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Who is the ancient serpent of Revelation 12:9?

Answer Revelation 12:9 tells us who the ancient serpent is: “The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him.” The phrase *that ancient serpent* refers to Eden, where the serpent deceived Eve into rebelling against God (Genesis 3\). In Revelation, the ancient serpent has become a “[great dragon](Bible-dragons.html),” still leading the world astray. The ancient serpent’s deception does not cease. In Revelation 12, John introduces [this vision](Revelation-chapter-12.html) by declaring that “a great sign appeared in heaven” (verse 1\). Therefore, the devil is not a literal serpent or dragon, but the imagery of the vision symbolizes his nature as a devourer and deceiver. Other characters in the vision are a woman, a male child, the archangel Michael, and the other offspring of the woman. The vision of chapter 12 encompasses a vast span of time, both past, present, and future. The woman symbolizes Israel, the male child is clearly Jesus, and the other offspring represent faithful believers of Jesus. In this narrative, we witness the devil’s relentless effort to thwart God’s plan, his assaults on Israel, his ultimate expulsion from God’s presence, and his desperate attack at the “rest of her offspring,” likely signifying Jewish believers during the tribulation period. The next mention of the ancient serpent occurs in Revelation 20:1–3: “And I saw an angel coming down out of heaven, having the key to the Abyss and holding in his hand a great chain. He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years. He threw him into the Abyss, and locked and sealed it over him, to keep him from deceiving the nations anymore until the thousand years were ended.” At the end of the [millennium](millennium.html), the ancient serpent is released for a short while, managing to instigate a final worldwide rebellion against God (Revelation 20:7–9\). This final uprising demonstrates not only the devil’s prowess as a great deceiver but also the capacity of humans to consciously reject God even after extended periods of blessing. What can we learn from these passages? First, the ancient serpent remains active. The creature that beguiled Adam and Eve continues to lie and tempt and entice people away from God. The moral decline in our era shows that his influence is as strong as ever. Consequently, we must remain alert (1 Peter 5:8\), aware of his tactics (2 Corinthians 2:11\) and equipped with the armor God has provided for us (Ephesians 6:10–18\). Second, God is [sovereign](God-is-sovereign.html). While we may not fully comprehend why God permits the ancient serpent to run free or why He tolerates the devil’s accusing presence (as seen in Job 1:9–11\), we can trust that He is in control, as evident in the Book of Revelation. The book offers a glimpse into the culmination of the entire narrative, and its message fortifies us amid conflict. Finally, humans have an active choice, either to be with God or to reject Him. While the cliché “the devil made me do it” holds an element of truth, we are not mere puppets. Moreover, our choices carry eternal consequences, determining whether we remain in God’s presence or face separation from Him.

What does “all these things” mean in Mark 13:30?

Answer Mark 13:30 is part of Jesus’ response to His disciples on the Mount of Olives regarding the signs of the end of the age. Jesus says, “I tell you the truth, this generation will not pass from the scene before all these things take place” (NLT) The phrases *all these things* and *this generation* are pivotal to grasping the significance of this verse. It’s no surprise that these terms have ignited numerous discussions and debates. To comprehend the conclusion of the eschatological discourse, one must have a firm grasp of these two key terms. “All these things” Jesus spoke of encompass the events detailed in the preceding verses, which are also found in other [Synoptic Gospels](Synoptic-Gospels.html). These events include the destruction of the temple (Mark 13:2\), the proliferation of false teachers (verse 6\), the outbreak of wars and the looming threat of wars (verses 7–8\), an “abomination that causes desolation” (verse 14\), a period marked by severe calamities (verses 17–20\), the emergence of false messiahs (verse 22\), astonishing celestial signs (verses 24–25\), and the second coming of Christ (verse 26\). While some of these events have already unfolded, such as the destruction of the temple in [AD 70](AD-70.html), most remain unfulfilled. For example, most of what Jesus had just mentioned—the rise of the Antichrist, the desolation of the Holy Place, and the darkening of the sun—did not happen during the lifespan of people alive in Jesus’ day. Obviously, when Jesus said, “[This generation](this-generation-not-pass.html) will certainly not pass away until all these things have happened” (Mark 13:30\), He had a different generation in mind than the one living at that time. The generation that will not pass away until He returns is a future generation, namely, the people living when the events predicted in Mark 13 occur. Jesus specifies that *all* the events in Mark 13 will occur during the time of the last generation. Throughout history, various generations have seen one or more of the signs. Wars, earthquakes, and false messiahs have come and gone. But not the stars falling from the sky. And we’re still waiting to see “such tribulation as has not been from the beginning of the creation that God created until now” (Mark 13:19, ESV). The generation that sees *all* of the signs will also be the generation that sees the Lord’s return. Jesus’ point in speaking of “all these things” is that, once the events of the end times begin, things will rapidly advance toward the divinely appointed conclusion. When the time for judgment finally arrives, all will be accomplished within one generation—the generation that sees “all these things.” Until that time comes, we should not lose sight of what is paramount: bearing witness to the gospel through both words and deeds. The resurrection of Christ provides substantial hope that those who place their faith in Him will not be disappointed.

