary. They were married in 1845\. In less than two years, Livingstone began pushing northward to open a string of mission stations. His expeditionary heart was awakened, leading Livingstone and his young family on some of the nineteenth century’s most dangerous and extraordinary explorations. In 1852, Livingstone sent his wife and children back to Scotland while he pressed on into uncharted lands. He was the first European to see Victoria Falls and completed the first\-ever coast\-to\-coast crossing of southern Africa. When David Livingstone returned to England in 1856, he was welcomed as a hero. It was during this time that he parted ways with LMS. To say he stepped outside the conventional missionary box is an understatement. Livingstone preached openly against white exploitation of blacks, criticized Western missionary strategies, argued with co\-workers, and preferred to use native Africans in his exploratory missions. He was impatient and irritable, often blasting people in anger. Yet, he won the natives’ confidence by respecting their culture and language. Some historians believe it was Livingstone’s heritage that helped him empathize with and win the hearts of the tribal peoples. He spoke to them as equals—like a Scottish laird to an African chief. Livingstone returned to Africa in 1858, backed by the Universities Mission to Central Africa. He also headed a government\-sponsored expedition to explore the Zambezi River. Livingstone, a self\-proclaimed “missionary\-explorer,” was convinced that his strategy to evangelize Africa had the most potential for success. As a countermeasure to slave traffic, he desired to create a “Missionary Road,” or “God’s Highway,” as he called it, deep into the interior of the African continent, allowing “Christianity and civilization” to reach the unreached. He believed legitimate commerce (buying and selling of goods instead of people) could replace the illegitimate slave economy. David and Mary had six children: Robert (who died at age 19 fighting for the Union Army in the American Civil War), Agnes, Thomas, Elizabeth (who died in infancy), William Oswell, and Anna Mary. In 1861, Mary traveled back to Africa to rejoin her husband. But within a few months of her arrival, in 1862, she died of fever. Although devastated by the loss, Livingstone threw himself even more into his missionary expeditions into central Africa. After a short furlough in England, Livingstone returned to Africa in 1866\. With the support of wealthy friends and the Royal Geographical Society, he set out to discover the source of the Nile. Livingstone traveled extensively, eventually vanishing from the radar for two years, further sparking people’s fascination in England and America. In 1871, when Henry Morton Stanley, a Welsh\-American journalist of the *New York Herald*, found Livingstone, he uttered his famous greeting, “Dr. Livingstone, I presume?” The news of finding Livingstone shot across the Western world. Stanley remained with Livingstone for about five months, and the two forged a brief but genuine friendship. When he returned to England, Stanley wrote his bestselling account, *How I Found Livingstone* (1871\). In 1872, exhausted and ill, David Livingstone set out on his final expedition. He died in 1873 at age 60 in the village of Ilala (now in Zambia). As a testament to their great respect for Livingstone, his African friends and followers embalmed him according to their custom before carrying his body more than a thousand miles (over eleven months) to the coast to be shipped back to England. The embalming process required his internal organs to be buried in a tin box. As legend tells, Livingstone’s heart was buried in Africa, but his body was buried at Westminster Abbey. David Livingstone’s two main published works are *Missionary Travels and Researches in South Africa* (1857\) and *Narrative of an Expedition to the Zambesi and Its Tributaries* (1865\). The following words on Livingstone’s gravestone immortalize him and his achievements: “For thirty years his life was spent in an unwearied effort to evangelize the native races, to explore the undiscovered secrets, to abolish the desolating slave trade of Central Africa” (Douglas, J. D., “Livingstone, David,” in *Who’s Who in Christian History*, Tyndale House, 1992, p. 427\).

What is the wall of separation (Ephesians 2:14)?

Answer The initial three chapters in Ephesians illuminate God’s actions on our behalf, and within this context, Ephesians 2:14 states, “For [he himself is our peace](He-Himself-is-our-peace.html), who has made the two groups one and has destroyed the barrier, the dividing wall of hostility.” The “wall of hostility” is also called the “wall of separation” (NKJV), and it signifies the enmity that existed between Jews and Gentiles prior to the latter’s inclusion into God’s family through Christ’s sacrifice. The symbolic wall of separation can be traced back to the Old Testament. After God rescued Israel from Egypt, He provided them with moral, civil, and ceremonial [laws](Levitical-Law.html) that set the Israelites apart. Israel was God’s “kingdom of priests and a holy nation” (Exodus 19:6\). The distinction between Jews and Gentiles primarily had a spiritual dimension, as evident from Gentiles who turned to God being welcomed to the family. Notable examples include Rahab, Ruth, Uriah the Hittite, Naaman, and Jethro. Furthermore, the Torah contained laws for the fair treatment of foreigners, such as Leviticus 19:34, which states, “The foreigner residing among you must be treated as your native\-born. Love them as yourself, for you were foreigners in Egypt. I am the Lord your God.” However, due to cultural differences between Jews and Gentiles, the tension extended beyond matters of religious worship. Jews considered other nations to be ritually impure and consequently adopted an attitude of superiority. In fact, a literal wall of separation in the temple courtyard of Jerusalem barred Gentiles from some areas, and Paul faced hostility after being wrongly accused of bringing a Gentile across this barrier (Acts 21:27–29\). Fortunately, Christ has symbolically broken down the wall of separation between Gentiles and Jews. He accomplished this by “setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace” (Ephesians 2:15\). Christ forged a new creation from both Jews and Gentiles, as prophesied in the Old Testament (Isaiah 42:6; 49:6; Micah 4:2\). The unity between Jews and Gentiles was a challenging concept for the Jews of Paul’s era to grasp, and conflict arose, beginning with Peter’s preaching to Cornelius, a Roman centurion. In Acts 11:1–18, Luke recounts the confrontation between Peter and disgruntled Jews regarding his visit to Cornelius. Although that particular conversation concluded positively (verse 18\), ongoing tension persisted, culminating in a [church council](Jerusalem-Council.html) over whether Gentiles had to be circumcised to be saved (Acts 15\). The stern [letter](Book-of-Galatians.html) from Paul to the Galatians highlights this issue. Nevertheless, the fundamental truth remained that Christ had united both Jews and Gentiles, breaking down the dividing wall. The same applies to other categories, as Galatians 3:28 affirms that all in Christ have equal spiritual standing: “There is no longer Jew or Gentile, slave or free, male and female. For you are all one in Christ Jesus.” We may not encounter the same division between Jews and Gentiles today, but there are groups of people we may consider unclean. While we should lead holy lives that are separate from sin, we must resist constructing walls of separation that Christ has already broken down. Anyone in Christ is our brother or sister, regardless of tribe, country, skin color, language, etc.

What does “that your joy may be full” mean (John 15:11)?

Answer To conclude His metaphor of the [vine](true-vine.html) and the branches (John 15:1–10\), Jesus says to His disciples, “These things I have spoken to you, that my joy may be in you, and that your joy may be full” (verse 11\). To understanding the meaning of “your joy may be full,” we first need to review passages from the Old and New Testament. In the Old Testament, there is a connection between obedience and joy. The Old Testament prophets foresaw a time when joy would permeate the lives of God’s people in remarkable ways. For instance, the prophet Isaiah spoke of a day when God would wipe away tears and offer a feast of rich blessings to His obedient children (Isaiah 25:6–9\). On that day, “everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and sighing shall flee away” (Isaiah 35:10; see also Isaiah 61:10\). The prophet Zephaniah also prophesied about a restoration of joy to the faithful remnant of Israel (Zephaniah 3:14–17\). Even in the face of adversity, Israel will witness the triumphant entry of a joyous king (Zechariah 9:9; cf. John 12:15\). These prophecies reveal a divine promise that obedience to God will result in unparalleled joy. There is a connection between love, obedience, and joy in John 15\. Leading up to Jesus’ statement that “your joy may be full” are these words: “As the Father has loved me, so have I loved you. Now remain in my love. If you keep my commands, you will remain in my love, just as I have kept my Father’s commands and remain in his love” (John 15:9–10\). Obedience should be a loving, heartfelt response to God’s will—a response that is marked by joy. To grasp the significance of John 15:11, we must set our eyes on Jesus, who is the embodiment of joyful, loving obedience. In the face of fierce opposition, Jesus found joy in fulfilling the will of His Father: “Jesus said to them, ‘My food is to do the will of him who sent me and to accomplish his work’” (John 4:34\). The point is that obedience stems from love and is the source of true joy. We witness the pinnacle of joyful obedience in the [Garden of Gethsemane](garden-of-Gethsemane.html). Facing the impending agony of the cross, Jesus surrendered His will to the Father: “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done” (Luke 22:42\). This act of willful obedience resulted in His triumph—and ours, through faith in Him—over Satan, sin, and death (1 Corinthians 15:54\). The joy that followed His resurrection eclipsed the unimaginable pain of the cross (Hebrews 12:2\). Just as Jesus found great joy in obeying the will of His Father, Christians will also have the same joy in obedience: “These things I have spoken to you, that my joy may be in you, and that your joy may be full” (John 15:11\). Obedience is not a joyless duty or mundane task. To the contrary, it is the means through which the joy of the Lord becomes our own joy. Jesus does not withhold joy from us; rather, He shares His joy in proportion to our participation in His obedience. By surrendering our wills to God’s will, we can know the fullness of joy. We can partake in the same joy that Jesus had when He sacrificed His life for ours. Hence, joy is not a fleeting emotion but an enduring quality that overpowers the clenches of adversity. This is what Jesus meant when He said, “That your joy may be full.”

What does it mean that Jesus’ voice was like the sound of rushing waters (Revelation 1:15)?

Answer The [book of Revelation](Book-of-Revelation.html) is replete with symbols and figurative language, as demonstrated in Revelation 1:15 where John employs two [similes](simile-in-the-Bible.html): “His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters.” In this verse, we find a vivid portrayal of Jesus’ voice as the sound of rushing waters. John, already familiar with the incarnate Jesus, was profoundly overwhelmed by this striking vision of Christ, to the extent that he fell down at Jesus’ feet (Revelation 1:17\). John’s description of Jesus’ voice as akin to the “sound of rushing waters” parallels the description of God in the Old Testament, serving to emphasize the deity of the Son of God. A good example is Ezekiel 43:2, where the prophet declares: “I saw the glory of the God of Israel coming from the east. His voice was like the roar of rushing waters, and the land was radiant with his glory.” The imagery of rushing water conveys a sense of force, resonance, and an undeniable demand for attention. The sound of rushing waters can be deafening—think of a large waterfall or the roaring of the ocean as it hits a rocky shoreline. God’s voice carries an inherent authority that commands our unwavering attention. Since Jesus is God, His voice also carries authority. Right from the opening chapter in Revelation, we are introduced to the divinity of Jesus and His authoritative nature. In contemporary culture, some might prefer to see Jesus as only a rabbi, a prophet, or a healer, but not [Lord](Jesus-is-Lord.html). However, Scripture’s testimony, which constitutes the earliest record of Jesus’ life, affirms that Jesus is more than a man. We cannot deny that the deity of Christ is a fundamental tenet of Christian doctrine. The authority of the Son is further corroborated in other sections of Scripture, including Ephesians 1:22, which states that “God placed all things under his feet and appointed him to be head over everything for the church.” Jesus’ audience were amazed at the authority in His words (Matthew 7:28–29; Mark 1:22\), and Jesus Himself asserted His authority (Matthew 28:18; John 10:18\). Jesus’ voice is what [calmed the storm](calming-the-storm.html) on the Sea of Galilee, when He “rebuked the wind and said to the sea, ‘Peace! Be still!’ And the wind ceased, and there was a great calm” (Mark 4:39\). The voice like rushing waters stilled the rushing waters. Reflecting on Jesus and His claims, [C. S Lewis](C-S-Lewis.html) popularized what has become known as the liar\-lord\-lunatic trilemma in his book *Mere Christianity*: I am trying here to prevent anyone saying the really foolish thing that people often say about Him: I’m ready to accept Jesus as a great moral teacher, but I don’t accept his claim to be God. That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on the level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon or you can fall at his feet and call him Lord and God, but let us not come with any patronizing nonsense about his being a great human teacher. He has not left that open to us. He did not intend to.” (Macmillan, 1952, p. 55–56\) It is clear that Jesus, as revealed in Scripture, is no mere man. We are faced with a decision: either we humble ourselves when we hear His voice resounding like rushing waters, or we choose to ignore His voice and go our own way.

What is the Satanic Temple?

Answer The Satanic Temple is an advocacy organization based in Salem, Massachusetts, that embraces the devil as a literary figure to amplify and advance its beliefs and values in society. Lucien Greaves and Malcolm Jarry founded the Satanic Temple in 2013\. The organization promotes events and symbols that reflect their worldview in communal spaces, such as public schools. The temple’s goals are to champion the separation of church and state and advance social justice as it defines those terms. To achieve these objectives, the organization uses shock and provocation to attract attention from traditional and social media. The type of [Satanism](satanism.html) that the Satanic Temple subscribes to doesn’t practice or encourage devil worship. Theistic Satanism believes in the devil and worships him with rituals and sacrifices. Non\-theistic Satanism, such as practiced in the Satanic Temple, denies the existence of the devil yet uses him as a symbol to represent ideas like fighting against oppression and opposing biblical teaching. “[Secular humanism](secular-humanism.html)” is a more accurate description of the Satanic Temple’s beliefs. The Satanic Temple is secular in that it is without religion. It is humanistic in that it teaches that people can live moral lives and solve social problems using rational thinking and science. Secular humanism denies God’s revelation in the world and the Bible, rejects the person and work of Jesus Christ, and holds an atheistic worldview. The Satanic Temple holds non\-biblical views on several social issues. For example, it supports abortion, viewing abortion as a personal decision that falls under the domain of bodily autonomy and individual freedom. The organization believes that federal and local governments should not interfere with an individual’s right to have an [abortion](is-abortion-always-sin.html). This position contradicts the Bible’s teaching about the value of unborn human life (Psalm 139:13–16; Jeremiah 1:4\). The Satanic Temple has attracted considerable attention for its initiative to start After School Satan Clubs in public schools. The vision of the extracurricular club is to give children a place to play games and learn about rational thinking and science according to the secular humanist worldview. The After School Satan Club is a response to Christian after\-school programs in public schools like the [Good News Club](Child-Evangelism-Fellowship-CEF.html). The organization argues that, if Christian groups are allowed in public schools, then so should the Satanic Temple. The Satanic Temple has attempted to start several After School Satan Clubs around the country, with little success. Even though the Satanic Temple doesn’t believe in the existence of the devil, it is still doing his work in the world. As God’s chief adversary, Satan is “the ruler” and “god of this world” (John 12:32; 2 Corinthians 4:4\). His names, such as “devil,” meaning “slanderer” (Acts 13:10\), “evil one” (Matthew 13:19\), “deceiver” (Revelation 12:9\), and “accuser” (Revelation 12:10\), reveal his character. Satan aims to destroy the lives of Christians (1 Peter 5:8\) and disrupt God’s plan for the world (e.g., Matthew 4:1–11\). Christians are right to resist the devil and the efforts of the Satanic Temple (Ephesians 4:27; James 4:7; 1 Peter 5:9\), praying and trusting that God will give them victory (1 John 2:13\). When Christians hear about or encounter Satan’s activity in the world, they shouldn’t despair. Instead, they should find comfort and hope in remembering that Jesus ultimately defeated Satan on the cross (Colossians 2:15\) and that God’s chief adversary will soon receive his punishment: “And the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever” (Revelation 20:10, ESV).

What does it mean that God is not the God of the dead (Matthew 22:32)?

Answer Mathew 22:32 concludes an exchange Jesus had with the [Sadducees](Sadducees.html) concerning the resurrection of the dead, best understood when read with the prior verse: “But about the resurrection of the dead—have you not read what God said to you, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? He is not the God of the dead but of the living” (verses 31–32\). The Sadducees denied the resurrection and only accepted the [Pentateuch](Pentateuch.html)—the first five books of the Old Testament—as inspired texts. Therefore, Jesus tackled their misconception on the resurrection by citing Exodus 3:6a: “Then he said, ‘I am the God of your father, the God of Abraham, the God of Isaac and the God of Jacob.’” God made this statement long after Abraham, Isaac, and Jacob died, but the present tense indicated that those three men were still alive. It’s not that God *was* the God of Abraham, Isaac, and Jacob; God still *is* their God, because they still exist. In Matthew 22, Jesus asserts that God is not the God of the dead because life persists beyond death. In contrast to the Sadducees’ liberal position, life doesn’t cease in this world. Therefore—like the faithful patriarchs—God’s children have eternal life. Jesus, in one decisive statement, refutes the Sadducees and proclaims the hopeful truth of believers today: death is a defeated enemy, and there is a resurrection of the dead. Old Testament saints expressed trust in God by believing God’s promises, including the promises pointing to Jesus (see Genesis 12:1–3; 2 Samuel 7:12–16\). New Testament saints, looking back to Christ’s redemptive work, find evidence for their future hope. Jesus, crucified for our sins and [risen again](bodily-resurrection-Jesus.html) as the Firstborn of those who will rise (1 Corinthians 15:20\), ensures our resurrection as believers. Despite Jesus’ resurrection, the Sadducees’ ideology persisted, and it was addressed by Paul in 1 Corinthians 15:22–23: “For as in Adam all die, so in Christ all will be made alive. But each in turn: Christ, the firstfruits; then, when he comes, those who belong to him.” The resurrection of the dead is certain, further reaffirming Jesus’ proclamation that God is not the God of the dead. What about those who are not in Christ? Will they face [annihilation](annihilationism.html), as the Sadducees believed? John 5:28–29 provides clarity: “‭‭Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice and come out—those who have done what is good will rise to live, and those who have done what is evil will rise to be condemned.” Both the just and the unjust will rise, but only the just will rise to eternal blessedness. ‬‬ In contemporary society, skeptics often align with the Sadducees, denying an awaited resurrection. Atheists, agnostics, and progressives all persist in their attempts to reject or distort Scripture’s teaching on physical resurrection. But we look to Christ, the New Adam and Prototype of the New Creation, as the unwavering assurance that God’s promise won’t fail.

What is the Word of life in 1 John 1:1?

Answer In 1 John 1:1, John begins his letter by proclaiming the Word of life: “‭‭That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life.” The “Word of life” refers to Jesus, and can also refer to the gospel, the message of salvation and reconciliation made possible by the Son of God (Philippians 2:16\). ‬‬ The Greek term for “word” is [*logos*](what-is-the-Logos.html), recognized by Greeks as the medium through which God created the world and communicated with His creation. The Jews understood “the word” in the Old Testament as the means through which God created the cosmos (Psalm 33:6\). Given these understandings, John aptly introduces Jesus as the *Logos* in both his Gospel and his first letter, emphasizing Jesus as the One through whom the world was made and life blossomed (John 1:3–4\). Eternal life also comes through Jesus, confirming His role as the Word of life. As John 3:16 indicates, “‭‭For this is how God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life” (NLT). Jesus, in John 14:6, identifies Himself as “the way, the truth and the life.” ‬‬ Thus, only the Word of Life imparts true life; seeking eternal life apart from Him proves futile. Jesus is not just the Giver of life; He *is* life. Believing in the person and redemptive work of the Word of life grants eternal life. Today, Christians are often considered intolerant for proclaiming Jesus as the only way to God. In light of many options, why should we hold on to the exclusivity of Christ? Even professed Christians struggle with this. However, it is not intolerant for God to possess the key to His presence. He controls access to His home in heaven, just as we possess access to ours on earth. The crucial question is whether Jesus is who Scripture presents Him to be. If yes, denying His exclusivity would be unloving, especially when we profess Him as Savior. The only loving response to those who are spiritually hungry is to point them to where the Bread is. Following Jesus’ miracle of the feeding of five thousand, the Lord gave a discourse on His being the [Bread of life](bread-of-life.html) that came down from heaven (John 6:35\). Many turned away from Jesus at that time (verse 66\). “Then Jesus turned to the Twelve and asked, ‘Are you also going to leave?’ Simon Peter replied, ‘Lord, to whom would we go? You have the words that give eternal life’” (verses 67–68, NLT). The Bread of life is the Word of life, and the disciples recognized this truth. Jesus is the Word of life, the *Logos* that gave life at creation and gives life in the new creation.

What does it mean that one will be taken and the other left (Matthew 24:40)?

Answer Jesus’ words can often be challenging, and many scholars face interpretive difficulties with the part of the [Olivet Discourse](Olivet-discourse.html) where Jesus says, “Two men will be in the field; one will be taken and the other left. Two women will be grinding with a hand mill; one will be taken and the other left” (Matthew 24:40–41\). The same teaching is found in Luke 17, with the added illustration that “two people will be in one bed; one will be taken and the other left” (verse 34\). Jesus made the statement that “one will be taken and the other left” in His response to the disciples’ questions over the signs of His coming and the end of the age (Matthew 24:3\). Prior to this statement, Jesus told His disciples that “about that day or hour no one knows” (verse 36\). Then He pointed to a historical parallel: “As it was in the days of Noah, so it will be at the coming of the Son of Man. For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark; and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man” (verses 37–39\). So, the context is one of judgment. The time is Jesus’ second coming. Some have tried to press this passage into teaching the [rapture of the church](rapture-of-the-church.html). While it’s true that the rapture will also result in some who are “taken away” and others left behind, it is better to understand Matthew 24 as speaking about the [second coming](second-coming-Jesus-Christ.html), not the rapture. Jesus’ reference of Noah’s flood suggests that those who are taken away are taken in judgment. The taken will be destroyed, just as the ungodly of Noah’s day were swept away by the flood. Furthermore, they won’t even know what hit them. They will be continuing with life as normal when judgment suddenly befalls them. Jesus’ second coming and the accompanying judgment will be sudden and surprising for the unprepared. So, our view is that those who are “taken” in Matthew 24:40 are destined for judgment, while those who remain are righteous individuals who will survive and enter the [messianic kingdom](messianic-age.html). This happens at the end of the tribulation, when Jesus arrives with the armies of heaven (see Revelation 19:11–16\). Regardless of one’s stance on who will be taken and who will be left, one thing is certain: the return of Jesus will be momentous, resulting in a clear separation between the righteous and the wicked. This world is temporary, and all people will face the Righteous Judge some day, and all need to be ready for that judgment.

Who is the accuser of the brethren in Revelation 12:10?

Answer Revelation 12:10 is part of a chapter encompassing past, present, and future events. As the scene unfolds, a resounding voice proclaims, “Now have come the salvation and the power and the kingdom of our God, and the authority of his Messiah. For the accuser of our brothers and sisters, who accuses them before our God day and night, has been hurled down.” This declaration follows a celestial battle between the dragon and other angels in heaven, leading to the former’s defeat. The “accuser of the brethren” (as the KJV renders it) is the defeated dragon, that is, Satan (verse 9\). The battle depicted in Revelation 12 is not the initial banishment of the accuser of the brethren before the world’s creation. Instead, it signifies the ultimate expulsion of the devil and his angels from heaven at a future time. Presently, the devil has limited [access to God’s throne](Satan-access.html) where he undertakes accusatory tasks (see Job 9:1–11\). However, his defeat commenced at the cross of Christ (Hebrews 2:14–15; Colossians 2:15\), and Revelation 12 shows his future total banishment from heaven. At that time, all his access to heaven will be cut off. In Zechariah 3:1–4, the prophet records a scene that portrays Satan as the accuser, along with the response from the Lord: Then the angel showed me Jeshua the high priest standing before the angel of the Lord. The Accuser, Satan, was there at the angel’s right hand, making accusations against Jeshua. And the Lord said to Satan, “I, the Lord, reject your accusations, Satan. Yes, the Lord, who has chosen Jerusalem, rebukes you. This man is like a burning stick that has been snatched from the fire.” Jeshua’s clothing was filthy as he stood there before the angel. So the angel said to the others standing there, “Take off his filthy clothes.” And turning to Jeshua he said, “See, I have taken away your sins, and now I am giving you these fine new clothes” (NLT). Although the accuser of the brethren wants to emphasize our sin before God with the aim of condemning us, God is merciful enough to reject Satan’s accusations and offer grace. Even in the case of Job where God grants the devil permission to test [Job](life-Job.html), Job’s perseverance and eventual humility renders the devil’s accusations false. In the New Testament, Job is presented as an example of perseverance in the face of suffering (James 5:10–11\), a victory against the accuser. Furthermore, we rest secure in the truth that Christ and the Holy Spirit intercede for us (Romans 8:26; Hebrews 5:14–15; 7:25\). Satan’s accusations won’t twist God’s sovereign plan to save all those who place their trust in Christ, and God’s purpose will be fulfilled for His glory. Jesus, our [Advocate](Jesus-Advocate.html), is greater than the accuser of the brethren. When Christians struggle with guilt and shame due to sin, the accuser seeks to break the fellowship we have with God. But Christ intercedes for us, and we can always confess our sin, and God “is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9\). We can run back to the Father’s arms, knowing that there’s “no condemnation for those who are in Christ Jesus” (Romans 8:1\).

What does it mean that God is faithful (1 Corinthians 1:9)?

Answer Paul often includes a note of thanksgiving in his letters, and 1 Corinthians 1:9 concludes his thanksgiving in his letter to Corinth with these words: “God is faithful, who has called you into fellowship with his Son, Jesus Christ our Lord.” Here, Paul glorifies God for the spiritual blessings and gifts bestowed upon the church of Corinth (verse 7\) and affirms his trust in God to uphold them steadfastly until the end (verse 8\). In this context, Paul’s trust stems from God’s faithfulness, the solid foundation for all believers. The Greek word translated as “faithful” is *pistos*, which also conveys the concept of being trustworthy. Therefore, when Scripture declares that God is faithful, it signifies His trustworthiness. When God makes a [promise](promises-of-God.html), it is unwavering. God’s trustworthiness hinges on His attributes, specifically His love, justice, and holiness. He will not break His promise. The fact that God is faithful is readily seen in the Old Testament. For instance, God promised Abraham, who was initially childless, that “all people on earth will be blessed through you” (Genesis 12:3\). Despite seemingly impossible challenges, God fulfilled His promise by giving Abraham Isaac (Genesis 21:12\). Through Isaac came Jacob, the forefather of Israelites, through whom the Messiah came, bringing the blessing of salvation to all nations, both Jews and Gentiles (see Galatians 3:6–9\). Another example of God’s faithfulness is His covenant with King David: “Your house and your kingdom will endure forever before me; your throne will be established forever” (2 Samuel 7:16\). The Davidic Covenant appeared endangered by Solomon’s unfaithfulness (1 Kings 11:1–13\), by Athaliah’s murderous rampage (2 Kings 11:1–3\), and the Babylonian exile (2 Kings 24:8–17\), but God was faithful. The promise to David is fulfilled in Christ, the Messiah (Luke 1:32–33\). These examples prove God’s trustworthiness even when things seem unlikely. We understand God’s faithfulness more when we know His character, revealed in His Word. Paul boldly proclaimed God’s faithfulness, especially in regards to our salvation. It is due to God’s faithfulness that Paul is assured that “he will also keep you firm to the end, so that you will be blameless on the day of our Lord Jesus Christ” (1 Corinthians 1:8\). The [church at Corinth](church-in-Corinth.html) faced numerous issues, including sexual immorality (1 Corinthians 5:1–2\), factions (1 Corinthians 1:10–13\), misunderstandings concerning the resurrection (1 Corinthians 15:12\), possible misuse of spiritual gifts (chapter 14\), and spiritual immaturity (1 Corinthians 3:1–3\). Paul handled these issues, sometimes with stern rebuke, but he never questioned the salvation of the church, and he believed God would sustain them till the end. In the epistle to Rome, Paul expressed a similar sentiment: “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38–39\). God’s faithfulness in accomplishing His promises gives us [confidence in Him](faithfulness-of-God.html) and allows us to join in Jude’s doxology: “To him who is able to keep you from stumbling and to present you before his glorious presence without fault and with great joy—to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen” (Jude 1:24– 25\).

What does it mean that Jesus had godly fear (Hebrews 5:7)?

Answer Hebrews 5:7 says, “During the days of Jesus’ life on earth, he offered up prayers and petitions with fervent cries and tears to the one who could save him from death, and he was heard because of his reverent submission.” The KJV translates “reverent submission” as “he feared,” implying that Jesus possessed godly fear. It sounds strange to hear that the Son of God [feared God](fear-God.html), but that was surely the case. Godly fear and reverence are synonymous, denoting a profound respect infused with awe and admiration. Godly fear is not the panic induced by danger, but rather the amazement experienced when beholding a wondrous sight or standing in the presence of power and grandeur. In [C. S. Lewis’s](C-S-Lewis.html) *The Lion, the Witch, and the Wardrobe*, a character asks if the lion Aslan is safe. Mr. Beaver replies, “Safe? . . . Who said anything about safe? ‘Course he isn’t safe. But he’s good. He’s the King, I tell you” (Collier Books, 1970, p. 75–76\). While the contemporary world may prefer a “safe” and indulgent god, Scripture portrays God as “Yahweh! The Lord! The God of compassion and mercy! I am slow to anger and filled with unfailing love and faithfulness. I lavish unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin. But I do not excuse the guilty. I lay the sins of the parents upon their children and grandchildren; the entire family is affected—even children in the third and fourth generations” (‭‭Exodus‬ ‭34:6‭–7‬, NLT). The godly fear we have of God stems from both His unfailing love and perfect holiness—God is not *safe*, but He is good. In His earthly life, Jesus exemplified the Perfect Man, giving a blueprint of true humanity. One of the things that characterized His earthly existence was an unwavering alignment with the Father’s will, in stark contrast to Adam’s rebellion. As part of His example, Jesus demonstrated godly fear by submitting to the Father’s will at all times. Even in the garden of Gethsemane, Jesus submitted to the Father’s will in godly fear (Matthew 26:39\)—what a contrast to Adam’s lack of submission in the garden of Eden! Jesus frequently made declarations that showed godly fear, such as, “For I have come down from heaven not to do my will but to do the will of him who sent me” (John 6:38\). In His perfect righteousness, Christ became the ultimate sacrifice for our sin, and those who trust in Christ are clothed with His righteousness. Yet His godly fear served a dual purpose—not only to be our righteousness but also to provide an example for Christian living. Paul stated, “In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!” (‭‭Philippians‬ ‭2:5‭–8‬‬). ‬‬‬‬ The book of Proverbs declares, “The fear of the Lord is the beginning of wisdom” (Proverbs 9:10a). Jesus, the wisdom of God (1 Corinthians 1:24\), perfectly exhibited godly fear. As followers of Jesus, we are called to embody the same reverence toward God, leading to a [life of wisdom](fear-Lord-beginning-wisdom.html).

Why did Jesus refer to the temple as “my Father’s house” (John 2:16)?

Answer Although Jesus is described in Scripture as a lamb (John 1:29; Acts 8:32\), He wasn’t always gentle and quiet. In fact, He flipped tables on occasion, as recorded in John 2:16 when He [cleansed the temple](temple-cleanse.html) the first time. During that event, Jesus exclaimed, “Get these out of here! Stop turning my Father’s house into a market!” No morally upright person can remain silent in the face of abuse, especially when it occurs in one’s home. Jesus’ actions as He cleansed the temple were a just response to the exploitation by traders and money changers. Significantly, Jesus calls the temple His Father’s house. The temple was considered the house of the Lord: “My house will be called a house of prayer for all nations” (Isaiah 56:7; cf. 1 Kings 6:1; 2 Chronicles 23:18; Haggai 1:8\). So, when Jesus called the temple “my Father’s house,” He was stating, indirectly, that He was God’s Son. Second Chronicles 7:16 is part of God’s response to Solomon’s prayer at the [dedication of the temple](dedication-Solomon-temple.html): “For I have chosen and consecrated this temple so that my Name may be there forever. My eyes and my heart will always be there.” Solomon acknowledged the inadequacy of the temple to contain God (2 Chronicles 6:18\), yet God condescended to call the place His home. The merchants and others present when Jesus cleansed the temple knew where they were: the chosen place set apart by God as a house of prayer and worship, a place where God Himself dwelled. Their dishonesty and greed were desecrating that holy place. In John 2:17, the disciples recalled David’s words in Psalm 69:9: “For zeal for your house consumes me, and the insults of those who insult you fall on me.” They made the connection between David of old and the Son of David who was just as zealous for God’s temple. In calling the temple “my Father’s house,” however, Jesus showed that He was more than the Son of David; He was the Son of God. The New Testament truth is that [believers are God’s temple](body-temple-Holy-Spirit.html), as articulated in 1 Corinthians 6:19–20: “Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your bodies” (cf. 1 Corinthians 3:16–17\). As God’s presence indwelled the temple in Jerusalem (1 Kings 8:10–11\), so God’s Spirit indwells those who belong to Christ (Romans 8:9\). Just as the temple was rightly called God’s house, so we are rightly considered God’s property. We have been “bought at a price.” And, just as Jesus zealously defended the temple, we should zealously honor God with our bodies, casting out whatever defiles or detracts from the worship of the One who is worthy.

What is sin?

Answer The Bible expresses the complex concept of [sin](definition-sin.html) from various standpoints through several Hebrew and Greek words. This article will explore some of those words to understand the nature of sin and its relation to God’s character. Nevertheless, a central idea in Scripture is that sin is a human condition of separation or estrangement from God stemming from an inner attitude of rebellion against God (Mark 7:20–23; Luke 13:34\). The origin of sin traces back to [Adam and Eve’s](Adam-and-Eve-questions.html) refusal to obey the explicit command of God (Genesis 3\). Rebellion exists at the root of sin, and a rebellious, sinful nature has infected all of humanity ever since the fall (see Deuteronomy 9:7; Isaiah 30:9; Psalm 51:5; Ephesians 2:3\). Sin is nothing to toy with. As Spurgeon said, “A little thorn may cause much suffering. A little cloud may hide the sun. Little foxes spoil the vines; and little sins do mischief to the tender heart” (*Morning and Evening*, Morning, May 30\). One biblical perspective of sin relates to breaking or violating God’s divine law (1 John 3:4; James 2:8–11\). God established the law as the ideal or standard of righteousness for human behavior (Deuteronomy 6:24–25\). Any “transgression” (*‛ābar* in Hebrew; *parabasis* in Greek) or “overstepping of God’s set limits” on human freedom is sin (James 2:8–11\). Other Greek and Hebrew words in the Bible describe sin as lawbreaking, lawlessness, a false step, and trespassing on forbidden ground (see 1 John 3:4; Romans 4:15; 7:10–25\). According to the *ATS Bible Dictionary*, sin is “any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.” The most frequently used words for “sin” in both the Old and New Testaments are *ḥāṭā’* in Hebrew and *hamartanō* in Greek, which meant initially “to miss the mark” or “fail in duty” (see Romans 3:23\). From the Greek word derives the theological term *hamartiology*, which denotes the study of sin. Sinners rebel against God and violate His standard for righteous behavior. They step out of bounds, miss the mark, and fail to fulfill God’s good purpose for their lives. Other facets of sin expressed in the Bible are a lack of faith in God (Romans 14:23\); doing evil (Deuteronomy 32:5; Romans 7:21–24\); ungodliness (Jude 1:14–15\); suppressing the truth or speaking falsely about God (Hosea 7:13; Romans 1:18\); disobedience (Ephesians 5:5–6\); and straying from God’s way or turning to “our own way” (Isaiah 53:6\). [Words for “sin”](iniquity-sin-transgression.html) vary according to English translations and context: *ungodliness*, *transgression*, *trespass*, *iniquity*, *unrighteousness*, and others. The Bible also speaks of “the flesh,” which is the evil root of all sin, the depravity transmitted from Adam to all his children. God is perfectly righteous, holy, and sinless (Habakkuk 1:13; Deuteronomy 32:4; Joshua 24:19; Isaiah 6:3; 1 Peter 2:22\). He hates sin and its corrupting effect on humans (Psalm 11:5; 2 Samuel 11:27; Proverbs 6:16–19; Zechariah 8:17\). Sin condemns people to death: “For sin is the sting that results in death” (1 Corinthians 15:56, NLT; see also Genesis 2:17; Romans 5:12–14; Ephesians 2:1\). It is important to let the Bible define sin and not ourselves. It’s a human tendency to mark things as “sinful” to conform to our own aversions and distastes. The Bible provides the objective standard we need. If the Bible says something is a sin, then we must agree with that assessment. If the Bible does *not* say something is a sin and it violates no biblical principle, then we are free to form our own convictions about it. God, in His [lovingkindness](lovingkindness.html), mercy, and grace, provided the solution to sin through the atoning sacrifice of Christ His Son (Matthew 26:27–28; Romans 5:6–9; 6:21–23; 8:1–4; Ephesians 1:7\). Jesus came to set us free from sin and the curse of death (1 John 1:7; 3:3–10; Romans 6:18\). When we do fall short of the mark as Christians, we have a faithful Advocate to whom we can confess our sins and receive His loving forgiveness (1 John 1:8—2:2\). We praise God in His absolute sinless perfection because He loves us (John 3:16; 1 John 4:7–8, 10–11\). He revealed the magnitude of His love “by sending Christ to die for us while we were still sinners” (Romans 5:8, NLT). “For God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Corinthians 5:21, NLT). In Christ, we are washed, sanctified, and justified (see 1 Corinthians 6:11\). God has forgiven the rebels and reconciled the enemies. He has “lavished on us” the riches of His grace (Ephesians 1:8\), and He heaps on us mercy upon mercy, kindness upon kindness. How can we not praise and “thank God for this gift too wonderful for words!” (2 Corinthians 9:15, NLT)? While we were running away from Him in complete rebellion, He called us “out of the darkness into his wonderful light” to become “God’s very own possession” so that we might “show others the goodness of God” (1 Peter 2:9, NLT). We praise God because He loves us despite our weaknesses and tendency to fail. As sinners [redeemed](redemption.html) by the blood of the Lamb, we can “come boldly to the throne of our gracious God. There we will receive his mercy, and we will find grace to help us when we need it most” (Hebrews 4:16\. NLT).

What does it mean to believe in the name of the Son of God (1 John 5:13)?

Answer In 1 John 5:13, we encounter the profound statement, “I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life.” Jesus is “[the Son of God](Jesus-Son-of-God.html),” whose name John refers to in this passage. John, a devoted disciple of the Lord, consistently emphasized the importance of believing in Jesus, the Son of God who came in the flesh. The name *Jesus* is a Greek transliteration of the Hebrew name *Yeshua*, which is etymologically linked to the name *Joshua*. The meaning of the name is “Yahweh saves” or “Yahweh is salvation.” Names held great significance in ancient times, and it is no accident that the Son of God was given the name *Jesus*. He is our Savior, the Lord who brings salvation, as declared in Acts 4:12: “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.” However, it is not solely the name that holds importance, but the Person behind it. *Jesus* was a common name among Jewish men, but the Son of God adopted this common name to reveal His purpose. When we invoke the name of Jesus, we refer specifically to the divine Messiah who redeemed us through His blood, fulfilling the angel’s prophecy to Joseph in Matthew 1:21, “She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins.” Beyond salvation and forgiveness of sins, the name of the Son of God also carries immense authority. As Paul declared, the name of the Son of God is “above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth” (Philippians 2:9–10\). This authority is evident as the apostles performed miracles in the name of Jesus (see Acts 3:1–6\), in the act of believers being baptized in His name (Acts 2:38\), and in our prayers being offered in the name of Jesus (John 14:13–14\). Therefore, while many Jewish men may have borne the name *Jesus* or *Joshua*, only the Son of God fully embodied the name’s implications. He alone provided salvation and the forgiveness of sin. He alone is the ultimate authority; He alone reconciles people to God; and He alone deserves all worship. Given the significance of the name of the Son of God, all who profess to be His followers should hold it in the highest regard. Honoring the name of the Son of God involves more than treating the word with respect; it also involves honoring the Person whose name it is. We do this by aligning ourselves with His teachings and commands, as we are empowered by the Spirit.