What is the significance of Priscilla and Aquila teaching Apollos?

Answer [Priscilla and Aquila](Priscilla-and-Aquila.html), first mentioned in Acts 18:2, were a married couple who had come from Italy to Corinth after the emperor Claudius deported all Jews from Rome in AD 49\. The two are always mentioned together in the New Testament. Priscilla’s disposition or leadership responsibility in the church may explain why her name appears before her husband’s in four out of six New Testament references. It’s also possible that, as a woman of Roman citizenry, she held a higher social rank than her husband. Priscilla and Aquila were tentmakers (or leatherworkers), loyal friends and trusted co\-workers of the apostle Paul, who lived and labored with them in Corinth. The Bible does not state whether Priscilla and Aquila became Christians through Paul’s ministry, but they ministered the gospel alongside Paul and traveled with him to Ephesus (Acts 18:18–28\). Priscilla and Aquila remained in Ephesus while Paul continued his missionary journey (Acts 18:19–23\). Before Paul returned to Ephesus, the pair encountered a traveling preacher: “Meanwhile, a Jew named Apollos, an eloquent speaker who knew the Scriptures well, had arrived in Ephesus from Alexandria in Egypt. He had been taught the way of the Lord, and he taught others about Jesus with an enthusiastic spirit and with accuracy. However, he knew only about John’s baptism. When Priscilla and Aquila heard him preaching boldly in the synagogue, they took him aside and explained the way of God even more accurately” (Acts 18:24–26, NLT). [Apollos](who-Apollos.html) was a highly educated Jew and native of Alexandria, Egypt. He was well\-versed in the Old Testament Scriptures. He was passionate, articulate, truthful, and intelligent. He taught and preached boldly about Jesus, but “he knew only the baptism of John” (Acts 18:25\). [John’s baptism](baptism-of-John.html) had to do with repentance and looked forward to the coming of the Messiah (Matthew 3:11; Acts 19:4\). Being baptized by John demonstrated a recognition of one’s sin, a desire for spiritual cleansing, and a commitment to follow God’s law in anticipation of the Messiah’s arrival. Acts 18:25 suggests that Apollos, knowing only the baptism of John, was correct in what he preached but had an incomplete understanding of the gospel. His knowledge of the death, resurrection, mission, and message of Jesus Christ was limited to what he had learned through the disciples of John the Baptist. Priscilla and Aquila picked up on Apollos’ insufficient understanding of Christian truth. The Bible does not say precisely what information Apollos lacked, but one strong possibility is that he had no knowledge of [Pentecost](day-Pentecost.html) and the outpouring of the Holy Spirit (See Acts 1:4, 8; 2:1–13, 38; cf. Acts 19:1–7\). Another theory is that Apollos was unaware of Christ’s Great Commission (Matthew 28:16–20\) and the ongoing ministry of His disciples. He may not have known about the founding of the New Testament church, the body of Christ, and its widespread mission to the Gentiles (Ephesians 2:14–22\). Priscilla and Aquila possessed a comprehensive grasp of Christian doctrine, most likely acquired from Paul, and they imparted it gently and respectfully to Apollos. Rather than publicly correct or challenge him, the mature husband\-and\-wife team privately took Apollos under their wing and into their home to explain God’s Word and His way “even more accurately” (Acts 18:26, NLT). They filled in the blanks of missing information, built up Apollos in his faith, and helped the gifted minister fully develop his Christian theology. Then Priscilla and Aquilla sent Apollos on his way to Achaia, where “he proved to be of great benefit to those who, by God’s grace, had believed. He refuted the Jews with powerful arguments in public debate. Using the Scriptures, he explained to them that Jesus was the Messiah” (Acts 18:27–28, NLT). To his credit, Apollos accepted the teaching of Priscilla and Aquila without offense. Once properly and thoroughly educated in the Word of God through discerning mentors, Apollos became fully equipped for ministry—an unstoppable force for Jesus Christ and God’s kingdom. His experience illustrates the importance of wise and godly ministerial training and education.