What does it mean that heaven is God’s throne (Matthew 5:34)?

Answer In Matthew 5:34, as part of the [Sermon on the Mount](sermon-on-the-mount.html), Jesus cautions His disciples against swearing oaths “by heaven, for it is God’s throne.” This segment of Jesus’ teachings underscores the significance of displaying integrity [without resorting to oaths](let-your-yes-be-yes-and-no-be-no.html) to prove our honesty, particularly when individuals attempt to swear by heaven, earth, or any other part of creation, as though it evaded swearing by God. Our central verse reveals that we shouldn’t swear an oath by heaven because it is God’s throne. Jesus’ words in Matthew 5:34 are reminiscent of Isaiah 66:1, where God declares, “Heaven is my throne, and the earth is my footstool.” A throne symbolizes a monarch’s seat of power and authority from which he governs. Therefore, God’s throne serves as a symbol of His authority and power, indicating that God reigns supreme over all creation. The fact that His throne is in heaven, above everyone, emphasizes His transcendence. The use of the word *throne* here is symbolic. In this way, God describes His attribute as the Sovereign King in terms that humans can grasp. In addition to heaven being God’s throne, the earth serves as His footstool (Matthew 5:35\). Taken together, this imagery underscores that everything is under God and exists for His glory. When it comes to swearing, we mustn’t mistakenly assume that swearing on God’s creation differs from swearing in God’s name. Heaven, earth, and everything within belong to God. The concept of God seated on a throne is foundational to our worldview. If we reject the existence of God, then reality appears random, morality becomes a human invention, and life’s purpose is limited to our mere existence on earth. As the hip\-hop artist Lecrae raps, “If ain’t no God what’s the point of each day? What’s the purpose of us waking up? We just some cells on a cellphone? Just a bunch of atoms hanging in the attic? Just some molecules in the mailroom?” (“Nothing Left to Hide,” 2020\). However, if we accept that there is a God who rules over us as posited in the Bible, then there is an objective right and wrong as well a purpose for existing. When we do God’s will, we are aligned with what is right, but when we deviate from His path to pursue our own desires, we have rejected God and sinned. Regrettably, humanity, beginning with Adam, has consistently turned away from God, choosing to indulge our corrupt nature and play the role of our own gods. The good news is that God descended from His heavenly throne to pardon our sin. He did this through the person of Jesus, and because of Him, we can approach God’s throne to seek mercy and grace (Hebrews 4:16\). We can be “giving joyful thanks to the Father, who has qualified \[us] to share in the inheritance of his holy people in the kingdom of light” (Colossians 1:12\).

What is spiritual milk (1 Peter 2:2)?

Answer First Peter 2:2 reads, “Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation.” In the previous verse, Peter had urged his readers to rid themselves of sinful behaviors and the desires of the natural man. As they laid aside “all malice and all deceit, hypocrisy, envy, and slander of every kind” (verse 1\), they were to strive for spiritual milk like babies. Every nursing mother knows the intensity of babies looking for milk, crying until they are satisfied. Experts have shown that a mother’s milk benefits her baby in many ways, including aiding brain development, promoting healthy weight, and bolstering antibodies (www.healthline.com/health/breastfeeding/11\-benefits\-of\-breastfeeding\#benefits\-for\-you). Peter employs this analogy to convey that, as Christians, our overall spiritual growth and well\-being hinge on receiving “pure spiritual milk.” But what exactly is this spiritual milk? Elsewhere, Scripture uses milk as a metaphor for the basic essentials of the gospel and Christian living. In Hebrews 5:12–14, the writer speaks of milk and solid food to encourage readers to move beyond “the elementary truths of God’s word” (verse 12\). Paul likewise references milk in 1 Corinthians 3:1–3 in a rebuke to his immature readers. However, Peter uses the term *spiritual milk* positively, encouraging his readers to feed continually on it. The “pure spiritual milk” constitutes God’s complete, special revelation, encapsulated in what we now know as the Bible. Some translations, such as the KJV, render the phrase as the “sincere milk of the word.” The Word can also symbolize Christ (John 1:1–5\), implying that our craving should extend to deeper knowledge of Christ and closer fellowship with Him. In essence, growth comes as we feed on the written Word and fellowship with the living Word. The directive in 1 Peter 2:2 is active and imperative, signifying that it is our responsibility to yearn for pure spiritual milk. We are to read, meditate upon, and study God’s written Word both individually and in the company of fellow believers. We should also engage in communion with the living Word and cultivate a deeper understanding of His person and work. Through these activities, we progress toward becoming more like Jesus in character and conduct. We will “grow up in \[our] salvation” (1 Peter 2:2b). Bible\-based sermons are also helpful, as are Christian books and Christ\-centered songs. Sound teachers facilitate a deeper understanding of God’s Word and rekindle a zeal for more. Well\-written Christian books can provide insight into the knowledge of Christ, while songs enhance fellowship and remind us of the beauty found in Christ. Peter’s instructions serve as a reminder that what we crave and consume profoundly impacts our [spiritual growth](Christian-grow-faith.html). The world’s “milk” is impure and only gratifies our sinful desires. False teachings are, at best, spiritual junk and, at worst, poison. We must hunger for pure, unadulterated spiritual nourishment.

What does it mean that no one has seen God (1 John 4:12)?

Answer First John 4:12 says, “No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us.” The same assertion that no one has ever seen God can be found in other parts of Scripture, such as John 1:18\. But what does this statement signify, especially in light of Moses, Gideon, and others who seem to have seen God? Scripture proclaims that no one has seen God because God is a spiritual being, and our eyes are limited to perceiving only physical, material objects—and even that has limits. God is invisible. Just as we cannot see the wind, we cannot see God. Furthermore, it’s important to distinguish between what is possible and what is reasonable. While anything can happen within the realm of possibilities, is it reasonable to expect created beings to be able to see the Creator of the universe? When we factor in the existence of the spiritual realm, it becomes clearer why the idea of seeing God with our limited human eyes is impossible. So, the skeptic asks, how can we ever come to know God if we can't see Him? In response, we assert that God took the first step to meet us in the person of Jesus. Therefore, if we seek to know God, we should look at Jesus. John 1:18 states, “No one has ever seen God. But the unique One, who is himself God, is near to the Father’s heart. He has revealed God to us” (NLT). The writer of Hebrews also affirms this by stating, “In the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe” (Hebrews 1:1–2\). Not only did Jesus redeem us from our sins, but He also made God visible (and approachable) to us. What about passages in the Old Testament that seem to suggest people met God and even wrestled with Him? For example, Exodus 33 says on one hand that Moses couldn’t see God (verse 20\) yet also records that “the Lord would speak to Moses face to face, as one speaks to a friend.” (verse 11\). The expression “face to face” seems to be more of a figure of speech, emphasizing the intimacy between God and Moses. Or it could be that Moses saw a [theophany](theophany-Christophany.html)—a visible manifestation of God. Other possible theophanies in the Old Testament include Jacob’s wrestling match (Genesis 32:22–30\), Abraham’s conversation with God near Sodom and Gomorrah (Genesis 18:1–33\), the appearance of an angel to Samson’s parents (Judges 13:1–23\), and the angel who spoke to Gideon (Judges 6\). Therefore, while no one has ever beheld God in His essence, He has manifested Himself numerous times in human form and engaged in conversation with His people. These theophanies in the Old Testament foreshadow the [Incarnation](incarnation-of-Christ.html), where God the Son assumes human flesh. After John states that no one has ever seen God, he writes, “But if we love one another, God lives in us, and his love is made complete in us.” The love Christians demonstrate reflects God’s love. We cannot see God, yet when we exercise love, we know that God is dwelling in us. Christian love serves as tangible evidence of God and the gospel.

What did Jesus mean when He said, “Neither do I condemn you” in John 8:11?

Answer Jesus’ statement, “Neither do I condemn you,” is found in John 8:11 and comes in the context of the judgment of a [woman taken in adultery](John-7-53-8-11.html). In John 7:53—8:11, a woman is brought to Jesus by the scribes and Pharisees after she was caught in the act of adultery. Adultery, however, is not a sin that one commits in isolation. So, it is reasonable to wonder why the religious authorities did not also bring the man involved. The sheer inequity of the situation arouses feelings of sympathy and compassion, even if the woman is morally and legally guilty (John 8:5; cf. Leviticus 20:10; Deuteronomy 22:22\). The woman stands before Jesus, a sinless (Hebrews 4:15\) and perfect man (John 8:46\). As such, He has the divine right to condemn the woman. However, in a powerful lesson about mercy, grace, and forgiveness, Jesus chooses not to condemn her (John 8:11\). Nothing is known about the woman except that she committed adultery. Was she married? Was she engaged to be married? In Deuteronomy 22:23–24, stoning is the proper punishment for a betrothed virgin who is sexually unfaithful to her fiancé and for the man whom she had sex with. Both in Leviticus 20:10 and Deuteronomy 22:22, death is prescribed for all unfaithful wives and their lovers, but stoning is not specifically mentioned. This suggests that the woman in John 7:53—8:11 is betrothed, not married. At any rate, the story is less about the woman’s marital status (or even what she did) and more about what Jesus was about to do. The authorities brought the woman to Jesus “to test him, that they might have some charge to bring against him” (John 8:6, ESV). If Jesus dismissed the Law of Moses, He would be viewed as a sinful and lawless man who deserved to die. But if Jesus upheld the law and condemned the woman, He would have contradicted the purpose of His earthly ministry: “‭God did not send his Son into the world to condemn the world, but in order that the world might be saved through him” (John 3:17, ESV).‬‬ Further, He would have sanctioned the Pharisees’ injustice of only bringing the woman who had sinned. ‬ In response to the religious leaders’ question, “Now what do you say?” (John 8:5\), Jesus stooped down and wrote on the ground (John 8:6\). There has been much speculation about why and what Jesus wrote. A common theory is that He wrote part of Jeremiah 17:13—“Those who turn away from you shall be written in the earth, for they have forsaken the Lord, the fountain of living water” (ESV). Another suggests that Jesus listed the sins committed by the Jewish authorities present. The truth is that we do not know. What is clear, however, is that Jesus said, “Let him who is without sin among you be the first to throw a stone at her” (John 8:7, ESV; see Deuteronomy 13:9; 17:7\). This does not mean that the authorities must be free from all sin before condemning the woman. It simply means that they must not be guilty of this particular sin (i.e., adultery). Jesus’ words pierced their conscience, for “they went away one by one, beginning with the older ones, and Jesus was left alone with the woman standing before him” (John 8:9, ESV). Alone with the woman, Jesus asks a simple question: “Woman, where are they? Has no one condemned you?” (John 8:10, ESV). To which she replies, “No one, Lord” (verse 11, ESV). Regardless of what the Mosaic Law required, Jesus says, “Neither do I condemn you; go, and from now on [sin no more](go-and-sin-no-more.html)” (ESV). Although the woman is guilty, Jesus opts to forgive her sin. Forgiveness, of course, is a right reserved for God alone (Matthew 9:1–8\); thus, this act further supports Jesus’ identity as [God in the flesh](God-in-the-flesh.html). “Mercy triumphs over judgment” (James 2:13\), a truth certainly illustrated in Jesus’ forgiveness of the adulterous woman. The proper response to such a spectacular display of [mercy](definition-of-mercy.html) is to wholly commit ourselves to purity in the future: “Go and sin no more” (John 8:11, NLT).

What does it mean that God resists the proud (1 Peter 5:5)?

Answer First Peter 5:5 says, “Likewise you younger people, submit yourselves to your elders. Yes, all of you be submissive to one another, and be clothed with humility, for ‘God resists the proud, But gives grace to the humble’” (NKJV). Here, Peter draws from Proverbs 3:34 to motivate Christians to adopt an attitude of humility. Scripture extols humility as a virtue and identifies pride as a vice. In fact, God resists, or opposes, the proud (cf. James 4:6\). The imagery presented is of God actively opposing the proud, akin to a government thwarting the advances of terrorists or a tide resisting a boat moving against its current. God sets up resistance to proud people. Pride, a grave sin in Scripture, is the foundation of other sinful actions. [Lucifer](Lucifer-Satan.html) exemplified pride when he raged against God (Isaiah 14:12–15\), and the first humans displayed pride by disregarding God’s explicit command (Genesis 3:1–7\). The Israelites’ persistent struggles with God were often rooted in their pride and unbelief (see Exodus 32:1–6; Hosea 13:6; Amos 4:1–5\). Whenever humans sin, their actions can be traced back to a rejection of God and His commands, which is a manifestation of pride. Ecclesiastes 7:29 states, “God created people to be virtuous, but they have each turned to follow their own downward path” (NLT). This is true of our first parents, Adam and Eve, and all of humanity following them. In our pride we incline toward self\-rule, and we turn away from God and His standards. As Paul articulated, “Although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened” (Romans 1:22\). The antidote to pride is humility, which entails acknowledging our status as sinners and turning to the Savior who sacrificed His life for our reconciliation with the Father. True humility involves laying down our arms, ceasing to do battle against the Lord, and pledging loyalty to the Father. Humility requires us to steer our boat to flow with God’s tide, not against it. God gives grace to the humble. Scripture provides numerous instances of God actively resisting the proud. [King Nebuchadnezzar](Nebuchadnezzar.html), for example, suffered a period of insanity after pridefully attempting to claim the glory for Babylon’s achievements (Daniel 4:28–33\). [King Herod](Herod-Agrippa-I.html) faced a tragic fate when he sought to be exalted as a god (Acts 12:20–23\). Various nations were judged for their pride, including Moab (Zephaniah 2:9–10\), Judah (Jeremiah 13:9\), Israel (Isaiah 9:9\), Philistia (Zechariah 9:6\), Assyria (Zechariah 3:11\), and Edom (Obadiah 1:2–4\). Isaiah 2:11–12, 17 has a warning for all who would think more highly of themselves than they ought to think: The eyes of the arrogant will be humbled and human pride brought low; the Lord alone will be exalted in that day. The Lord Almighty has a day in store for all the proud and lofty, for all that is exalted (and they will be humbled). . . . The arrogance of man will be brought low and human pride humbled; the Lord alone will be exalted in that day. Pride is a dead\-end street full of resistance from God: “Pride goes before destruction, a haughty spirit before a fall” (Proverbs 16:18\). We must avoid pride and embrace humility. That journey begins with acknowledging our need for a Savior.

What is “the blood of the covenant” in Hebrews 10:29?

Answer The author of the [book of Hebrews](Book-of-Hebrews.html) carefully detailed the superiority of the New Covenant over the Old. In Hebrews 10:29, the higher consequence of disregarding the New Covenant is emphasized: “How much more severely do you think someone deserves to be punished who has trampled the Son of God underfoot, who has treated as an unholy thing the blood of the covenant that sanctified them, and who has insulted the Spirit of grace?” This verse builds upon the preceding one, reminding Christians of the judgment the Jews faced for intentional rebellion against the Law of Moses. If the New Covenant is greater than the Old, then those who “trample the Son of God underfoot” and “treat as an unholy thing the blood of the covenant” will face greater judgment. Here, “the blood of the covenant” refers to the blood of Jesus shed on the cross. Trivializing that sacrifice is deemed equivalent to insulting the Holy Spirit and rejecting the Son. The phrase *blood of the covenant* originates from an Old Testament text, namely, Exodus 24:7–8: “Then he took the Book of the Covenant and read it to the people. They responded, ‘We will do everything the Lord has said; we will obey.’ Moses then took the blood, sprinkled it on the people and said, ‘This is the blood of the covenant that the Lord has made with you in accordance with all these words.’” In the Old Testament, the blood of the covenant came from animals, symbolizing the sacrificial element of the Old Covenant. It served as a foreshadowing of the New Covenant, as explained in Hebrews 9:18–22: This is why even the first covenant was not put into effect without blood. When Moses had proclaimed every command of the law to all the people, he took the blood of calves, together with water, scarlet wool and branches of hyssop, and sprinkled the scroll and all the people. He said, “This is the blood of the covenant, which God has commanded you to keep.” In the same way, he sprinkled with the blood both the tabernacle and everything used in its ceremonies. In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood, there is no forgiveness. Certainly, Christ’s blood, which ratified the New Covenant, surpasses the animal blood of the Old Covenant. Animal blood cannot wash away sin (Hebrews 10:1–4\) but is only valuable for ritual purity. The sin of both Old Testament saints and New Testament believers is atoned for through Christ’s blood. For persecuted Jewish Christians tempted to revert to the Old Testament system, the epistle of Hebrews serves as an apologetic for the New Covenant, sealed by the precious blood of Christ. How can one treat this blood of covenant as “unholy”? Rejection of the gospel signifies a disregard for Christ and His sacrifice. The especial warning of Hebrews 10:29 is directed at Jewish individuals who heard and understood the gospel and may even have made a profession of faith, but who were on the verge of turning away from Christ. They were tempted to leave Christ and return to the Old Covenant. To do so would be to insult the Spirit of grace and treat the blood of the covenant as common (verse 29\). Such would\-be [apostates](apostasy.html) are warned that, if they reject Christ’s sacrifice, “no sacrifice for sins is left” (verse 26\).

What is the law of the Spirit of life (Romans 8:2)?

Answer In Romans 8:2, Paul draws a sharp contrast between the law of the Spirit of life and the law of sin and death with this statement: “For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.” This serves as a powerful testament to the action God has taken on behalf of those who place their faith in Christ. The law of sin and death refers to a principle found in Scripture that “the wages of sin is death” (Romans 6:23\). The law of sin and death is not a reference to the Mosaic Law, but it is linked to it. The law revealed God’s standard, our shortcomings, the consequences of falling short, and even our innate proclivity to reject God and defy His standard. The law of sin counters the Law of God on every point, and it leads to death. The New Living Translation aptly describes this law as the “power of sin that leads to death” due to the authoritative grip this principle exerts over us. When Adam and Eve rebelled against God, their action tainted their nature, instilling in them a tendency to reject God. We all inherit this inclination, which explains why it’s effortless for a young child to disobey, while obedience must be learned over time. The more we succumb to our rebellious tendency, the more ensnared we become by sin, and its consequences grow. In contrast to the law of sin and death, the law of the Spirit of life represents a reversal of the wages of sin. Just as sin leads to death, the Spirit gives life. Much like how God breathed life into Adam, He infuses new life into the regenerated soul (Genesis 2:7; Titus 3:5–6\). This is tied to God’s grace, as revealed in the gospel. The sole means to break free from the cycle of sin and death is to embrace the new cycle of Spirit and life by putting faith in Jesus Christ and living to please the Spirit, rather than acquiescing to our sinful nature. The new life ushered in by the Spirit, which severs the hold of sin, is the very reason why we cannot persist in sin. While achieving sinless perfection is impossible in this earthly existence, the one bound to Christ died to sin when Christ died, and he arose to a new life as Christ did. He is now devoted to the Father (Romans 6:1–11\). The fact that we are under the law of the Spirit of life shows that we are still under a law—the [law of Christ](law-of-Christ.html) (see Galatians 6:2 and 1 Corinthians 9:21\). We are not called to lawlessness, and no believer can rightly be said to be totally free from all law. The law of Christ is to love God with all our being and to love our neighbors as ourselves (Mark 12:32–33\). Freed by the Spirit from the clutches of sin, we bear no obligation to yield to our sinful desires (Romans 8:12\). Instead, we are guided by the Spirit and should be preoccupied with what pleases Him (Romans 8:5–6\). Drawing from Romans 12, we gain a tangible glimpse of what a Spirit\-led life looks like, beginning with complete devotion to God as a “living sacrifice” (verse 1\). As we live to please the Spirit, we witness the emergence of godly character, which Scripture calls the [fruit of the Spirit](fruit-of-the-Holy-Spirit.html) (Galatians 5:22–23\). Walking in the Spirit, free from the law of sin and death, leads to life.

What does it mean that there is a way that seems right to a man (Proverbs 14:12)?

Answer Proverbs 14:12 states, “There is a way that seems right to a man, but its end is the way to death” (ESV). This proverb lays down a truth that echoes all the way back to the fall of man (Genesis 3\). It *seemed* right to Adam and Eve to take the fruit, but its end was the way of death for all creation (Romans 5:12\). Since then, humanity’s nature has been one of rebellion, as the prophet Isaiah lamented, “We all, like sheep, have gone astray, each of us has turned to our own way” (‭‭Isaiah‬ ‭53:6‬a). Even our perception of right and wrong is skewed, leading to a faulty interpretation of reality and poor decision\-making. ‬‬‬ There are many ways in which Proverbs 14:12 plays out in our world. What seems right to a person so often ultimately leads to death. Sometimes, it’s physical death. Passing the slow\-moving vehicle on the hill *seems* right, but then comes the head\-on collision. The feeling that the drugs produce *seems* right, but then comes the overdose. Other times, it’s emotional or relational death. Flirting with the other woman *seems* right, but then comes the dissolution of a marriage. Pursuing a hedonistic lifestyle *seems* right, but then come the health complications, unfulfilled promises, and empty dreams. Deceptive paths lead to negative outcomes. Of course, “the way of death” can also refer to the ultimate type of death: separation from God for eternity (Revelation 20:14–15\). Many roads lead to hell. False teaching oftentimes sounds good—it appeals to our fleshly nature and makes sense to our sin\-clouded minds. But its end is the way of death. Jesus warned that “if the blind lead the blind, both will fall into a pit” (Matthew 15:14\). Rebellion against God usually seems right, too, as we relish the chance to exercise personal autonomy and please ourselves. But God warns against such foolishness: “Do not be deceived: God cannot be mocked. A man reaps what he sows” (Galatians 6:7\). Without Christ’s illuminating light, we would all be the person mentioned in Proverbs 14:12, walking a deadly path that only appears to be right. The apostle Paul said that sinful humanity has darkened hearts and futile thoughts (Romans 1:21\), and any wisdom outside of God is tainted by envy and selfish ambition (James 3:13–15\). Jesus is the Source of True Wisdom, and seeking [godly wisdom](godly-wisdom.html) is synonymous with seeking Him. As Matt Emerson writes, “While Proverbs certainly gives us wisdom about day to day life, the early church read it primarily as a book about Wisdom himself—the Lord Jesus. This was especially true of Proverbs 8:22–31, one of the most important texts for the early church’s understanding of Jesus” (“Where’s Jesus in Proverbs?” 3/21/20, www.thegospelcoalition.org/article/jesus\-proverbs/, accessed 12/12/23\). Therefore, every follower of Jesus has access to the Wisdom that founded the earth, allowing us to discern the right path that leads to life. Proverbs 14:12 also encourages self\-examination and caution in following our desires, cravings, and inclinations. While Christianity is not an ascetic religion promoting “self\-imposed worship, false humility and harsh treatment of the body” (Colossians 2:20–23\), it does not advocate a “follow your heart” philosophy. We are instructed to not lean on our own understanding but to follow the Lord’s direction (Proverbs 3:5–6\).

What does “how can they hear without a preacher” mean (Romans 10:14)?

Answer Romans 10:14 underscores the crucial role of [evangelism](world-evangelism.html): “How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher?” (NKJV). This question, central to Paul’s life, should ignite in us the desire to share the good news with unbelieving friends, co\-workers, and anyone willing to listen. Paul’s rhetorical query underscores the fact that people won’t hear the gospel unless it is preached to them—a concept aligned with the Great Commission in Matthew 28:18–20\. The significance of evangelism becomes more evident when considering the preceding verse: “Everyone who calls on the name of the Lord will be saved” (Romans 10:13, quoting Joel 2:32\). Calling on the name of Jesus involves not merely stating His name but turning to Christ in faith. Paul had earlier expressed sadness at his fellow Jews who rejected Christ and sought to earn salvation through adherence to the law (verses 1–3\). This underscores the importance of his work: for his compatriots to embrace [faith in Christ](faith-in-Jesus.html), they must hear about Him—a task entrusted to preachers. Hence, Paul enthusiastically declares, “How beautiful are the feet of those who preach the good news!” (verse 15, quoting Isaiah 52:7\). For Paul, preaching the gospel is vital, even if done with wrong motives. While in prison, he wrote, “It is true that some preach Christ out of envy and rivalry, but others out of goodwill. The latter do so out of love, knowing that I am put here for the defense of the gospel. The former preach Christ out of selfish ambition, not sincerely, supposing that they can stir up trouble for me while I am in chains. But what does it matter? The important thing is that in every way, whether from false motives or true, Christ is preached. And because of this, I rejoice” (Philippians 1:15–18\). The [gospel](what-is-the-gospel.html) must be given to those who have not heard because the gospel has the potential to alter the eternity destiny of its hearers: “I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile. For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: ‘The righteous will live by faith’” (Romans 1:16–17\). None can be saved without the gospel, and none can know about the righteousness of God without the gospel. There must be preachers, missionaries, and others sent out from among those who know and live the faith of Christ. It is worth noting that Paul isn’t limiting the work of evangelism to pastors and religious leaders. Every Christian is called to fulfill the [Great Commission](great-commission.html), regardless of our location, job description, or income. Unfortunately, evangelism in our modern world is considered a nuisance at best and a crime at worst. Even among Christians, the prevalent pluralistic worldview makes many wonder if evangelism is necessary or even moral. After all, there are decent people in other belief systems, including atheism. But this view nullifies two core truths: that belief systems contradict and that the gospel is not about decent people going to heaven. Rather, the gospel is about God transforming sinful people to make them truly decent. We must evangelize with gentleness and respect (1 Peter 3:15–16\), using attractive speech (Colossians 4:6\), acknowledging that God is at work to draw people to Christ (John 12:32\). A lost world must hear the good news about Jesus, but no one will hear without a preacher.

What is the meaning of “May the God of hope fill you” in Romans 15:13?

Answer In Romans 15:13, the apostle Paul writes, “May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope” (ESV). Here, the word [*hope*](definition-of-hope.html) refers to “joyful and confident expectation of eternal salvation” (*Thayer’s Greek Lexicon*). The basis of the believer’s hope is God Himself, and He will complete the work of salvation that He began (Romans 8:28–30; Philippians 1:6\). In Christianity, hope is not wishful thinking or naïve optimism. Instead, it is a settled confidence in the eternal and unchanging promises of God: “We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, where Jesus has gone as a forerunner on our behalf” (Hebrews 6:19–20a, ESV). Therefore, we can hope in Him, knowing that the finished work of Christ provides security and stability for our souls. Paul begins Romans 15:13 with the words, “May the God of hope fill you.” This is a wonderful reminder that God is the source of our hope. In a world filled with hopelessness and despair, Paul prays that believers will continue to draw from a well of hope that will never run dry. After all, God is both the source and the sustainer of our hope. Paul’s description of God as the “God of hope” signifies that, even when the future seems uncertain and unpredictable, God’s [steadfast love](steadfast-love-of-the-Lord-never-ceases.html) and faithfulness will keep our minds in perfect peace (Isaiah 26:3\). We may not always see or believe it, but He is working all things together for good (Romans 8:28\). Next, in Romans 15:13, Paul prays that the God of hope would fill us with “all joy and peace.” Here, we see that hope is connected to the qualities of [joy](joy-of-the-Lord.html) and [peace](Bible-peace.html). In other words, hope generates joy and peace within us, even in the face of adversity. In a biblical sense, joy is not a fleeting happiness derived from favorable circumstances. Rather, it is the gladness of heart that comes from knowing God (Psalm 16:11\), abiding in Christ (John 15:5\), and being filled with the Holy Spirit (Galatians 5:22–23\). Furthermore, peace is not the absence of conflict, nor is it a subjective feeling. To the contrary, peace denotes the notion of positive blessing produced by having a right relationship with God through faith in Christ (see Romans 5:1\). The combination of hope, joy, and peace forms a spiritual triad that sustains and empowers believers. Hope inspires confidence in the goodness and sovereignty of God. And this confidence, in turn, produces joy and peace as believers find rest in the unwavering love and eternal promises of God. Romans 15:13 is a heartfelt prayer and blessing for believers to experience the fulness of God’s hope, joy, and peace “by the power of the Holy Spirit.” When faced with moments of uncertainty, we must continue to depend on the power of the Holy Spirit, for without Him we can do nothing.

What does it mean that those who humble themselves will be exalted (Matthew 23:12)?

Answer The Jewish teachers and religious leaders of Jesus’ day—the [scribes](scribes-Jesus.html) and [Pharisees](Pharisees.html)—exhibited many undesirable traits. Chief among them were pride and hypocrisy. In Matthew 23:1–12, Jesus warns His followers not to imitate their despicable behavior, concluding with these words: “The greatest among you must be a servant. But those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Matthew 23:11–12, NLT). According to the paradoxical principles of God’s kingdom, the greatest person is the one willing to stoop to the lowest place and serve others (see Matthew 20:24–28\). The Pharisees tried to prove their worth by lifting themselves above everyone else. But the Lord’s faithful servants don’t need to exalt themselves. They have nothing to prove. Instead, they humble themselves before God and are filled with His grace, trusting that God exalts the humble (James 4:6, 10\). God commands His people to “walk humbly with your God” (Micah 6:8; see also Exodus 10:3; Isaiah 57:15; Zephaniah 2:3; Luke 14:9–11; 1 Peter 3:8\) and to “be completely humble” (Ephesians 4:2; see also Colossians 3:12; James 3:13\). The Lord declares, “I will bless those who have humble and contrite hearts, who tremble at my word” (Isaiah 66:2, NLT). The Beatitudes echo with reminders that God exalts the humble (see Matthew 5:3–12\). Godly leadership is always marked by [humility](Bible-humility.html). Peter taught, “Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for ‘God opposes the proud but gives grace to the humble.’ Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you” (1 Peter 5:5–6, ESV). The Bible consistently characterizes people deserving of high positions as those with an attitude of unassuming servanthood (Proverbs 25:6–7; 2 Samuel 7:8; 1 Kings 14:7; Luke 1:52\). One day, the disciples asked Jesus, “Who is the greatest in the kingdom of heaven?” (Matthew 18:1\). The Lord answered, “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven” (Matthew 18:3–4; see also Matthew 19:14\). Humility is linked with repentance and salvation (see 2 Kings 22:19; 2 Chronicles 7:14; 12:6–7; 12; 30:11; 33:12,19; 34:27\). Jesus Christ gave us the supreme example of humble, obedient submission to the Father: “Though he was God, he did not think of equality with God as something to cling to. Instead, he gave up his divine privileges; he took the humble position of a slave and was born as a human being. When he appeared in human form, he humbled himself in obedience to God and died a criminal’s death on a cross. Therefore, God elevated him to the place of highest honor and gave him the name above all other names, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue declare that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:6–11, NLT). God the Son humbled Himself and became a human. He selflessly served others, ultimately sacrificing His life to save us (Matthew 20:26–28\). And God exalted Him to the highest place of honor. Just as “[pride](pride-Bible.html) goes before destruction, a haughty spirit before a fall” (Proverbs 16:18\), “humility comes before honor” (Proverbs 15:33\). The proud are brought low, but God exalts the humble. True greatness in the eyes of God is letting ourselves “become less and less” and Him “become “greater and greater” (John 3:30, NLT). It means becoming like Jesus, who stooped down to wash the disciples’ feet (John 13:4–17\). God will surely humble us if we try to exalt ourselves as the scribes and Pharisees did. But if we voluntarily humble ourselves by avoiding the limelight and serving others, God will exalt us in His time.

What does it mean that the church should be without spot or wrinkle (Ephesians 5:27)?

Answer In a discussion about [marriage](definition-of-marriage.html) using Christ and the church as a metaphor, Paul writes of Christ’s sacrifice in Ephesians 5:25\. He then explains the purpose of Christ’s death on behalf of the church: “‭‭He did this to present her to himself as a glorious church without a spot or wrinkle or any other blemish. Instead, she will be holy and without fault” (verse 27, ‭NLT‬‬). ‬‬‬ Ephesians 5:27 is part of broader instructions given to husbands, who are directed to love their wives in the same way that Christ loved the church—with a self\-sacrificing love (verse 25\). Paul explains that Christ’s sacrifice was intended to “make her \[the church] holy, cleansing her by the washing with water through the word” (verse 26\). Having been cleansed, the church will be “glorious . . ., without a spot or wrinkle or any other blemish” (verse 26, NLT). When Scripture states that the church should be without spot, wrinkle, or blemish, it signifies the church’s complete holiness, as the remainder of Ephesians 5:27 shows: “She will be holy and without fault” (NLT). Here, spots, wrinkles, and blemishes symbolize impurity—not a physical deformity, but a spiritual impurity caused by sin. The church is already positionally holy through Christ’s perfect sacrifice. She is presently being [sanctified](sanctified.html), progressively set apart from the power and practice of sin, and in eternity she will be freed from the presence of sin. All these transformative processes are achieved through Christ. It is evident in Ephesians 5 that the church holds a special place in Christ’s heart. Regardless of the mishaps and imperfections of the church, Christ’s work of sanctification remains steadfast. Those who are concerned about the many issues faced by the church today should recognize that Christ continues to work, even in the chaos. He intimately knows His bride and is committed to completing the work He has started. Christ’s sanctifying work also has implications at the individual level. As children of God, we are positionally sanctified. We are currently being transformed to become more like Jesus, and we must remember this as we engage in spiritual disciplines such as prayer and feeding on the Word. We can be confident that the Son lavishes unconditional love on His bride. Just as a devoted husband would not dream of abandoning his wife, Jesus will not forsake His bride or the promises He made to her. This assurance provides us with ample motivation to lead a holy life, knowing that God is actively working in us to conform us to His image (Philippians 2:13\) The love that Christ has for His church and His commitment to cleanse her of spots and blemishes should serve as a model for our marriages, especially for husbands. The husband loves his wife with the aim of “sanctifying” her. He should care for her, keep her best interests in mind, and be genuinely concerned about her growth in all aspects, including her spiritual well\-being.

Is digital evangelism/online evangelism effective?

Answer Digital evangelism involves using the internet, social media, mobile applications, and websites to share the message of salvation in Jesus Christ, make Christian disciples, and further the work of God’s kingdom on earth. Between 2010 and 2014, some of the world’s largest evangelistic organizations, including the Billy Graham Evangelistic Association (BGEA) and Global Media Outreach (GMO), began shifting their focus and resources from live audiences to online evangelism. As a result, these ministries claim to be making a greater impact around the world than ever before, with the most considerable advantage being the ability to “engage people’s hearts anytime, anywhere” (Zylstra, S. E., “Evangelism: Do Digital Decisions Disciple?” *Christianity Today International*, 2015, p. 17\). Since the early days of the Christian church, evangelism methods have adapted, making the most of every possible opportunity and means of communication available. Jesus connected with people one\-on\-one (John 3:1–21\) and in large crowds (Matthew 4:25\). The earliest disciples preached in the synagogues where people gathered (Acts 13:14–16; 14:1; 17:2; 18:4\), in the streets (Acts 17:16–34\), and in people’s homes (Acts 10:24–25; Luke 5:29\). They also used handwritten literature (John 20:30–31; Luke 1:1–4; Acts 1:1–2\) and letters (Colossians 4:16; 1 Thessalonians 5:27\) to reach into remote areas and share the gospel with the broadest possible audience. In 1 Corinthians 9:19–23, the apostle Paul outlined his evangelism strategy of using every means available to him so “that by all means I might save some. I do it all for the sake of the gospel” (verses 22–23, ESV). Until the fifteenth century, the lion’s share of evangelism was done through in\-person preaching, teaching, and personal witnessing. However, with the invention and advancement of the printing press, Christian evangelism revolutionized, eventually putting books, Bibles, [tracts](gospel-tracts.html), and other Christian materials and magazines into the hands of literate people worldwide. More recent electronic breakthroughs further widened the field for Christians to use radio, television, and film to spread the gospel. Thus, with today’s technological advancements, it’s easy to understand why digital evangelism has become a popular trend in Christian outreach strategies. Presently, more people are online than ever before. About 5 billion—66 percent of the world’s population—use the internet daily (www.statista.com/statistics/273018/number\-of\-internet\-users\-worldwide/, accessed 11/6/23\). The average American spends about seven hours a day online. If we want to reach the people of today, it only makes sense to include digital resources in our evangelist endeavors. Jesus commanded His followers, “Make disciples of all nations” (Matthew 28:19\). Our potential to fulfill the Great Commission has exponentially increased through the use of the internet, allowing believers to connect with people almost anywhere in the world, even in the most restricted nations. An additional benefit of online evangelism is that it costs less than most other outreaches. In 2015, GMO reported spending less than five cents for each digital exposure to the gospel (www.christianitytoday.com/ct/2015/march/do\-digital\-decisions\-disciple.html, accessed 11/14/23\). Nevertheless, many Christians believe face\-to\-face encounters like [door\-to\-door witnessing](door-to-door-evangelism.html), [street preaching](street-preaching.html), [live crusades](gospel-crusade.html), church services, or any method of one\-on\-one, relationship\-based evangelism is more effective than digital evangelism because such approaches allow for personal connections, follow\-up, and discipleship support. Opponents of online evangelism say that accepting Christ by clicking a button can lead to false expectations about salvation and one’s relationship with God. Converts may lack physical role models and a sense of community and connection to the body of Christ. Most ministries that embrace digital evangelism recognize the limitations of the internet. The worldwide web is merely a tool God has given believers to reach the lost. The local church—the body of Christ—is, was, and always will be the core of Christianity. We cannot thrive as believers in isolation. Christians need regular, real\-life, day\-to\-day fellowship with other believers to grow spiritually and to persevere in the faith (Hebrews 10:24–25\). Online evangelism can effectively win someone to the Lord, but authentic fellowship with other members of Christ’s body is the road to discipleship and Christian maturity.

If I struggle with a habitual sin, does that mean I am not saved?

Answer On this side of heaven, every Christian will [struggle with sin](struggling-with-sin.html). The apostle John writes to believers of every generation: “If we claim we have no sin, we are only fooling ourselves and not living in the truth” (1 John 1:8, NLT, see also 1 John 1:10\). If Christians were destined never to wrestle with sin, then Jesus would not have taught His followers to pray, “Forgive us our sins, as we have forgiven those who sin against us” (Matthew 6:12, NLT). The good news is that, even though we still sin, we can confess our sins to the Lord, receive His forgiveness and cleansing, and remain in fellowship with God (see 1 John 1:9\). The Bible clearly shows that, after salvation, Christians continue to sin. No one is perfect. James writes, “Indeed, we all make many mistakes. For if we could control our tongues, we would be perfect and could also control ourselves in every other way” (James 3:2, NLT; see also Philippians 3:12; James 3:8; 4:17\). The author of Hebrews describes the believer’s battle with habitual sin and the need to “strip off every weight that slows us down, especially the sin that so easily trips us up” (Hebrews 12:1, NLT). In Romans 7:14–25, the apostle Paul writes openly and honestly of his struggle with sin: “The trouble is with me, for I am all too human, a slave to sin. I don’t really understand myself, for I want to do what is right, but I don’t do it. Instead, I do what I hate” (verses 14–15, NLT). Habitual sin won’t cause us to [lose our salvation](Christian-lose-salvation.html) or keep us out of heaven, but it can hinder our fellowship with God if we don’t humbly confess and continually seek restoration. As we grapple with sin in our Christian walk, we must never give up the fight or give in to our sinful desires. If we are to be adequately armed for the battle, it helps to understand what happens to us when we are saved. As soon as we place our faith in Jesus Christ and receive His salvation, we become new creations in Jesus Christ. Our old life of sin is dead and gone, and a new life begins (2 Corinthians 5:17; Romans 6:4\). At the same time, we are just starting a spiritual growth process called sanctification. At the moment of salvation, God gives us the Holy Spirit to initiate an internal work of conforming us into the image of His Son (see Romans 8:29; 1 Thessalonians 4:3\). He starts making us more and more like Jesus, and He continues the work over our lifetime (Philippians 1:6\). It is a slow progression of “being transformed into his image with ever\-increasing glory, which comes from the Lord, who is the Spirit” (2 Corinthians 3:18\). The process will not be complete until we see Jesus face\-to\-face (1 John 3:2\). Only then will our struggle with sin cease. God does the work, but we must submit ourselves into His hands and cooperate with Him. (Matthew 26:41; Luke 12:15; 1 Peter 5:6–11; James 4:7\). Paul encourages all believers to “press on toward the goal” of Christian maturity (Philippians 3:12–14\). Pursuing a lifestyle of habitual sin will impede our ability to live in the light, grace, and freedom that Jesus Christ intended for us (see Romans 6:11–14; 13:12–14\). We can’t let guilt over sin take us out of the fight (Romans 8:1–17\), nor should we allow God’s gracious willingness to forgive our sins to lull us into callous apathy, feeling like we can go on sinning (Romans 6:1–14\). John urges, “My dear children, I am writing this to you so that you will not sin. But if anyone does sin, we have an advocate who pleads our case before the Father. He is Jesus Christ, the one who is truly righteous. He himself is the sacrifice that atones for our sins—and not only our sins but the sins of all the world” (1 John 2:1–2, NLT). God has given us Jesus Christ to advocate for us. Even when we do our best not to sin, we fall short sometimes. When we fail, we must remember that all is not lost. Jesus stands before the Father, pleading our case. He “understands our weaknesses, for he faced all of the same testings we do, yet he did not sin” (Hebrews 4:15, NLT). We can come to Jesus and find mercy and grace to help us with our struggle against habitual sin (see Hebrews 4:16\). He paid the price and the penalty for our sins, including those committed after we were saved (2 Corinthians 5:21; Romans 3:25; Colossians 2:13–14; Hebrews 9:28; 1 Peter 2:24\). Scripture teaches us to be honest with ourselves and God about our struggle against sin, recognizing that we are incapable of overcoming the battle in our own strength and power. We can only be victorious by relying on the power of God’s Holy Spirit, letting the Spirit guide our lives (Galatians 5:16\), walking and living by the Spirit (Galatians 5:25\), trying not to stifle the Spirit’s work (1 Thessalonians 5:19; Ephesians 4:30\) but seeking instead to be filled with the Spirit, surrendering entirely to His control (Ephesians 5:15–20\). We can ask the Lord to discipline us in whatever way necessary to overcome any habitual sins in our lives. We can be smart and on guard in our struggle with sin (2 Peter 3:17; Romans 6:12–14\), resisting temptations (Hebrews 12:4; James 4:7\), avoiding enticements (1 Thessalonians 5:22\), standing on God’s Word (Matthew 4:4; 2 Timothy 3:16\), and seeking the way of escape that God provides (1 Corinthians 10:13\). It may take a lifetime, but by God’s grace, we will experience continuing, growing victory over sin.

What are the springs of living water in Revelation 7:17?

Answer Revelation 7:17 says, “For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes.” Other translations refer to the springs of living water as “living fountains of waters” (NKJV) or the “springs of the water of life” (CSB). A spring (or a fountain) is a geographical feature in which ground water beneath the earth rises naturally to the surface. The Bible frequently uses the imagery of a spring to describe the abundant life that God provides His people. Psalm 36:9 says, “For with you is the fountain of life,” and Isaiah 49:10b says, “He who has compassion on them will guide them and lead them beside springs of water.” In Revelation 7:17, the phrase *springs of living water* is a reference to the eternal life found in Jesus. The context of Revelation 6—7 includes the opening of the seven seals of judgment and the listing of the 144,0000 Jewish evangelists who are promised protection during the time of the tribulation (Revelation 7:1–8\). In Revelation 7:9, John references a “great multitude that no one could count, from every nation, tribe, people and language,” robed in white and holding palm branches. One of the elders present at the scene says, “These are the ones coming out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb” (Revelation 7:14\). The elder goes on to poetically describe these individuals and says that the Lamb—who is also the Shepherd—will lead them to “living fountains of waters.” In context, then, the “them” of Revelation 7:17 is a reference to this great multitude made up of people from throughout the world who have been washed in the blood of the Lamb. They are redeemed. They are led to “springs of living water” and will have every tear wiped from their eyes. In John 4, Jesus talks to a [Samaritan woman](woman-at-the-well.html) as she gathers water from a local well. He tells her, “Everyone who drinks this water will be thirsty again, but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life” (John 4:13–14\). Jesus is the living fountain of water that leads to eternal life for all who place their faith in Him. Water that comes from within the earth provides life to all who come and drink from it. In the same way, the “water” that comes from within Christ provides satisfaction and eternal life to all who come and drink from Him.

What does it mean that He will give his angels charge over you (Psalm 91:11)?

Answer Angels are spiritual beings who assist God. One task assigned to [angels](angels-Bible.html) is to carry out God’s sovereign protection over humans. In a time of crisis, the psalmist was assured: For He \[Yahweh] shall give His angels charge over you, To keep you in all your ways. In their hands they shall bear you up, Lest you dash your foot against a stone (Psalm 91:11–12, NKJV). The phrase *give charge over* in Psalm 91:11 is a rendering of a Hebrew verb meaning “to command, give an order, or charge someone to do something.” The New Living Translation states, “For he will order his angels to protect you wherever you go.” The New International Version reads, “For he will command his angels concerning you to guard you in all your ways.” God is the One commanding protection; the angels are merely His agents to carry it out. When the devil [tempted Jesus](Jesus-temptations.html) in the wilderness, he misquoted this verse (leaving out the words *in all your ways*): “If You are the Son of God, throw Yourself down. For it is written: ‘He shall give His angels charge over you,’ and, ‘In their hands they shall bear you up, Lest you dash your foot against a stone’” (Matthew 4:6, NKJV). The patriarchs and prophets of the Old Testament recognized God’s supreme guidance and protection as He gave angels charge over them wherever they went (Genesis 19:15; 24:7; 32:1; 48:16; 2 Kings 6:17; Isaiah 63:9\). When He shut the mouths of lions and safeguarded men from fiery flames, even ungodly kings like Nebuchadnezzar and Darius acknowledged that the God of Daniel, Shadrach, Meshach, and Abednego gives His angels orders to protect and rescue those who trust in Him (Daniel 3:28; 6:22\). In the New Testament, God’s sovereign protection and guidance through angels continues (Matthew 18:10; Acts 8:26\). While caught in a violent storm at sea, on the brink of shipwreck, the apostle Paul was visited by an angel who reassured him of God’s protection. Paul told the men onboard, “But take courage! None of you will lose your lives, even though the ship will go down. For last night an angel of the God to whom I belong and whom I serve stood beside me, and he said, ‘Don’t be afraid, Paul, for you will surely stand trial before Caesar! What’s more, God in his goodness has granted safety to everyone sailing with you.’ So take courage! For I believe God. It will be just as he said” (Acts 27:22–25, NLT). After Peter and the apostles were imprisoned for preaching the gospel, God commanded His angel to deliver them back to the task of saving souls: “An angel of the Lord came at night, opened the gates of the jail, and brought them out. Then \[the angel] told them, ‘Go to the Temple and give the people this message of life!’ So at daybreak the apostles entered the Temple, as they were told, and immediately began teaching” (Acts 5:19–21, NLT). At the time of His arrest, Jesus told the disciples not to resist the soldiers: “Put away your sword,” Jesus ordered them. “Don’t you realize that I could ask my Father for thousands of angels to protect us, and he would send them instantly?” (Matthew 26:52–53, NLT). God gave His angels charge over Jesus to guide and protect Him throughout His life (Matthew 2:13, 19–20; 4:11; Luke 22:43\). The Lord’s faithful servants are still under the constant care of angels. God gives them charge over us. Of course, there are the times when God allows His servants to suffer for His own good purposes, and instances of martyrdom and persecution have existed through all ages. That does not mean the persecuted are not under the care of angels in their travails. God does not forsake them. In fact, we could view martyrs as having received “the greatest deliverance possible—entering into God’s presence” (Fernando, A., “Pestilence May Come Near You,” www.desiringgod.org/articles/pestilence\-may\-come\-near\-you, accessed 1/9/24\). However God chooses to deliver, the fact remains that, throughout history, God has used angels as one means of protection. He has often directed His swift and powerful messengers—“his angels like the winds . . . like the [flames of fire](ministers-flame-fire.html)” (Hebrews 1:7, NLT)—to deliver His loyal followers from harm (see 1 Kings 19:5–7; Psalm 78:23–25; Acts 12:6–11\).

Why does God exist? What is the reason for God’s existence?

Answer Logic, mathematics, and philosophy all make use of axioms. In those contexts, axioms are concepts that must be accepted but cannot be proved or disproved. A simple example is that numbers equal themselves: *x \= x*. Another is the law of non\-contradiction, which says that mutually exclusive statements cannot both be true in the same sense at the same time. No system can escape using axioms. Fundamental axioms are uniquely beyond the normal rules of logic. Instead, we define logic in relationship to those ideas and their applications. Even attempting to prove or disprove an axiom requires the use of other axioms. Denying axiomatic principles makes rational thought impossible. They “must” be believed because without them communication breaks down, and nothing can be understood. God’s existence—the “why” of God’s being—is *the* axiom of our reality. God simply *is* because, if He were not, there wouldn’t *be* anything. When we ask, “Why does God exist?” or “What is the reason God exists?” we’re speaking of something that doesn’t apply to Him. Such questions attempt to apply cause\-and\-effect to a Being who is [prior to and the source of](God-first-cause.html) all causes and reasons. This means there is no reason for God’s existence. In fact, there can’t be one. Logically, His existence comes before all reasons. Asking “why” something exists implies it could possibly not exist. “Why” implies a cause leading to a result. Without the “why,” that thing would not occur. God, who has always existed and always will (Psalm 90:2\), has no “why.” He *must* exist. When Moses asked the Lord to identify Himself, God simply said, “I AM” (Exodus 3:13–14\). Jesus echoed the “I am” concept regarding His own [eternal existence](was-Jesus-created.html) (John 8:58\). The simplest explanation of God’s nature is that He is the Only Necessary Thing: the ultimate basis of all reality. Critics may claim that saying, “God just exists” is a dodge, not an answer. However, it’s as valid as any other axiom. In the Christian worldview, God [created everything](Creator-God.html) other than Himself (Genesis 1:1; John 1:3\). When we ask, “Why does *1 \= 1*?” or “Why can’t there be square circles?” or similar questions about logic and math axioms, we can only give that answer: they just *are*. Reality—let alone reason—would not exist if those axioms were untrue. We can’t provide an answer for “why” axioms are true. We can only recognize that they *are* true and that they *must be*. In the same way, for anything to exist, there must be an always\-present, [causeless](kalam-cosmological-argument.html), necessary “something” that is not the result of anything else. There is no “why” for God’s existence; rather, He is the ultimate “why” for every other aspect of reality. God’s existence is properly axiomatic: He simply is because He must be.

What is an earth angel?

Answer The fact that humans are intensely fascinated with angels may account for many false and fabricated beliefs concerning them. According to one New Age teaching, “earth angels” are a unique hybrid or evolved breed of angels that are born into a physical body. These incarnated celestial beings, sometimes called “[angelic humans](angelic-humans.html),” are believed to occupy both physical and spiritual dimensions. They may or may not yet know what they are. A related school of thought claims that earth angels or “*Homo angelus*” are people who, at some point in their lives, have been awakened to the “divine truth” about their nature and higher purpose. According to this teaching, earth angels serve as “light workers” on earth, spreading positivity, joy, healing, compassion, love, and light into the world. Since earth angels have purportedly existed in a superior spiritual dimension “beyond Earth,” they are said to be able to hear divine messages from deep within and act accordingly. Some say they intuitively know what others need because they can “feel their energy.” An earth angel’s ultimate mission is to help more souls wake up to the spiritual evolution process, recognize their own cosmic identity, and join in the movement to enlighten all of humanity. Once enough earth angels have realized who they are and filled the earth with sufficient light, love, and peace, a golden age will dawn. All humanity will connect with the Divine Source or “become one” with the Divine Consciousness. The trouble with earth angel beliefs is that none are supported in Scripture. Some New Agers cite Psalm 8:5 as a proof text for the existence of earth angels: “You have made them a little [lower than the angels](little-lower-angels.html) and crowned them with glory and honor.” However, based on the immediately preceding verse, it’s clear that the psalmist, King David, is speaking about humans: “What is mankind that you are mindful of them, human beings that you care for them?” (Psalm 8:4\). The Bible says that “all angels” are “ministering spirits” (Hebrews 1:14; see also Hebrews 1:7\). Angels are strictly spiritual beings, meaning they do not have physical bodies. Sometimes in the Bible, angels make their presence known to humans, usually appearing like men (Genesis 19:1–8; Daniel 8:16; 9:21; Mark 16:5\). However, nowhere in the Bible is a unique, evolved class of “earth angel” ever mentioned. The primary [purpose of angels](purpose-of-angels.html) is to care for God’s people (Hebrews 1:14\). God commissions angels to protect believers (Psalm 91:11–12\), deliver them from danger (2 Kings 19:35\), transmit divine messages (Hebrews 2:2\), give guidance (Exodus 23:20\), and encourage His people (1 Kings 19:5–7\). Nowhere in the Bible are angels sent as “light workers” to awaken other humans to their higher divine enlightenment role. Another problematic aspect of earth angel teaching is that it sweeps under the rug God’s plan of salvation for humankind. Humans are the object of God’s salvation. The Bible is silent about a divine and worldwide dawning of cosmic angelic human enlightenment. Although angels in Scripture are intently interested in God’s redemption of humans (Luke 15:10; 1 Corinthians 4:9; Ephesians 3:10; Hebrews 12:22–23\), they cannot experience God’s saving grace themselves. Only humans are created in God’s image (Genesis 1:26–27\) to be conformed to the likeness of His Son, Jesus Christ (Romans 8:29\). Only flesh\-and\-blood people can be forgiven of their sins and redeemed by God’s grace through faith in the Lord Jesus Christ (Ephesians 2:8–9; Romans 10:9–10\). Like all false teachings, earth angel theories reject God’s Word in favor of empty, deceitful, manufactured belief systems. The Bible warns, “See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ” (Colossians 2:8\). New Agers suggest that truth can be discovered by listening to the voice within our own hearts; that as humans we can possess the Divine; that through our own efforts, we can create a heaven here on earth; and that we can become one with the Divine. The Bible contradicts all this (see Isaiah 53:6; Proverbs 3:5–6; Romans 3:11; Revelation 16—18; John 17:2\). In a passage concerning [false apostles](false-apostles.html) in the early church (2 Corinthians 11:1–15\), the apostle Paul explained that “Satan disguises himself as an angel of light” (2 Corinthians 11:14, NLT). The earth angel movement is just one of the myriad ways Satan cloaks himself in deceptively beautiful packaging to entice people away from God’s truth.

What does it mean to rejoice with those who rejoice (Romans 12:15)?

Answer Romans 12:15 encourages [empathy](Bible-empathy.html), urging believers to “rejoice with those who rejoice, and weep with those who weep” (NKJV). In this chapter, Paul switches from the teaching of doctrine to a discussion of practical living. He opens with the admonition, “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship” (Romans 12:1, ESV). It is within the context of living our lives according to the gospel that we are told to rejoice with those who rejoice and weep with those who weep. A poignant example of one who wept with those who wept is Jesus Himself, after [Lazarus’](Lazarus-in-the-Bible.html) death. Despite knowing He would raise Lazarus again, Jesus joined Mary and Martha in their sorrow (John 11:35\). Another picture of Christ’s empathy is given in Hebrews 4:15, which presents Jesus as the [High Priest](Jesus-High-Priest.html) who understands our weaknesses. To rejoice with those who rejoice is to appreciate their good fortune and find joy in their success. This counters envy. To weep with those who weep is to carry the burden of others and share in their sorrow. This counters apathy and disinterest. Christ wept with us, being “a man of sorrows” (Isaiah 53:3\). He rejoiced with us, being “full of joy through the Holy Spirit” at the disciples’ success in ministry (Luke 10:21\). The command to rejoice with those who rejoice and weep with those who weep hints at the ups and downs of Christian living. Life has hills and valleys. We will not always rejoice, and we will not always weep. Life in a broken world means that there will be good fortune and daunting challenges. There is “a time to weep and a time to laugh, a time to mourn and a time to dance” (Ecclesiastes 3:4\). As believers in Christ, we shouldn’t be aloof to the suffering of our brothers and sisters, nor overly wary of their success. Scripture calls us to genuine empathy, seeing others through Christ’s eyes. We can share the ups and downs of life together. The empathy required in Romans 12:15 can be counterintuitive, and the command can be challenging to obey. When going through the valleys, rejoicing in others’ success may seem unfair, especially when their success aligns with our desires. Similar to what Job’s friends did, we may rationalize someone’s suffering, forgetting compassion. Perhaps this is why Paul begins the epistle of Romans with a look at the gospel, emphasizing the doctrine of justification by grace through faith. The empathy required of Christians—as well as other ethical obligations—should be obeyed based on the gospel that saves us. Through the empowerment of the indwelling Holy Spirit, we can rejoice with those who rejoice, and weep with those who weep.

What did Paul mean by the “Holy Scriptures” in 2 Timothy 3:15?

Answer Second Timothy 3:15 is part of Paul’s encouragement to [Timothy](life-Timothy.html) to reject false teaching and apostasy by adhering to sound doctrine, which Timothy had learned from childhood. In verse 14, [Paul](life-Paul.html) urges Timothy to “continue in what you have learned and have become convinced of, because you know those from whom you learned it.” This leads to Paul’s reminder in verse 15 that “how from infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus.” In the book of Acts, Luke introduces Timothy as a resident of the city of Lystra. Timothy had a Greek father and Jewish mother (Acts 16:1\). So it was in Asia Minor where he likely received training in the Holy Scriptures. Paul recognizes Timothy’s mother and grandmother as his earliest influences in the faith (2 Timothy 1:5\), implying that they instructed him in the Scriptures. Since there was no New Testament canon at that time, Paul referred to the Old Testament books, from the Torah to the Prophets. In other words, the Holy Scripture were the Old Testament books, which comprised the entire Bible at the time Timothy was a child. Both the Hebrew Scriptures and the teachings of the apostles in the New Testament contribute to becoming “wise for salvation through faith in Jesus Christ,” indicating that they lead to saving knowledge of Christ Jesus. Interestingly, only the Old Testament achieved this for Timothy. This supports Jesus’ assertion that the Law and Prophets speak of Him (Luke 24:25–27; John 5:39\). After all, Philip evangelized to the [Ethiopian eunuch](Ethiopian-eunuch.html) using the book of Isaiah (Acts 8:26–39; cf. Isaiah 53\), and [Stephen’s](life-Stephen.html) speech before the religious leaders covered Old Testament events (Acts 7:1–60\). Paul’s remark here about the Holy Scriptures providing Timothy knowledge of salvation underscores that Jesus is the hero of the whole Bible. Timothy’s background emphasizes the importance of establishing a solid foundation through the Holy Scriptures. Despite his comparative youth, Timothy became a pastor in the church of Ephesus. Parents and grandparents can be encouraged and challenged by this. We shouldn’t simply raise our children to be moral (though that’s important); we should also introduce them to their Creator and Redeemer. The best gift to give our children is Jesus. Additionally, 2 Timothy 3:15 upholds Scripture as holy, challenging Christians to consider its significance. The Holy Scriptures (or “Sacred Writings,” ESV) are readily accessible, even on our phones today. How well do we know the Bible? Paul describes it as “God\-breathed” and “useful for teaching, rebuking, correcting and training in righteousness.” Living for God involves knowing the Holy Scriptures and humbly allowing the Word to change our lives.

What does “pressed down, shaken together, and running over” mean in Luke 6:38?

Answer In Luke 6, Jesus describes the way His faithful followers are to live. In verses 27–38, He zeroes in on heart attitudes, teaching His disciples to cultivate an inner generosity of forgiveness, [grace](definition-of-grace.html), and love: “Do not judge others, and you will not be judged. Do not condemn others, or it will all come back against you. Forgive others, and you will be forgiven. Give, and you will receive. Your gift will return to you in full—pressed down, shaken together to make room for more, running over, and poured into your lap. The amount you give will determine the amount you get back” (verses 37–38, NLT). Jesus wants us to remember that we reap what we sow and in proportion to the measure that we sow. If we don’t want to be judged and condemned, we’ll stop judging and condemning others. If we wish to receive abundant forgiveness, then we’ll liberally demonstrate [forgiveness](why-should-I-forgive.html) toward others (Matthew 6:14; 18:21–35; Ephesians 4:32\). We will treat others how we would want to be treated if we were in their shoes (Luke 6:31\). If we seek only to acquire things for ourselves, we will lose everything (Luke 9:25\). But if we spend our lives generously pouring out God’s grace, forgiveness, and love onto others, we will receive back “a good measure, pressed down, shaken together and running over” (Luke 6:38\). The terminology “pressed down, shaken together” described the measuring practice of a generous merchant in Bible times. In the original Greek, the word translated as “pressed down” (*piezomai*) means “to be or become compacted by downward force or pressure.” “Shaken together” (*saleuomai*) denotes the process of agitating an ingredient in a back\-and\-forth motion until it becomes tightly packed and settled. For example, an open\-handed seller of barley grain would pour his grain into a measuring jar or basket, then press it down and shake it together to maximize the space. He would do this until the grain overflowed, ensuring the full grain volume would be given. The contents were then spilled into the recipient’s lap, who folded his outer garment like a pocket and used it to transport the grain (see Ruth 3:15\). Jesus used the “pressed down, shaken together” illustration to help us understand a principle of reciprocity in our treatment of others and our approach to life. He said we will get back to the degree we are willing to invest in others and in this life—“The amount you give will determine the amount you get back” (verse 38\). Jesus wasn’t focused on financial giving here. He was talking about everything we do, urging us to “seek first his kingdom and his righteousness, and all these things will be given to you as well” (Matthew 6:33\). Are we stingy with our grace, kindness, forgiveness, and love toward others, or are we lavishing these gifts to the same degree Jesus poured them out on us? We cannot love like Jesus in our own strength, but only through the power of the Holy Spirit (Romans 5:5; Galatians 5:22–23\). Although Jesus wasn’t explicitly talking about monetary giving in Luke 6:38, the “pressed down shaken together” principle does apply: “Give freely and become more wealthy; be stingy and lose everything” (Proverbs 11:24, NLT; see also Proverbs 11:25; 22:9; Malachi 3:10\). The apostle Paul taught, “Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work” (2 Corinthians 9:6–8, see also 2 Corinthians 9:9–11\).

Why is it more blessed to give than to receive (Acts 20:35)?

Answer Acts 20:35, part of Paul’s address to the elders of the church of Ephesus, declares, “In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: ‘It is more blessed to give than to receive.’” These words of Jesus are not found in the Gospels, but they were obviously known to the Ephesian elders and mentioned by Paul as an authoritative declaration. The Gospel writers did not include everything done and said by Jesus (John 20:30–31; 21:25\), and this is one example of a saying passed down orally until Luke recorded it in Acts. Our Lord taught the blessedness of giving. Giving aligns with Jesus’ example and serves as a testament to the gospel. Jesus came to earth “not to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:28\). Therefore, giving reflects [Christlikeness](Christ-like.html) and offers a way to live out the gospel with our resources. Christians are called to be generous because we serve a God who gives sacrificially (John 3:16\). Giving develops our character, fostering selflessness and countering the natural tendency toward [self\-centeredness](Bible-self-centered.html). When we readily give of our money, time, talents, and gifts, we step beyond our little world and serve others. The generous person develops more virtues than the constant receiver and builds responsibility. Other virtues cultivated in our giving include compassion, kindness, joy, and love. Furthermore, giving fosters [contentment](Bible-contentment.html). When we generously offer our resources, we express satisfaction in God’s blessings and acknowledge Him as Ultimate Provider. While it is undoubtedly blessed to receive, it is even more blessed to give. Scripture warns against the [love of money](love-money-root-evil.html), calling it a root of all kinds of evil (1 Timothy 6:10\), and giving financially can uproot this misplaced love. Ecclesiastes 5:10 emphasizes the futility of loving money by stating, “Whoever loves money never has enough; whoever loves wealth is never satisfied with their income. This too is meaningless.” There’s a grasping Shylock within each one of us, tempting us to greediness. We combat that temptation by freely giving to those in need. Finally, giving allows us to accumulate [treasures in heaven](treasures-in-heaven.html), “where moths and vermin do not destroy, and where thieves do not break in and steal” (Matthew 6:20\). Jesus also said in Luke 6:38, “Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you.” Paul reaffirms this promise of reward for generosity in his instructions to wealthy Christians (1 Timothy 6:17–19\) and to the Corinthians (2 Corinthians 9:6\). There is some value in receiving. After all, we don’t give anything to gain salvation, but only receive God’s forgiveness by faith. However, in our day\-to\-day lives, the blessings that come with giving far surpass any gift being received. Indeed, the generous giver reaps a bountiful harvest.

What does “imitate me as I imitate Christ” mean (1 Corinthians 11:1)?

Answer In closing a section of teaching on the nature of Christian freedom (1 Corinthians 10:23–11:1\), the [apostle Paul](life-Paul.html) issued this bold directive: “And you should imitate me, just as I imitate Christ” (verse 11:1, NLT). Christian freedom can be summed up as following Jesus Christ’s example or imitating Christ. “Follow my example, as I follow the example of Christ,” states the New International Version. As disciples of Jesus, we are called to follow His example and become like Him (John 13:15, 34; Matthew 11:29; Romans 8:29; 13:14\). We can be helped by imitating other mature Christian servants who have provided spiritual encouragement to us (see 1 Thessalonians 2:14\). When Paul said, “Imitate me as I imitate Christ,” he was instructing us as believers to carefully examine our Savior’s life and the lives of His faithful servants. He gave a similar command earlier in 1 Corinthians 4:16: “Therefore I urge you to imitate me.” In the original Greek, the verb translated as “imitate” in 1 Corinthians 11:1 and 1 Corinthians 4:16 is *mimētai* and means “become a person who copies the words and behaviors of another.” The Greek term is the root of our English word *mimic*. Paul chose the same verb to tell the Ephesians, “Be kind to each other, tenderhearted, forgiving one another, just as God through Christ has forgiven you. Imitate God, therefore, in everything you do, because you are his dear children” (Ephesians 4:32—5:1, NLT). Our freedom in Christ is not a license to do whatever we want but a call to follow in Christ’s footsteps. Jesus told His disciples, “If any of you wants to be my follower, you must give up your own way, [take up your cross](take-up-your-cross.html), and follow me” (Matthew 16:24, NLT). Imitating the example of Jesus involves dying to self, as Christ Himself demonstrated (Philippians 2:5–8\). But this is the secret of genuine Christian liberty. To imitate Christ, we must get to know Him intimately. We do this through the consistent, in\-depth study of His life and words. Paul’s teaching here in 1 Corinthians 10:23—11:1 gives us some insight. We can recognize that Jesus never settled just for what was permissible or allowed; instead, He always sought what was beneficial and constructive (verse 23\). He wasn’t focused on His own good but on the good of others (verses 24 and 33; cf. Philippians 2:4\). He was constantly considerate of His actions and how they might affect the conscience of another (verses 28–29; cf. Matthew 17:24–27\). Jesus did everything to reflect God’s glory (verse 31; cf. 2 Corinthians 4:6; 2 Corinthians 4:4; Hebrews 1:3\). In ancient times, students were expected to imitate their teachers as part of their training. In the Christian faith, believers get to know Christ’s character through fellowship with godly mentors and by taking spiritual cues from them. The author of Hebrews wrote, “We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised” (Hebrews 6:12\). Later, he urged, “Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith” (Hebrews 13:7\). As Christ’s disciples, we imitate His character and, in doing so, provide life models worthy of imitation (Philippians 4:9; 1 Thessalonians 1:6; 3:2–4\). And, as we imitate Christ and become more like Him in all we do, we are genuinely free (Romans 12:1–2; 2 Corinthians 3:18; Ephesians 4:14–16, 22–24\). The apostle John affirmed, “And 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).

What is the meaning of “false humility” in Colossians 2:23?

Answer In Colossians 2:23, Paul concludes his critique of man\-made commands, restrictions, and teachings by stating, “Such regulations indeed 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.” The path to spiritual growth lies in reliance on the Spirit rather than ascetic practices and legalistic restrictions. Human regulations, Paul says, come with false humility, which he also mentions in verse 18\. False humility generally accompanies a hypocritical and insincere form of virtue performed for the approval of others. False humility makes a person look and sound humble, but it masks a heart full of pride. It contrasts with genuine humility, characterized by reliance on God and a servant\-oriented outlook toward others. False humility is self\-centered, serving personal ends, whereas [true humility](Bible-humility.html) is geared toward the glory of God and the good of others. Christians are called to eschew hypocrisy and be genuinely humble (Philippians 2:3–4; Colossians 3:12; 1 Peter 5:5–6\). In the context of Colossians 2, false humility is tied to the observance of man\-made traditions involving restriction on food and drink and the keeping of “a religious festival, a New Moon celebration or a Sabbath day” (Colossians 2:16\). All sorts of rules were being put forward: “Do not handle! Do not taste! Do not touch!” (verse 21\). But such rules, Paul says, “have to do with things that are all destined to perish with use, \[and] are based on merely human commands and teachings” (verse 22\). Believers in Christ have been set free from such regulations. [Ascetic practices](Christian-asceticism-monasticism.html) and restrictions seem humble and modest; however, it is prideful to assume we can be right with God through our effort. It is also impossible to [sanctify](sanctified.html) ourselves by our own efforts alone, even after our justification (Galatians 3:3\). Many Christians in the first century likely struggled with the sufficiency of Christ for salvation, and false teachers added to the uncertainty with dangerous claims. The gospel alone wasn’t sufficient for these false teachers, like the Judaizers in Acts 15:1, who insisted on adding deeds like circumcision to the gospel. While modern Christians may be tempted to follow different rules than those the first\-century Christians struggled with, we still tend to create man\-made ideas that foster false humility. It’s still tempting to follow a human code of conduct with the aim of appearing externally righteous. Some common rules today prohibit watching movies, dancing, using drums, or eating meat. Personal convictions in these areas are valid, but to transform personal convictions into requirements for salvation or spiritual growth is [legalistic](Bible-Christian-legalism.html) and opposed to grace. Genuine, well\-meaning Christians can easily fall into the trap of legalism, and we must always beware of false humility. The path to true spiritual growth involves walking in the Spirit (Galatians 5:16\) and focusing on what the Spirit desires (Romans 8:5–6\). What the Spirit desires is what the Father and Son also desire, which we can know from the written Word. Practical steps toward spiritual growth are feeding on Scripture, interpreting it properly, and living it out. Biblically sound preachers and a healthy local church are crucial to the process. We should also fellowship with God through prayer, confess our dependence on the Spirit, and abide in Christ. By yielding to the Spirit and focusing on God’s kingdom and righteousness, we progressively become sanctified by His Spirit. He does the work; we are called to align our will with His.

What are the kosher dietary laws?

Answer In Judaism, there are various laws that determine what foods can and cannot be eaten, as well as how those foods are to be prepared. Collectively these laws are referred to as the “kosher dietary laws,” or sometimes just “kosher laws.” The word *kosher* is derived from the Hebrew word *kasher*, which simply means “proper” or “fitting” (see Esther 8:5\). Foods that are considered kosher, then, are considered fit or proper for eating. The basis for the kosher dietary laws is found in the [Torah](what-is-the-Torah.html) (the first five books of the Old Testament) and are typically split into two major categories: foods that can be eaten and foods that cannot be eaten. The kosher dietary laws are specific to animal\-based foods such as mammals, birds, fish, and insects. All plant\-based foods are considered kosher by Jews and may be consumed: fruits, vegetables, and grains are allowed. Most of the kosher dietary laws can be found in Leviticus 11 and Deuteronomy 14\. In these passages, God lists which animals the Israelites were allowed to eat (referred to as “[clean](clean-unclean-animals.html)”) and which ones they were not allowed to eat (referred to as “unclean”). The animals are further divided into four major categories: **Land Animals** The Israelites were allowed to eat any land animal that had divided hooves *and* chewed its cud (Leviticus 11:3; Deuteronomy 14:6\). Examples were sheep, cattle, goats, and deer. Leviticus 11:4–7 specifies which land animals they were not allowed to eat because the animals did not have *both* of these qualities (they only had one or the other): camels, hyraxes (or “rock badgers”), hares, and pigs. Any land animal, therefore, that has both divided hooves and chews its cud is considered kosher by Jews. **Aquatic Animals** The Israelites were allowed to eat any type of aquatic creature as long as it had fins and scales (Leviticus 11:9; Deuteronomy 14:9\). However, they were not allowed to eat aquatic creatures that did not have fins or scales (Leviticus 11:10–12\). Therefore, shellfish, such as clams, oysters, lobsters, crabs, and shrimp, are considered “unclean” and not kosher. **Birds** Leviticus 11:13–19 and Deuteronomy 14:11–18 list the types of birds that are not allowed to be eaten. These kosher dietary laws are less clear as they only state what cannot be consumed. It’s worth noting, however, they every type of forbidden bird in these passages is some type of bird of prey or a scavenger. Therefore, most Jews consider birds such as chicken, ducks, turkeys, and geese as kosher. **Insects** Finally, Leviticus 11:20–23 specifies what types of insects are not allowed to be eaten. The text says, “All flying insects that walk on all fours are to be regarded as unclean by you. There are, however, some flying insects that walk on all fours that you may eat: those that have jointed legs for hopping on the ground. Of these you may eat any kind of locust, katydid, cricket or grasshopper. But all other flying insects that have four legs you are to regard as unclean” (Leviticus 11:20–23\). Some insects, then, are considered kosher while others are not. Modern Jews will sometimes further divide the kosher dietary laws into more specific rules. For example, some Jews do not consider it kosher to drink milk and eat poultry at the same time—the foods must be separate. However, these more specific rules are not found in the Bible. They usually derive from rabbinic writings much later in history. In addition to the laws about *what* foods may be consumed, the kosher dietary laws also specify *how* those foods are to be prepared. For example, an Israelite could only eat a clean animal if he intentionally slaughtered it for consumption. An animal found already dead (by disease or killed by another animal), was not to be eaten (Leviticus 17:15–16; Deuteronomy 14:21\). Israelites were also not allowed to eat the fat of cattle, sheep, or goats, though it could be used for other purposes (Leviticus 7:22–25\). Other kosher dietary laws regarding food preparation include • draining all the blood from an animal before cooking the animal (Leviticus 17:13–14\) • not cooking a young goat in its mother’s milk (Exodus 23:19\) The details of the kosher dietary laws are comprehensive and can be complex, especially when one considers the oral tradition added to the biblical texts by rabbis. But the passages dealt with above give a good understanding and starting point for what God had commanded the Israelites regarding clean (“kosher”) foods under the Old Covenant. In Mark 7:17–23, Jesus teaches that what goes into a person does not defile him, but rather the evil thoughts of the heart that come out. Mark 7:19 says, “In saying this, Jesus declared all foods clean.” By [fulfilling](abolish-fulfill-law.html) the Mosaic Law (Matthew 5:17\), Jesus freed us from adherence to the kosher dietary laws. We are free to eat whatever food we want, as no food is considered unclean—all foods are now considered “kosher.” At the same time, God’s Word commands us to glorify God with our bodies because they are [temples](body-temple-Holy-Spirit.html) where the Holy Spirit dwells (1 Corinthians 6:19–20\). While all foods are considered clean and we are free to eat whatever we want, we should be careful not to be gluttonous or to eat unhealthily. Excessive eating or unwise diets are not a faithful way to live out the freedom we have in Christ.

“Mary, did you know?”—how much did Mary know?

Answer “Mary, Did You Know?” is a popular Christmas song written by Mark Lowry and Buddy Greene. The song gives an indirect account of Jesus’ works during His life. The song takes the unique perspective of asking [Mary](virgin-Mary.html) if she knew Jesus would do all the things He did. Imagine: a young [virgin](virgin-birth.html) giving birth to a baby and laying Him in a manger. As she watched Him, could she have imagined all of the wonderful things her son, the Son of God, would do on the earth? From the Gospel accounts, we know that Mary was not someone of high social standing or renown. Mary lived in Nazareth of Galilee, and as Nathanael commented, “Can anything good come out of Nazareth?” (John 1:46, ESV). However, the angel Gabriel says to Mary, “Greetings, O favored one, the Lord is with you!” (Luke 1:28, ESV). This demonstrates that God favored her not because of her high estate, but because He regards the humble person who relies on Him. It’s worth considering exactly what Gabriel says to Mary: “Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end” (Luke 1:30–33, ESV). Now, let’s take a look at the first stanza of the song: Mary, did you know that your baby boy will some day walk on water? Mary, did you know that your baby boy will save our sons and daughters? Did you know that your baby boy has come to make you new? This child that you’ve delivered will soon deliver you. (1991 Rufus Music, admin. by Gaither Copyright Management/Word Music LLC) The song causes listeners to wonder, “Was Mary aware of all that Jesus would do?” Looking at the biblical account, a fair amount of information was given to Mary: 1\. Mary knew that Jesus would be “great and will be called Son of the Most High”—*the Most High* referring to [*YHWH*](YHWH-tetragrammaton.html), the one true God of the people of Israel (see Genesis 14:18–22\). Mary would have grown up in a culture where parents instructed their children in the things of the Lord (Deuteronomy 6:7\). 2\. Mary knew that the “Lord God would give to Jesus the throne of his father David.” Jesus was to be the fulfillment of all the prophecies that spoke of one who would come from the lineage of David and be the King and Messiah of the people of Israel (Matthew 12:23; 22:41–46\) 3\. Mary knew that Jesus would “reign over the house of Jacob forever, and of his kingdom there will be no end.” So, Mary knew that Jesus would be given a kingdom and would reign forever and ever, which would fulfill the prophecy of Daniel 7:13–14\. As we can see, Mary did know quite a bit! She was likely not aware of the specifics of the [miracles](miracles-of-Jesus.html) that Jesus would perform during His time on earth (walking on water, healing blind men, etc.), but she knew that her son would be a very special child. She knew that her son would change the world forever! In some sense, we are like Mary. We have heard of what Jesus has done, who He is now, and what He will eventually do in bringing about the complete fulfillment of God’s kingdom on earth. Yet, at the same time, we have not fully comprehended all that God will do for us through Christ’s second coming (1 Thessalonians 4:16–18\) and the consummation of God’s kingdom (Revelation 21:1–4\). Our finite human minds this side of eternity are incapable of comprehending the eternity and infinite glory of the one true God (1 Corinthians 2:9\). Let us emulate Mary’s humble obedience to the Lord: “Behold, I am the servant of the Lord; let it be to me according to your word” (Luke 1:38, ESV).

What does it mean to be servants of God (1 Peter 2:16)?