What does it mean that a washed sow returns to wallowing in the mire (2 Peter 2:22)?

Answer The apostles frequently cited proverbs from various authors, as Peter did in 2 Peter 2:22, “What the true proverb says has happened to them: ‘The dog returns to its own vomit, and the sow, after washing herself, returns to wallow in the mire’” (ESV). The New Living Translation renders the verse as follows: “They prove the truth of this proverb: ‘A dog returns to its vomit.’ And another says, ‘A washed pig returns to the mud.’” The first proverb is found in Proverbs 26:11, but the second is of unknown origin, but was likely a common saying in the first century. Peter employs these two proverbs to conclude a chapter on [false teachers](false-teachers.html) and the apostasy resulting from deceptive teachings. Both proverbs carry a similar significance and directly pertain to the nature of the false teachers Peter describes. The proverb of the washed sow wallowing in the mire specifically highlights the necessity of a transformed nature to break free from sin. Attending church services has its benefits—especially if the church is sound and gospel\-centered—but that does not automatically make one a genuine follower of Christ. Eventually, just as a washed sow returns to the mud, an unregenerate individual returns to a sinful lifestyle, especially under the influence of false teachers. Scripture often refers to true believers as sheep, so the terms *dogs* and *pigs* signify the unaltered nature of those who depart the faith and embrace sin. There’s a big difference between a sheep and a washed pig. Just as pigs thrive in mud and readily return to it even after being cleansed, so might an unregenerate individual relapse into a sinful lifestyle despite his initial encounter with Christ. False teachers put on a show of righteousness, at least for a while, as they use religion to clean up their act: “They have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ” (2 Peter 2:20\). However, they had no true, life\-changing faith, and they “are again entangled in \[corruption] and are overcome” (2 Peter 2:20\). The result is “they are worse off at the end than they were at the beginning”; “it would have been better for them not to have known the way of righteousness, than to have known it and then to turn their backs on the sacred command that was passed on to them” (2 Peter 2:21–22\). A sow can be washed, but it’s still a sow, and the pull of the mire is strong. Second Peter 2:22 can be applied in numerous ways to our modern context. First, every professing Christian should ensure that he or she is truly a “sheep” and not a “sow” at risk of returning to the mire. Our assurance of salvation must be founded on God’s Word, and we must begin there. We must place our trust in Christ alone for our salvation, not in our good works or good intentions. True Christians rely solely on Jesus’ redemptive work as the reason for their assurance of being in God’s presence. In addition to the assurance of salvation, regeneration provides evidence that distinguishes between sheep and washed pigs and dogs. One proof is a change in affection. We no longer live for God because we are *forced* to, but because we *want* to. Love for others, walking in the light, eagerness to do good, and a hunger for sound teaching are all markers of authentic faith. While genuine sheep may stumble into the mud, they won’t revel in it, nor will they find it comfortable. Many Christians describe experiencing profound sadness, guilt, shame, and even depression when ensnared in sin. Upon restoration to fellowship, life takes on a different quality, akin to awakening to clear skies after a stormy night. Furthermore, we should beware of false teachers. Jesus warned against false prophets with these words: “By [their fruit](you-will-know-them-by-their-fruit.html) you will recognize them” (Matthew 7:16\). Peter uses a different metaphor: “A sow that is washed returns to her wallowing in the mud” (2 Peter 2:22\). Both descriptions emphasize that a teacher’s conduct, and not his words only, determines the soundness of his teaching.

Did Adam and Eve have belly buttons / navels?