Answer In 1 Peter 2:16, we are instructed to “live as people who are free, not using your freedom as a cover\-up for evil, but living as servants of God” (ESV). This directive is set within a specific context of submission to authorities and the broader context of Christian living on this side of eternity. Although believers in Jesus are no longer subject to the Old Testament law, the purpose of our freedom is not to indulge in sin but to live as servants of God. The Greek term rendered as “servant” by translations such as the ESV is actually *doulos*, which means “a slave or bondservant.” The translation “servant” is appropriate, however, as the *doulos* could voluntarily yield to his master, unlike the slave of history’s transatlantic slave trade. In essence, being servants of God entails acknowledging Him as our Master and dedicating ourselves to His service. This is akin to choosing slavery to righteousness over slavery to sin (Romans 6:16–18\). The idea is that we bind ourselves to God and His way, such that we find ourselves unwilling to do otherwise. As [slaves of sin](slave-to-sin.html), we once indulged in sinful inclinations before trusting in Christ as Savior, but we are now servants of God, called to embrace righteous living. Christ has set us free to live for God. Being servants of God also implies living to fulfil His will. Rather than pursuing personal projects and dreams, we dedicate ourselves to God’s projects and purposes. Not that we should all become pastors and missionaries, but that we “do everything to the glory of God” (1 Corinthians 10:31\)—studying, starting businesses, raising children, helping neighbors, creating art, etc.—all is done to honor God and reflect His light in every aspect of our lives. As Colossians 2:6–7 instructs, we should build our lives on Christ. Furthermore, being servants of God involves rejecting actions that rebel against His perfect rule. We cast off all selfishness and all work of the flesh (Galatians 5:19–21\). As the servants of God, Christians should be devoted to doing good and walking in the Spirit (Galatians 5:16; Titus 3:8\). It is worth noting that Christians are not merely servants of God but also [adopted](Christian-adoption.html) as His children (Ephesians 1:4–5\). While we serve and follow God as His *doulos*, we also fellowship with Him as His children, lovingly drawn into His family, and we even relate to Him as friends (John 15:13–15\).

What does it mean that Jesus became wisdom from God (1 Corinthians 1:30)?

Answer Many of the believers in the [Corinthian church](church-in-Corinth.html) were spiritually immature, lacking a proper understanding of the essential truth of the gospel. In 1 Corinthians 1:18–31, the apostle Paul wrote to clear up their misunderstandings and explain what Jesus Christ’s death on the cross truly means to believers. He stated that Jesus Christ and the message of the gospel are the “power of God” (verses 18 and 24\) and the “wisdom of God” (verse 24\). Concerning the believer’s union with Christ, Paul dismissed any cause for pride or boasting in the Corinthians (see 1 Corinthians 1:31\). He said, “It is because of him that you are in Christ Jesus, who has become for us wisdom from God—that is, our righteousness, holiness and redemption” (1 Corinthians 1:30\). Human wisdom did not make the Corinthians believe the gospel. Their own power did not save them. It was because of God alone that they were in Jesus Christ. God’s power and wisdom are the forces that enable us to believe and be saved. “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\). We cannot take credit for coming to salvation in Christ. All the power and wisdom come from God through the sacrifice of Jesus Christ on the cross. All credit goes to Him. Paul knew the Corinthian believers were placing too much value on human wisdom (1 Corinthians 1:20\). If they were to experience “the full riches of complete understanding,” they would have to stop pursuing the world’s wisdom and recognize that only in Jesus Christ “are hidden all the treasures of wisdom and knowledge” (Colossians 2:2–3\). In 1 Corinthians 1:30, Paul specifies three distinct areas in which Jesus became the “wisdom from God” for believers: He became “our righteousness, holiness and redemption.” Jesus Christ took our sins upon Himself on the cross so that we might receive a righteous status or right standing before God. Isaiah prophesied that Israel’s Messiah would be “pierced for our rebellion, crushed for our sins. He was beaten so we could be whole. He was whipped so we could be healed” (Isaiah 53:5, NLT). Jesus’ sacrificial death “accomplished the purpose for which the law was given. As a result, all who believe in him are made right with God” (Romans 10:4, NLT; see also Philippians 3:9; Galatians 3:24\). A second way Jesus became wisdom from God for believers was by making us holy before God. The author of Hebrews affirms, “For God’s will was for us to be made holy by the sacrifice of the body of Jesus Christ, once for all time” (Hebrews 10:10, NLT; see also Hebrews 13:12; Ephesians 5:25–27; 1 Peter 2:4–5; Romans 6:22\). God knew there was nothing we could ever do to make ourselves holy enough to be saved (see Romans 3:23; Matthew 19:26; Ephesians 2:4–9\). Third, Jesus became wisdom from God by [redeeming us](redemption.html) with His blood and setting us free from sin (Romans 3:23–26; 1 Corinthians 6:20; Ephesians 1:7\). Only the blood of Jesus Christ could pay the price for our redemption (Acts 20:28; 1 Peter 1:18–19; Revelation 7:14\). Wisdom from God through Jesus Christ humbly accepts and embraces that we cannot become righteous, holy, or redeemed by any human means: “Can we boast, then, that we have done anything to be accepted by God? No, because our acquittal is not based on obeying the law. It is based on faith. So we are made right with God through faith and not by obeying the law. . . . There is only one God, and he makes people right with himself only by faith” (Romans 3:27–30, NLT). Paul told the Romans, “Therefore, since 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). We owe everything in our new lives of faith to Jesus Christ, God’s only Son. He is the most valuable treasure we can claim. He became wisdom from God, sent to live and die for us and provide for us the indescribably good gift of eternal life (John 3:15–16; Romans 10:9; 2 Corinthians 9:15\).

What does it mean that God is the Lord of the harvest (Matthew 9:38)?

Answer In Matthew 9:35–38, Jesus travels throughout Galilee, teaching the good news of the [kingdom of God](kingdom-of-God.html) and preparing His disciples to carry on His ministry. He looks at the crowds in their confused and vulnerable state and is filled with compassion. Because the spiritual needs were so great, Jesus asks His disciples to pray for more workers to evangelize the world: “The harvest is plentiful but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field” (Matthew 9:37–38\). The harvest is a familiar biblical metaphor related to the kingdom of God (Isaiah 27:12; Joel 3:13; Amos 9:13; Matthew 7:16–19; 9:37; 13:24–30; Luke 10:2; Revelation 14:14–16\). The lost and hurting people that Jesus sees and we see all around us are like ripe pieces of fruit ready to be plucked and gathered into God’s kingdom. *God is the Lord of the harvest* means God is the One who controls the times and seasons of the harvest (Jeremiah 5:24; Amos 4:7\). The harvesting of souls is God’s work, not man’s (Colossians 2:13\). Salvation—acceptance into God’s kingdom—is a gift of God, through the grace He pours out on us (Ephesians 2:8–9\). God chooses us (John 6:44; Romans 8:28–30; 9:15; Ephesians 1:4–5\), regenerates us (Titus 3:3–6\), gives us the faith to believe in Jesus Christ (Romans 12:3; Philippians 3:9\), and seals us with the promised Holy Spirit (Ephesians 1:13; 2 Corinthians 1:21–22\). *God is the Lord of the harvest* means the harvest’s success depends on Him (Psalm 107:37–38\). It is not by human might or wisdom that lost souls are gathered into God’s kingdom but by His Spirit working in people’s hearts to complete the harvest. Jesus’ [Parable of the Sower](parable-sower.html) (Matthew 13:3–9; Mark 4:2–9; Luke 8:4–8\) shows that God prepares human hearts to receive Him. Many individuals’ hearts are like trampled, rocky, or thorny soil in which the Word of God cannot take root (see Matthew 13:18–22; Mark 4:13–19; and Luke 8:11–14\). But some people have hearts tilled by the Lord of the harvest into good, fertile soil ready to receive God’s Word. When they hear it, they accept it and then continue maturing and bearing abundant fruit (Matthew 13:23; Mark 4:20; Luke 8:15\). The workers can’t change the nature of the soil in the field. That job belongs to God—the Lord of the harvest. He is the One who puts “a new heart, and a new spirit” within His people and removes “the heart of stone” (Ezekiel 11:19–20; 36:26\). As laborers in God’s field, we are called to participate with Him, faithfully sowing, reaping, and praying, but the results of our labor are in God’s hands. He is the Lord of the harvest. Sometimes a crop takes years to yield its fruit, with different workers sowing, tending, and gathering in God’s field (John 4:35–38;1 Corinthians 3:6–9\). God oversees the whole process. The phrase translated as “Lord of the harvest” means “Master of the yield” or “Chief of the harvest” in the original language. God Himself is the Commander\-in\-chief of the harvest. He is infinitely concerned about the mission, with every aspect of its implementation under His sovereign control. The laborers can trust Him with the outcome, even if they never see the fruit of the work. Immediately after Jesus tells His disciples to pray to the Lord of the harvest to send out workers, He summons the twelve and commissions them to go “to the people of Israel—God’s lost sheep. Go and announce to them that the Kingdom of Heaven is near” (Matthew 10:6–7, NLT). This mission would eventually expand to encompass all God’s servants, sending them to every nation and all the world’s people to make disciples until He returns (Matthew 28:19–20\). Today, the harvest is still in great supply, and there are still too few workers. May we all do as Jesus asks and pray to the Lord of the harvest to send more workers into His field.

What does it mean that God gives grace to the humble (1 Peter 5:5)?

Answer In 1 Peter 5:5, a clear distinction is made between God’s attitude toward two categories of people, the proud and the humble: “Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for ‘God opposes the proud but gives grace to the humble’” (ESV). [Humility](Bible-humility.html) is to characterize our relationship with fellow Christians, as also seen in many other passages of Scripture (e.g., Proverbs 11:2; Matthew 23:12; James 4:6; Luke 14:11\). Fortunately, we have the promise that God gives grace to the humble. The [grace](grace-of-God.html) God gives to the humble is the blessing of His kindness and favor. Grace is extended to those who maintain an attitude of humility, who recognize the value of others and submit to the will of the Father. Christians are called to emulate the mindset of Jesus, willingly relinquishing His privileges to serve God and humanity (Philippians 2:5–8\). This grace of God begins with salvation, as only the humble will acknowledge their need for a Savior. Jesus implied this when He told the Pharisees, “For I have come to call not those who think they are righteous, but those who know they are sinners” (Matthew 9:13, NLT). The Pharisees, relying on their self\-righteousness, rejected Christ in [pride](pride-Bible.html), while societal outcasts, recognizing their sinfulness, approached Jesus for help (verse 10\). Beyond salvation, God’s grace toward the humble includes the bestowal of honor at the appropriate time, as indicated in 1 Peter 5:6: “Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time.” Our innate desire for honor and exaltation is God\-given, and only He knows the ideal time for our elevation. Seeking renown through our own merit leads to pride, but walking in humility allows God the opportunity to grant us honor—whether in this life, eternity, or both. Many revered Christians in history might not have foreseen how God would exalt them, but He did, sometimes posthumously. Similarly, our anonymous acts of service, unnoticed by others, will receive their due reward. Every Christian can expect to be glorified when Christ returns (1 Corinthians 15:51–53; Philippians 3:20–21\) and be rewarded for faithful service (1 Corinthians 3:12–14; Colossians 3:23–24\). In Jesus, we witness an example of the exaltation following humility (Philippians 2:7–11\). Many fear humility as they assume it would make them seem weak, insignificant, and even dishonored, but Scripture states otherwise. It is the proud who should exercise caution and repent, lest they face opposition from God Himself. In contrast, the humble become recipients of God’s undeserved grace.

What does “Are we to continue in sin that grace may abound?” mean (Romans 6:1)?

Answer In Romans 6:1, the apostle Paul asks believers a rhetorical question, “What shall we say then? Are we to continue in sin that grace may abound?” (ESV). This question reflects a common criticism of Paul’s teaching, both in his time and ours. Critics argue that preaching about [boundless grace](grace-of-God.html) could inadvertently provide a license to sin. Paul argues, however, that those who have died to sin cannot continue in it: “By no means! How can we who died to sin still live in it?” (Romans 6:2, ESV). This does not mean that believers are sinless. Rather, it means that sin is no longer our master: “Thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, and, having been set free from sin, have become slaves of righteousness” (verses 17–18, ESV). In verses 3–4 of Romans 6, Paul reminds believers that they have been baptized into Christ: “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (ESV). Through the work of the Holy Spirit, we have been united with Christ. Now, we can walk in newness of life. The reason that we can walk in newness of life is that “our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For the one who has died has been set free from sin” (Romans 6:6–7, ESV). The death of the [old self](dying-to-self.html) is not a metaphor or figure of speech; instead, it is a spiritual reality that changes how we live. Freedom from the power of sin is not an end but a means to righteous living. For this reason, Paul writes, “Let not sin reign in your mortal body, to make you obey its passions. Do not present your members to sin as instruments for unrighteousness but present yourself to God as those who have been brought from death to life, and your members to God as instruments for righteousness. For sin will have no dominion over you since you are not under law but under grace” (Romans 6:12–14, ESV). The proper response to God’s grace is to commit ourselves to righteousness rather than sin. Romans 6 is emphatically against the idea that grace is a license to sin. Instead of continuing to sin, we ought to yield to the power of the Holy Spirit: “Since we live by the Spirit, let us keep in step with the Spirit” (Galatians 5:25\). The practical implications of Romans 6 are numerous. First, we must understand who we are in Christ: “If anyone is in Christ, the new creation has come: The old has gone, the new is here!” (2 Corinthians 5:17\). This new identity should be reflected in our thoughts, words, and actions. Second, living under grace does not suggest [antinomianism](antinomianism.html) (the rejection of laws or moral rules). To the contrary, grace enables and empowers believers to fulfill the righteous requirement of the law (Romans 8:4\). In other words, the grace that saves is also the grace that sanctifies. Last, the Christian life is marked by a [continuous struggle](struggling-with-sin.html) against sin. In Romans 7, Paul acknowledges this struggle but points to the victory available in Christ. The “victory” is not to sin that grace may abound, but to overcome sin by the power of the Holy Spirit.

What does “This is my beloved Son, with whom I am well pleased” mean in Matthew 3:17?

Answer At the baptism of Jesus, a voice from heaven declares, “This is my beloved Son, with whom I am well pleased” (Matthew 3:17, ESV). In this verse, Jesus is confirmed as the divine and eternal Son of God (cf. John 1:1, 14\). This revelation is important for several reasons: The [baptism of Jesus](Jesus-baptized.html) signifies the beginning of His public ministry. Although baptism, as administered by [John the Baptist](life-John-Baptist.html), was a sign of repentance (see Matthew 3:6, 11\), the baptism of Jesus was unique because He is sinless and did not need to repent (2 Corinthians 5:21; 1 Peter 2:22–24\). His baptism, therefore, signaled His identification with sinners and the beginning of His redemptive work. Each member of the [Godhead](Godhead.html) is present for the baptism of Jesus. After emerging from the Jordan River, God the Son “saw the Spirit of God descending like a dove and coming to rest on him” (Matthew 3:16, ESV). At that moment, the Father spoke from heaven and said, “This is my beloved Son, with whom I am well pleased” (verse 17, ESV). The Father’s declaration that Jesus is “my beloved Son, in whom I am well pleased” echoes Old Testament prophecies about a coming Messiah. In Isaiah 42:1, for example, God says, “Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations.” Jesus, then, is the long\-awaited Messiah (Matthew 3:11–12\) who always pleases the Father (John 8:29\). The phrase *beloved Son* signifies a unique relationship between the Son and Father that differs from other father\-son relationships. Unlike believers, who are God’s children by adoption (Romans 8:15\), Jesus is God’s Son by nature, sharing the [same divine essence](is-Jesus-God.html): “This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God” (John 5:18, ESV; cf. John 20:17\). The Father’s satisfaction in the Son highlights Jesus’ perfect obedience to the Father’s will. In John 4:34, Jesus says, “My food is to do the will of him who sent me and to accomplish his work” (ESV). And in John 6:38–39, Jesus says, “For I have come down from heaven, not to do my own will but the will of him who sent me. And this is the will of him who sent me, that I should lose nothing of all that he has given me” (ESV). Because of Jesus’ obedience, the Father “has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9–11, ESV). In short, Matthew 3:17 is both a historical account of Jesus’ baptism and a theological exposition of who He is—the eternal, divine, and beloved Son of God.

What does “washing of water by the word” mean (Ephesians 5:26)?

Answer Ephesians 5:25–27 uses Christ’s unique role as the one who sanctifies the church as a model for how a husband should love and care for his wife. These verses say that “Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish” (NKJV). In marriage, a husband should sacrificially love his wife, as Christ loved the church. Unlike marriage, however, husbands do not “sanctify” or “wash” their wives. But this *is* something that Christ does for His church. In this context, to [sanctify](sanctification.html) is to set apart for God’s purpose and purify from sin. Through faith in the finished work of Christ, believers are set apart as holy and dedicated to God’s service (see Romans 12:1–2; 1 Peter 1:15–16\). In Ephesians 5:26, the expression *washing of water* is linked to [water baptism](Christian-baptism.html), as mentioned in Romans 6:3–4\. According to Paul, baptism symbolizes the believer’s death to sin and new life in Christ. The reality is that “if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17, ESV). Water for cleansing also played a part in a bride’s preparation for her wedding day. There may also be a link between Ezekiel 16:1–13 and Ephesians 5:26–27\. In the Ezekiel passage, Israel is portrayed as an abandoned girl who becomes a queen. This passage prefigures the New Testament concept of the church as the bride of Christ, who is sanctified and cleansed for Him. The metaphor is further enriched by Ezekiel 36:25, where God promises to “sprinkle clean water on you, and you shall be clean from all your uncleanness, and from all your idols I will cleanse you” (ESV). In Christ, we are thoroughly cleansed. The culmination of Christ’s sanctifying work is beautifully illustrated in the eschatological visions of Revelation 19:7–9 and 21:2, 9–11\. In these passages, the apostle John describes the [marriage supper of the Lamb](marriage-supper-Lamb.html), an event that represents the final consummation of Christ’s relationship with His church. This future event is not only a celebration but a fulfillment of God’s redemptive plan, where Christ presents “the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish” (Ephesians 5:27, ESV). Ephesians 5:26 also specifies the agency through which Christ accomplishes His “washing” of the church: it is done “through the word.” In His [High Priestly Prayer](Jesus-high-priestly-prayer.html), Jesus said, “Sanctify them \[the disciples] by the truth; your word is truth.” The means by which God justifies, saves, and sanctifies His people is the Word of God (see also John 15:3; James 1:18\). It is by the Word that God accomplishes His purpose “to prepare and equip his people to do every good work” (2 Timothy 3:17, NLT). While the focus of Ephesians 5:26–27 is on Christ’s role, there are practical implications for believers. Because we have been “sanctified” and “washed,” God expects us to “walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace” (Ephesians 4:1–3, ESV). Such a “walk,” or lifestyle, is not about earning salvation; rather, it is about responding to God’s grace with reverence and obedience. The church, as the collective body of believers, plays an important role in the sanctification process. This communal aspect of sanctification is emphasized in Hebrews 10:24–25, which encourages believers “to stir one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (ESV). The sanctification process is both personal and communal. Individually, believers are called to engage with Scripture, allowing the Word of God to cleanse them from sin and transform their hearts and minds (Psalm 119:105; James 1:22–25\). Collectively, the church reflects the holiness and purity of Christ, given to the church through what He accomplished on the cross. Ephesians 5:26–27 presents profound insights into Christ’s role in the sanctification of His church, drawing from Old Testament allegories and culminating in our future union with Him. Not only does this passage reveal the depth of Christ’s love and sacrifice, but it also calls us to a life of holiness and dedication to God’s service. Let us, then, live out the fulness of our spiritual cleansing, demonstrating to everyone that we belong to Christ, who sanctifies us “by the washing with water through the word.”

What are the “material possessions” referred to in 1 John 3:17?

Answer First John 3:17 says, “If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person?” This rhetorical question reveals God’s will for Christians who have “the world’s goods” (ESV) or “enough money to live well” (NLT). They are to help others in need. A similar command is found in 1 Timothy 6:17–19, where Paul instructs Timothy to “command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share.” The apostle James, to practically illustrate that faith leads to action, puts forward this scenario: “Suppose a brother or a sister is without clothes and daily food. If one of you says to them, ‘Go in peace; keep warm and well fed,’ but does nothing about their physical needs, what good is it?” (James 2:15–16\). The same principle of [generosity](Bible-generosity.html) with material possessions is found in the Old Testament instructions to the Israelites (see Exodus 22:25; Leviticus 19:9–10, 25:10; Proverbs 19:10\). To have material possessions is to own a certain amount of wealth, property, and resources. In this context, the Christian with material possession is not lacking but has enough to give to another in need. Interestingly, the rhetorical question in 1 John 3:17 comes after John says that “we ought to lay down our lives for our brothers and sisters” (1 John 3:16\). Paul encouraged the Corinthian Christians to give, using the unselfishness of Christ as an analogy (2 Corinthians 8:9\), and John likens Christian love to Christ’s sacrifice, emphasizing generosity. A stingy Christian is not living out the gospel. Material possessions are to be a means of honoring God and serving others. Further, Scripture provides examples of Christians who gave out of their poverty (2 Corinthians 8:1–5\), showing that the command for generosity isn’t limited to rich Christians alone. As John the Baptist told his listeners, “Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same” (Luke 3:11\). The picture here is not of resentful giving, but [giving](Bible-giving.html) that comes from genuine love for others in Christ (see 2 Corinthians 9:7\). Having the right beliefs and doctrines is vital, as well as a proper understanding of the gospel. However, beliefs must transition into right living, and that includes how we use material possessions.

What does the Bible say about queerplatonic relationships?

Answer In the last decade, the LGBTQ community has increasingly recognized and supported individuals who identify as [asexual](Bible-asexuality.html), defined as “a sexual orientation in which a person has little or no sexual attraction to others.” As evidence of this, the LGBTQ community updated their initials to LGBTQIA\+, where the *A* represents asexuality. The community has also extended its support to queerplatonic relationships, a type of non\-romantic partnership that some asexual people practice as an alternative to traditional marriage. The growing awareness of asexuality in the LGBTQ community and in broader society has also sparked interest in the Bible’s perspective on queerplatonic relationships. According to the common definition, queerplatonic relationships consist of two or more asexual people of any gender whose emotional connection extends beyond traditional friendship. Although these partnerships are called “queer,” they sometimes include heterosexuals. Similarly, some involve sexual activity even though they are called “platonic.” The emphasis on personal autonomy within queerplatonic relationships means the term’s exact meaning can vary. Though a queerplatonic relationship may seem unusual to outside observers, what unites people who are in such relationships isn’t necessarily how they define or practice their partnership. Instead, their shared characteristic lies in defying conventional views of identity, challenging societal labeling, and rejecting the traditional framework of relationships, especially marriage as the Bible defines it. Queerplatonic relationships often exclude sexual activity; however, most involve physical affection, such as handholding and other forms of non\-sexual touching. Participants in these relationships are typically seeking emotional companionship and intimacy. They may reject traditional romantic relationships, but they don’t want to be alone, either. While the Bible doesn’t specifically mention queerplatonic relationships, what it teaches about marriage and [homosexuality](homosexuality-Bible.html) make it clear that such partnerships are sinful. [Marriage](marriage-Bible.html) serves a holy purpose in God’s plan for individuals, families, and society—a purpose that queerplatonic relationships distort. God created marriage to consist of one biological male and one biological female (Genesis 2:24; Matthew 19:4–6\), with the union of a man and woman forming the most important intimate relationship between adults. Yet, when sin entered the world, it not only undermined the relationship between husbands and wives, but it also led to illicit perversions of marriage and its blessings. Queerplatonic relationships that include sexual activity violate God’s moral standards. First, the Bible is clear in its condemnation of homosexuality (Genesis 19:1–13; Leviticus 18:22; 20:13; Romans 1:26–27; 1 Corinthians 6:9; 1 Timothy 1:10\), making queerplatonic relationships that include sex between people of the same biological gender sinful. Second, queerplatonic relationships that involve sexual activity between opposite\-sex partners, whether monogamous or polygamous, also violate God’s righteous standards because the sex takes place [outside of marriage](Bible-fornication.html). Additionally, celibate or non\-sexual queerplatonic relationships are sinful even if they don’t include sexual activity. While being tempted to illicit behavior is not sinful (e.g., Luke 4:1–13\), giving in to temptation can involve more than just actions. For instance, the tenth commandment forbids [coveting](Bible-covetousness.html) (Exodus 20:17; cf. James 4:2\), a prohibition that focuses on internal desire rather than the external behaviors it might prompt, such as adultery (the seventh commandment) or theft (the eighth commandment). The Bible also condemns several other inward conditions regardless of whether they lead to actions: bitterness (Deuteronomy 29:18; Hebrews 12:15\), scheming (Genesis 37:18; Proverbs 24:9\), and hatred (1 John 3:15\) are examples. Jesus’ teachings on lust further affirm that sin can occur even without engaging in a physical behavior (Matthew 5:28\). Those who participate in non\-sexual queerplatonic relationships are guilty of having sinful intentions and desires that defy God’s moral standards (e.g., Psalm 139:20; James 1:14–15\). Echoing this concept, Paul teaches that a “mind that is set on the flesh is hostile to God,” affirming that a person’s internal state can be sinful, and not just his or her behaviors and actions (Romans 8:7\). Furthermore, such relationships also fall short of God’s moral standards for [singleness](single-Christian.html), which include increased service to Him and contentment with Him (1 Corinthians 7:7–40\). Christians have had to carefully navigate the intersection of biblical teachings and LGBTQ proclamations since the queer community’s rise to prominence in the 1980s and 1990s. Now the church must offer a biblical response to queerplatonic relationships. While God instructs Christians to love all people, that doesn’t mean approving of relationships, behaviors, or desires that He has unequivocally forbidden. Taking a stand against sin while loving those who are enslaved to it calls for prayer and wisdom and involves trusting that God continues to graciously rescue people from unholy ways of life through His Son, Jesus Christ (1 Corinthians 6:11\).

What is a thought crime? Is a thought crime a biblical concept?

Answer A thought crime is a concept taken from the dystopian novel *Nineteen Eighty\-Four* by George Orwell. In this novel, the ultra\-authoritarian government ruling over the country Oceania has a division known as the Thought Police, or “Thinkpol,” which actively prosecutes individuals who have any thoughts contradicting the views of The Party, the ruling regime. The Thought Police is one of the more terrifying concepts of this novel. In Orwell’s world, if anyone is found guilty of “thoughtcrime,” he is punished. Thankfully, a thought crime, as portrayed in *Nineteen Eighty\-Four*, remains a fictional concept, although some see the prosecution of hate crimes, or bias crimes, in modern jurisprudence as setting the course for Thought Police. Is a thought crime a biblical concept? Would it be right to punish evil or impure thoughts? Let’s first define sin. Sin is any instance of disobedience to God’s commands, whether in thought, word, or action. The Bible is clear that even thoughts can be sinful. For example, the last of the Ten Commandments prohibits coveting, which is a sin committed in the mind and heart (Exodus 20:17\). In addition, Jesus taught that God does not just care about our actions but also the intent behind our actions. In [His Sermon on the Mount](sermon-on-the-mount.html), Jesus proclaimed that the command “do not commit adultery” applied to anyone who looked at a woman with lust in his heart (Matthew 5:27–28\). Jesus criticized the scribes and Pharisees, the religious leaders in His day, for engaging in heartless religion and empty devotion: “You hypocrites! Well did Isaiah prophesy of you, when he said: ‘This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men’” (Matthew 15:7–9, ESV). Paul says in his letter to the Corinthians, “If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing” (1 Corinthians 13:3, ESV). So, God cares about our thoughts and the motives behind our actions. Is every single thought that does not line up with God’s will a sin, or a “thought crime,” in the eyes of the Lord? What about [intrusive thoughts](intrusive-thoughts.html), defined as “involuntary, unwanted images, phrases, or impulses”? A study by the Mayo Clinic found that 94 percent of people report having intrusive thoughts, which can include thoughts ranging from forgetting to close the garage door to causing bodily harm to someone (https://mcpress.mayoclinic.org/mental\-health/coping\-with\-unwanted\-and\-intrusive\-thoughts, 4/13/23, accessed 1/17/24\). Since these are thoughts that we do not actively choose to enter our minds, they are not sins in and of themselves. However, choosing to dwell on or take pleasure in a sinful thought is a sin. Furthermore, there is biblical evidence that the devil can put wicked thoughts into people’s minds. In John’s Gospel, the record shows Satan putting it into Judas’s heart—that is, his mind—the idea to carry out the betrayal of Christ (John 13:2\). Judas Iscariot was certainly guilty of a “thought crime” in God’s eyes. Paul tells the Corinthians to “[take every thought captive](take-every-thought-captive.html) to obey Christ” (2 Corinthians 10:5, ESV). With every thought that comes into our minds, whether that thought is good or evil, we have the opportunity to bring the thought to God in prayer (Philippians 4:6–7\), ask Him for protection from any attack of the evil one (1 John 5:18–19\), and think about things in heaven that please God and are beneficial to the saints (Colossians 3:1–2; Philippians 4:8\). So, thoughts can be sinful, but “thought crimes” are beyond the ken of mere mortals. Men cannot read others’ minds or view their thoughts, but God knows all of our thoughts, and He is the perfect ruler and judge of the universe (John 2:24–25; Psalm 147:5; 145:17; 24:1\). Any sinful thought that we dwell on and ponder in our heart is a “crime” against the perfect will of God, for He is holy and perfect, and He will not overlook any sin (Exodus 34:7\). Believers in Jesus do not have to fear, for every sinful thought they have ever had is forgiven by Jesus’ blood shed on the cross (Romans 3:23–26\). Through the death and resurrection of Jesus, God has freed His people to experience a peace beyond comprehension (Philippians 4:7\), and He has freed us from the fear of judgment (1 John 4:18\). Through the grace of God, we can have thoughts of God’s love and mercy for us, leading us to rejoice!

What is emotional intelligence?

Answer God created human beings with the ability to experience a wide range of emotions. From happiness to sadness, emotions are universal human experiences, transcending culture, age, gender, and social status. People often perceive emotions as fluid, but imagine if they could be quantified, assessed, and fine\-tuned to enhance a person’s quality of life. Advocates of the idea of emotional intelligence believe this is not only possible but essential. Emotional intelligence, a concept in modern psychology, is thought to be to an individual’s ability to perceive, interpret, and regulate his own emotions, as well as to understand and respond to the emotions of others. Psychologists Peter Salovey and John Mayer introduced the term *emotional intelligence* in 1990\. It later became widely recognized through Daniel Goleman’s 1995 book *Emotional Intelligence*. Proponents of the emotional intelligence (EI), or emotional quotient (EQ), concept argue that it’s a more beneficial metric of aptitude compared to the traditional measurement, [intelligence quotient](higher-IQ.html) (IQ). While IQ measures a person’s reasoning ability, including his or her capacity to learn, understand, and apply information and logic, EQ focuses on emotional awareness and empathy. Advocates emphasize that emotional competency is key not just for personal well\-being but also for effective leadership, teamwork, and conflict resolution in professional settings. Proponents of EQ often criticize what they see as the overemphasis of IQ in assessing an individual’s potential. They argue that relying heavily on IQ scores ignores vital interpersonal and social skills. Such skills, crucial for fostering healthy personal interactions, also play a significant role in [mental health](mental-health.html), helping people to manage stress and effectively navigate various social settings. Because the Bible is a Christian’s authority on all matters, it’s important to assess concepts of modern psychology like emotional intelligence from Scripture’s perspective. While the Bible doesn’t directly address measuring intelligence, whether mental (IQ) or emotional (EQ), it provides trustworthy and practical wisdom on understanding and managing one’s own emotions and responding to those of others. As a starting point, it’s wise to consider that many branches of psychology incorporate aspects and principles derived from [Darwinian evolution](Darwinism-definition.html), which contradicts the Bible’s teaching on the nature of people. While the subdiscipline of emotional intelligence doesn’t often cite Darwinian teaching, it relies on specializations that do, like developmental, cognitive, and social psychology. In contrast to Darwinism, which teaches that human emotion is the product of random chance over an extensive period of time, the Bible teaches that God purposefully created emotions as a fundamental and holy part of human nature. The fact that God designed people with emotions is an important aspect of their being made in His image (Genesis 1:26–27\). Furthermore, the moral purity of emotions can be seen in the life of Jesus, who, while sinless (2 Corinthians 5:21; 1 Peter 1:18–19\), experienced a range of human emotions, from amazement to joy to grief (Matthew 8:10; Luke 10:21; John 11:35\). It’s also beneficial for Christians to learn and apply the Bible’s instructions on [managing emotions](managing-emotions.html), distinguishing between the righteous and unrighteous expression of emotions. For instance, [anger can be righteous](righteous-indignation-anger.html) when directed toward a just cause (e.g., John 2:12–17; Mark 9:42\), or unrighteous when it stems from hostility (1 Timothy 2:8; James 1:20\). In contrast, modern psychology, with its non\-biblical origins and worldview, may sometimes value, promote, or tolerate emotions that the Bible condemns, such as lust (Matthew 5:28\), selfish ambition (James 3:14\), and covetousness (Exodus 20:17\). Being sensitive to the emotions of others is also an important biblical teaching. For instance, Paul and Peter call Christians to comfort and be sympathetic toward those in need (1 Corinthians 1:4; 1 Peter 3:8\). Job’s friends illustrate this when they visit him with the righteous intention “to show him sympathy and comfort him” (Job 2:11, ESV). Similarly, in Jesus’ well\-known parable, the heroic [Good Samaritan](parable-Good-Samaritan.html) “had compassion” on the man who was attacked and left for dead, dressing his wounds, and caring for his needs (Luke 10:29–34\). In the final analysis, while emotional intelligence offers some insight into the nature of people and their relationships, Scripture offers superior teaching on these topics in two primary ways. First, the Holy Spirit inspired the Bible’s teaching on emotions, elevating them far above modern psychological theories. Second, as illustrated above, Scripture discusses emotions in light of God’s moral standards and sin’s corrupting influence, which emotional intelligence theories fail to consider.

Was Jesus a Palestinian?

Answer To answer this question, we should carefully define terms. References to [Palestine](difference-Israel-Palestine.html) have taken on different meanings and different implications from their historical use. Jesus’ first coming to earth was as a Middle Eastern man, native\-born in Bethlehem; this is currently part of territory assigned to the West Bank. He was raised in Nazareth, in the north of modern\-day Israel. However, His religion and ethnicity were inarguably [Jewish](was-Jesus-a-Jew.html), not Arabic. Depending on which version of *Palestinian* one chooses, Jesus may or may not fit. However, based on the typical sense in which the word is used today, Jesus was not “Palestinian.” Jesus would fall under the definition of *Palestinian* in a historical and geographical sense: He was born, raised, died, and resurrected in a region which, for millennia, was called “Palestine.” Prior to the establishment of the modern nation of Israel, the term *Palestinian* was as likely to apply to Jewish residents of the area—or anyone living there—as it was to Muslim or Arabic citizens. Over time, the terms *Palestine* and *Palestinian* have been narrowed. In modern use, these typically refer to the majority\-Muslim\-and\-Arabic people living in the territories currently called the Gaza Strip and the West Bank. For the statement “Jesus was Palestinian” to be meaningfully true, one cannot use the modern definition of the term. Expanding the definition to include Jesus would require including the current Jewish residents of Israel—which would defeat the purpose of using *Palestinian* to identify an ethnic or regional group. When seeking to disrupt stereotypes about Jesus, we sometimes oversimplify ideas or stretch their definitions. For example, Jesus was not a “[refugee](was-Jesus-a-refugee.html)” in the modern sense, yet aspects of His life echo the experiences of people today. It’s valuable to remember that Jesus was not among the cultural elites of His era. But we can’t ignore modern implications of the term *refugee*, lest we associate Jesus with things that weren’t part of His story. In the same way, a person might claim “Jesus was a Palestinian” when seeking to emphasize His experience as a poor [Middle Eastern man](what-race-was-Jesus.html) living in occupied territory—much as some would characterize those living in the West Bank or Gaza today. Jesus lived in a region historically called “Palestine,” which included territory currently associated with the modern\-day “Palestinian” people. Yet He was not ethnically or religiously part of the group labeled “Palestinian” in the modern sense. Jesus was no more a modern Palestinian—in ethnicity or religion—than He was a modern American or Russian or Indian or Brazilian or Ethiopian. Jesus’ gospel is intended for all people, of all cultures and backgrounds (Matthew 28:19; Galatians 3:28; Revelation 7:9\). The most important association He took on was as a member of the human race (John 1:14; Hebrews 4:15\) in His role as the One intended to save all people (John 3:16\).

Who was Gladys Aylward?

Answer Gladys May Aylward (1902—1970\) was a British missionary to China who escorted nearly one hundred orphaned children on a dangerous journey through the mountains to safety during the Japanese invasion of China in 1938\. Alan Burgess’s 1957 biography of Gladys Aylward (*The Small Woman*) focused the international spotlight on the humble woman and inspired a popular movie titled *Inn of the Sixth Happiness*, starring Ingrid Bergman. Gladys Aylward grew up in Edmonton, North London, one of three children born to postman Thomas John Aylward and his wife, Rosina. In her early teens, Aylward began working in domestic service and became a Christian at eighteen. Feeling called to [missionary work](Christian-missionary.html) in China, she enrolled in the China Inland Mission’s three\-month preparatory course. The mission eventually rejected her because of her lack of education and “advanced age” (she was 28 then), which they felt rendered her incapable of learning Chinese. Determined to follow God’s call, Gladys Aylward saved her meager salary and worked several side jobs to scrap together enough funds to get to China entirely self\-supported. In 1932, with almost no training, she set off from Liverpool with just over £2 and a tattered suitcase filled with food and clothing. The money wasn’t enough to cover ship transport, so she traveled by train through Siberia, then by boat, bus, and mule through Japan before finally arriving in the isolated mountainous region of Yangchen in Northwest China, just south of current\-day Beijing. There, Aylward joined the elderly Scottish missionary Jeannie Lawson. In search of a practical, non\-threatening way to reach the local people with the gospel, the two women opened an inn for traveling laborers. As evening hospitality for their guests, the women shared Bible stories about Jesus, which the Chinese people loved and repeated along their journeys. As Christ’s message spread and took root in people’s hearts, the China Inland Mission’s prediction was proven wrong. Gladys Aylward became fluent in the language and lifestyle of the Chinese people. She also obtained naturalized Chinese citizenship in 1936\. Respected and admired by the people of Yangchen, Aylward was appointed “foot inspector” by government officials to administer the recently passed law against the ancient “foot binding” custom of young Chinese girls. Her success in this official role also afforded her widespread opportunities to share the gospel as she traveled the region. Before long, the people affectionately christened her “Ai\-weh\-deh,” which means “the virtuous one.” After the death of Jeannie Lawson, Aylward carried on the mission, ultimately establishing a home for orphans in Yangchen. In 1938, when the Japanese invaded, dropping bombs on the city and forcing survivors into the highlands, Gladys rescued more than one hundred orphaned children by walking them through dangerous mountains and across the Yellow River. By the time she deposited her wards safely in an orphanage in Xian, she was wounded, sick with typhus fever, and completely exhausted. Although she struggled with ill health for the remainder of her life, Aylward continued ministering to injured war victims in the surrounding villages, caring for their bodies and offering Christ’s salvation to their souls. She founded a Christian church in Xian and ministered at a leper settlement in Szechwan. In 1947, Aylward returned to England, where she spoke extensively and established the Gladys Aylward Charitable Trust for orphans. In 1953, she returned east and founded an orphanage in Taipei, Taiwan, in 1955\. She remained there until her death on January 3, 1970\. The ministry in Taiwan still exists today as Bethany Children’s Home. Gladys Aylward’s brave and adventurous life was chronicled in the Hollywood movie *The Inn of the Sixth Happiness*, which was released in 1958\. Profoundly embarrassed by the attention the film brought to her, Aylward also struggled with the liberties it took and the romanticized version of her life it portrayed. Before her death, she wrote, “My heart is full of praise that one so insignificant, uneducated, and ordinary in every way could be used to his glory for the blessing of his people in poor persecuted China” (Hammond, L., “Not to Be Forgotten: Gladys Aylward 1902—1970 Missionary to China,” Priscilla Papers, Volume 18, no. 3, 2004, p. 25\). Here are some other quotes attributed to Gladys Alyward: “Oh, God, here’s my Bible, Here’s my money. Here’s me. Use me, God.” “Here I was worrying about my journey, while God was helping me all the way. I made me realize that I am very weak; my courage is only borrowed from Him, but, oh, the peace that flooded my soul . . . because I know that he never faileth. I would not, if I could, turn back now, because I believe that God is going to reveal Himself in a wonderful way.” “I wasn’t God’s first choice for what I’ve done in China. . . . I don’t know who it was. . . . It must have been a man, . . . a well\-educated man. I don’t know what happened. Perhaps he died. Perhaps he wasn’t willing, . . . and God looked down . . . and saw Gladys Aylward, . . . and God said, ‘Well, she’s willing.’”

Who was Adoniram Judson?

Answer Adoniram Judson, Jr. (1788—1850\) was a pioneering foreign [missionary](Christian-missionary.html) to India and Burma, the first Protestant missionary sent from North America. He was instrumental in launching the Congregationalist Church sending agency known as the American Board of Commissioners for Foreign Missions (ABCFM) and the “Triennial Convention” (formally known as the General Missionary Convention of the Baptist Denomination in the United States), predecessor to the [Southern Baptist Convention](Southern-Baptist-Convention.html). Adoniram Judson spent nearly one quarter of a century translating the Bible into Burmese. He also composed a Burmese dictionary. Adoniram Judson, Jr., was born in Malden, Massachusetts, on August 9, 1788, the oldest son of the Reverend Adoniram Judson, a [Congregationalist](congregationalism.html) pastor, and his wife, Abigail. The younger Adoniram’s mental aptitude and facility for languages became apparent early on when he began reading at age three. By age 18, in 1807, he had graduated as valedictorian from Brown University. With his naturally skeptical, logical, and intellectual mind, Judson unreservedly continued pursuing his love for learning, declaring himself at first a deist and eventually an atheist, much to his family’s distress. After experiencing a terrifying nighttime battle within his soul, Adoniram Judson woke to an even darker reality—the death of his close friend and staunch atheist, Jacob Eames. The truth of Scripture that his father had always preached suddenly apprehended Adoniram Judson’s heart. He understood at once that his friend was lost for all eternity. In December 1808, after enrolling in Andover Theological College, Judson committed his life to Jesus Christ. He joined his father’s Congregational Church in Plymouth a few months later. Adoniram graduated from Andover in the fall of 1810, and that same year he and several other students requested support to become foreign missionaries of the Congregationalist Association of churches. As a result, the ABCFM was established. Adoniram Judson was ordained on February 6, 1812, one day after his wedding to Ann Hasseltine. Within two weeks, the couple set sail for India, supported by the Congregationalist Church. During the voyage, as Judson worked on a Greek\-to\-English translation of the New Testament, he became convinced of the Baptist theological position concerning believer’s baptism. He now considered the practice of infant baptism to be unbiblical. Once in India, Judson resigned his appointment to the ABCFM. With his wife, Ann, and fellow missionary Luther Rice, Adoniram was baptized by English missionary William Ward, an assistant of [William Carey](William-Carey.html), at the Baptist mission at Serampore. While the Judsons relocated to Burma (modern\-day Myanmar) at William Carey’s urging, Rice returned to the United States to seek Baptist support for their mission. By May 1814, the Triennial Convention, which would later become the Southern Baptist Convention, was organized in Philadelphia. Adoniram Judson was adopted as their first foreign missionary. Judson applied himself to learning the Burmese language and culture until he was finally fluent enough to preach in the native tongue. He also learned the Pali language of the Theravada Buddhists, set up a traditional Burmese *zayat* (an open\-air meeting place), distributed tracts, taught the people to read and write in their language, and held worship services. Within seven years, in June of 1819, Judson baptized his first Burmese convert. He finished his New Testament translation in Burmese in 1823 (revised in 1829 and 1837\). During the Anglo\-Burmese War (1824—1825\), Judson and medical missionary Dr. Jonathan Price were falsely accused of being spies and imprisoned for twenty\-one months in a deplorable death prison. Not long after his release, Judson’s first wife Ann, who had exhausted herself tending to Adoniram’s needs while in prison, died in October 1826\. Six months later, she was followed in death by their baby daughter. The couple had three children; one was stillborn, and the other two died in infancy. Around this time, Judson also received news of his father’s death. After enduring a time of deep depression, Judson gradually regained emotional well\-being and determination. He threw himself into his work again. Judson and missionary colleague George Boardman began ministering among the tribal people known as the Karens. The two men were involved in the conversion of Ko Tha Byu, who would later be called the Karen Apostle and founder of Karen Christianity. Ko Tha Byu saw Christianity and salvation in Jesus Christ as the illuminating fulfillment of the ancient legends that his people had always believed in. Hundreds of thousands were saved and baptized through his ministry in the ensuing years. In 1834, Judson married Sarah Boardman, the widow of his associate George Boardman. That same year, he completed his translation of the Old Testament (revised in 1835\). His translation of the entire Bible, a feat that consumed twenty\-three years of his life, was revised and finalized in 1840\. In 1842, Judson began composing a Burmese dictionary, completing it in 1849\. After bearing eight children in eleven years, Sarah grew increasingly weak from repeated bouts of dysentery. The couple set sail for the United States, hoping Sarah might rest and recover there, but she died on board the ship in September 1845\. Three months after Sarah’s death and his return to Boston, Judson met the fiction writer Emily Chubbock (pen\-named Fanny Forester). The two were married in June 1846\. Emily returned with Judson to Burma. They had two children, one of whom died at birth. In April 1850, Adoniram Judson became gravely ill. His doctor prescribed a sea voyage as his only chance of recovery, but he died onboard and was buried at sea near the Andaman Islands in the Indian Ocean. John Piper comments on the lasting results of the labors of Adoniram Judson: “Judson’s life was a grain of wheat that fell into the soil of Myanmar and died—again and again (John 12:24\). The suffering was immense. And so was the fruit. At the turn from the second to the third millennium, Patrick Johnstone estimated the Myanmar (Burma’s new name) Baptist Convention to be 3,700 congregations with 617,781 members and 1,900,000 affiliates—the fruit of this dead seed” (“He Died a Thousand Times—and Lived,” April 2019, www.desiringgod.com, accessed 11/13/23\). Here are some quotes from Adoniram Judson: “Let me beg you, not to rest contented with the commonplace religion that is now so prevalent.” “Thanks be to God, not—only for ‘rivers of endless joys above,’ but for ‘rills of comfort here below.’” “The motto of every missionary, whether preacher, printer, or schoolmaster, ought to be ‘Devoted for life.’” “God answers all true prayer, either in kind or in kindness.” “The prospects are bright as the promises of God.”

Why did God put us on earth instead of taking us immediately to heaven?

Answer The Bible says that God created the earth for a purpose, and that purpose is His glory (Psalm 19:1–2; 50:6; Isaiah 6:3; Romans 11:36\). The earth is God’s possession (Deuteronomy 10:14; Exodus 9:29; Psalm 24:1; 89:11; 95:4–5; Acts 7:49; Colossians 1:16–17; 1 Corinthians 10:26; Revelation 4:11\), and it is the place where He makes Himself known to humankind: “For ever since the world was created, people have seen the earth and sky. Through everything God made, they can clearly see his invisible qualities—his eternal power and divine nature. So they have no excuse for not knowing God” (Romans 1:20, NLT; see also Psalm 33:5; Isaiah 11:9; Jeremiah 9:24\). God designed humans to live on earth: “The heavens belong to the Lord, but he has given the earth to all humanity” (Psalm 115:16; see also Acts 17:26\). The Lord made us as earthly creatures uniquely designed to live in a physical world: “God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground’” (Genesis 1:28\). God planted a garden and placed humankind in it. Everything about our bodies is designed to interact with the physical realm and be sustained by the rich yields of plant life and animals on the earth (Genesis 1:26, 29–30; 8:17\). God places us on this earth for His sovereign good pleasure: “The Lord does whatever pleases him throughout all heaven and earth, and on the seas and in their depths” (Psalm 135:6, NLT). For Him to bypass the earthly experience and take us immediately to heaven, God would have to deny His original design and divine purpose for us to fulfill on earth. One purpose for this earthly life is that we come to know God through a relationship with Jesus Christ (John 1:12–13; 3:16; 14:23; 17:3; 1 John 4:9; Romans 5:10; 1 Corinthians 1:9; Revelation 21:3\) and to glorify Him in this world (2 Corinthians 3:18; 4:7–18; Ephesians 1:12; 2:10; 3:21; 1 Peter 4:14\). The apostle Paul wrote, “We should live in this evil world with wisdom, righteousness, and devotion to God, while we look forward with hope to that wonderful day when the glory of our great God and Savior, Jesus Christ, will be revealed. He gave his life to free us from every kind of sin, to cleanse us, and to make us his very own people, totally committed to doing good deeds” (Titus 2:11–14, NLT). We cannot be “doing good deeds” on earth if He takes us immediately to heaven. Jesus calls believers to be “[salt and light](salt-and-light.html)” to a lost world needing to hear about the grace of God (Matthew 5:13–16\). God wants us to reach others from our unique places in the world with the good news of the gospel (Matthew 28:18–20; Acts 1:8\), and He places us just where He wants us to be. He placed Paul and Silas in jail so a Philippian jailer could hear the gospel (Acts 16\); He brought Peter to Caesarea so a Roman centurion could hear the gospel (Acts 10\); He drove Philip to the wilderness so an Ethiopian eunuch could hear the gospel (Acts 8\). Another purpose for our lives as believers here on earth is to be [transformed into the character of Christ](Christ-like.html): “For God knew his people in advance, and he chose them to become like his Son, so that his Son would be the firstborn among many brothers and sisters” (Romans 8:29, NLT; see also 2 Corinthians 3:18; 1 John 3:2\). Part of that spiritual transformation involves sharing in Christ’s suffering (Matthew 10:22; Romans 8:17; 2 Corinthians 4:8–10, 16–18; 5:1–4; 12:9–10; 1 Peter 4:13, 19\). After the [fall of man](fall-of-man.html) in the Garden of Eden, the earth plunged into sin and rebellion against its Creator, and suffering and pain were a consequence. Ultimately, all of human suffering on earth is either the direct or indirect result of sin. However, God took care of the problem of sin and evil and suffering by sending His Son to save us (Romans 6:23; 2 Corinthians 5:21\). One day, God will destroy this corrupted earth (Psalm 102:25–26; Isaiah 24:1–6; Matthew 24:35; 2 Peter 3:10–12\). He will create a new earth (Isaiah 65:17; 2 Peter 3:13; Revelation 21:1\), and the redeemed of the Lord will receive new heavenly bodies designed for living on God’s newly recreated earth eternally. The apostle Paul struggled with living on earth instead of being in heaven with Jesus. He wrote, “For to me, living means living for Christ, and dying is even better. But if I live, I can do more fruitful work for Christ. So I really don’t know which is better. I’m torn between two desires: I long to go and be with Christ, which would be far better for me. But for your sakes, it is better that I continue to live” (Philippians 1:21–24, NLT). Paul urged fellow believers to keep on living “as citizens of heaven, conducting yourselves in a manner worthy of the Good News about Christ . . . fighting together for the faith, which is the Good News. Don’t be intimidated in any way by your enemies” (Philippians 1:27–28, NLT). Our existence on planet Earth has always been part of God’s plan. While this is not our forever home, it is God’s chosen destination for us until the day our death (or [the rapture](rapture-of-the-church.html)) brings us face\-to\-face with Jesus.

Who was Mary Slessor?

Answer Mary Mitchell Slessor (1848—1915\) was a Scottish Presbyterian [missionary](Christian-missions.html) to West Africa. She advocated to improve conditions for women and worked tirelessly to protect native children. Among her notable achievements was putting an end to the abusive tribal practice of twin infanticide. Early in life, Mary Slessor developed a resiliency and determination that would fuel her life’s journey as one of the first single female missionaries to make a significant and lasting impact. Mary was born in a suburb of Aberdeen, Scotland, to working\-class parents Robert and Mary Slessor. Financial hardship due to her father’s alcoholism and resultant unemployment forced the family to move to the industrialized town of Dundee, where, from the age of eleven, Mary worked long days with her parents and older brother in the textile mills. The family of nine lived in a one\-room tenement house. Like other working children at that time, Mary received a limited education at the mill’s half\-time school, studying after her shift ended. A passionate reader, she would prop open books at her weaving station and devour them while she worked. Mary’s devout mother faithfully attended the United Free Presbyterian Wishart Church with her children. Mary accepted Jesus Christ as her Savior as a young teen and was soon fascinated and inspired by stories about people like the famous missionary explorer David Livingstone. With her sense of humor, genuine empathy, and down\-to\-earth, approachable nature, Mary became a popular Sunday School teacher. She took it upon herself to evangelize underprivileged children near and far off in outlying areas of her city. In 1876, Mary Slessor applied and was accepted to the Scottish Presbyterian Foreign Missions Board. After only three months of training in Edinburgh, 28\-year\-old Mary set sail for Duke Town in Calabar, near the southeastern coast of current\-day Nigeria. Upon arrival, Mary wasted no time ministering to the local children and serving in the mission compound’s dispensary. She also set to learning the local language of the Efik people. Malaria sent Slessor back to Scotland to recover, but she returned to Calabar the following year. Soon, Mary adapted to the climate and culture, eating what the locals ate, cutting her hair short, and forsaking the impractical Victorian clothing that most European missionaries still wore. The petite, red\-headed, blue\-eyed young woman was fearless in the face of many physical and spiritual perils. She moved upcountry into the dangerous district of Okoyong, where few missionaries dared to go. Slessor’s courage, medical skills, fluency in the language, and extraordinary sense of humor eventually won the respect and confidence of the local tribal chiefs and their people. She was so well\-respected and influential that in 1892 she was appointed the first female British vice\-consul, making her the leading law enforcement agent for that area. The local elders nicknamed her “Eka Kpukpru Owo,” meaning “Mother of all the People.” She almost married in 1891 when Scottish missionary Charles Watt Morrison proposed. He was seventeen years younger than Mary and serving as a teacher in Duke Town. Mary placed the matter in God’s hands, praying, “If it be for His glory and the advantage of His cause there to let another join in it, I will be grateful. If not, I will still try to be grateful, as He knows best” (www.ligonier.org/learn/articles/missionary\-mary\-slessor, accessed 11/20/23\). The [mission board](mission-boards.html) refused to approve the couple’s request because Slessor and Morrison had stipulated that Morrison would join Sessor in Okoyong. The two broke off their engagement. Much of Mary’s ministry was dedicated to teaching native women and helping them rise above their circumstances of oppression. Slessor worked hard to end many cruel native customs, such as cannibalism and the killing of widows at the death of their husbands. She prayed, “Lord, the task is impossible for me but not for Thee. Lead the way and I will follow. Why should I fear? I am on a Royal Mission. I am in the service of the King of Kings” (https://landmarkevents.org/assets/email/2019/01\-14\-history\-highlight/, accessed 11/18/23\). Her fiercest dedication was stopping the superstitious practice of killing twin babies. She finally succeeded in having the custom declared unlawful by the local chief. In her nearly four decades in Africa, Mary Slessor rescued and adopted dozens of Nigerian children who had been abandoned to die. Like her hero David Livingstone, Mary Slessor helped open inroads for commerce and Christianity into Africa, encouraging legitimate trade and opposing human trafficking, violence, drug running, and slavery. In 1895, she founded the famous Hope Waddell Institute, where African people could receive training in medical fields and other occupations. The Efik\-speaking people whom Mary lived among thrived to become one of Africa’s most evangelical Christian groups. In 1915, weakened by episodes of fever, dysentery, and debilitating rheumatoid arthritis, Mary Slessor died in the village of Use at age 67\. She was buried in Duke Town and, according to one source, was mourned by “the grandest procession that West Africa had ever seen” (https://historyswomen.com/women\-of\-faith/mary\-slessor/, accessed 11/18/23\).

What is cosmonomic philosophy?

Answer Cosmonomic philosophy is associated with Dutch thinker Herman Dooyeweerd. His approach considered *meaning* to be the fundamental nature of reality, rather than *existing*. Along those lines, Dooyeweerd defined the universe through two factors: entities and laws. Entities are “things.” All entities are subject to a series of “modalities” or “aspects” or “laws.” None of the modalities can fully explain any entity; each entity is expressed in multiple modalities; no aspect can be fully understood by a finite mind. In this way, Dooyeweerd unified everything to meaning rooted in creation by God. He proposed that everything exists as a combined expression of these “laws,” using the phrase *de wijsbegeerte der wetsidee*. This literally means “the philosophy of the law idea” and is typically referred to as “cosmonomic,” or “universe of law,” philosophy. Broadly speaking, cosmonomic philosophy is compatible with a biblical worldview. In fact, Dooyeweerd’s thought process was heavily influenced by his Reformed Christian beliefs. The system harmonizes with the biblical concepts of natural and special revelation, creation, and God’s aseity and sovereignty. That said, any human philosophy is subject to variations, errors, and limitations. The extent to which one accepts or rejects cosmonomic thinking depends on philosophical beliefs. Systems such as these are not a measure of one’s discernment or spiritual maturity. Dooyeweerd proposed a fundamental sense of religious pre\-supposition in all human thought. He insisted that all thoughts emerge from some assumption about what is utterly fundamental: what is self\-dependent or intrinsic to reality. This implies something even simpler and more foundational than a worldview; he called it a “ground motive.” This bias of perspective is unavoidable and can only be recognized, never eliminated. In Dooyeweerd’s assessment, most cultures apply dualistic ground motives. In other words, they fundamentally separate reality into two entirely separate concepts, such as reality versus experience, freedom versus determinism, mind versus body, and so forth. The exception to this was the Judeo\-Christian perspective of a Creator who interacts with creation yet exists “outside” of it. This holistic viewpoint implies that *meaning*, not *existing*, is the essential quality of all things. Accordingly, Dooyeweerd believed entities—things—could only be fully understood in terms of their operation within various aspects—laws—of creation. His approach indicated that no entity could be entirely defined by a single aspect, nor was any aspect totally irrelevant to any entity. He presumed this could eliminate dualist paradoxes and steer away from reductionist thinking. The cosmonomic philosophy that Dooyeweerd proposed included a list of fifteen fundamental aspects such as quantity, life, logic, history, significance, experience, aesthetics, morality, and faith. These were subject to change, and others have proposed their own catalogs of modalities. Per cosmonomic philosophy, every “thing” in reality is best defined through “meaning,” according to its interaction with all the different aspects. Only God, as the sole uncreated and necessary Being, would exist independently of these aspects; He is the source of all meaning. Under this philosophy, all things are integrated. We can appropriately focus on specific aspects, leading to fundamental fields of study such as physical science, logic, or history. However, no single aspect can be all\-sufficient; it would be false to embrace “nothing but” perspectives such as scientism, rationalism, or historicism. The combination of aspects can generate our frameworks for discussing being, modes of existence, forms and functions, and so forth. Dooyeweerd’s work has been influential in religious philosophy and modern attitudes toward government. He is often associated with Neo\-Calvinism, though Dooyeweerd preferred not to identify directly as “Calvinist.” His principles echo certain elements of presuppositional apologetics.

Who was David Brainerd?

Answer David Brainerd (1718—1747\) was a pioneering missionary who worked with Native Americans during the [First Great Awakening](First-Second-Great-Awakening.html) in North America. He is remembered most for the extraordinary account of his life published by Jonathan Edwards, a famous Puritan theologian and revivalist. The book, which includes Brainerd’s private diary, profoundly influenced future missionaries such as Thomas Coke, [William Carey](William-Carey.html), [David Livingstone](David-Livingstone.html), and [Jim Elliot](Jim-Elliot.html). David Brainerd was born in Haddam, Connecticut, a farming community on the Connecticut River. His parents, Hezekiah and Dorothy, raised David and his eight siblings in the Scriptures; however, both father and mother died before his fourteenth birthday. David spent the rest of his childhood in his sister’s home, pursuing an education and preparing for Christian ministry. Brainerd’s true conversion did not come until July 12, 1739, when David trusted Jesus Christ as Sovereign Lord and Savior at age twenty\-one. Two months later, David entered Yale University. In his first years at college, he showed early signs of tuberculosis, the disease that would eventually end Brainerd’s life at age twenty\-nine. During college, David also experienced a spiritual awakening while attending revival meetings led by George Whitefield, James Davenport, and Gilbert Tennent. Although he was at the top of his class academically, the faculty at Yale disapproved of Brainerd’s zeal for the Great Awakening movement. When David offhandedly told a college tutor that he “had no more grace than a chair,” the remark resulted in Brainerd’s expulsion from Yale. With his formal education cut short, Brainerd immediately sought an alternative for completing his ministry training. Studying under Congregational pastor Joseph Bellamy, Brainerd received a license to preach. In 1742, he was accepted by the Presbyterian Society in Scotland for the Propagation of Christian Knowledge and commissioned to work among the Native Americans starting in Stockbridge, Massachusetts. Later, he labored among the Indians in New York, in Pennsylvania, at the Forks of the Delaware River, and finally at Crossweeksung, New Jersey. In June of 1744, David Brainerd was ordained by the Presbytery of New York. Due to his early losses, David Brainerd was often plagued with severe depression and self\-doubt. His work was lonely, taking him more than 3,000 miles, often alone, on horseback. In his five years of ministry to native peoples, he encountered many disappointments, struggled with frequent illness, and saw relatively few converts. But he was deeply committed to obeying God’s call on his life. Brainerd’s greatest successes were achieved in his final two years of life while ministering among a receptive group of Delaware Indians at Crossweeksung. After sharing the gospel for several weeks, Brainerd saw a response, and a thriving congregation of more than one hundred new believers was established. Brainerd poured his last bit of energy into securing the community’s material and spiritual needs. In the spring of 1747, Brainerd’s ever\-worsening tuberculosis forced him to leave his mission field. Intending to recuperate, he went to live in the home of [Jonathan Edwards](Jonathan-Edwards.html). David was engaged to be married to Edwards’ daughter, Jerusah, who nursed him until his death in October 1747\. Two years later, Jonathan Edwards published *The Life and Diary of the Rev. David Brainerd*, telling the story from his friend’s private missionary journal. The book reveals what God can do when “fragile clay jars” (see 2 Corinthians 4:1–18\) are willing to be used as vessels of mercy in God’s hands. The title became one of Edwards’ most famous works and a groundbreaking Christian missionary classic. David Brainerd’s life was short, his ministry brief, but his legacy lived long through those he inspired. Here are some quotes from *The Life and Diary of the Rev. David Brainerd*: “My soul longs to feel itself more of a pilgrim and stranger here below; that nothing may divert me from pressing through the lonely desert, till I arrive at my Father’s house.” “Oh, if ever I get to heaven, it will be because God will, and nothing else; for I never did anything of myself, but get away from God!” “I have received my all from God; Oh that I could return my all to God! Surely God is worthy of my highest affection, and most devout adoration; he is infinitely worthy, that I should make him my last end, and live forever to him.” “It is good for me to be afflicted that I may die wholly to this world and all that is in it.” “Oh, a barn, or stable, hedge, or any other place is desirable, if God is there.”

Who was C. T. Studd?

Answer Charles Thomas Studd (1860—1931\) was a British missionary who served in China, India, and Africa. He also founded the Worldwide Evangelization Crusade. Despite being born into privileged circumstances and attaining athletic fame early in life, C. T. Studd (as he was known) relinquished everything to live by his motto: “If Christ be God and died for me, then no sacrifice can be too great for me to make for him” \[Bonk, J. J., “Studd, C. (Charles) T. (Thomas),” *Biographical Dictionary of Evangelicals*, ed. Larsen, T. et al., InterVarsity Press, 2003, p. 648–649]. C. T. Studd was the youngest of three boys born to Edward Studd, a wealthy plantation owner of Wiltshire, England. When C. T. was seventeen, his father experienced a radical conversion to Christianity while attending a revival service held by [Dwight L. Moody](D-L-Moody.html). Deeply concerned for the spiritual state of his children, Edward began talking to his boys about Jesus, asking if they, too, wanted to accept Christ as Savior. He invited traveling ministers to stay in his home, hoping they might make an impact on his sons. Within a year, all three boys committed their lives to Jesus Christ, but C. T.’s devotion was shallow, and he backslid for the next six years. By this time, the youngest Studd had become a celebrity in England. After starring as the captain of his cricket team at Eton College, he attended Trinity College in Cambridge, where he gained national renown as Britain’s most gifted cricketer. But fame and fortune left C. T. feeling unsatisfied. He wanted his life to count for more. After hearing a talk from [Hudson Taylor](Hudson-Taylor.html), the famous missionary to China, Studd and six fellow Cambridge students formed an influential group called the “Cambridge Seven.” These young athletes, all from affluent families, renounced their comfortable lives and promising professions to serve as foreign missionaries alongside Hudson Taylor through the China Inland Mission (CIM). Studd’s determination to follow God’s call as a missionary stirred widespread public interest and enthusiasm. With his heart set on making an eternal impact and the eyes of all Englanders upon him, he and the Cambridge Seven began laying the groundwork for the Student Volunteer Movement (SVM), a ministry aimed at enlisting college students to serve as foreign missionaries. Even after the death of his father and appeals from his mother to stay in England, C. T. Studd resolved to forsake all for the sake of following Jesus. In 1885, he and the Cambridge Seven traveled to China and immediately adopted CIM’s strategy of embracing the Chinese people’s customs, language, and culture. He traveled around the country, preached the gospel, and led many souls to faith in Jesus Christ. At age twenty\-five, C. T. Studd received an inheritance, most of which he promptly donated to Christian ministries, including [George Mueller’s](George-Mueller.html) orphanage at Ashley Down, Bristol. He gave the remaining ten percent to his bride, Priscilla Livingston Stewart, whom he had married in China. She possessed a similar mindset, so she encouraged C. T. to give that portion away, too. They donated the funds to the [Salvation Army](Salvation-Army.html). In 1894, the couple was forced to return to England, both in ill health. While there, C. T. was invited to speak on behalf of SVM in England and the United States, successfully recruiting many college students to pursue the mission field after college. In 1900, C. T. and Priscilla went to India to work in an English\-speaking church in Ootacamund. Again, they saw many souls come to Christ. But after six years and both struggling with illness yet again, they went home to recover. By then, the couple had four daughters. Back in England, C. T. picked up his speaking ministry but soon sensed a call to Africa. Against the advice of doctors and the wishes of his wife, who was still unwell, Studd charted his course despite the health risks. In 1910, when even his mission board denied support, the unstoppable Studd sailed alongside another groundbreaking missionary, Alfred Buxton, who would later become his son\-in\-law. The two men established the Heart of Africa Mission, later renamed the Worldwide Evangelization Crusade (WEC). In 1913, Studd and Buxton went to the Congo and planted four mission stations among eight tribal groups. Alfred married C. T.’s daughter, Edith, in the Congo in 1917\. Except for one visit to Africa in 1928, Studd’s wife remained in England until she died in 1929\. Studd’s eighteen years of missionary work in the Congo were plagued with conflict between him and his missionary colleagues, including his son\-in\-law, who often disagreed with his father\-in\-law’s stubborn leadership model. C. T. resided in Africa until his passing in Ibambi in July 1931\. Another son\-in\-law, Norman Percy Grubb, who married Studd’s fourth daughter, took over the strife\-splintered agency, and under his capable directorship, the ministry began to thrive. The WEC still flourishes today with the indefatigable and self\-sacrificing spirit of its founder, C. T. Studd. The interdenominational, international mission organization focuses on reaching unchurched peoples through the work of more than 1,800 missionaries in over 80 countries. Here are some quotes attributed to C. T. Studd: “Some want to live within the sound Of church or chapel bell; I want to run a rescue shop Within a yard of hell.” “Only one life, a few brief years, Each with its burdens, hopes, and fears; Each with its clays I must fulfill. living for self or in His will; Only one life, ‘twill soon be past, Only what’s done for Christ will last.” “Christ wants not nibblers of the possible, but grabbers of the impossible.” “Let us not glide through this world and then slip quietly into heaven, without having blown the trumpet loud and long for our Redeemer, Jesus Christ. Let us see to it that the devil will hold a thanksgiving service in hell, when he gets the news of our departure from the field of battle.”

Why did Jesus say to “do this in remembrance of Me” in Luke 22:19?

Answer On the night before He died, Jesus Christ shared a [Passover](what-is-Passover.html) meal with His apostles. Traditionally, Passover commemorated God’s deliverance of the Israelites from slavery in Egypt. Yet, during the meal, Jesus gave fresh meaning to the bread and wine, identifying them as symbols of His impending death. In this way, Jesus transformed the Passover observance into a memorial of His own sacrifice and established a new and enduring ordinance for the Church. At a pivotal moment in the meal, with the apostles reclining around a table, Jesus demonstrated this transformation in a tangible way. After He took bread, gave thanks, broke it, and distributed it to the apostles, He said, “This is my body, which is given for you. Do this in remembrance of me” (Luke 22:19, ESV). Even though Jesus’ directive only refers to the bread in Luke’s Gospel, Paul added that it extended to the wine or “cup” as well: “In the same way also he took the cup, after supper, saying, ‘This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me’” (1 Corinthians 11:25\). With these instructions, Jesus commanded His followers to [regularly participate](Lords-Supper-observed.html) in this commemoration later named the Lord’s Supper (e.g., Acts 2:42; 20:7; cf. 1 Corinthians 11:20\). To understand the reason for the repetitive nature of the ordinance, it’s important to recognize that Jesus redefined the bread and cup to symbolize something greater than freedom from Egyptian slavery. The bread symbolizes Jesus’ body. Consuming it during the [Lord’s Supper](communion-Christian.html) recalls the sacrificial purpose of His death for sinners (Isaiah 53:12; Galatians 1:4, 2:20; Titus 2:14\). The cup symbolizes Jesus’ blood, shed for the forgiveness of sin (Matthew 26:28; Ephesians 1:7\). This transformation of the meaning of the bread and cup highlights Jesus’ death as the ultimate fulfillment of what the Passover event and meal only foreshadowed. With the bread and cup imbued with fresh meaning, Jesus instructed His followers, “Do this in remembrance of me.” This instruction means that Jesus’ followers are to regularly consume the bread and cup to memorialize His death on the cross for sin. The act of remembrance, illustrated in the Lord’s Supper, is an important theme in the Bible. It often contrasts the behaviors of those who obey God with those who don’t. For instance, disobedience is associated with forgetfulness of God (e.g., Judges 8:34\), and obedience is the result of remembering Him (cf. Psalm 78:11, 35, 42\). Furthermore, in the Bible, remembering often implies more than just mental recollection. As seen in the tradition of the Passover meal, those who partake do more than merely think about their ancestors’ escape from Egyptian slavery; they also symbolically reenact parts of it. For instance, participants consume [maror](bitter-herbs.html), a bitter herb, often represented by horseradish, to symbolize the misery of slavery (Exodus 12:8\). Similarly, they eat [unleavened bread](unleavened-bread.html) called matzah to represent the Israelites’ hasty departure from Egypt—they had no time to wait for the bread to rise (Exodus 12:18\). In a similar way, observing the Lord’s Supper involves more than just cognitive recall. It is a multisensory experience in which eating bread and drinking the cup deepens the engagement of those who partake. Contrary to the beliefs in some traditions, the point of the commemoration isn’t to re\-crucify Jesus, just as the purpose of the Passover meal wasn’t meant to re\-enslave and free the Jews. Instead, the Lord’s Supper enables participants to identify with God’s deliverance of sinners through Jesus’ death on the cross. While the observance of the Lord’s Supper in modern churches is often a solemn and reflective experience, its theological nature is celebratory. Jesus, the Lamb of God who takes away the sin of the world (John 1:29\), has provided sinners with the ultimate sacrifice. His death on the cross fulfilled what the sacrificial lamb of Passover meals only foreshadowed (Hebrews 9:27\). When Christians regularly partake of the bread and cup to memorialize Jesus’ death, they aren’t only obeying a command, but praising and thanking God for the victory and freedom that is theirs in Jesus (1 Corinthians 15:57\).

What does it mean to rob Peter to pay Paul?

Answer The phrase *to rob Peter to pay Paul* means “to take something from one party and give it to another, especially if the two are closely associated with one another.“ Similar phrases include *to borrow from Peter to pay Paul* or *to unclothe Peter to clothe Paul*. The phrase is commonly used to describe the transfer of a financial debt from one party to another. It is unclear where the phrase *to rob Peter to pay Paul* originated, but according to English folklore, the phrase was popularized in response to an event in Westminster, England, in the 1500s AD. On December 17, 1550, Westminster Abbey was officially deemed a cathedral by the [Anglican Church](Anglicans.html), giving it a unique and privileged status. However, ten years later, the diocese of Westminster was dissolved, and the abbey was absorbed into the diocese of London. After this, many of the abbey’s assets were seized and repurposed to St. Paul’s Cathedral for repairs. Because Westminster Abbey was originally dedicated to Saint Peter, it was said the Anglican Church had “robbed Peter to pay Paul.” It is also possible the phrase *to rob Peter to pay Paul* developed more naturally over time rather than in response to a specific event. Both Peter and Paul start with the letter *P*, so there is natural alliteration. Both Peter and Paul were [apostles](what-is-an-apostle.html) and key figures in the early church. And, in more traditional churches, Peter and Paul have the same feast day (June 29\). The phrase *to rob Peter to pay Paul* is not found anywhere in the Bible. The Bible does record a time when Peter and Paul were at odds with one another (Galatians 2:11–21\). Peter had begun separating himself from Gentile believers when in the presence of some legalistic Jews. Paul rebuked Peter’s behavior and called out his hypocrisy for perverting the gospel message of unity. However, these events do not reflect the meaning of the phrase “to rob Peter to pay Paul” as most use it today. There is no biblical account of anybody robbing Peter to give to Paul, whether it be something financial, material, or anything else.

What determines if a person goes to heaven or hell?

Answer John 3:16–18 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. For God did not send his Son into the world to condemn the world, but to save the world through him. 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.” Apart from the work of Jesus Christ, every human is condemned to an eternity in hell (Revelation 20:15\). But God has freely offered the gift of heaven. What determines if a person goes to heaven or hell for eternity is whether that person has been reconciled to God through Jesus Christ (Romans 4; Galatians 3:23–29; Hebrews 11\). Going to hell is the default position of humanity. Going to heaven is the free gift of [God’s grace](grace-of-God.html), received by faith, offered to all people (Ephesians 2:1–10\). God wants people to be reconciled with Him, so He provided the way (John 14:6\). Every person is invited to go to [heaven](heaven-like.html). Going to heaven or hell has everything to do with God’s act of rescue. When God created the world, everything was very good (Genesis 1:31\). He created humanity in His image. He provided food for them but told them there was one tree from which they were not allowed to eat. They were to trust His provision, follow His commands, remain in close relationship with Him, and experience fullness of life. But they were also free to disobey Him, which would result in death (Genesis 2:15–17; Romans 6:23\). [Adam and Eve](Adam-and-Eve-questions.html), the first humans, ate the forbidden fruit (Genesis 3\). This is commonly called “original sin,” and it has lasting effects. Our relationship with God, with one another, and with the created world are broken. Death is now a reality in our world. The sin of Adam is passed down to all his descendants—all of humanity (Romans 5:12\). But even as God explained to Adam and Eve what their disobedience would mean, He promised a Savior (Genesis 3:15, 21\)! One would come who would ultimately restore humanity to God. That Savior is Jesus Christ. Jesus is “God with us” (Matthew 1:20–23\). He is fully God and fully human. He was conceived of the Holy Spirit and born to a virgin named Mary. He is God in the flesh, the one who reconciles humans and God (1 John 4:2\). He is the Creator who entered into His creation in order to restore it to Himself (Colossians 1:15–19\). Jesus lived a fully human life, including undergoing temptation to sin, and He perfectly obeyed all of God’s ways (Romans 5:12–21; Hebrews 4:14–16\). He willingly died on the cross as a payment for our sin (John 10:17–18; Hebrews 9:14—10:18; 1 Peter 3:18\). From the cross, He proclaimed, “It is finished” (John 19:30\). Jesus rose from the dead, demonstrating that He is who He claims and that He is victorious over sin and death (1 Corinthians 15:3–8, 50–57\). All who put their faith in Him receive forgiveness of sin (Colossians 2:13–15\). Jesus takes their sin and gives them His righteousness (2 Corinthians 5:18–21; Ephesians 2:1–10\). Because of that forgiveness, they will go to heaven. Whether a person goes to heaven or hell has everything to do with God. He freely offers the gift of eternity in heaven with Him. He invites everyone to believe, to submit to Him as Lord, to receive His rescue, and to enjoy fullness of life in Him (Hebrews 4:1–13\). Do you know whether you will go to heaven or hell? If not, settle the issue now. If you have questions about who God is or what salvation is, [please ask us](Bible-Questions.html). If you understand that you are separated from God and that He has provided the means of forgiveness and reconciliation, receive His offer of salvation today by faith! Romans 10:9–10 says, “If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved.” There is no special prayer you must pray. But if you would like an example of how you can pray to receive God’s gift, we suggest something like this: *God, I know that I have gone against your ways, that I rightly deserve condemnation. I know that you are loving, merciful, gracious, and just. I believe that you have made reconciliation possible. I believe that Jesus is the only Savior, and I submit to Him as Lord. I believe He is fully God, fully human, lived a perfect life, died on the cross for my sins, and rose from the dead bodily. I believe His sacrifice is sufficient for my sins and that His righteousness can be applied to me. Please forgive me. Please make me your child through Jesus Christ. Please give me your Spirit and complete your work of sanctification in me. Thank you for your salvation.* Have you made a decision for Christ because of what you have read here? If so, please click on the “I have accepted Christ today” button below.

What was the Moral Majority?