Answer A navel or “belly button” (sometimes written as one word—*bellybutton*) is a scar formed by the umbilical cord that connects a baby in the womb to the placenta and therefore to the mother. The belly button, or umbilicus, marks the point where the umbilical cord had been attached to the unborn baby. After the baby is born, the umbilical cord is severed and detaches from the infant, leaving only a scar where the cord had been attached. [Adam and Eve](Adam-and-Eve-story.html), of course, did not go through the normal birthing process and were never unborn babies in a mother’s womb. Rather, Adam was formed from the dust of the earth (cf. Genesis 2:7\) and Eve was formed from Adam’s rib (cf. Genesis 2:21–22\). Both Adam and Eve were the product of God’s direct creative action. Not ever being in a womb, Adam and Eve would never have needed umbilical cords. Never having an umbilical cord, Adam and Eve would not have been scarred by its detachment. So, we can say that Adam and Eve probably would not have had navels. God created our first parents without scars. We say “probably” because Scripture has not told us whether Adam and Eve had belly buttons. But, on the evidence we have, it seems like a reasonable conclusion to draw. Adam and Eve were the only people in the history of the world not to have belly buttons.

Were Adam and Eve saved?

Answer The Bible does not specifically tell us whether Adam and Eve were saved. However, there are several biblical clues we can consider, and those clues suggest that they were. First, we need to define what we mean by “[saved](need-to-be-saved.html).” In the New Testament, the apostle Paul uses the notion of “salvation” (cf. Romans 5:9; 10:9–10; 13:1, etc.) to imply things like deliverance from sin, rescue from the wrath of God, and the guarantee of future blessing in heaven. The conditions for salvation are, according to Romans 10:9–10, faith in the basic truths of the gospel (I am a sinner, Jesus died for my sins, Jesus rose again bodily on the third day, etc.) and a verbal confession of Jesus as Lord. Did Adam and Eve know the basic truths of the gospel? While they would not have known Jesus’ name or the details of the gospel message, Adam and Eve certainly had access to the central message of the gospel, in the sense that they recognized their need for a Savior and understood that a Savior would be provided to destroy the effects of the Fall and the devil’s work. God promised that the “[seed of the woman](seed-of-the-woman.html)” would save them (Genesis 3:15\). Moreover, they were clearly aware of their sinfulness and their need to be redeemed, as they experienced the shame of their own nakedness (Genesis 3:7–11\). So Adam and Eve had access to sufficient information to accept the main message of the gospel. Did Adam and Eve genuinely believe the gospel information they had? Again, we cannot answer this question with total certainty, but it seems reasonable to conclude that they did believe. After they had sinned, God made garments of skin for Adam and Eve to cover their nakedness (Genesis 3:21\). Many scholars understand this as the first animal sacrifice, foreshadowing the eventual death of Christ on the cross for the sins of the world. So Adam and Eve apparently recognized and accepted God’s act on their behalf to provide a Substitute who could bear the penalty of their sin. Genesis 4:25 further supports the idea that Adam and Eve believed God’s promise: “And Adam knew his wife again, and she bore a son and named him Seth, ‘For God has appointed another seed for me instead of Abel, whom Cain killed’” (NKJV). Eve’s use of the word *seed* (Hebrew *zera‘*) echoes the same word God uses in Genesis 3:15 to promise the Savior. It seems likely that Eve considered Seth to be the one to crush the serpent’s head, and she may have looked at Abel the same way before he died. Did Adam and Eve trust in Jesus Christ as Savior? As noted above, since they did not have access to particular historical details like the specific name of Jesus, they could not have confessed with their mouths that [Jesus is Lord](Jesus-is-Lord.html) the way Christians do today (Romans 10:9\-10\). However, by verbally passing the story of their fall into sin and God’s promise of a coming Savior, Adam and Eve did verbally confess the gospel implicitly. Thus, even if Adam and Eve did not literally trust in Jesus, they still trusted in what God had revealed to them about the future provision of salvation. To summarize, there is no unambiguous biblical evidence that Adam and Eve were truly saved. However, on the basis of the evidence we do have, it seems that Adam and Eve likely affirmed the basic truths of the gospel and in some sense by faith confessed their need for the Savior who was promised to them. It therefore seems reasonable to conclude that Adam and Eve were indeed saved. We will see them in heaven someday.