Answer The Moral Majority was a conservative political organization in the United States founded in June of 1979 by the Baptist minister Jerry Laymon Falwell (1933—2007\). The group’s primary objectives were to inform and mobilize a conservative, predominantly Christian base of voters to elect morally upright candidates to office, to restore Judeo\-Christian values in America, to stand against the rising tide of [secular humanism](secular-humanism.html) in society, to reverse or amend immoral laws governing abortion and pornography, and to influence public policy on a variety of issues through lobbying officials in Washington, D.C. The [pro\-life](Christians-pro-life.html), pro\-traditional\-family group was headquartered in Lynchburg, Virginia, home of Falwell’s Liberty University and Thomas Road Baptist Church, one of the largest independent Baptist churches in the United States. At its height, the Moral Majority claimed to have more than four million mailing list recipients and two million donors. Prominent politically and theologically conservative religious leaders such as Tim LaHaye, D. James Kennedy, and Charles Stanley served on the Moral Majority’s executive board. During its ten years of operation, the Moral Majority’s core agenda focused on four main points: opposing abortion, supporting traditional family values, maintaining a strong national defense, and standing with the nation of Israel. According to the *Dictionary of Christianity in America*, the majority of the organization’s supporters were “white fundamentalist Christians living in rural areas and attending independent Bible churches. Falwell also claim\[ed] that about thirty percent of the members \[were] Catholics, drawn to the organization by its anti\-abortion stance” (Daniel Reid, et al., *Dictionary of Christianity in America*, InterVarsity Press, 1990\). In response to feminist and homosexual political activist groups that were influencing laws and governmental regulations regarding abortion and religion in public and private schools, the Moral Majority supported the campaigns of conservative Christian politicians. The name *Moral Majority* was chosen because it reflected the group’s belief that it represented the views of the majority of Americans. The Moral Majority’s political platform was resolutely conservative, supporting the sanctity of human life, the freedom to pray in public schools, tighter limits on pornography, and fewer restrictions on businesses. The Moral Majority also supported capital punishment, a strong national defense, and solid backing for Israel. It opposed the Equal Rights Amendment, sexual orientation and gender rights movements, and most government welfare programs. To accomplish its aims, the Moral Majority funded a robust education campaign utilizing mass mailings of its newsletter, *The Moral Majority Report*, radio and television programs, telephone hotlines, and state\-wide rallies usually led by conservative\-minded ministers. Many sources credit the Moral Majority with registering millions of voters who helped to elect Republican Ronald Reagan as President in 1980 and 1984\. Perhaps the organization’s most remarkable achievement was bringing together Protestants, Catholics, and Jews to realize common goals. Before this time, these three major religious branches had, for the most part, allowed theological disagreements to hinder coordinated and effective action on shared concerns such as abortion and other traditionally conservative issues. The Moral Majority broke ground as a successful [ecumenical](ecumenism-ecumenical.html) model. Jerry Falwell presided over the Moral Majority from 1979 until 1987\. Jerry Nims succeeded him as president until August of 1989, when Falwell disbanded the organization, maintaining that it had reached its objective. By this time, Falwell had established another organization under a more socially palatable name, Liberty Federation (1985\), which sought to broaden support and become involved in domestic and international issues. The Moral Majority was essentially dissolved into the Liberty Federation.

What is the Christian Coalition of America?

Answer The Christian Coalition of America is a grassroots conservative political organization advocating for the rights of people of faith in the United States. The original entity, the Christian Coalition, was founded by [Marion Gordon “Pat” Robertson](Pat-Robertson.html) (1930—2023\) in 1987 to mobilize and inform Christian voters. The advocacy group is comprised of supporters from various Christian denominations, including mainline Protestants, Catholics, Baptists, and Pentecostals. Today, the Christian Coalition of America is classified as a 501(c)(4\) “social welfare” nonprofit. The organization was established by Pat Robertson during the months leading up to his run for the Republican presidential nomination in 1988\. Robertson withdrew from the race before the primaries and used the resources accumulated during his campaign to kickstart the coalition’s operations. The Christian Coalition was first directed by American political consultant and lobbyist Ralph Reed. The organization set up independent chapters in forty\-nine states, claiming tax exemption and operating under that status while its application was pending. However, in 1996, the Federal Election Commission filed suit against the Christian Coalition, accusing the group of endorsing and donating to candidates running for federal office, which was prohibited for entities with tax\-exempt status. The coalition’s primary efforts have been to educate Christian voters on important issues and provide information about the candidates’ stand on those issues. Mainly through churches, the group has distributed millions of non\-partisan voter guides and scorecards outlining the candidates’ positions. In 1999 the IRS denied the Christian Coalition’s application for tax\-exempt, nonprofit status and required the group to pay an estimated $400,000 in back taxes. In answer, the Christian Coalition of Texas, which had been granted tax\-exempt status as a subsidiary of the Christian Coalition, restructured, relocated, and recast itself as the Christian Coalition of America, continuing to operate as an educational organization and to distribute millions of voter guides in churches throughout the United States. The current president and CEO of the Christian Coalition of America is Roberta Combs, a founding member of the Texas chapter and business owner of a political consulting group. She has been a pro\-family advisor to local, state, and national campaigns, governors, members of Congress, senators, and former United States President George W. Bush. Once based in Washington, D.C., the Christian Coalition of America is now headquartered in Charleston, South Carolina. The five\-fold mission of the Christian Coalition of America is to “represent the pro\-family perspective before” school boards and local, state, and national councils and legislators; be a Christian voice “in the public arena and in the media”; train and educate Christian “leaders for effective social and political action”; “inform pro\-family voters” about issues and laws; and “protest anti\-Christian bigotry and defend the rights of people of faith” (https://cc.org/about\-us/, accessed 2/1/24\). The Christian Coalition of America’s legislative agenda consists of ending the public funding of abortion, promoting energy independence initiatives, reforming the criminal justice system, defending Second Amendment rights, supporting the defense of Israel, repealing and replacing Obamacare, advocating for evangelical Christian military [chaplains](what-is-a-chaplain.html), opposing the “Fairness Doctrine,” reducing the national debt, defending traditional marriage laws, and increasing military spending. The influence of the Christian Coalition of America has waned since the 1990s and early 2000s. By 2005, the group had downsized considerably, employing only two people and operating on a much\-reduced budget “of $1\.3 million, down from the $26 million it enjoyed a decade ago” (www.washingtontimes.com/news/2005/oct/13/20051013\-121940\-9083r/, accessed 2/3/24\).

What is the Feast of Stephen?

Answer The Feast of Stephen, also known as Saint Stephen’s Day, is an annual event in the liturgical calendar that commemorates the life of [Stephen](life-Stephen.html), the first Christian martyr. Stephen was one of the seven men chosen by the twelve apostles to help oversee the distribution of food to some of the widows of the early church (Acts 6:1–7\). He was later killed as Jewish opposition arose against him (Acts 6:8—7:60\). The Feast of Stephen is a part of a larger season in the liturgical calendar known as “[Christmastide](Christmastide.html)” (more commonly referred to as “The Twelve Days of Christmas”). In Western Christianity, Christmastide runs from December 25 to January 5, with the Feast of Stephen being observed on December 26\. In Eastern Christianity, Christmastide starts earlier and runs later, with the Feast of Stephen being observed on December 27\. In some ecclesiastical circles, Stephen is venerated as the patron saint of stonemasons, altar servers, and [deacons](deacons-church.html). These roles are meant to highlight the servant nature of Stephen as one of the first deacons in church history. Catholics especially emphasize the way in which Stephen completely gave himself up as the first martyr, reflecting the way Christ completely gave Himself up in both His birth and death. Celebrations for the Feast of Stephen vary throughout the world. Some countries that are historically Catholic, Anglican, or Lutheran observe the Feast of Stephen as an official public holiday. These countries include Ireland, Poland, and Germany. Others simply commemorate the life of Stephen through feasting or other festive activities such as sleigh riding, gift\-giving, or even sporting events. Outside of traditional religious circles, observing the Feast of Stephen rarely seems to include actual feasting or commemorating the life of Stephen from the Bible. Today, the Feast of Stephen is popularly known because of its reference in the Christmas carol “Good King Wenceslas.” The song tells the story of a Bohemian king who journeys through harsh winter conditions to bring alms to local peasants. The opening line of the songs says, “Good King Wenceslas looked out on the Feast of Stephen,” referring to the second day of Christmastide. Believers may indeed spend some time remembering and reflecting on the life of Stephen from the Bible. Studying God’s Word and the way God has used His people throughout history is always a fruitful endeavor (2 Timothy 3:16–17\). However, we should not idolize Stephen or worship him as a saint. God is to be the only object of our worship and praise (Exodus 20:4–6\).

What does the Bible say about how to stop hating yourself?

Answer Self\-loathing (or hating oneself) is a serious problem of how one perceives himself before the eyes of God (if this person is a believer). It is yet a more serious issue for someone who does not believe in God, for this person is left to use his or her own standard of judging one’s right or wrong actions, which is exactly what Satan tempted Adam and Eve toward in the Garden of Eden (Genesis 3:4–5\) and what led to God’s people straying from His ways during the time of the judges (Judges 21:25\). Why do some people hate themselves and get stuck in a pattern of self\-hate? Let’s make one thing clear: someone who believes in Jesus does not have to hate himself. The believer in Jesus should hate sin and seek repentance and forgiveness, based on God’s grace. The believer will still sin every day, but to dwell on the failure (past or present) without considering the abundant grace and mercy Jesus extends is to risk falling into a miry bog of despair. The apostle Paul wrestled with sin throughout his life, as outlined in Romans 7\. He concludes that section of the letter with, “Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord! . . . There is therefore now no condemnation for those who are in Christ Jesus” (Romans 7:24–25a; 8:1, ESV) Paul, like us, wrestled with sin all his life. If he were to continue dwelling on his past sin (which for him included persecuting the church, see 1 Corinthians 15:9\), he would surely find himself in a trap of hating himself. Some hate themselves for committing a heinous sin in their past. The [forgiveness](got-forgiveness.html) available in Christ should bring hope to those who hate themselves. Scripture says that God completely takes away our sin through His forgiveness and mercy (Psalm 103:12\) and that, when we confess our sins, He cleanses us from all unrighteousness (1 John 1:9\). When God can forgive people like David, who committed murder and adultery, and Paul, who violently persecuted the early church, God can forgive and show grace to anyone who turns to Him in repentance and trust. It does not matter how grievous the sin. “Where sin increased, grace increased all the more” (Romans 5:20\). Being confident of God’s forgiveness, we can seek to restore relationships that were broken and try to make amends for what we have done (Luke 19:8\). Some hate themselves because of their part in a tragedy that they feel they could have prevented. “If only I had done \_\_\_\_\_\_\_\_\_\_” or “If only I had *not* done \_\_\_\_\_\_\_\_\_\_” is their regret. This is a painful and challenging situation to be in, as we can all reflect on certain situations and wish we had made different decisions. The [sovereignty of God](sovereignty-of-God.html) should bring hope to the hurting in such cases. Scripture says that God is completely sovereign and rules over all things (Psalm 135:5–6; Proverbs 21:1\). He alone has complete power to give life and to take it away (Job 1:21\). And God can bring good even out of the worst of situations (Romans 8:28; Genesis 50:20\). Satan would have us dwell on how we could have done things differently, but this type of speculation is unproductive and does not help us grow in our love for God and for our neighbor. God would have us cease the speculation and trust in Him. Some hate themselves because of perceived personality quirks or their own physical appearance. They see themselves as weird, awkward, or abrasive around others, negatively affecting friends and acquaintances. Or they view themselves as just plain ugly. The design of God should bring hope. Scripture says that God is the One who made us. Every part of our physical bodies is of God’s design and under His care (see Matthew 10:30\). Our personalities, too, are given by God. God knows us better than anyone—better even than we know ourselves (Psalm 139:1–6, 23–24\)! And He loves us. As we allow the Holy Spirit to control us, our personalities will be shaped and used by God Himself. And our physical appearance will matter less. When we set our hope on the glories of our heavenly citizenship (Philippians 3:20\), we can have perfect peace. The key to how to stop hating yourself is to focus less on self and more on Christ. The lyrics to this simple chorus are a good reminder: “Let’s forget about ourselves / And magnify the Lord and worship Him” (Ballinger, B., Sound III, Inc., admin by Universal Music Corp., MCA Music Publ., 1976\). Jesus can pull us out of the miry bog of self\-hate and put a song of praise to God in our mouths (Psalm 40:1–3\). Let’s meditate on Jesus’ perfect love for us (1 John 4:17–18\), His never\-ending faithfulness and commitment to love His people (Romans 8:38–39\), His perfect provision for and protection of His sheep (Psalm 23\), and His perfect atonement for all of our sins (Colossians 2:13–14\). We can have peace as we set our minds on the Lord (Isaiah 26:3\). We have great reason to rejoice, for, if we trust in Jesus, our names are written in heaven (Luke 10:20\). [Timothy Keller](Timothy-Keller.html), in his book *The Freedom of Self\-Forgetfulness*, describes the person who has learned to focus less on self and more on what Christ has done: “A truly gospel\-humble person is not a self\-hating person or a self\-loving person, but a gospel\-humble person. The truly gospel\-humble person is a self\-forgetful person whose ego is just like his or her toes. It just works. It does not draw attention to itself. The toes just work; the ego just works. Neither draws attention to itself” (2017, 10 Publishing, p. 33\). Let us turn our eyes from the sinful state of our flesh and look to Him who has conquered sin and death for us (Colossians 3:1–3; 1 Corinthians 15:57\).

If we talk to loved ones who have died, do they hear us?

Answer The desire to talk to our loved ones who have died is a natural part of the grieving process. We ache to see them one more time, hear their voices again, or tell them something we wish we had said. We find ourselves hoping that our loved one can listen from heaven and respond. Good\-intentioned friends may say the departed can indeed hear us and are watching over us and guiding us. They may even suggest that our loved one [is an angel now](become-angels.html). But what does the Bible say? Should we try to communicate with our loved ones who have died? Can they speak to us from heaven? The Bible offers no evidence to suggest that legitimate, two\-way [communication](Bible-necromancy.html) between the living and the dead is possible. On the contrary, Scripture strictly forbids believers from attempting to do so (see Leviticus 19:31; 20:6, 27; Deuteronomy 18:9–12; 1 Chronicles 10:13–14\). At least one Bible verse may suggest that our saved loved ones can see from heaven and, to some extent, know what is happening here on earth: “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” (Hebrews 12:1, NLT). Some scholars believe this “huge crowd of witnesses to the life of faith” are the saints in heaven who have crossed the finish line of their race but have turned back to watch us and cheer us on to the glorious end. Others believe the description is figurative: the heroes of the faith bear witness from the pages of Scripture, and we are encouraged along the way by remembering their testimonies. Since the Bible doesn’t say definitively that the saints in heaven are watching us, we should not put too much confidence in the prospect. We can only speculate. The Bible does warn believers not to be deceived by lying spirits (see 1 Kings 22:22–23; 1 Timothy 4:1\). Satan is a liar, and the demons can likely imitate the voice or appearance of our departed loved ones and in that way lead us astray. Purposely seeking “a message from beyond” is spiritually dangerous. Since Jesus Christ is the only mediator between God and humanity, we should not pray to dead saints (1 Timothy 2:5\). But praying to a saint and talking to a deceased loved one are two different things. Would it be okay to occasionally say something to loved ones in heaven, as long as we don’t expect to hear back from them? Nothing in the Bible indicates this is wrong or a violation of God’s will, but wouldn’t it be better to talk to Jesus or pray to the Father about your loved one? Randy Alcorn writes, “Personally, rather than talking to a loved one, I am more comfortable simply praying to Jesus or the Father (there are biblical examples of praying to each) and saying, ‘Lord, would you please give my mom a hug, and tell her it’s from me?’ Now I think my mom sometimes sees what’s going on here and might hear this when I say it, but I KNOW God hears it. And I trust God to do what He knows is best” (www.epm.org/blog/2008/May/2/can\-we\-or\-should\-we\-talk\-to\-loved\-ones\-in\-heaven, accessed 10/3/23\). Instead of seeking comfort from the dead, we have the Word of God and the Spirit of God to supply all the comfort and guidance we need. We can look to the Lord when we feel overcome by the loss of a loved one because in Him are found endless reservoirs of help, hope, and strength (Psalm 27:10; 121:1–2; 124:8; Isaiah 40:31; Matthew 11:28\). The psalmist affirms, “The Lord is close to the brokenhearted and saves those who are crushed in spirit” (Psalm 34:18\). We find countless examples of God communicating with us through His Word: “All Scripture is God\-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work” (2 Timothy 3:16–17\). The Bible is the primary way in which God speaks to us. His Word is our guiding light (Psalm 119:105\). Through the prophet Isaiah, God reveals, “So is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it” (Isaiah 55:11\). We can take our hurts and heartaches to God, no matter the situation, knowing He perfectly understands how we feel. In Jesus Christ, we have a [High Priest](Jesus-High-Priest.html) who understands our weaknesses. Because of Him, we can “come boldly to the throne of our gracious God. There we will receive his mercy, and we will find grace to help us when we need it most” (Hebrews 4:15–16, NLT). With the loss of a loved one, the pain can be overwhelming. We may miss communicating with that person and desire to reconnect in some way. In those times, God calls us to turn to Him. He is our Comforter (John 7:38–39; 14:16–18, 26; 15:26; Romans 8:16\). He heals our brokenness (Psalm 30:11; Isaiah 61:1\) and brings the peace our hearts desperately need (John 14:27; 16:33; Philippians 4:6–7\). If we trust God with our grief, He will show us how to carry on despite the painful loss. What is more, He assures us that our loved ones are whole in heaven, with Him, which is far better than anything we can imagine here on earth (Philippians 1:20–24; Romans 8:18; 1 Corinthians 2:9; 2 Corinthians 4:17; 1 John 3:1–2\). Departed believers are not angels, but they are God’s chosen family, “the assembly of God’s firstborn children, whose names are written in heaven . . . the spirits of the righteous ones in heaven who have now been made perfect” (Hebrews 12:23\). One day we will be reunited with our redeemed loved ones and share life in perfect fellowship with each other and God for all eternity (Revelation 21:3\).

Why did God order the killing of people in the Old Testament?

Answer From the beginning, God assigned exceedingly great [value to human life](sanctity-of-life.html): “So God created human beings in his own image. In the image of God he created them; male and female he created them” (Genesis 1:27, NLT). God told Noah that He would “demand an accounting for the life of another human being” because “in the image of God has God made mankind” (Genesis 9:5–6\). In Exodus 20:1–21, God issued the [Ten Commandments](Ten-Commandments.html), the heart of Hebrew law. Here, God outlined the absolutes of moral and spiritual living for His people. His intentions could not have been more clear: “You shall not murder” (Exodus 20:13; see also Deuteronomy 5:17\). Murder is the unlawful, intentional taking of a life. New Testament Bible verses further affirm the sacredness of human life (Matthew 5:21; Romans 13:9; 1 Timothy 1:9; 1 John 3:15; James 2:11–12\). If God places such high worth on the life of every human, then why did He intentionally order the killing of many people in the Old Testament? In the Great Flood (Genesis 6:1—8:22\), God destroyed all land\-dwelling life on earth except for a remnant. Other significant examples of God killing people include the destruction of Sodom and Gomorrah (Genesis 19:1–29\) and the drowning of the Egyptian army at sea (Exodus 14:26–31\). God instructed Israel to execute everyone in Jericho except for Rahab and her family (Joshua 6:17, 21\). In a lesser\-known account, God sent lions to kill some Assyrian ex\-patriots (2 Kings 17:25–26\). Bible skeptics often ask, why is it acceptable for God to kill or command the slaughter of people? The answer is not complicated: God as Creator of the Universe is the Author of life (Acts 3:15\). He alone possesses the right and authority to give life and to take it away (Genesis 2:7; Job 1:21; 12:10; Acts 3:15; 17:25\). God is also the only just Judge of sin (Isaiah 13:11; 26:21; Psalm 99:8; Proverbs 11:21; Amos 3:14; Zephaniah 1:12; Romans 2:12; 1 Thessalonians 4:6\). When people commit evil, God has the right and authority to carry out His punishment, and sometimes the only fitting punishment for the crime is death (Genesis 2:17; Leviticus 20:1–17; Proverbs 11:19; Romans 1:32; 1 Corinthians 11:29–30\). The Bible clearly states that “the wages of sin is death” (Romans 6:23\). God told Adam and Eve that, if they disobeyed His orders, they would die (Genesis 2:17\). By the time of Noah’s Flood, humans had grossly violated their place in God’s order, once again stepping far beyond the limits God had marked out for them (Genesis 6:1–4\). The flood was God’s divine punishment upon wicked people. [Sin](definition-sin.html) had become so widespread that God needed to reassert His lordship and give humanity a fresh start and another chance to obey Him. Because we are not God, we do not have the right to end a human life except on certain exceedingly rare occasions permitted by God. The Lord told Israel to wipe out the Canaanite nations and to kill everyone, including women and children. Only He has the right to do this; the Israelites could not pick and choose whom to destroy on their own. The destruction of the Canaanites in the [book of Joshua](Book-of-Joshua.html) was God’s divine punishment against wicked people. God used Israel as the means of meting out that punishment, as He explained: “Recognize today that the Lord your God is the one who will cross over ahead of you like a devouring fire to destroy them. He will subdue them so that you will quickly conquer them and drive them out, just as the Lord has promised. After the Lord your God has done this for you, don’t say in your hearts, ‘The Lord has given us this land because we are such good people!’ No, it is because of the wickedness of the other nations that he is pushing them out of your way. It is not because you are so good or have such integrity that you are about to occupy their land. The Lord your God will drive these nations out ahead of you only because of their wickedness, and to fulfill the oath he swore to your ancestors Abraham, Isaac, and Jacob” (Deuteronomy 9:3–5, NLT). God also warned His people not to get caught up in the Canaanites’ idolatrous and detestable practices (Deuteronomy 12:29—13:18\). After the flood, God established a [covenant with Noah](Noahic-covenant.html) to never again destroy the earth by water. He also gave this command: “And for your lifeblood I will surely demand an accounting. I will demand an accounting from every animal. And from each human being, too, I will demand an accounting for the life of another human being. ‘Whoever sheds human blood, by humans shall their blood be shed; for in the image of God has God made mankind’” (Genesis 9:5–6\). Here, God explains that anyone who kills another person will be held accountable by God. God’s punishment involved having the murderer executed by another human agent of justice working on God’s behalf. Humanity was still corrupted by sin after the flood. But instead of periodically eradicating evildoers from the face of the earth, God handed over the task of carrying out His justice on earth to humans (Romans 13:4; Jeremiah 51:20\). Sometimes, that job involves ending another human life as the penalty for murder. However, individuals are not to independently carry out justice or revenge. God has reserved that authority for governmental powers (Romans 13:1–14\). According to [Mosaic Law](Mosaic-Law.html), God sometimes prescribed the death penalty for crimes other than murder (Exodus 22:18–20; 35:2; Deuteronomy 21:18–21\). Although these stipulations of capital punishment may seem harsh by today’s standards, in context, they helped keep the Israelites pure and set them apart from neighboring pagan peoples. God’s holy standard contrasts sharply against the depravity of sin and the degree of its destructiveness on society. Like the rest of the law, those regulations were fulfilled in Jesus Christ and are no longer legalistic obligations for God’s people (Matthew 5:17; John 1:17; Romans 10:4\). Today, the only morally justifiable conditions for killing another person involve matters of [self\-defense](self-defense.html), the [death penalty](death-penalty.html) for the crime of murder, and killing in wartime. However, even in these situations, Christians don’t always agree.

What is the core message of the Minor Prophets?

Answer The Minor Prophets, sometimes referred to as “the Book of the Twelve,” make up the final section of the Old Testament. They consist of Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. The “minor” designation pertains solely to their shorter length in comparison to the five “[Major Prophets](major-minor-prophets.html)” but doesn’t imply that they have less theological importance. Moreover, to fully understand the Minor Prophets, it’s important to grasp the core message they convey to readers. While all seventeen prophetic books in the Old Testament share common features, such as writing style, many scholars believe that the Minor Prophets are uniquely united. Evidence for this includes the facts that (1\) they are grouped together, despite having various historical contexts, suggesting theological cohesion; (2\) they are referred to in non\-biblical texts as a single collection, such as Sirach 49:10, which calls them “the Twelve Prophets”; (3\) they number twelve, which symbolizes completeness in the Hebrew tradition; and (4\) they contain numerous internal connections. For example, the books of Joel and Amos include the phrase *the Lord roars from Zion* (Joel 3:16; Amos 1:2, ESV). This unity is further reflected in the core message of the Minor Prophets. Their central point is that Jews and Gentiles alike need to repent of sin and live for God, who is loving and just, so that on the day of the Lord they will receive the blessings that come through His promised Messiah, rather than face His judgment (e.g., Joel 2:28–32; Habakkuk 2:4\). The basis of the prophets’ critique is the law that God gave to Moses on Mount Sinai—the Mosaic Covenant identifies sinful and holy behavior (Exodus 19—24\). Importantly, according to the law, a person’s behavior reveals the condition of his heart toward God (Leviticus 19:18; Deuteronomy 6:5\). Three themes in the Minor Prophets work together to shape their core message. Central to each one is Hosea because it’s first in the traditional arrangement of the twelve books. Bible scholars disagree on which theme is dominant, yet most recognize that each one is important. The first theme highlights Israel’s failure to keep [the law](Mosaic-Law.html). It communicates that people need to urgently repent for disobeying God’s commands to avoid His judgment and secure His blessing. Hosea 14:9 is central to this theme: “Whoever is wise, let him understand these things; whoever is discerning, let him know them; for the ways of the Lord are right, and the upright walk in them, but transgressors stumble in them.” Another theme focuses on the [day of the Lord](day-of-the-Lord.html), which ten out of the twelve Minor Prophets mention (e.g., Joel 1:15; 2:11; Amos 5:20\). The day of the Lord is a future time when God will decisively intervene in world affairs, judging the unrighteous (e.g., Malachi 4:5\) and blessing the righteous (e.g., Obadiah 1:15–18\). The New Testament teaches that Pentecost foreshadowed the ultimate fulfillment of the day of the Lord (Acts 2:17–21\), which will culminate with the second coming of Jesus Christ (1 Corinthians 5:5; 1 Thessalonians 5:2; 2 Thessalonians 2:2; 2 Peter 3:10\). The third theme of the Minor Prophets emphasizes the love of God. This is evident in the narrative arc of the Minor Prophets. It begins with a story that illustrates God’s love (Hosea 1—3\) and concludes with a declaration of the same theme in Malachi 1:2\. That verse reads, “‘I have loved you,’ says the Lord. But you say, ‘How have you loved us? Is not Esau Jacob’s brother?’ declares the Lord. ‘Yet I have loved Jacob.’” Finally, to fully comprehend the core message of the Minor Prophets, it’s important to understand that the New Testament identifies Jesus of Nazareth as the [Messiah](is-Jesus-the-Messiah.html). While the minor prophets looked forward with anticipation to the Messiah’s arrival, Christians look back on it. As the New Testament affirms, the minor prophets testify to Jesus’ birth (e.g., Micah 5:2; Matthew 2:1\), public ministry (e.g., Zechariah 9:9; Matthew 21:5\), death (e.g., Zechariah 12:10; John 19:34–27\), and resurrection (e.g., Jonah 2:10; Matthew 12:39–41\). Jesus also taught that the Old Testament prophets testified about Him (Luke 18:31; 24:44–47\). The minor prophets lived under the Mosaic Covenant, which Jesus fulfilled (Matthew 5:17\). In contrast, Christians today live under the New Covenant, a unilateral agreement that Jesus established by His death and resurrection (Jeremiah 31:31–40; Luke 22:20\). Yet the books of the Minor Prophets remind Christians about the importance of Holy Spirit\-empowered obedience. This obedience is no longer directed toward the law in its details but to its essence through loving God and others (Matthew 22:37–40\) and to the mission of preaching the gospel and making disciples of every tribe, language, people, and nation (Matthew 28:18–20; Revelation 5:9\).

What does “church of the firstborn” mean in Hebrews 12:23?

Answer The phrase *church of the firstborn* is found in Hebrews 12, a chapter that speaks to the differences between [Mt. Sinai](mount-Sinai-significance.html) (where the law was delivered) and [Mt. Zion](Zion.html), the dwelling place of God. Verses 18–21 recall the giving of the law on Mt. Sinai and the fact that no one was allowed to approach the mountain or even touch it. There was fire and smoke, and the people were terrified (see Exodus 19:10–19\). Only Moses was allowed to go up the mountain to meet God. This scene at Mt. Sinai is contrasted with the [New Covenant](new-covenant.html), symbolized by Mt. Zion—not the earthly mountain but the heavenly counterpart. (Mt. Zion was the site of Jerusalem and came to stand for the place where God resides.) Generally speaking, the tone of the passage describing Mt. Zion is much less ominous and more joyful. Not only does God “reside” in the heavenly Jerusalem, but also there are “angels in joyful assembly” (Hebrews 12:22\) and “Jesus the mediator of a New Covenant” (verse 24\). With them all are “the spirits of the righteous made perfect” and “the church of the firstborn, whose names are written in heaven” (verse 23\). So, under the New Covenant, there are many who are able to approach God, unlike what happened on Mt. Sinai. “The spirits of the righteous made perfect” refers to all believers but may, at least temporarily, refer to those who have already died in the Lord—they are now made perfect. The “church of the firstborn” is comprised of all those whose names are written in heaven—believers of all ages, dead or alive. The Greek word for “church” simply means “assembly,” and that’s how the NLT and CSB translate it. But why is it called the church of the “firstborn?” Does *firstborn* describe the members of the church in some way? Or does *firstborn* refer to someone else? In the New Testament, Christ is described as “the firstborn over all creation” (Colossians 1:15\). This refers to His position as rightful heir over all creation. This seems to be similar to the way the word is used in Hebrews 1:6\. Colossians 1:18 and Revelation 1:5 speak of Jesus as the “firstborn from the dead.” This refers to the fact that He is the first to be resurrected and given a resurrection body; it also implies that many more resurrections will follow. Romans 8:29 says that Christ is the firstborn of many brothers and sisters. So, the “church of the firstborn” is simply another way of saying the “gathering of people in Jesus Christ.” The term *firstborn* emphasizes that He is preeminent over all creation and the first of many to be resurrected and given a glorified body. The passage ends with a warning. If those who rejected the Old Covenant were punished severely, how much more severe will be the punishment for those who reject the superior covenant?

What does it mean that “the goodness of God leads to repentance” (Romans 2:4)?

Answer In Romans 2:3–4, the apostle Paul addresses a Jewish audience (see Romans 2:17\), cautioning them against [hypocrisy](Bible-hypocrisy.html) and judgmentalism. He points out that their condemning of the Gentiles for sins they also committed showed contempt for the patience, tolerance, and goodness of God that they themselves had received: “And do you think this, O man, you who judge those practicing such things, and doing the same, that you will escape the judgment of God? Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?” (NKJV). “The goodness of God” simply refers to His kindness. In the original Greek, the term translated as “goodness” (KJV, NKJV) or “kindness” (NIV, ESV) means “the quality of being warmhearted, considerate, humane, gentle, and sympathetic.” Paul often spoke of the Lord’s extraordinary kindness toward us and how the goodness of God ought to motivate us to be kind to others (Romans 11:22; Ephesians 2:7; Titus 3:4\). King David observed how God’s people have long celebrated His “abundant goodness” (Psalm 145:7; cf. Exodus 18:9; Isaiah 63:7; Psalm 27:13\). Because of His goodness, God made an everlasting covenant with Israel, saying, “I will never stop doing good to them” (Jeremiah 32:40\). God blessed Israel with rich physical and spiritual resources. He gave them a “good land” flowing with milk and honey (Deuteronomy 8:7; see also Exodus 3:8, 17; 33:3; Numbers 13:27; Deuteronomy 26:9\) where He promised to shepherd, protect, and care for them (Psalm 23; 28:9; 121:3–5\). In His goodness, God laid out the law so that, through obedience, they “might always prosper and be kept alive” (Deuteronomy 6:24\). God established the [tabernacle](tabernacle-of-Moses.html) (and later the temple) so His people would have a tangible reminder of His presence (Exodus 25:8; 33:9–10; 40:34–35\). He gave them a system of worship and the priesthood to make atonement for their sins (Leviticus 9:7\). All these Old Testament blessings pointed to God’s Son, the Messiah, whom He would send as Israel’s Savior—the ultimate demonstration of God’s goodness and kindness (Acts 10:38; Hebrews 9:11; 2 Corinthians 9:15\). Even though Israel rejected the Messiah and crucified Him, God continued to give them every opportunity to be saved, pouring out His grace and delaying His judgment (John 1:16–17\). It is not fear of judgment or punishment that leads people to repent of their sins and be saved, but the goodness of God and “the incredible wealth of his grace and kindness toward us, as shown in all he has done for us” (Ephesians 2:7, NLT). God is not a heartless dictator but a merciful, forgiving, loving God (Psalm 25:6; Daniel 9:9; Ephesians 2:4; James 5:11; 1 Peter 1:3\). He is patient with sinners who deserve judgment because He “wants everyone to be saved and to understand the truth” (1 Timothy 2:4, NLT; see also Isaiah 30:18; Ezekiel 18:23, 32; 33:11; 2 Peter 3:9\). God’s children—those who know and have experienced the goodness of God—must never forget to show His kindness and mercy to others. Jesus said, “[Do not judge](do-not-judge.html) others, and you will not be judged” (Matthew 7:1, NLT; see also Romans 14:13; 1 Corinthians 4:5; James 5:9\). Jesus wasn’t suggesting that we ignore immorality in others (see Matthew 18:15–18; Hebrews 3:13\). Both Jesus and Paul were speaking against the self\-righteous, hypocritical tendency to point the finger at someone else and not realize that three fingers are pointing back at us. Believers can evaluate the character and actions of others and recognize sin. But whenever we [confront sin](judge-with-righteous-judgment.html) in someone else, we must remember that God’s goodness leads people to repentance. As we attempt to bring correction, healing, and restoration, we must maintain an attitude of love, gentleness, and humility, carefully keeping an eye on our own spiritual state (Psalm 141:5; 1 Corinthians 4:21; Hebrews 12:13; Galatians 6:1–2; 2 Timothy 2:25; James 5:19–20\).

What does it mean to have a good conscience (1 Timothy 1:5)?

Answer In 1 Timothy 1:3–11, the apostle Paul instructs his protégé Timothy on how to deal with false teachers in the church. After giving a brief description of their false teachings (verses 3–4\), Paul explains why he wants Timothy to stop these destructive and divisive ideas from spreading: “The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith” (1 Timothy 1:5\). The motivation behind Paul’s instruction to Timothy is love. Instead of demonstrating love for one another, the believers in Ephesus were wasting time in “endless discussion” and “meaningless speculations,” arguing about “myths and spiritual pedigrees” that did nothing to “help people live a life of faith in God” (1 Timothy 1:4, NLT). They were so caught up in controversy that they missed the higher calling—to love God first and then others (Matthew 22:35–40; 1 John 3:11; 4:7; 1 Corinthians 13:13\). As vital as it is to be doctrinally correct, it is equally important to have our heart attitudes and resulting behaviors right before God. Our mission is not to be right and show others they are wrong. Love is the true goal. The quality of love should define our lives and motivate our actions above all else. In 1 Timothy 1:5, Paul lists three foundational attributes necessary to cultivate love: a pure heart, a good conscience, and a sincere faith. These were virtues the false teachers had “turned away from” (1 Timothy 1:6, NLT). So, what does it mean to have a good conscience? The original Greek word (*agathos*) that Paul uses in 1 Timothy 1:5, rendered as “good” in English, refers to moral excellence. The “[conscience](conscience.html)” (*syneidēsis* in Greek) is the psychological faculty or internal capability that allows a person to distinguish between right and wrong. It is the inner judge written on the believer’s heart (see Jeremiah 31:33\) that accuses and convicts when we do wrong and approves when we do right (see Romans 2:14–15\). A person with a good conscience lives and behaves according to a God\-given moral code of excellence; he or she possesses upright inner convictions and is able to discern between right and wrong. Paul charges Timothy, “Cling to your faith in Christ, and keep your conscience clear. For some people have deliberately violated their consciences; as a result, their faith has been shipwrecked” (1 Timothy 1:19, NLT). It is possible to have either a good conscience or a conscience that is “defiled” or “corrupted” through rebellion (Titus 1:15\). When we receive Jesus Christ as Lord and Savior, His blood purifies “our consciences from sinful deeds so that we can worship the living God” (Hebrews 9:14, NLT). Our guilty consciences “have been sprinkled with Christ’s blood to make us clean” (Hebrews 10:22, NLT). [Warren Wiersbe](Warren-Wiersbe.html) compares a good conscience, or a clean conscience, “to a window that lets in the light of God’s truth” (*The Bible Exposition Commentary*, vol. 2, Victor Books, 1996, p. 414\). The more we study God’s Word, the more light we let in and the more sensitive we become to right and wrong. Paul informs Timothy that the [false teachers](false-teachers.html), those who “abandon the faith and follow deceiving spirits and things taught by demons,” have persisted in their sin and rebellion against God to the point of having their consciences “[seared](seared-conscience.html) as with a hot iron” (1 Timothy 4:1–2\). The light of God’s truth is shut out from such hearts. The concept of having a good conscience had a somewhat different meaning for the believers in Ephesus: “For first\-century people, conscience dealt with a person’s conduct within the chosen group. A good conscience meant living according to the standards and practices which the group (in this case the church) deemed proper and acceptable. It meant living without shame among one’s peers or companions” (Larson, K., *Holman New Testament Commentary*, vol. 9, Broadman \& Holman Publishers, 2000, pp. 146–147\). Nowadays, we view having a good conscience and the ability to discern right from wrong mainly from an individual perspective. But in ancient times the word carried the weight of responsibility and answerability. The apostle Peter seems to have in mind this sense of accountability among peers when he instructs, “And if someone asks about your hope as a believer, always be ready to explain it. But do this in a gentle and respectful way. Keep your conscience clear. Then if people speak against you, they will be ashamed when they see what a good life you live because you belong to Christ” (1 Peter 3:15–16, NLT).

What is the core message of the Major Prophets?

Answer The Major Prophets, which include the books of [Isaiah](Book-of-Isaiah.html), [Jeremiah](Book-of-Jeremiah.html), [Lamentations](Book-of-Lamentations.html), [Ezekiel](Book-of-Ezekiel.html), and [Daniel](Book-of-Daniel.html), have an important role in the Bible. They are called “Major Prophets” because they are longer than the twelve “[Minor Prophets](minor-prophets.html)” that follow them in the Old Testament. While the Major Prophets fit seamlessly within the overarching narrative of the Bible, they also communicate a distinct and profound meaning of their own. The core message of the Major Prophets is that the Messiah is coming to establish His rule. They emphasize that Israel and the nations must repent for failing to meet God’s righteous standards. In repenting, they can receive God’s salvation and avoid His judgment on the day of the Lord. Central to the core message of the Major Prophets is the [Messiah](what-does-Messiah-mean.html). The Hebrew word translated as “Messiah” means “anointed one.” Its Greek equivalent is translated into English as “Christ.” The Major Prophets reveal that, as a descendant of David, the Messiah would unite and preserve Israel and be a “light for the nations” (Isaiah 42:6, ESV; cf. Jeremiah 23:5–6; Ezekiel 37:26–27\). The New Testament reveals that Jesus of Nazareth fulfilled these Messianic prophecies and many others. Furthermore, Jesus taught that He was the Messiah (Luke 24:44–47\), His followers affirmed it (Matthew 16:13–20\), and the early church preached it (Acts 4:24–28\). The Major Prophets also communicate that the Israelites were guilty of violating the law God gave Moses on Mount Sinai, which described righteous standards for living based on His holy nature. Leviticus 19:2 summarizes the relationship between God’s commands and His character: “You shall be holy, for I the Lord your God am holy” (cf. Isaiah 6:3\). Living in obedience to the law wasn’t only in the Israelites’ best interests, but also set them apart from the nations (Deuteronomy 4:7–8; Romans 9:4–5\). Yet they fell short of keeping it, necessitating their repentance and rededicating themselves to righteous living. The core message of the Major Prophets is found in each of the five books, including the forthcoming arrival of the Messiah, the need for people to repent of sin, and the judgment or blessing that awaits each person. Because their authors are different and some of their settings and themes are unique, the books highlight aspects of the core message to varying degrees. Yet when taken together, the core message of the Major Prophets is evident and powerful. Before the exile, during which the Israelites were forcibly removed and held in captivity by foreign powers for seventy years, the Major Prophets Isaiah and Jeremiah urged repentance to avoid judgment and attain blessing at the Messiah’s coming. Isaiah admonished Israel for its spiritual infidelity, while foretelling that the Messiah would embody both suffering and salvation (Isaiah 52:13–53:12; 61:1–3\). Jeremiah urged repentance, pointing out Israel’s idol worship. He also foresaw a “righteous Branch,” who is the Messiah, starting a New Covenant focused on faith, not nationality (Jeremiah 31:26–40; cf. Hebrews 8:8–12\). Lamentations, written by Jeremiah, reflects on Israel’s sins and God’s mercy, emphasizing repentance. When the exile occurred, the prophetic messages of Ezekiel and Daniel shifted to address the immediate circumstances of the Israelites while maintaining the core themes that Isaiah and Jeremiah established. Ezekiel explains that the [New Covenant](new-covenant.html) the Messiah will establish will be a lasting one characterized by God’s peace and presence (Ezekiel 18:31–32; 37:26–27\). Additionally, Daniel represents and advocates for unwavering faithfulness to God. He provides visions of the Messiah who would rule the world as God’s anointed one, promising deliverance and redemption for the faithful (Daniel 1; 2:35, 45; 7:13–14; 9:26; 11:33–35\). Together, Ezekiel and Daniel emphasize God’s supreme rule and the promise of final restoration. Building on the prophetic vision of repentance and redemption, the New Testament reveals that Jesus of Nazareth fulfilled the prophets’ hopes. As the Messiah, Jesus taught that everyone falls short of God’s standards (Mark 10:18; cf. Romans 3:23\). Yet, in grace He extends forgiveness to all those who believe in Him (John 3:16; cf. Ephesians 2:8–9\). By embracing this good news through repentance of sin and putting one’s faith in Jesus for salvation, sinners can avoid the judgment that the Major Prophets foretold and instead secure the blessings that they promised (Mark 1:15\).

What does it mean that knowledge puffs up (1 Corinthians 8:1)?

Answer In 1 Corinthians 8:1–13, the apostle Paul responds to a question from the Corinthians regarding meat that had previously been [sacrificed to idols](food-sacrificed-idols.html). He begins, “Now about food sacrificed to idols: We know that ‘We all possess knowledge.’ But knowledge puffs up while love builds up” (1 Corinthians 8:1\). In first\-century Greek culture, pagans participating in ritualistic idol worship offered meat from animals to be burned in temple sacrifices. Only a portion of the meat was used, and the leftovers were typically sold in the market. The [Jerusalem Council](Jerusalem-Council.html) had banned Christians from eating such foods (Acts 15:29\). However, controversy arose in the church based on each believer’s understanding of [Christian liberty](Christian-liberty.html). Many knew the meat could not be contaminated purely because it had been used in a pagan ritual. The temple idols were false gods and had no power to taint the meat. These Christians felt freedom of conscience to eat the meat, which was likely available to purchase at a reduced market price. When Paul writes, “We all possess knowledge” and “An idol is nothing at all in the world,” he appears to be quoting lines from an earlier letter written by the Corinthian leaders (see 1 Corinthians 8:1, 4\). These leaders were seeking Paul’s counsel to quell the division. Some of the believers in the church—likely those who had been delivered from pagan idolatry—were offended by brothers and sisters in Christ who were eating meat sacrificed to idols. Paul tackles a similar issue in Romans 14 and 15\. The freedom of strong believers regarding dietary laws and holy days was offending the weaker Christians. Paul starts his counsel to the Corinthians with this statement: “Knowledge puffs up while love builds up.” “Puffs up” is an English rendering of the Greek verb *physioō*, meaning “to make proud, to cause to become conceited, as if to inflate something with air.” The New Living Translation renders this statement, “While knowledge makes us feel important, it is love that strengthens the church.” Earlier, Paul commented on the superior knowledge of the Corinthians: “God has enriched your church in every way—with all of your eloquent words and all of your knowledge” (1 Corinthians 1:5, NLT). It appears the Corinthians may have grown a little too proud of their intellectual prowess. Paul indicates that knowledge itself was not the answer to the division over food sacrificed to idols. The Corinthians could apply all the sophisticated learning they had acquired to the situation, but that would not help. They needed love. [Warren Wiersbe](Warren-Wiersbe.html) writes, “Knowledge can be a weapon to fight with or a tool to build with, depending on how it is used. If it ‘puffs up’ then it cannot ‘build up \[edify]’” (*The Bible Exposition Commentary*, vol. 1, Victor Books, 1996, p. 595\). If our knowledge is not tempered with love, we are simply bloated, puffed\-up know\-it\-alls. Later, Paul expounds on the idea: “If I could speak all the languages of earth and of angels, but didn’t love others, I would only be a noisy gong or a clanging cymbal. . . . If I understood all of God’s secret plans and possessed all knowledge . . . but didn’t love others, I would be nothing. If I gave everything I have to the poor and even sacrificed my body, I could boast about it; but if I didn’t love others, I would have gained nothing” (1 Corinthians 13:1–3, NLT). Knowledge must be counterbalanced with love to be powerful and effectual (Ephesians 4:15; Philippians 1:9–11\). The strong believers, those with the freedom to eat meat, failed to apply their knowledge in love (1 Corinthians 16:14; Colossians 3:14\). Instead of strengthening the weak saints and building up the church, the strong Christians were only inflating their egos and creating discord. Christian freedom must always be accompanied by love and concern for our brothers and sisters in Christ. We do well to remember that knowledge puffs up, whereas love builds up. A genuinely mature believer will lay down his intellectual pride and lovingly humble himself (Romans 14:1\). Rather than humiliate or beat down someone weak in faith with logical arguments, we will come alongside to help our brother or sister walk in freedom (1 Thessalonians 5:14\). We may even need to sacrifice our Christian freedoms to help prevent a weaker brother from stumbling and falling (1 Corinthians 8:9–12; Romans 15:1–3; 1 Corinthians 10:24; Philippians 2:4\).

Who wrote the book of Genesis? Who was the author of Genesis?

Answer The [book of Genesis](Book-of-Genesis.html), as its name implies, is a narrative of beginnings. Its alternate name *Bereshith*—meaning “in the beginning”—derives from the opening line of the book. Genesis chronicles the origin of the universe, our first parents, and the rebellion that corrupted both creation and human nature. It also traces the lineage of the Israelites, starting from Abraham, through whom God initiated His redemptive work. The book of Genesis has sparked many debates, including the subject of authorship. Early Jewish and Christian tradition attributed Genesis to [Moses](life-Moses.html), in alignment with the other books of the Pentateuch. This choice was not arbitrary, as both the Old and New Testaments point to Moses as the author. For instance, Joshua 8:31 mentions Joshua building an altar as “written in the Book of the Law of Moses,” a reference to the Pentateuch. Joshua 1:7 also refers to the law commanded by Moses. Additional supporting verses include Numbers 33:2; Joshua 23:6; 1 Kings 2:3; and Matthew 4:4\. In the New Testament, Jesus consistently referred to Moses while discussing the [Pentateuch](Pentateuch.html), further affirming his authorship (for example, Matthew 19:8; Mark 12:26; John 5:45–47\). For Christians, the testimony of Jesus alone is sufficient to establish Moses as the author of Genesis. In Acts 3:22, Peter quotes Deuteronomy and attributes the passage to Moses. In Romans 10:5, Paul cites Moses as the author of Leviticus. Moses’ authorship of the book of Genesis remained uncontested until the 19th century, when scholars began to challenge the traditional view. One objection arose from the events recorded in Genesis predating Moses’ existence. How did Moses have knowledge about these events? First, we affirm the trustworthy inspiration of the Holy Spirit, asserting that “all Scripture is inspired,” including the book of Genesis (2 Timothy 3:16, NASB). God’s guidance in overseeing Scripture gives us confidence that Moses received accurate information about Adam, Noah, and others who predated him. Furthermore, the ancient world had a robust oral tradition that Moses could have used as a source. Also, Genesis 5:1 implies the existence of written documents Moses might have relied on, especially the genealogies, originating from older patriarchs like Abraham and Joseph, who lived in the same Egypt Moses grew in. As an alternative to Mosaic authorship of Genesis, modern scholars proposed the “documentary hypothesis” or “[JEDP hypothesis](JEDP-theory.html),” suggesting that Genesis and other books of the Pentateuch were written by several anonymous authors and editors relying on oral tradition that spanned centuries. This idea, which divides Genesis into various segments based on the different [names of God](names-of-God.html) used in each, was first proposed by Jean Astruc and developed by Julius Wellhausen, who viewed Scripture using evolutionary lenses. The JEDP hypothesis casts suspicion on the authenticity of the book of Genesis, making it a legendary work at best, fitting for understanding the ancient world but by no means historical. However, there is no external evidence to support the JEDP hypothesis; no J, E, D, or P document has ever been discovered. No ancient Jewish or Christian scholar ever hinted that such documents existed. Based on the internal testimony of Scripture, Moses’ background, and archeological evidence of early writing, the most plausible conclusion is that Moses wrote and edited the book of Genesis.

Who wrote the book of Exodus? Who was the author of Exodus?

Answer The [book of Exodus](Book-of-Exodus.html) is the second book in the Pentateuch, or the Torah, in the Hebrew Bible. It forms a part of what Christians call the Old Testament. The title “Exodus,” derived from the [Greek Septuagint](septuagint.html), alludes to the pivotal event in the book: the Israelites’ departure from Egypt to become a nation of God’s people. The narrative contained in Exodus also encompasses the giving of the law on Mount Sinai, laying the foundation for Israel’s theocratic nationhood. The theme of redemption in Exodus foreshadows elements of the New Testament. Like the other books in the [Torah](what-is-the-Torah.html), Exodus was written by Moses. God chose to meet with Moses and instruct him face to face. After the meeting, “Moses then wrote down everything the Lord had said” (Exodus 24:4\). Testimony from both the Old Testament and the New attributes the Torah, including Exodus, to Moses. For example, 1 Kings 2:3 references the “Law of Moses.” Similar references in the Old Testament include Joshua 1:7, Ezra 6:18, 2 Kings 14:6, Nehemiah 13:1, and Daniel 9:11\. Identifying the law as being “of Moses” clearly suggests Mosaic authorship. The Torah was treated as a unified collection; thus, any mention of the writings of Moses covers the first five books of the Old Testament. In the New Testament, the best case for the Mosaic authorship of Exodus is from Jesus Himself, who quoted Exodus 20:12 and 21:17 and attributed the passages to Moses with the words “for Moses said” (Mark 7:10\). Other New Testament citations include Luke 24:27, 24:44, Romans 10:5, and 2 Corinthians 3:15\. Despite the scriptural support for the Mosaic authorship of Exodus, challenges to the traditional view emerged during the 19th century. Many scholars now consider Exodus to be a composite work of many authors and contributors who lived during the Babylonian exile and used oral tradition as their main source. These liberal scholars propose different theories to explain the formation of the Pentateuch, the most influential being the document hypothesis, or the [JEDP hypothesis](JEDP-theory.html). The name “JEDP” refers to four source documents believed to have inspired the Torah: the J document (Yahwist), the E document (Elohist), the D document (Deuteronomist), and the P document (Priestly). The JEDP hypothesis has been criticized for its lack of direct evidence (no copy of a J, E, D, or P document has ever been found, and the documents remain theoretical), complex speculations, and issues with dating the so\-called source documents. Other hypotheses include the supplementary hypothesis and fragmentary hypothesis. While acknowledging the possibility that Moses collaborated with ancient scribes in the formation of the Torah (plausible in a collective society), the traditional view of the authorship of Exodus remains valid. Denying the Mosaic authorship of Exodus and the rest of the [Pentateuch](Pentateuch.html) raises doubt about Scripture as a whole, including the words of Jesus. We can trust the Holy Spirit\-inspired testimony of other biblical authors.

Who wrote the book of Leviticus? Who was the author of Leviticus?

Answer The [book of Leviticus](Book-of-Leviticus.html), also known as the third book of Moses, constitutes the third book of the Torah, or [Pentateuch](Pentateuch.html). Like other books in the Torah, it is traditionally attributed to [Moses](life-Moses.html) and has a direct connection with the book of Exodus. Arguments supporting the Mosaic authorship of other books of the Torah also apply to Leviticus, specifically the testimony of other parts of Scripture that attribute the Pentateuch to Moses (for example, Matthew 8:4; Luke 2:22; and Romans 10:5\). The name “Leviticus” is derived from the Greek Septuagint and translates to “pertaining to the [Levites](difference-priests-Levites.html).” It is a fitting name for the book, which features a comprehensive compilation of laws and priestly duties designed to guide the Israelites in proper conduct and worship. The Levites were the tribe of Israel that had responsibility over aspects of tabernacle worship, and the regulations set forth in Leviticus were of prime importance in their duties. While modern Christians may be tempted to skip Leviticus during their Bible reading, the book contains valuable information that foreshadows the New Covenant and remains relevant for believers. Plus, Leviticus offers insight on what it means to be consecrated for God’s purpose. Christians don’t have a long list of laws to follow, but we are to be consecrated and holy (1 Peter 1:16\). Modern scholarship raises objections to the Mosaic authorship of Leviticus and other books of the Torah. For centuries, the Judeo\-Christian tradition that Moses wrote Leviticus remained without controversy, but around the 19th century the authorship of the Torah came to be questioned. Scholars proposed theories suggesting that the book of Leviticus developed over an extended period, the work of various compilers. This view lacks evidence and runs counter to the biblical testimony regarding the Torah. If Moses did not write Leviticus, what are we to do with the fact that Jesus and Luke attributed the book to him (see Matthew 8:4 and Luke 2:22\)? If Jesus was mistaken about who wrote Leviticus, how can we trust the other things He said? We might wonder why the book of Leviticus and many other biblical texts never explicitly state the author. This appears, for many ancient authors, to be a deliberate method of focusing more on the content than the writer. Over and over, the book of Leviticus declares, “The Lord spoke to Moses” (see Leviticus 1:1; 4:1; 5:14; 6:1\). So, the Lord spoke, and Moses wrote down what was said. There’s no doubt who the Original Author is. All Scripture is [inspired](God-breathed.html) by the Holy Spirit, a fact affirmed by Jesus (Mark 12:36\), providing confidence that each letter in the holy text serves a purpose.

Who wrote the book of Numbers? Who was the author of Numbers?

Answer The [book of Numbers](Book-of-Numbers.html) is the fourth book of the Torah. It was written by Moses. The book of Numbers derives its name from a census Moses conducted on the people of Israel, specifically targeting “the men twenty years old or older who are able to go to war” (Numbers 1:2, NLT). Beyond the census, the book delves into various themes, recording instances of Israel’s rebellion, divine judgment, and godly mercy that Jesus referenced in the New Testament (Numbers 21:4–9; John 3:14–15\). The book of Numbers can pose interpretive challenges for modern Christians, yet it contains crucial insights that enhance our understanding of the gospel and Christian living. Here we see the consequences of rebellion, the courage of faithfulness, the justice of God, and His mercy in response to repentance. Both Jewish and Christian traditions attribute the books of the [Pentateuch](Pentateuch.html) to Moses, a claim supported by references elsewhere in Scripture. The New Testament attributes the five books of the law to Moses (see John 5:45–47; 7:19; Romans 10:5; 1 Corinthians 9:9; 2 Corinthians 3:15\), as does the Old Testament (Joshua 8:32; 2 Chronicles 34:14; Malachi 4:4; Nehemiah 4:4\). Mosaic authorship of Numbers doesn’t necessarily mean Moses personally wrote every single word. For example, Numbers 12:3 says that “Moses was a very humble man, more humble than anyone else on the face of the earth.” This remark may have been added by a scribe. Of course, there is nothing improper about Moses writing such a comment about himself, since the influence of the Holy Spirit ensured objectivity in his writing. But it’s also possible that the parenthetical accolade was bestowed later by some unknown writer. Some have suggested Ezra or one of the later prophets as the one who added the comment—still under the inspiration of the Holy Spirit. Bolstering the fact that Moses wrote Numbers are two passages in the book that indicate Moses was the one producing the written record. Numbers 33:2 says, “At the Lord’s command Moses recorded the stages in their journey.” And the book ends with this information: “These are the commands and regulations the Lord gave through Moses to the Israelites on the plains of Moab by the Jordan across from Jericho” (Numbers 36:13\). So, God spoke the words, and Moses wrote them down. Despite critics who say otherwise, the Mosaic authorship of Numbers remains well attested. To reject the Mosaic authorship of the Torah raises doubt about Jesus’ veracity, since Jesus stated that Moses penned these books.

Who wrote the book of Deuteronomy? Who was the author of Deuteronomy?

Answer The fifth book of the [Torah](what-is-the-Torah.html), also known as the books of Moses, derives its title from the [Greek Septuagint’s](septuagint.html) “*to deuteronomion*,” meaning “second law” or “repeated law.” In Hebrew, it is called *Debarim*, translated as “the words.” As the Greek title implies, Deuteronomy revisits the laws given at Mount Sinai, documented in other books of the Torah. It delves into covenant renewal with a new generation of Israelites, explores blessings and curses tied to the law, recounts Israel’s history, and features the famous [Shema](what-is-the-Shema.html): “Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your strength” (Deuteronomy 6:4–5\). Deuteronomy encompasses ethical principles, the concept of covenant, blessings of obedience, and consequences for disobedience. As a part of the books of Moses, [Deuteronomy](Book-of-Deuteronomy.html) is traditionally attributed to Moses, a pivotal figure in Scripture and an Old Testament [type](typology-Biblical.html) of Jesus. Like other books of the Torah, Deuteronomy was either directly written by Moses or dictated to scribes. Mosaic authorship is easily established, as the bulk of Deuteronomy is a collection of sermons Moses gave to Israel just before they crossed the Jordan. The book of Deuteronomy opens with this statement: “These are the words Moses spoke to all Israel in the wilderness east of the Jordan” (Deuteronomy 1:1\). Someone else may have written the last chapter of Deuteronomy, which records Moses’ death. Various plausible suggestions exist. Jewish tradition attributes Deuteronomy 34 to [Joshua](life-Joshua.html) as the most likely author, although [Eleazar](Eleazar-in-the-Bible.html) the priest is also considered. Notably, modern authors such as J. R. R. Tolkien and [Matthew Henry](Matthew-Henry.html) had their works completed posthumously. It is not far\-fetched to propose that the same happened with the book of Deuteronomy. Despite Scripture’s clear attribution of Deuteronomy to Moses, some scholars deny Mosaic authorship in favor of modern hypotheses that view the Torah as a work of several anonymous authors spanning centuries. But in the New Testament, Jesus divides the Hebrew Bible into three sections: “The Law of Moses, the Prophets and the Psalms” (Luke 24:44\). By classifying the law as being “of Moses,” Jesus clearly affirmed that the Torah was written by Moses.

What is the significance of sheep without a shepherd (Matthew 9:36)?

Answer The role of a shepherd is to watch over, feed, protect, guide, comfort, and sustain the flock under his care. Spiritual leaders have a similar responsibility toward the people entrusted to their oversight. While Jesus traveled the countryside ministering to the crowds, He felt deep concern for the people because they lacked spiritual guidance and pastoral care from their leaders: “When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd” (Matthew 9:36\). A shepherd theme twines throughout the Bible. In the Old Testament, the Lord’s people, the Israelites, are portrayed as a flock of sheep, and God is their loving, caring Shepherd (Psalm 23; 100:3; Jeremiah 23:3; 31:10\). God expected Israel’s leaders to be spiritual under\-shepherds to His flock (2 Samuel 5:2; Numbers 27:17\). Sadly, they failed at their duty (see Ezekiel 34\). The prophets declared, “I saw all Israel scattered on the hills like sheep without a shepherd, and the Lord said, ‘These people have no master’” (Kings 22:17; see also Isaiah 56:11; Jeremiah 10:21\). The shepherd theme continues in the New Testament, with Jesus portrayed as the “[Good Shepherd](Good-Shepherd.html)” (John 10:11; cf. Isaiah 40:11\) and the “Great Shepherd” (1 Peter 5:4\). The people swarming toward Jesus are like sheep without a shepherd because their spiritual overseers, Israel’s religious leaders, have harassed and abandoned them. In Matthew 9:36, the verb translated as “harassed” (*skyllomai* in the original Greek) means “to be afflicted, troubled, grieved, bothered, annoyed.” “Helpless” comes from a verb that means “to be thrown down, rejected; thrown away, cast off.” This word speaks of the utterness of the people’s abandonment by their leaders and its thoroughly damaging effect. Jesus was profoundly moved when He looked into their faces because He saw people who were wholly disheartened, demoralized, and discouraged. In Matthew 9:36, Jesus fulfills the prophecy of Ezekiel 34:2–6: “Son of man, prophesy against the shepherds, the leaders of Israel. Give them this message from the Sovereign Lord: What sorrow awaits you shepherds who feed yourselves instead of your flocks. . . . You have not taken care of the weak. You have not tended the sick or bound up the injured. You have not gone looking for those who have wandered away and are lost. Instead, you have ruled them with harshness and cruelty. So my sheep have been scattered without a shepherd, and they are easy prey for any wild animal. They have wandered through all the mountains and all the hills, across the face of the earth, yet no one has gone to search for them” (NLT). Sheep without a shepherd scatter easily, wander into dangerous territory, and become lost (Isaiah 53:6; Zechariah 10:2; 13:7; Matthew 26:31; John 10:12\). Like sheep, we all need a shepherd to guide us along the right path (Psalm 23:3\). Without a shepherd we will eventually starve and die. Therefore, a truly good shepherd never leaves his flock unattended (John 21:15–19\). And if even one of his sheep goes astray, he will “[leave the ninety\-nine](leave-the-99.html) others on the hills and go out to search for the one that is lost” (see Matthew 18:12–14\). Jesus, the perfect Shepherd, lays down His life for the sheep (John 10:15\). In sharp contrast with the biblical depiction of a good shepherd, Israel’s leaders received this scathing indictment from Jesus: “They crush people with unbearable religious demands and never lift a finger to ease the burden. Everything they do is for show. . . . And they love to sit at the head table at banquets and in the seats of honor in the synagogues” (Matthew 23:4–6, NLT). Jesus goes on to call them “hypocrites” who “shut the door of the Kingdom of Heaven in people’s faces” (Matthew 23:13, NLT). Instead of shepherds, they are “blind guides” only looking out for themselves (Matthew 23:16\). The apostle Paul instructs church leaders: “Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood” (Acts 20:28\). Instead of leaving people as sheep without a shepherd, God’s Word calls true spiritual leaders to “care for the flock that God has entrusted to you. Watch over it willingly, not grudgingly—not for what you will get out of it, but because you are eager to serve God. Don’t lord it over the people assigned to your care, but lead them by your own good example” (1 Peter 5:2–3, NLT). Shepherds patterned after the example of Jesus Christ are self\-sacrificing servants, willing to lay down their lives for the sheep (John 15:13; 1 John 3:16\). They provide spiritual nourishment and guidance and rule people justly and with love.

What does the Bible say about incense?

Answer When God liberated the Israelites from slavery in Egypt, their geographical destination was the Promised Land. Yet, the ultimate purpose of their freedom was to enable them to worship God without restriction (e.g., Exodus 5:1\). After crossing the parted Red Sea, God instructed the Israelites to build the [tabernacle](tabernacle-of-Moses.html), a portable sanctuary they were to use for worship throughout their 40\-year desert journey. Within this sacred tent, burning incense played a crucial role. The rising smoke signified the Israelites’ worship ascending to God, and its fragrant aroma depicted His acceptance and pleasure with their devotion. The Bible mentions various uses for incense but gives special attention to the blend burned inside the tabernacle. The mixture that God instructed the Israelites to use within the tent consisted of plant and shellfish extracts. He instructed Moses to “take sweet spices, stacte, and onycha, and galbanum, sweet spices with pure frankincense (of each shall there be an equal part), and make an incense blended as by the perfumer, seasoned with salt, pure and holy” (Exodus 30:34–35, ESV). The sweet spice stacte, also called “gum resin,” is taken from the bark of myrrh bushes and ground into powder; onycha is made from ground mollusk shell scrapings; galbanum is a resin derived from the ferula plant; and frankincense is a resin obtained from boswellia trees. Additionally, salt is added to the blend. Salt’s anti\-bacterial properties serve to prevent decay, and it symbolizes the purity of the ingredients. God assigned the high priest the role of burning this exact blend on the [altar of incense](altar-of-incense.html). The altar played a vital role in the daily and yearly worship activities that symbolized Israel’s relationship with God. Made of acacia wood and overlaid with gold, the altar measured three feet high and was eighteen inches square, featuring a horn on each corner. It stood in the [Holy Place](Most-Holy-Place.html), the outermost room of the tabernacle, directly in front of the entrance to the innermost room, the Holy of Holies (Exodus 30:1–6\). The high priest burned incense twice daily, once before the morning sacrifice and again after the evening sacrifice (Exodus 30:7–8\). Additionally, on the [Day of Atonement](Day-Atonement-Yom-Kippur.html), a special ceremony involving incense took place. The high priest entered the Holy of Holies with incense burning in a censer, creating a protective cloud of smoke over the mercy seat—the cover of the ark of the covenant. The smoke symbolized the prayers of the people and protected the high priest from the direct presence of God, ensuring his survival (Leviticus 16:12–13\). He then sprinkled the blood of a sacrificed bull on the mercy seat. Next, he applied the blood of a sacrificed goat on the four horns of the altar of incense to ceremonially purify it from sin (Exodus 30:10; cf. Leviticus 16:16\). These actions completed the atonement rituals, cleansing both the people and the sanctuary of sin. God’s instructions specified that the incense burned on the altar in the tabernacle “shall be most holy for you,” emphasizing its exclusive use for worship (Exodus 30:36–37\). This instruction also prohibited the Israelites from using the sacred blend for personal use as a fragrance. If they did, they would be cut off from the community (Exodus 30:38\). Furthermore, God prohibited the Israelites from using “unauthorized” (ESV) or “strange” (NASB) incense on the altar (Exodus 30:9\). This could be incense of a different blend or offering the sacred mixture with food offerings. These prohibitions underscored its sacred use. There were the severe consequences for misuse, like when two of Aaron’s sons, [Nadab and Abihu](Nadab-and-Abihu.html), died for improper worship involving incense (Leviticus 10:1–2\). While the Old Testament originally required the high priest to offer the sacred incense, the Gospel of Luke reveals a change in that tradition, showing that ordinary priests were also permitted to perform the offering. Zechariah’s experience exemplifies this shift in practice, in which he was chosen by lot to place incense on the altar in the temple while the people prayed outside (Luke 1:9–10\). Then, as the incense smoke wafted up to God, an angel announced to Zechariah that he and Elizabeth would have a son, John the Baptist, the Messiah’s forerunner (Luke 1:11–16\). In conclusion, the role of incense throughout the Bible—from its regulated use in the Old Testament to its depiction in the Gospel of Luke—is emblematic of prayer and the relationship between God and His people. David poignantly expresses this in Psalm 141:2 when he writes, “Let my prayer be counted as incense before you, and the lifting up of my hands as the evening sacrifice!” (cf. Revelation 5:8; 8:3–4\). Incense, therefore, reminds Christians that God is pleased when His people pray.

Who was Howard Hendricks?

Answer Dr. Howard George Hendricks (1924—2013\) was an American author, speaker, pastor, and professor. He served on the Dallas Theological Seminary (DTS) faculty for more than six decades until his retirement in 2011 as professor emeritus of Christian Education and Leadership. He founded and chaired the Center for Christian Leadership (now The Hendricks Center) at DTS (1986—2011\), was a frequent guest speaker at [Promise Keepers’](Promise-Keepers.html) rallies and the Billy Graham Training Center at The Cove, a chaplain to the Dallas Cowboys (1976—1984\), and the author and co\-author of numerous books. Howard Hendricks grew up in Philadelphia, Pennsylvania, and was raised primarily by his father’s mother. His parents, George and Celia (Dickens) Hendricks, separated when Howard was born. He attributed his troubled youth to “acting out a lot of insecurities” caused by the breakup of his family (https://web.archive.org/web/20061115153123/http://www.dts.edu/about/profiles/Howard\_G\_Hendricks, accessed 1/30/2024\). Howard’s fifth\-grade teacher predicted he would wind up in prison. However, in the sixth grade, he encountered a remarkable teacher, Miss Noe, who would change the course of his life through her positive, caring influence. She believed in Howard and inspired him to reach for a better future. He would carry that inspiration with him for the rest of his days, always seeking to encourage his seminary students and help them develop to their fullest potential. In 1946, Hendricks graduated from Wheaton College near Chicago. He had met his future wife, Jeanne, in Philadelphia during the years he was studying at Wheaton. The couple married in 1947 and remained partners in life and ministry for sixty\-five years. They made their home in Dallas, Texas, and had four children and many grandchildren. Howard Hendricks earned his Master of Theology from DTS in 1950\. For a brief time, he pastored Calvary Independent Presbyterian Church (now Calvary Bible Church), a church he planted in Fort Worth, Texas. However, in the fall of 1951, he was invited by the theology department chairman, Dr. John Walvoord, to teach part\-time at DTS. One year later, after the passing of the seminary’s president, [Lewis Sperry Chafer](Lewis-Sperry-Chafer.html), Hendricks accepted a full\-time faculty position. As a professor at DTS for the next sixty years, Howard Hendricks would find the fulfillment of his passion and calling to train, disciple, and mentor the Lord’s servants for ministry. He would teach more than ten thousand men and women who affectionately called him “Prof.” Multitudes of Hendricks’ Bible students continue to give testimony to their deep love and gratitude for a caring mentor who consistently carved out time to sit down and chat with them (www.dts.edu/howard\-hendricks\-tribute/\#lasting). His investment in their lives helped develop Christian leaders such as Dr. Charles Swindoll, Dr. Tony Evans, Dr. Bruce Wilkinson, and Dr. David Jeremiah. Of Hendricks’ impact on future generations, Jeremiah said, “Prof is like a pebble thrown in a lake—the ripples just keep going outward” (https://web.archive.org/web/20061115153123/http://www.dts.edu/about/profiles/Howard\_G\_Hendricks, accessed 1/31/2023\). In 1986, Howard Hendricks founded the Center for Christian Leadership (now The Hendricks Center) at DTS. The center’s programs are designed to develop spiritual character, Christian identity, community, integrity, and diversity in the school’s students through regular small\-group meetings. Its programs also present discipleship models that can be replicated in the future ministries of its students. Hendricks’ ministry reached around the world through speaking engagements in more than eighty countries, his nationally syndicated radio program, *The Art of Family Living*, Moody Bible Institute lectures, [Navigators’](Navigators.html) conferences, Promise Keepers’ stadium rallies, events with [Campus Crusade for Christ](Campus-Crusade-Christ-Cru.html), and the many books, journals, and articles he wrote. But when he was away from the classroom, he would often remark, “It’s wonderful to be here with you, but I have a group of delicious students waiting for me back at the seminary” (https://voice.dts.edu/article/howard\-hendricks\-prof/, accessed 1/31/2024\). In 1967, Hendricks earned an honorary Doctor of Divinity from Wheaton College Graduate School. He also served on numerous boards and was chaplain to the Dallas Cowboys from 1976 to 1984\. In 2003, he was awarded the Tom Landry Excellence of Character Award from the Fellowship of Christian Athletes. One of Howard Hendricks’ most distinguished protégés is the Rev. Chuck Swindoll, a 1963 graduate of DTS, former seminary president (1994—2001\), and current chancellor. Through his *Insight for Living* radio program, Swindoll’s reach is worldwide. In 2003, Swindoll told *The Dallas Morning News* there is no one he admires “more than Howie Hendricks.” Summarizing Hendricks’ extraordinary contributions, Swindoll said, “There is no doubt in my mind that since the late 1950s to the present day, no other teacher at DTS has been more influential to more of our graduates, or more magnetic to more potential students than Dr. Hendricks” (https://web.archive.org/web/20061115153123/http://www.dts.edu/about/profiles/Howard\_G\_Hendricks, accessed 1/31/2023\). Howard Hendricks died on February 20, 2013\. He left an enduring legacy of Bible teaching and Christian mentorship: “I discovered long ago that teaching is my spiritual gift. And I’ve spent all of my life fighting to keep people from making me a president or a dean or something. If you take me out of the classroom, I lose my reason for existence” (Galli, M., “Introduction,” *Mastering Teaching, Mastering Ministry*, Multnomah Press; *Christianity Today*, 1991, p. 9\). Relish these treasured lines from Howard Hendricks: “Rules are many, principles are few. Rules change, principles never do” (Runge, S. E., *High Definition Commentary: Philippians*, Lexham Press, 2011, Philippians 4:8–9\). “Great impressions can be made from a distance, but reality can only be tested up close” (*Swindoll’s Ultimate Book of Illustrations \& Quotes*). “How big is your God? The size of your God determines the size of everything” (https://voice.dts.edu/article/howard\-hendricks\-prof/, accessed 1/31/2024\). “If you and I are going to serve and be approved, our service is going to cost us. If you want success and significance, both will cost you. But it will cost you more not to have made the investment” (https://voice.dts.edu/article/howard\-hendricks\-prof/, accessed 1/31/2024\).

How did Satan and other angels sin if heaven is sinless?

Answer The Bible teaches that [Satan](Satan-in-the-Bible.html) was created in perfection and given a prominent position in heaven (Ezekiel 28:11–15\). He was “full of wisdom and perfect in beauty” (verse 12\). God appointed him the highest\-ranking angel. From his place of great privilege, Satan led possibly [one third](one-third-angels.html) of heaven’s angels in a rebellion against God (Ezekiel 28:16–17; Revelation 12:4\). God expelled him from heaven, casting him down to the earth (Ezekiel 28:16–18\). The sin that caused Satan to [fall from heaven](Satan-fall.html) was pride (1 Timothy 3:6\). Isaiah describes how it happened: “How you are fallen from heaven, O shining star, son of the morning! You have been thrown down to the earth, you who destroyed the nations of the world. For you said to yourself, ‘I will ascend to heaven and set my throne above God’s stars. I will preside on the mountain of the gods far away in the north. I will climb to the highest heavens and be like the Most High.’ Instead, you will be brought down to the place of the dead, down to its lowest depths” (Isaiah 14:12–15, NLT). Demonstrating the epitome of arrogance and self\-importance, Satan wanted to be like God. He used his high position for personal gain and self\-promotion (Ezekiel 28:16\). Rather than submit to God, Satan rebelled. He refused to worship and obey His Creator. He desired to be his own god. His sin was particularly offensive because it was a monumental abuse of privilege and power. It also had a sweeping effect on other angels (Revelation 12:7\), on people (Ephesians 2:2\), and on all nations of the world (Revelation 20:3\). Satan’s “I will” statements present a clue as to how he and other angels could sin in heaven, even though heaven is a sinless place. God had given Satan a choice, a free will, and he exerted it. He said, “I will ascend. . . . I will preside. . . . I will climb.” God gave both angels and humans free will. They were presented with a choice: to obey God or not. Satan was created in perfection, and Adam and Eve were created in God’s image (Genesis 1:27; 5:1–3; 9:6; James 3:9\) and placed in a perfect paradise (Genesis 2:5–25\). Humans, like the angels, were given a choice to obey God (Genesis 2:15–16\), but they exerted their will to disobey (Genesis 3:1–24\). Their sin produced the fall of humankind, and Adam and Eve were expelled from [paradise](Garden-of-Eden.html). Satan and other angels exerted their free will, and those who rebelled were expelled from heaven. God did not predispose the angels to rebel or coerce them to obey. The angels who sinned did so knowingly and freely and, therefore, are deserving of God’s eternal wrath. God has graciously made a way for humans to repent from sin and be forgiven (Acts 2:38; 3:19; Luke 24:47\), but Scripture presents no such opportunity for Satan and the [fallen angels](fallen-angels.html). The decision to rebel against God or stay faithful to Him appears to have been an eternal choice for angels. Christian theology proposes that some angels—“the elect angels”—are those who remained loyal to God (1 Timothy 5:21\). Other angels exercised their free will in rebellion and sinned against God (2 Peter 2:4\). The Bible also seems to indicate that it is no longer possible for more of the angels to sin. It is as if all angels went through a type of probationary trial, and those who stayed true are now qualified to remain in their original state of perfect holiness. The elect angels successfully passed the test of faithfulness and are confirmed in holiness forever. The angels who failed and fell became “unclean spirits” or “demons” (Mark 1:23; Luke 8:2; 11:24\) and are now eternally confirmed in their evil, rebellious state. In God’s eyes, all sin is grievous. All sin impacts others. But the consequences are even more far\-reaching for those who sin in high places. Satan and the angels had experienced God in all His heavenly glory. Those who sinned did so of their own volition and in full knowledge of their crime. Such heinous insurrection is unforgivable. Satan’s sin cost him his place in heaven. His example is a powerful reminder of the dangers of pride and rebellion. We have a choice to love God and obey Him. When we don’t, our decisions can have a profoundly detrimental influence on ourselves and those around us.

What is a divine appointment?

Answer When someone speaks of a divine appointment, he or she is likely referring to an extraordinary event in a believer’s life or a significant spiritual encounter with another person. The timing, purpose, and outcome of the experience seem to be orchestrated by God rather than simply random chance or [coincidence](Bible-coincidence.html). Some might call a divine appointment a “[God moment](God-moment.html).” These seemingly uncommon occurrences are often major milestones or turning points in our walk of faith as we grow in knowledge, understanding, wisdom, discernment, and in our ability to minister to others. The encounters may leave us with a strong conviction that we are doing the “good works, which God prepared in advance for us to do” (Ephesians 2:10\). In Acts 8:26–40, Philip experiences an undeniable divine appointment when an angel of the Lord sends him to share the gospel with an [Ethiopian eunuch](Ethiopian-eunuch.html) who just happens to be reading Isaiah’s prophecy about the coming Messiah. Another obvious divine appointment occurs in Acts 10\. The Lord makes it clear to Peter and [Cornelius](Cornelius-in-the-Bible.html) in advance through separate revelations that they are to be key players in a momentous encounter in which God pours out the gift of the Holy Spirit on Gentile believers for the first time. More often, however, with divine appointments, the reality and significance of the event are not recognized until afterward. In Acts 12:6–11, Peter suddenly realizes that his dream of escaping from prison has, in reality, just happened (Acts 12:11\). Frequently, hours, days, and sometimes even years go by before we finally grasp in amazement that God has been working in our past, delivering us from evil through various divine appointments. In [Joseph’s experience](God-meant-it-for-good.html), a good portion of his life had passed before he fully comprehended that his brothers’ betrayal and selling him into slavery had been a divine appointment: “You intended to harm me, but God intended it all for good. He brought me to this position so I could save the lives of many people” (Genesis 50:20, NLT). God is always working to bring about His sovereign purposes in our lives: “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. For God knew his people in advance, and he chose them to become like his Son. . . . And having chosen them, he called them to come to him” (Romans 8:28–30, NLT). The Lord is ever close to us (Jeremiah 23:23; Psalm 139:7–12\), continually advancing our life’s assigned mission in countless divine appointments, whether we sense them or not (Philippians 2:13; Ephesians 1:11\). We must avoid becoming overly preoccupied with dramatic divine appointments, looking for them at every turn. Our sinful nature may be tempted to seek signs and confirmations from people who make us feel especially loved by God and significant in His kingdom. Plenty of charlatans and even heretics will say whatever our “[itching ears](itching-ears.html) want to hear,” but it won’t be the truth (2 Timothy 4:3–4\). A healthy spiritual focus is grounded in God’s Word and guided by His truth. If we only pursue sensational and miraculous moments, we will miss the far more important fact of God’s constant, daily care and intervention on our behalf through the intercession of His Son and Holy Spirit (Romans 8:26–27, 34; Hebrews 7:25\). We are better off letting God bring these experiences to our attention in His perfect time as He sees fit. We can’t force them; we can only trust God’s sovereign plan and respond according to His will. Like Joseph passing through his difficult ordeal, we may not always detect God’s behind\-the\-scenes activity in our lives. But all Christians can be sure that, in every moment of every day, God is working “out everything in conformity with the purpose of his will” (Ephesians 1:11\). God’s purpose for every believer is sanctification—a lifelong process of being transformed into the image and character of Jesus Christ (see Romans 8:29; 15:16; Ephesians 1:4–11; John 17:17; 2 Corinthians 3:18\). The most crucial divine appointment of our lives is that glorious day we encounter Jesus Christ. It is the moment when we respond to God’s voice calling us to come to Him, repent of our sins, and be saved (John 6:44; Hebrews 3:8\). Like the woman who encounters Jesus at the well, we surrender our lives to Him and drink from God’s eternal fountain of living water (John 4:7–38\). From then on, we abide in Jesus, remaining in Him and bearing much fruit (John 15:5\). Every day and every moment in our relationship with Jesus is a divine appointment (Psalm 118:24\), all of it leading to the culminating moment when we stand before God’s throne in His eternal kingdom and worship Him forever (Revelation 20:11–13; 21:3–4; Revelation 22:3–5\).