What is the meaning of the wedding garments in Matthew 22:11-12?

Answer Jesus Christ often taught using parables, and just like His disciples, modern readers sometimes need help decoding the comparisons they make. In the [Parable of the Wedding Feast](parable-wedding-feast.html), Jesus compared the kingdom of God to a wedding feast for a king’s son. A pivotal scene in the story focuses on the improper attire of a guest and his subsequent punishment. The interpretation of the parable that aligns best with Jesus’ articulation of its main point, which other Scripture supports, is that the wedding garment represents the righteousness of Christ. The Parable of the Wedding Feast consists of two scenes, and together they provide important context for understanding the meaning of the wedding garment. In the first scene, the king sent his servants to summon selected guests to the banquet, but they ignored the invitation as some returned to work and others mistreated and killed the servants. This part of the parable represents Israel’s collective rejection of Jesus as the Messiah. Consequently, the king punished the killers and destroyed their city. Then, depicting the inclusion of the Gentiles into God’s plan for the ages, the king expanded the banquet invitation to anyone his servants could find, resulting in “both bad and good” guests attending the banquet (Matthew 22:1–10, ESV). The second scene of the parable describes a guest wearing improper clothing: “But when the king came in to look at the guests, he saw there a man who had no wedding garment” (Matthew 22:11\). When the king asked him about his clothes, the man was speechless, indicating he didn’t have an excuse. In response, the king instructed his servants to tie the man up and “cast him into the outer darkness,” where “there will be weeping and gnashing of teeth” (Matthew 22:12–13\). There are three primary reasons why the best interpretation of the wedding garment is that it represents the righteousness of Jesus. The first comes from the lesson of the parable, found in Jesus’ words at the conclusion: “For many are called, but few are chosen” (Matthew 22:14\). The word translated as “chosen” comes from the Greek word *eklektos*, meaning “select ones,” and refers to sinners Jesus has saved. This is the second time Jesus uses the word in Matthew; the first was when He described those who know the Father as the ones “whom the Son chooses” (Matthew 11:27\). Additionally, the word *eklektos* is translated as “elect” later in Matthew (Matthew 24:22, 24, 31\) and as “chosen” or “elect” elsewhere in the New Testament (Romans 8:33; 16:13; Luke 18:7; 1 Peter 2:9\). Thus, Jesus implies the man’s improper attire signifies that he wasn’t among the [chosen few](elect-of-God.html). Second, since the king in the parable represents God, and its lesson, according to Jesus, distinguishes between those who are invited to the banquet and those who are chosen, the best interpretation of the invitation is that it symbolizes the gospel proclamation. Since a parable is an elaborate simile, it’s helpful to apply the analogy of faith—using Scripture to interpret Scripture—to fully understand the comparison. Accordingly, other New Testament passages teach that sinners are reconciled with God through the gospel, which proclaims that those who respond in faith have the righteousness of Jesus imputed (i.e., transferred) to them. Paul further explains that, at conversion, God transfers a person’s sin to Jesus and Jesus’ righteousness to that person (2 Corinthians 5:21\). Further supporting the interpretation that the wedding garment symbolizes Jesus’ righteousness is the association of righteousness and clothing in other passages. For example, Revelation 19:7–8 says, “Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to clothe herself with fine linen, bright and pure—for the fine linen is the righteous deeds of the saints” (also see Isaiah 61:10; Zechariah 3:3–4; Revelation 7:14\). The third reason why the wedding garment symbolizes Jesus’ righteousness is the description of the improperly dressed man being cast “into the [outer darkness](outer-darkness.html)” where “there will be weeping and gnashing of teeth” (Matthew 22:13\). Jesus teaches elsewhere that these descriptions refer to the eternal destination of those who have rejected Him and the consequences they will suffer because of their unrighteousness (Matthew 8:12; 13:42, 50; 24:51; 25:30\).

What does it mean that it is impossible for God to lie (Hebrews 6:18)?