What does it mean when God says, “I am with you” (Isaiah 41:10)?

Answer In Isaiah 41, God begins to outline His redemption plan for the [remnant of Israel](Bible-remnant.html). The Jewish people would encounter many hardships and challenges on their long journey home. Without a doubt, they would experience fear during the enormous undertaking of rebuilding in the days ahead. Three times in this chapter, the Lord speaks to that fear with words of comfort and assurance: “So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand” (Isaiah 41:10; see also Isaiah 41:13–14\). When God says, “I am with you,” He seeks to calm our fears with the reassurance of His powerful presence even in the worst times. Despite all that Israel had suffered during its years in captivity, despite every threat from powerful enemies, despite its weaknesses and consequences of defeat, God wanted His people to know that He was still with them, just as He is with us through every unforeseen twist of fate and personal trial in life. God’s words to Joshua echo to all His faithful servants, “Be strong and courageous. Do not fear or be in dread of them, for it is the Lord your God who goes with you. He will not leave you or forsake you” (Deuteronomy 31:6, ESV; see also Deuteronomy 31:8; Joshua 1:9; Haggai 1:13\). As David declared, we too can be sure: “God is our refuge and strength, always ready to help in times of trouble. So we will not fear when earthquakes come and the mountains crumble into the sea. The Lord of Heaven’s Armies is here among us; the God of Israel is our fortress” (Psalm 46:1–2, 7, NLT). When God says, “I am with you,” He stills our trembling hearts with the promise of His care. He told His servant of old, “I will personally go with you, Moses, and I will give you rest—everything will be fine for you” (Exodus 33:14, NLT). The Lord is our [Shepherd](Lord-is-my-Shepherd.html) of Psalm 23: He cares for our needs, gives us rest, renews our strength, and guides us along the right path. Even when we walk through the darkest valley, we don’t have to fear because God is close beside us. Our enemies will not harm us, and God promises to bless us with His goodness and love every day and for all eternity. When God says, “I am with you,” He quiets our anxious thoughts with the assurance of His strength. We know that, if God is with us, nothing can stand against us (see Proverbs 21:30; Romans 8:31\). With God on our side, we will not be overcome “because the one who is in \[us] is greater than the one who is in the world” (1 John 4:4\). We don’t have to rely on our own strength. In our human weakness, God’s strength is made perfect (2 Corinthians 12:9–10; 3:4; Judges 7:4–7\). The Lord’s plans and purposes cannot be thwarted (Mark 10:27; Job 42:2; Genesis 18:14\). When God says, “I am with you,” He comforts us with His guarantee of help. The Bible says the Lord will not let us stumble; He watches over us, never sleeping or slumbering (Psalm 121:3–4\). Whenever we are in trouble, He is ready and willing to help us (Psalm 46:1; 124:1–8\). The God who made heaven and earth is the One we can count on when we need rescuing (Psalm 124:1–8\). We can confidently say, “The Lord is my helper, so I will have no fear. What can mere people do to me?” (Hebrews 13:6, NLT). When God says, “I am with you,” He dispels our worries by extending His guiding, protecting, supportive hand. The psalmist affirmed, “Yet I am always with you; you hold me by my right hand” (Psalm 73:23\). God’s hand symbolizes His power, sovereignty, and authority in the world (Psalm 95:4; 45:16; 118:15–16; 1 Chronicles 29:12\). We are safe in God’s hands. When God says, “I am with you,” He promises never to fail or abandon us. His presence will be with us forever. Jesus reaffirmed this pledge with His parting words before ascending into heaven: “And be sure of this: I am with you always, even to the end of the age” (Matthew 28:20, NLT).

Who wrote the book of Joshua? Who was the author of Joshua?

Answer There is no explicit mention of authorship in the [book of Joshua](Book-of-Joshua.html), but tradition suggests that Joshua either wrote the entire book or supervised a significant portion of the text. Several factors support Joshua as the primary author of this book, including the use of insider information and the mention of details only an eyewitness could know. For instance, Joshua 5:1 describes the crossing of the Jordan River using the pronoun *we*, implying firsthand testimony. The inclusion of ancient Canaanite names further indicates an early date of writing, supporting Joshua as the likely author. [Joshua](life-Joshua.html) was Moses’ loyal assistant, and, alongside Caleb, he stood faithful to God when other the Israelites rebelled in Numbers 13 and 14\. Joshua took over as the leader of the Israelites after Moses’ death, and he was charged with the conquest of Canaan. Details of this conquest are recorded in the book of Joshua, a continuation of the events contained in the Pentateuch. The book of Joshua holds enduring relevance for Christians, emphasizing God’s faithfulness in keeping His promises, His judgment of transgressions, and His victory achieved in unconventional, miraculous ways. There is some evidence of later additions by Joshua’s contemporaries, such as details about Joshua’s death (Joshua 24:29\) and events that occurred after that. Such posthumous additions to a completed work are not unusual. We see much the same thing in Deuteronomy 34, which details the death of Moses, the author of Deuteronomy. Some scholars, critical of the book of Joshua, seek to undermine its historical value and date it to a time distant from the recorded events. However, there is plenty of internal evidence that Joshua was written by someone contemporary with the historical events described in the book. Notably, Joshua 6:25 references [Rahab](life-Rahab.html), saying that “she lives among the Israelites to this day.” Obviously, whoever wrote Joshua was familiar with Rahab and lived at the time of the fall of Jericho. In Joshua 24, Joshua assembles the people of Israel and speaks at length to them. First, Joshua reviews the entire history of the people, starting with Abraham, moving through Moses and the exodus, and ending with God’s faithfulness shown in their conquest of Canaan. He then calls them to covenant with the Lord, issuing his famous proclamation, “Choose for yourselves this day whom you will serve, whether the gods your ancestors served beyond the Euphrates, or the gods of the Amorites, in whose land you are living. But as for me and my household, we will serve the Lord” (Joshua 24:15\). The people promise to serve the Lord (verses 18, 21, and 24\), and Joshua seals the covenant with them. Finally, “Joshua recorded these things in the Book of the Law of God” (verse 26\). It’s certainly possible that what Joshua wrote was later identified as the book of Joshua. If Joshua did not write the book that bears his name, then it was most likely written by a scribe under his supervision.

Who wrote the book of Judges? Who was the author of Judges?

Answer The author of the [book of Judges](Book-of-Judges.html) does not identify himself. The book covers a period in Israel’s history when the nation was led by judges, valiant leaders and warriors God chose to liberate Israel from various oppressors. The book records several times when the Israelites rebel against God, and, as a consequence, they fall into the hands of their enemies. At their repentance, God raises a judge to fight for Israel. The repetitive cycle of breaking the covenant and being restored characterizes the book of Judges. By the book’s conclusion, anarchy reigns, and the effect is horrendous. The book of Judges provides crucial insights into Israel’s early years in the Promised Land. According to the [Babylonian Talmud](Talmud.html), the prophet Samuel wrote the book of Judges. [Samuel](life-Samuel.html) would indeed be a likely candidate. The recurring phrase “in those days there was no king in Israel” suggests that the author lived during the monarchy, in contrast to the time of the judges (Samuel lived during both eras). Furthermore, comparing the book of Judges and other biblical texts suggest that the book was written between the time of Saul and David (see Judges 1:21 vis\-à\-vis 2 Samuel 5:6–7; and Judges 1:29 vis\-à\-vis 1 Kings 9:16\). Again, that time period falls within Samuel’s life. Thus, the Jewish tradition that considers Samuel as the author of Judges is likely correct. The same tradition also says that Samuel wrote Ruth and the book of Samuel. We cannot conclusively assert that Samuel was the author of Judges. While it is likely that he did write Judges, other parts of Scripture provide minimal evidence to support his authorship. In the end, even though we cannot conclude with certainty that Samuel wrote Judges, there is no reason to doubt the Jewish tradition that identifies him as the author.

Who wrote the book of Ruth? Who was the author of Ruth?

Answer The events recounted in the [book of Ruth](Book-of-Ruth.html) are situated in the period documented in the book of Judges, suggesting a common authorship. Although the biblical narrative positions Ruth as an interlude between the times of the judges and kings, the Hebrew Bible includes it in the [*Ketuvim*](Writings-Ketuvim.html) (“Writings”) section alongside books like Esther, Daniel, and the Song of Solomon. Ruth is also part of the [*Megilloth*](Five-Festival-Scrolls-Megillot.html), five scrolls often read at major festivals. Jewish tradition attributes [Samuel](life-Samuel.html) as the author of the book of Ruth, and there’s no real reason to doubt that Samuel wrote it. Some question the traditional view by citing the absence of corroboration from other biblical writers and the fact that Samuel died before David became king, making the inclusion of a Davidic genealogy in Ruth a problem. However, Samuel’s death only preceded David’s coronation by a matter of months, in all likelihood, allowing for Ruth to have been written after David’s anointing. Some scholars have suggested that an unknown female author wrote Ruth. Though no one claims that Ruth herself wrote the book, the focus on women as the main characters has led to this alternative perspective. However, the absence of a name or any substantial clues makes this option speculative. Another theory posits that an unknown author composed Ruth in the post\-exilic period as a response to [Ezra’s](life-Ezra.html) opposition to intermarriage with the Moabites (Ezra 9:1–2\). Yet this view appears improbable, given the context. The actions of the Israelites in Ezra 9 were universally condemned (see Ezra 9:4\), and it’s difficult to perceive how the book of Ruth could support intermarriage with pagans, as Ruth herself was a [Moabite](Moabites.html) follower of the One True God (see Ruth 1:16\). Even if we set aside Samuel as the author of Ruth, it is more plausible that the book was written during the period of the kings, potentially to defend David’s kingship. The prophet [Nathan](Nathan-in-the-Bible.html) has been considered as a possible author, as have other, unnamed prophets during the time of [King Josiah](Josiah-in-the-Bible.html). Samuel is probably the human author of the book of Ruth. Whether it was Samuel or some other prophet of God, his literary skill was appreciable, and he produced what many regard as one of the best short stories ever written. Ruth, an ancestor of David and of Jesus Christ, played a vital part in the outworking of God’s redemptive plan, and her testimony shows how God can work through anyone committed to Him.

Who was H. A. Ironside?

Answer Henry (Harry) Allen Ironside (1876—1951\), better known as H. A. Ironside, was a Canadian\-American Bible expositor, pastor, theologian, and author. During his first and only tenure as a pastor, serving at the Moody Memorial Church in Chicago from 1930 to 1948, his distinction as a [fundamentalist](fundamentalism.html) preacher spread far and wide. He wrote more than fifty verse\-by\-verse commentaries on books of the Bible, and they are still in use today. To many, he is remembered as the “Archbishop of Fundamentalism.” H. A. Ironside was born in Toronto, Canada, to Scottish immigrant parents John and Sophia Ironside. They were both active in the [Plymouth Brethren](Plymouth-Brethren.html) movement. His father died of typhoid fever when Harry was not quite two years old, but he left behind a strong legacy as a soul\-winning lay minister. The elder Ironside was given the nickname “The Eternity Man” because he asked everyone he met, “Do you know where you will spend eternity?” (www.wholesomewords.org/biography/bioironside.html, accessed 12/18/23\). These impressions of his father were imprinted on young Harry’s mind. By age four, he began to memorize verses and read the handwritten notes in his father’s Bible. His widowed mother’s devotion to Christ, especially in prayer, also profoundly influenced Harry. Harry’s thoughts were continually drawn to the matter of his salvation. When he was ten years old, the family moved to Los Angeles, California, and within two years he established a Sunday school, teaching neighborhood children about the Bible he had already read through ten times. Nevertheless, Harry was still unconvinced of his salvation. It wasn’t until he turned 14 that his heart and mind were fully persuaded, and Harry entrusted his life to Jesus Christ as Savior. Not long after, Ironside joined the [Salvation Army](Salvation-Army.html), serving in various evangelistic posts throughout California, eventually achieving the rank of captain. But he resisted the Salvation Army’s Wesleyan doctrines of sanctification and holiness. After about five years, Harry resigned from the work. In 1896, he returned to his Plymouth Brethren roots, although he ministered independently, preaching, teaching, and traveling extensively. Harry married Helen Schofield, a former Salvation Army officer, in 1898\. The couple settled in Oakland, California, in 1900\. They had two sons: Edmund Henry (b. 1899\) and John Schofield (b. 1905\). Ironside’s preaching style was spontaneous and energetic, and his intimacy with the Scriptures was remarkable. His clear interpretations and effectual illustrations helped his audience grasp complex theological concepts. In the fundamentalist pulpits of his time, Ironside’s voice grew increasingly in demand as the leading authority on Scripture. As was typical among the Brethren, his doctrine was decidedly [dispensational](dispensationalism.html). Although Harry had discontinued his formal education after the eighth grade, his organic curiosity, passion for reading, sharp memory, and never\-ending study of history, literature, philosophy, theology, and the Scriptures drove him to academic heights. He was awarded honorary doctorates from Wheaton College and Bob Jones University. Soon, Ironside’s reputation as a conservative Bible expositor, evangelist, and author spread nationally. He kept a lively pace, preaching in churches, missions, tents, schools, and Bible conferences nearly 7,000 times to more than 1\.25 million people between 1916 and 1929\. He also spent much time ministering to Native Americans in the Southwestern United States. Early in 1930, H. A. Ironside was invited to assume the pastorate of the Moody Memorial Church in Chicago. He was initially reluctant because of his lack of pastoral experience, but he eventually accepted the position with fear and trembling. Ironside preached his first sermon as pastor of Moody Church in March of 1930\. For the next eighteen years, he led the inner\-city, multi\-denominational congregation, preaching to multitudes. During these years at Moody, Ironside’s ministry extended abroad to England, Scotland, and Ireland. He also served on the following boards: Africa Inland Mission, Bob Jones University, Dallas Theological Seminary, Moody Bible Institute, Wheaton College, and Winona Lake Bible Conference. Ironside’s wife, Helen, died shortly after their fiftieth wedding anniversary in 1948\. Within a month, Harry retired as pastor of Moody Church. Although his eyesight was diminishing from cataracts, he refused to slow down. The following year, he married Annie Turner Hightower and, with her assistance, continued his demanding ministry schedule. Active until the end, H. A. Ironside died during a preaching tour in New Zealand on January 15, 1951\. He was 74 years old. Here is a small sampling of H. A. Ironside’s words: “We would worry less if we praised more. Thanksgiving is the enemy of discontent and dissatisfaction” (*The Continual Burnt Offering: Daily Meditations on the Word of God*). “While faith is in exercise, all is bright. When self is looked to, all becomes dark” (*Notes on the Prophecy and Lamentations of Jeremiah*). “Faith rests on the naked Word of God; that Word believed gives full assurance” (*Full Assurance: How to Know You’re Saved*).

What does “the Lord is my helper” mean (Hebrews 13:6)?

Answer Citing Psalm 118:6, the author of [Hebrews](Book-of-Hebrews.html) writes, “The Lord is my helper; I will not fear; what can man do to me?” (Hebrews 13:6, ESV). Here, believers are encouraged to rely on God for all their needs, especially in times of persecution. Because the Lord is on our side, we do not have to fear anyone or anything (Romans 8:31; 1 John 4:4\). The book of Hebrews was written to encourage Christians to persevere through trials and tribulations (Hebrews 10:32–34\). Hebrews 13:6, then, is not just a statement of belief in God’s power and provision but is also a reminder to hold fast to our faith: “Count it all joy, 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). In doing so, James says, we will “receive the crown of life, which God has promised to those who love him” (verse 12, ESV). “The Lord is my helper” (Hebrews 13:6\) is a declaration that represents continual reliance on God’s omnipotence. In Psalm 46:1, the psalmist writes, “God is our refuge and strength, an ever\-present help in trouble.” God is a constant source of help, reinforcing the idea that divine assistance is always available. For this reason, we should seek Him in every situation (1 Chronicles 16:11\), knowing that His power is greater than our own (Matthew 19:26\). Next, the author of Hebrews writes, “I will not fear” (Hebrews 13:6, ESV). Although fear is a natural emotion, especially in troublesome and uncertain times, we are challenged to rise above it by placing our trust in God. In Philippians 4:11–13, the apostle Paul writes, “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. I can do all this through him who gives me strength.” In short, [contentment](Bible-contentment.html) is a direct result of entrusting our fears and concerns to God (Matthew 10:28; 1 Peter 5:7\). “What can man do to me?” (Hebrews 13:6, ESV) is a rhetorical question that highlights the limitations of human power compared to God’s power. This is not a display of arrogance; rather, it is a recognition of the relative insignificance of human threats before an all\-powerful God: “Lift up your heads, you gates; be lifted up, you ancient doors, that the King of glory may come in. Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle” (Psalm 24:7–8\). Since God is committed to working everything for our good (Romans 8:28\), we have absolutely nothing to fear. Hebrews 13:6 reflects a broader biblical theme of placing one’s confidence in God rather than our own finite understanding or circumstance. In Proverbs 3:5–6, Solomon advises us to “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.” May we always believe that “the Lord is my helper.”

Who wrote the book of Psalms? Who was the author of Psalms?

Answer Few books in the Old Testament are as popular among modern readers as the book of Psalms. The ancient yet timeless collection of poems, hymns, and prayers tackles various issues in life. The psalms invite readers to connect to God through praises, thanksgiving, and even cries of lament. In addition to emotional lines designed for communion with God, the book of Psalms also has some didactic lines, teaching us to align our lives with God and His Word. Many psalms can easily be committed to memory, like Psalm 91, Psalm 121 and the famous Psalm 23\. This highly impactful book was written by several human authors, with the Holy Spirit superintending them all. King David is commonly linked to the book of Psalms due to his reputation as a skilled harpist and songwriter (see 1 Samuel 6:14–21; 2 Samuel 1:17–27\). David is specifically noted as the author of 73 psalms in the Hebrew titles of the psalms. In addition, David is mentioned as the author of two psalms (Psalms 2 and 95\) by writers in the New Testament. Other psalms are attributed to Moses, Asaph, and the sons of Korah, including Heman and Ethan (who is also identified as Jeduthun). About fifty psalms have no title, so no author is named. Some of those fifty were likely written by David, as well. According to Jewish tradition, other psalms are attributed to Adam, Melchizedek, and Abraham. Modern scholarship doesn’t fully embrace the Jewish traditional attribution, but it still acknowledges the multiple authorship of Psalms. Scholars point out that attribution doesn’t necessarily entail authorship. For instance, Psalm 3, titled “A Psalm of David,” could have been written for the king or commissioned by him. However, it remains possible that he wrote it. Determining the authorship of ancient texts is challenging, especially when dealing with a collection of multiple works. It is thought that the psalms were collected and organized during the period after Israel’s exile to Babylon, as the nation was being rebuilt. Ezra the scribe is likely the person responsible for compiling the work, organizing it into its five books, and adding the titles to those psalms for which authorship was known.

Who wrote the book of Proverbs? Who was the author of Proverbs?

Answer The [book of Proverbs](Book-of-Proverbs.html) was written mainly by Solomon, although portions come from other authors. The book of Proverbs is an example of wisdom literature in the Old Testament, and it stands out as a primary source on biblical wisdom. Its practical principles resonate widely, appealing to people of all backgrounds. Proverbs address different subjects such as wealth creation, sexuality, friendship, marriage, and child training. Interwoven in the practical advice is the priority of wisdom (Proverbs 1:20–33\) and acknowledgement of God as the ultimate source of all wisdom (Proverbs 1:7\). Because of its practical nature, Proverbs is often associated with the book of James in the New Testament. At the outset, both the author of Proverbs and his purpose are highlighted: These are the proverbs of Solomon, David’s son, king of Israel. Their purpose is to teach people wisdom and discipline, to help them understand the insights of the wise. Their purpose is to teach people to live disciplined and successful lives, to help them do what is right, just, and fair. These proverbs will give insight to the simple, knowledge and discernment to the young. Let the wise listen to these proverbs and become even wiser. Let those with understanding receive guidance by exploring the meaning in these proverbs and parables, the words of the wise and their riddles. (Proverbs‬1:1–6, NLT). ‬‬‬ Solomon’s name also appears in Proverbs 10:1 and Proverbs 25:1\. Thus, internal evidence leads us to credit [King Solomon](life-Solomon.html) for the book of Proverbs. He was a wise king (1 Kings 3:5–14\), and he wrote many proverbs in his lifetime (1 Kings 4:32\). However, certain proverbs within the book of Proverbs are attributed to other authors. For instance, Proverbs 31 is attributed to King Lemuel and Proverbs 30 to Agur. While Solomon likely wrote a large portion of the book, it seems that he also compiled other proverbs from various wise men, as Ecclesiastes 12:9 suggests. As a king, he might have commissioned the compiling of many wise sayings, as did King Hezekiah at a later date (Proverbs 25:1\). In addition, the sections that begin with Proverbs 22:17 and Proverbs 24:23 are simply labeled as “sayings of the wise” and are therefore anonymous. In summary, the lion’s share of the proverbs contained in the book of Proverbs were written by King Solomon, who exercised his divine gift of wisdom (see 1 Kings 3\). Other proverbs were compiled from ancient wisdom in different places. This may explain similarities of some of the proverbs with collections such as the Egyptian document “[The Instruction of Amenemope](Instruction-of-Amenemope.html).” As the saying goes, [all truth is God’s truth](all-truth-is-Gods-truth.html).

Who wrote the book of Ecclesiastes? Who was the author of Ecclesiastes?

Answer The books of Ecclesiastes and Job boldly address life’s discomforts. While Job centers on the suffering of the innocent, [Ecclesiastes](Book-of-Ecclesiastes.html) adopts a more cynical tone on life in general, proclaiming that all human endeavors are ultimately fleeting and meaningless. The theme “all is vanity” is established in the book’s opening verses (Ecclesiastes 1:2, ESV), along with the author of Ecclesiastes: “The words of the Preacher, the son of David, king in Jerusalem” (verse 1, ESV). The author’s name is not given, but he introduces himself as “the Preacher” (ESV) or “the Teacher” (NIV); the Hebrew word is *qoheleth*. The term *Ecclesiastes* originates from the Greek word *ekklesia* and commonly refers to a teacher or, more accurately, “one who convenes an assembly.” This teacher is described as “son of David, king in Jerusalem'' (Ecclesiastes 1:1\), strongly suggesting [Solomon](life-Solomon.html) as the author. The author appears to be of old age, and in his philosophizing he reminisces on his past life, his diverse pursuit in search of meaning, and his despair at the lack of satisfaction found even in good things like wisdom and work. His self\-description as a king who had “increased in wisdom more than anyone who has ruled over Jerusalem before me” also fits the historical account of Solomon (Ecclesiastes 1:16; cf. 1 Kings 4:29–34\). Further clues that Solomon wrote Ecclesiastes include the fact that the author “undertook great projects” such as houses, vineyards, gardens, parks, and water reservoirs (Ecclesiastes 2:4–6\). He was very rich, as measured by the number of slaves and livestock herds he possessed and the amount of silver and gold in his treasury (Ecclesiastes 2:7–8a). And he had a harem (Ecclesiastes 7:8b). This all corresponds with what we know of Solomon’s reign (see 1 Kings 7; 10:4–5, 14–29; 11:3; Song of Solomon 8:11\). For these reasons, we can safely conclude that Solomon wrote the book of Ecclesiastes. There are other theories concerning the authorship of Ecclesiastes. Could the introduction and conclusion have been written by someone else who was setting the stage for Solomon’s musing? Three possibilities emerge: 1\) Solomon himself wrote the whole book, 2\) later scribes compiled Solomon’s writings as instructive material, or 3\) the *Qoheleth* was another king in the line of David. The traditional view, unquestioned until the rise of [higher criticism](redaction-higher-criticism.html) in the eighteenth century, is that Solomon is the sole author. Considering Solomon’s spiritual downfall in his later years (1 Kings 11:4–8\), the book of Ecclesiastes was likely written at the end of his life. The book’s cynical tone aligns with his experience. As a king who once had it all, he rues the emptiness of worldly pursuits, warns youths to remember the Creator, and laments the futility of a naturalistic existence. In a world where God often takes the back seat to idols like sexuality, money, and worldly success, Ecclesiastes admonishes us to “fear God and obey his commands, for this is everyone’s duty” (Ecclesiastes 12:13\). As the Westminster Catechism states, “Man’s chief end is to glorify God and to enjoy Him forever” (Q. 1\).

What does it mean to do the work of an evangelist (2 Timothy 4:5)?

Answer In Christian ministry, the role of an evangelist is important. For this reason, the apostle Paul exhorts [Timothy](life-Timothy.html) to “always be sober minded, endure suffering, do the work of an evangelist, fulfill your ministry” (2 Timothy 4:5, ESV). To understand what it means to “do the work of an evangelist,” let us turn to various passages in the New Testament. In short, evangelism is the act of proclaiming the [gospel](what-is-the-gospel.html). Jesus sent His disciples out as evangelists when He instructed them to “go into all the world and proclaim the gospel to the whole creation” (Mark 16:15, ESV). An evangelist, then, is someone who shares the life\-changing message of Jesus Christ—that is, His life, death, and resurrection (1 Corinthians 15:1–4\). However, evangelists do more than relay information. They also communicate the need to “repent and believe in the gospel” (Mark 1:15, ESV). Evangelism will naturally lead to teaching and discipleship. In Matthew 28:19–20, often referred to as the [Great Commission](great-commission.html), Jesus commands His disciples to “make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you” (ESV). An evangelist, therefore, helps build up the body of Christ through teaching and discipleship: “He gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fulness of Christ” (Ephesians 4:11–13, ESV). In 2 Corinthians 6:4–10, Paul describes the hardships that he endured, including beatings and imprisonments. Despite these hardships, Paul never gave up: “I have fought the good fight, I have finished the race, I have kept the faith” (2 Timothy 4:7\). Hence, an evangelist is called to “endure suffering” (2 Timothy 4:5\), allowing the Holy Spirit to work in and through him: “Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him” (James 1:12\). An evangelist should “always be sober minded” (2 Timothy 4:5, ESV). [Sober mindedness](sober-minded.html) suggests personal integrity: “Set the believers an example in speech, in conduct, in love, in faith, in purity” (1 Timothy 4:12\). The reason that evangelists should be an example to others is that the credibility of the gospel is often judged by the character of those who proclaim it. Hence, an evangelist must strive for holiness and righteousness: “Let your manner of life be worthy of the gospel of Christ” (Philippians 1:27, ESV). The command to “fulfill your ministry” (2 Timothy 4:5, ESV) is both weighty and rewarding. Evangelism encompasses a range of responsibilities: leadership, pastoral care, and community involvement. In Acts 6:1–4, for example, the apostles highlight the importance of balancing the ministry of the Word with the needs of the community. An evangelist is someone who keeps the balance, aiming to building up the body of Christ and advancing the kingdom of God.

Who is God the Father?

Answer God the Father. [God the Son](God-the-Son.html). [God the Holy Spirit](God-the-Holy-Spirit.html). One God existing in three eternal Persons. The full truth of the [Trinity](Trinity-Bible.html) is beyond our reach intellectually, but we accept it by faith because it is taught in the Bible. According to the Bible, there is one God (Deuteronomy 6:4; 1 Corinthians 8:6\). And this God eternally exists in three Persons: Father, Son, and Holy Spirit (Matthew 28:19; Luke 3:21–22; 2 Corinthians 13:14\). Each Person of the Trinity is coequal and coeternal—no One is inferior to another (John 1:1–2\). They are of the same essence and share the same nature. As the [Athanasian Creed](Athanasian-creed.html) words it, “In this Trinity, no one is before or after, greater or less than the other; but all three persons are in themselves, coeternal and coequal; and so we must worship the Trinity in unity and the one God in three persons.“ With that foundation, we can look at who God the Father is. God the Father is the first Person of the Trinity and serves as its functional head. He is an infinite, personal Spirit (John 4:24\) and has been identified as “Father” from eternity past, both to His Son (John 3:16–17\) and to His chosen people (Exodus 4:22–23; 1 Corinthians 1:3\). God the Father is neither male nor female, but He is referred to in Scripture with masculine pronouns. This portrays His parental closeness to His people as well as His authoritative role as God. Some passages in Scripture describe God the Father using feminine imagery, displaying His tender care and concern for His people (Isaiah 66:13; Matthew 23:37\). Even though God the Father is not superior in essence or being to the Son or the Spirit, He does serve as the functional head of the Trinity. God the Father is the one who directs the will of both God the Son and God the Spirit, both of whom voluntarily submit to Him on a functional level to accomplish the will of God (John 14:24–26, 20:21\). God the Son is [eternally begotten](eternal-generation.html) by God the Father and is sent from Him alone (John 17\) while God the Spirit proceeds *from* God the Father *through* the Son (John 15:26\). As the functional head of the Trinity, God the Father can be understood as the *author* of all acts of God. God the Father is the one who created the heavens and the earth (Genesis 1\-2\), and He did this *through* God the Son *by* the power of God the Spirit (Genesis 1:1–2; Colossians 1:16\). He is the source for all other divine acts including election, calling, salvation, sanctification, glorification, and more. Romans 11:36 says, “For from Him and through Him and to Him are all things. To Him be the glory forever. Amen” (ESV). Through His life and ministry, Jesus regularly taught His followers who God the Father is and what He’s like. The Gospel narratives, then, give us the clearest picture of who God the Father is. We are told that God is a Father who deeply loves His children (John 16:27\); that He is to be prayed to (Matthew 6:6\); that He is the source of salvation for all who come through Jesus (John 14:6\); and that He has a will to be sought after (John 6:38\).

Who is God the Son?

Answer Understanding the nature of the [Trinity](Trinity-Bible.html) is a difficult and challenging task. However, the church father [Augustine](Saint-Augustine.html) once said, “There is no subject where error is more dangerous, research more laborious, and discovery more fruitful than the oneness of the Trinity of the Father, the Son, and the Holy Spirit” (*On the Trinity*, 1\.3\.5\.). When discussing the Trinity, it’s important to remember that there is one God (Deuteronomy 6:4; 1 Corinthians 8:6\) who eternally exists in three Persons: [Father](God-the-Father.html), Son, and [Holy Spirit](God-the-Holy-Spirit.html) (Matthew 28:19; Luke 3:21–22; 2 Corinthians 13:14\). Each Person of the Trinity is coequal and coeternal—no one of them is inferior to another (John 1:1–2\). Each member is distinct in Personhood and function. With that foundation, we can look at who God the Son is. God the Son is the second Person of the Trinity. He is revealed to creation as the only and eternally [begotten](only-begotten-son.html) Son of God the Father (John 3:16\). God the Son is of the same essence as God the Father and God the Spirit but distinct from them in Personhood and function. God the Son is fully God and has eternally existed as such (John 1:1–2\). He is one with God the Father but submits Himself to the Father in function and work (John 6:57; 10:30; 1 Corinthians 15:28\). In fact, the primary work of God the Son is to fulfill the will of God the Father (John 6:38\), for He is the full and complete image of God—the firstborn over all creation (Colossians 1:15\). Though God the Son is fully God, He became fully human and lived as the historical figure of Jesus Christ from Nazareth. Through His [incarnation](incarnation-of-Christ.html), God the Son took on flesh and experienced humanity in all of its temptations, trials, weaknesses, and emotions (Philippians 2:5–11; Hebrews 2:17\). In doing this, He did not lose His divinity or any of His divine attributes. Rather, He voluntarily limited His divine privileges in order to perfectly obey the will of God the Father. As Jesus, God the Son was conceived through God the Spirit (Matthew 1:18\), born of the virgin Mary (Luke 2:5–7\), and lived a perfect life without sin (Hebrews 4:15\). As a child, He grew in wisdom, stature, and favor with God and humanity (Luke 2:40, 52\). After growing up, Jesus launched a public ministry where He taught the world the ways and truths of God (Matthew 5—7; Luke 6:17–49\). Large crowds followed Him, and He healed many people of sicknesses, diseases, and deformities (Matthew 4:25; Mark 6:13\). Over time, many religious leaders felt threatened by Jesus and sought to have Him killed (Matthew 12:14\). Eventually, Jesus was arrested and put on trial before the Jewish and Roman authorities, who ultimately sentenced Him to death. He died on a cross to pay for the sins of the world (Mark 15:37; 1 John 2:2\). He was buried in a tomb for three days (Mark 15:46\), rose from the dead by the power of God the Spirit (Luke 24:6; Romans 8:11\), appeared to many of His disciples (John 20:19\), and ascended to heaven (Luke 24:51\). Through His life, death, and resurrection, Jesus fulfilled the Mosaic Law and reconciled God’s people to Himself (Matthew 5:17; Titus 2:14; Romans 5:10\). Through His [substitutionary death](substitutionary-atonement.html) on the cross and resurrection from the dead (Isaiah 52:13—53:12\), God the Son purchased eternal salvation for all those who receive Him by faith (Titus 2:11\). His resurrection serves as the firstfruits of the new creation promised by God and guarantees the future resurrection of believers upon His return (1 Corinthians 15:20–23\). Currently, God the Son rules and reigns as the [Great High Priest](Jesus-High-Priest.html) at the right hand of God the Father (Acts 7:55\). He is exalted above all things and intercedes before God the Father on behalf of His people (Philippians 2:9–11; Romans 8:34\). One day, God the Son will visibly return to earth, vanquish the enemies of God, and establish the kingdom of heaven where He will rule with His saints for all eternity (Acts 1:11; Revelation 20—22\).

Who is God the Holy Spirit?

Answer There is no way to perfectly and completely understand the [Trinity](Trinity-Bible.html). But the Bible is clear that the One True God exists eternally in three Persons: [Father](God-the-Father.html), [Son](God-the-Son.html), and Spirit. We properly speak of three Persons who share the same divine essence and nature: God the Father, God the Son, and God the Holy Spirit. Each Person of the Godhead is coequal and coeternal—no one of them is inferior to the others (John 1:1–2\). Each member of the Trinity is distinct in Personhood and fulfills a different role or function. With that foundation, we can look at who God the Spirit is. God the Spirit is the third Person of the Trinity and proceeds *from* God the Father *through* God the Son (John 15:26\). The Spirit is fully God and has eternally existed as such (Genesis 1:1–2; Hebrews 9:14\). As God, the Spirit possesses all the divine attributes, including omniscience (1 Corinthians 2:10–11\), omnipotence (Luke 1:35\), and omnipresence (Psalm 139:7–10\). God the Spirit is of the same essence as God the Father and God the Son but distinct in Personhood from them and [submits Himself](subordination-Trinity.html) to them (John 14:26, 16:7\). God the Spirit is a person and not simply a force. In other words, He has personality—a mind, emotions, and a will. The Spirit has distinctive traits and character, including the ability to encourage (Acts 9:31\), comfort (John 14:26\), and be lied to (Acts 5:3\). God the Spirit has worked throughout redemptive history in a variety of ways to enact the will of God. He is the power of God and was instrumental in creating the heavens, the earth, and humanity (Genesis 1—2\). God the Spirit guided the Israelites as they journeyed to the Promised Land (Isaiah 63:11–14\). Today, He guides believers as they await the return of God the Son (John 16:13\). God the Spirit temporarily and situationally indwelled certain people in the Old Testament (predominantly Israelite kings and prophets) to empower them for service to God (1 Samuel 16:13; Micah 3:8\). Today, God the Spirit permanently indwells believers to empower them for service to God (1 Corinthians 3:16; Ephesians 2:22\). He convicts the world of sin, righteousness, and judgment (John 16:8\). Throughout history, God the Spirit “carried along“ the authors of the biblical texts to ensure the Word of God was established as trustworthy and true (2 Peter 1:20–21; cf. 1 Corinthians 2:12–13; 2 Timothy 3:16–17\). God the Spirit also [intercedes](Spirit-intercedes-with-groanings.html) for believers before God (Romans 8:27\). He reminds them of everything that God the Son taught and baptizes them into His body (John 14:16–26; 1 Corinthians 12:13–14\). Through this advocacy and baptism, God the Spirit works to unify and sanctify believers to conform them to the image of Christ (Romans 8:5–17, 29\). This lifelong process of sanctification involves guiding and directing believers in their affairs (Acts 10:19–20\), gifting them with certain talents and abilities for service in the church (Romans 12:6–8; 1 Corinthians 12:4–11\), searching their hearts and helping them in their weaknesses (Romans 8:26–27\), unifying them in their differences (1 Corinthians 12:13\), and imparting divine wisdom (Proverbs 2\). By and through the power of God the Spirit, believers are washed, sanctified, and justified in the name of God the Son (1 Corinthians 6:11\).

Who wrote the book of Ezra? Who was the author of Ezra?

Answer In the Hebrew Bible, the [book of Ezra](Book-of-Ezra.html) is considered a unified work with the book of Nehemiah. However, some commentators propose that they were initially two distinct books that were later joined together in the Hebrew canon. In our Bibles, Ezra is a separate book that precedes Nehemiah. This sequence makes sense, as Nehemiah can be considered a sequel to Ezra. The first section of Ezra (Ezra 1—6\) documents the return of some Jewish exiles to Jerusalem under the leadership of [Zerubbabel](Zerubbabel-in-the-Bible.html), who oversees the rebuilding of the temple. The next section, occurring sixty years later, details Ezra’s arrival with a second group of returning exiles. Interwoven in these accounts are the challenges faced by both groups, notably conflict with the local inhabitants (Samaritans and other enemies of God’s people) and spiritual apathy among the Jews. Both Ezra and Nehemiah provide crucial insights into Israel’s history. According to Jewish tradition, the scribe (and priest) [Ezra](life-Ezra.html) wrote the book of Ezra. Given the similarities of Ezra, Nehemiah, and Chronicles, it is possible that the same author wrote all three books. Ezra’s authorship is widely accepted due to strong internal evidence. After a third\-person introduction of Ezra in chapter 7, the point of view switches to first person in Ezra 8:1: “These are the family heads and those registered with them who came up with me from Babylon during the reign of King Artaxerxes.” The narrative maintains a first\-person perspective through chapter 9 before reverting to third person in chapter 10\. Two plausible scenarios emerge: an unknown author incorporated Ezra’s personal memoir, or Ezra wrote and compiled the entire text based on various sources. Regardless, the traditional attribution of the writing to Ezra is valid. He was certainly qualified as a scribe and participant in the events recorded. The book of Ezra is a divinely inspired text, one that emphasizes the priority of worship and our reliance on God’s Word.