Answer Hebrews 6:18 builds upon preceding verses by affirming, “So God has given both his promise and his oath. These two things are unchangeable because it is impossible for God to lie. Therefore, we who have fled to him for refuge can have great confidence as we hold to the hope that lies before us” (NLT). The broader context of this discussion revolves around [God’s promises](promises-of-God.html), exemplified through Abraham. Verse 13 underscores how God solidified His promise to Abraham by taking an oath with His name, and He did this to “make the unchanging nature of His purpose very clear.” We can trust in His promises because of His steadfastness. It is impossible for God to lie. God’s truthfulness is tied to His holiness, a trait characterizing His absolute moral perfection. His holiness also embodies integrity, defined as “unwavering adherence to moral principles.” However, God does not conform to any moral standard; He *is* the ultimate standard. Due to God’s absolute goodness and complete separation from all forms of evil (including lying), we know His Word is truthful (see John 17:17\). The entire letter to the Hebrews aims to admonish, challenge, and uplift persecuted believers, particularly Jewish converts who might have been tempted to apostatize. Hebrews 6:18 serves as a source of encouragement, as it is God’s unwavering truthfulness and immutability that offer hope. That hope is called “an anchor for the soul, firm and secure” (verse 19\). If God were to deceive us about His actions through Jesus, we would have no hope, no anchor. Hence, our confidence in God rests upon His unchanging nature. Faith is only as valid as its object. As Timothy Keller stressed, “It is not the strength of your faith but the object of your faith that actually saves you. Strong faith in a weak branch is fatally inferior to weak faith in a strong branch” (*The Reason for God*, Penguin Books, 2009, p. 244\). We can have faith in God because it is impossible for Him to lie. Consider two aircraft, one in good mechanical condition, and the other with a faulty engine. A person will reach his or her destination in the reliable aircraft regardless of the amount of faith he or she has. Even weak faith in the reliable plane is enough to reach the destination safely. Conversely, even strong faith in the faulty craft will not compensate for the plane’s broken condition. It’s not the *faith* that gets us to our destination, but the *vehicle* we are in. So it is with our salvation. It’s not the strength of our faith that saves us but the strength of our Savior. He is the Truth (John 14:6\), and it is impossible for Him to lie. Several other passages affirm God’s immutability and truthfulness. An example is Numbers 23:19, “God is not human, that he should lie, not a human being, that he should change his mind. Does he speak and then not act? Does he promise and not fulfill?" The apostle James also asserts that God “does not change like shifting shadows” (James 1:17\). Because it is impossible for God to lie, we can have confidence in the gospel message. We know that, when God declares us forgiven and righteous, He can be trusted. We are welcomed into His kingdom and reconciled to Him because His word is absolute. This confidence permeates our lifestyle, motivating us to live for God. It also produces hope within us and resilience in the face of adversity. In moments of doubt, it is a valuable practice to reflect on God’s unchanging attributes, as revealed in Scripture.

What is the significance of Jesus saying, “You will be my witnesses” (Acts 1:8)?

Answer Before Jesus’ [ascension](ascension-Jesus-Christ.html), He told His disciples in Acts 1:8, “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” This came after His disciples questioned when Jesus would “restore the kingdom to Israel” (verse 6\). First, Jesus reminded them that “it is not for you to know the times or dates the Father has set by his own authority” (verse 7\). Then, He revealed both the gift and responsibility they had. Acts 1:8 holds immense significance as it encapsulates the entire book of Acts and carries implications for today. The Greek word translated as “witnesses” is *martyres*, which primarily conveys the idea of someone testifying at court. The English word [*martyr*](Christian-martyrdom.html) comes from the same Greek word; Christ’s witnesses testified through suffering and were willing to die. The disciples had personally witnessed the resurrection and had spent 40 days learning from Jesus about the kingdom of God (Acts 1:3\). Consequently, they were to act like witnesses in a court, testifying on behalf of Jesus and all He had accomplished. Acts 1:8 is similar to the [Great Commission](great-commission.html) found in Matthew 28:18–20\. If Christians could be characterized by one other word, it might be “witness.” We are called to testify of Jesus both in our words and conduct. Christian history affirms the truth of Jesus’ words in Acts 1:8\. The rest of the book of Acts details the expansion of the Christian faith, starting with the Day of the Pentecost when 3,000 people joined the fold (Acts 2:41\). By the time of the conversion of Paul, the gospel had spread to Samaria and Judea (see Acts 8 and 12\). Peter also preached to the Gentile Cornelius (Acts 10\). Receiving the Holy Spirit’s commission, Paul and Barnabas carried the message of the gospel beyond Jewish borders. The disciples achieved their mission. They were witnesses, just as Jesus foretold. Around 2,000 years later, we are likewise called to be witnesses in our modern context. We still bear the responsibility to testify of Jesus’ resurrection and His offer of forgiveness of sin. The universal sinful human condition can only be remedied by turning away from a rejection of God and being reconciled to Him through the redemptive work of Christ. As regenerated believers, it is both our duty and privilege to bear witness to Jesus.

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

Answer The [book of Amos](Book-of-Amos.html) is classified as a Minor Prophet in the Christian Bible and part of the Twelve in the Tanakh—the Minor Prophets were once considered a single collection in the Jewish canon. Although Amos, the author, hailed from Judah, the prophecies contained in this book are spoken to the northern kingdom of Israel (Amos 1:1\). During the period addressed in Amos, the northern kingdom enjoyed a measure of prosperity. The affluence led to materialism, arrogance, idolatry, and oppression. Many prophets were sent to warn the Israelites to repent, and Amos was one of them. The difference was that he ventured from the southern kingdom of Judah to deliver God’s Word to them. Similar to Joel several other prophetic books, Amos touches on the day of the Lord. While the Israelites eagerly awaited that day, Amos portrays it as one of judgment on nations, including Israel (Amos 5:18–20\). Amos the man was a quiet shepherd from Tekoa, as his book’s superscription reveals (Amos 1:1\). Some commentators suggest that the final work was compiled by some unknown scribes, but, either way, Amos was the author. He prophesied during the reigns of [Uzziah](King-Uzziah-in-the-Bible.html) (in Judah) and [Jeroboam II](Jeroboam-in-the-Bible.html) (in Israel), making him a contemporary of Hosea and Isaiah. Interestingly, Amos “was neither a prophet nor the son of a prophet”; rather he “was a shepherd, and \[he] also took care of sycamore\-fig trees” (Amos 7:14\). God’s choice of a simple shepherd from Judah to prophesy against prosperous Israel is consistent with His counterintuitive wisdom. As Paul stated, “God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. God chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, so that no one may boast before him” (1 Corinthians 1:27–29\). Amos’ emphasis on justice for the marginalized is a reflection of God’s heart for the downtrodden (see Deuteronomy 10:18\). The various passages in the book of Amos are loosely connected, but the overall emphasis is on justice and righteousness. Christians today are challenged to uphold these values and to look after the disadvantaged: “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (James 1:27\). Amos was a humble prophet simply going where God told him to go and speaking what God told him to say. His meekness is a model for anyone and is blessed by God: “Blessed are the meek, for they will inherit the earth” (Matthew 5:5\).

What does “lose your life for my sake” mean (Matthew 10:39)?

Answer In Matthew 10:39, Jesus issues a resolute call for loyalty: “Whoever finds their life will lose it, and whoever loses their life for my sake will find it.” This seemingly paradoxical statement, so antithetical to the world’s way of thinking, hinges on the contrast between the earthly life and the heavenly life. Let’s consider the context of Jesus’ statement about losing your life for His sake: “Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword. For I have come to turn ‘a man against his father, a daughter against her mother, a daughter\-in\-law against her mother\-in\-law–a man's enemies will be the members of his own household.’ Anyone who loves their father or mother more than me is not worthy of me; anyone who loves their son or daughter more than me is not worthy of me. Whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it” (Matthew 10:34–39\). Before Jesus spoke of losing our lives for His sake, He proclaimed that being His disciple involves [carrying a cross](take-up-your-cross.html) and following Him. Though Jesus had not yet been crucified, His disciples were well aware of Roman crucifixion and what it meant to take up a cross. In this context, the cross symbolizes death to oneself. While being a disciple may lead to literal martyrdom, the essence of losing one’s life for Christ lies in surrendering our self\-rule and choosing to follow Jesus. To lose one’s life for Jesus’ sake entails relinquishing self\-centered living and embracing a life lived for Him. Human nature inclines us toward self\-indulgence, and even our virtuous acts can be tainted by selfishness. Self\-rule is the ultimate temptation and the root of all sinful actions (see Genesis 3:4–5\). Essentially, Jesus calls His disciples to live for Him. The person who loses his life for Jesus’ sake is one who is willing to sacrifice the pleasures of this life, experience persecution, and lay down his life joyfully for the sake of the gospel, rather than hide or neglect the truth that He is the way, the truth, and the life (John 14:6\). The remainder of Matthew 10:39 presents a promise, delivered by Jesus with unwavering certainty. When we shift from self\-rule to living for Christ, we find true life, eternal life. As the Perfect Man, Jesus knows the path to genuine humanity. As the Word through whom all things were created, He understands the road to authentic flourishing. Paradoxically, when we die to ourselves to live for Christ, we find true life. We may lose this world, but we gain the heavenly world. The apostles echo Jesus’ statement about losing our lives for His sake. Peter advises his readers that “since Christ suffered in his body, arm yourselves also with the same attitude, because whoever suffers in the body is done with sin. As a result, they do not live the rest of their earthly lives for evil human desires, but rather for the will of God” (1 Peter 4:1–2\). Paul also explores the concept of losing one’s life for the sake of Christ: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20\).

What does it mean that woman is the glory of man (1 Corinthians 11:7)?

Answer The Corinthian church was grappling with a problem of disorder in their public gatherings. In 1 Corinthians 11, the apostle Paul reminds the church of God’s design in the pattern of relationships within the Christian community. As part of his teaching, Paul provides guidance on wearing [head coverings](head-coverings.html) during public worship (verses 2–16\). He states: “A man ought not to cover his head, since he is the image and glory of God; but woman is the glory of man. For man did not come from woman, but woman from man” (verses 7–8\). Paul’s instruction on head coverings can only be properly understood within the context of the cultural norms at the time and respect for God’s order in the body of Christ. His teaching stresses that Christian worship is intended to bring glory to God. Unfortunately, in Corinth, some women were taking their newfound Christian freedom to extremes. Believers were being distracted in worship, and God was not being glorified. In the Greco\-Roman society of Paul’s time, women wore long hair and covered their heads with a shawl in public. This covering symbolized a woman’s purity and submission to her husband’s authority. In contrast, male head coverings dishonored God in the context of Christian worship. A pagan worship custom in the Roman Empire involved men covering their heads with their togas. If a Christian man covered his head in worship like the pagans, he would not bring glory to God. When a Christian woman covered her head in worship, she showed honor and respect to her husband. The word translated as “glory” in 1 Corinthians 11:7 means “radiant beauty” in the original language. A woman can radiate beauty, like a crown of jewels on her husband’s head (see Proverbs 12:4\). In this way, she brings him honor and respect. A woman who went without a head covering in worship was likely to be a sexual distraction to men in church. Such a thing would bring dishonor to her husband and God. Therefore, Paul taught women not to be a stumbling block and to reflect God’s glory by covering her head in worship. Within this cultural context, the idea that the woman is the glory of the man further reflects God’s divine order of authority in the church. Paul supports his practical teaching about head coverings with the spiritual basis for it in God’s Word. He summarizes in 1 Corinthians 11:3: “The head of every man is Christ, the head of woman is man, and the head of Christ is God” (NLT). God the Father is the head over Jesus Christ, His Son. Christ is the head of the man (or the husband), and the man is the head of the woman, his wife. God’s divine design is for men to exercise spiritual headship in the home and the local church body under the authority of Jesus Christ. This headship does not mean that men are superior to women in the family or the church. Both Adam and Eve were created in God’s image (Genesis 1:27; see also Genesis 2:20–24; 5:2\) and are equal in God’s eyes (Galatians 3:28\). However, they have different roles to fulfill and distinct places in God’s order (Ephesians 5:22–25; 1 Peter 3:1, 5\). Jesus Himself is subject or [submissive](subordination-Trinity.html) to the Father’s authority even though He is still equal to His Father (John 4:34; 5:30; 6:38; 10:30; 12:50; 14:28\). God the Father and God the Son are equal but have unique roles and positions of authority. Just as Jesus Christ is not inferior to God, a woman is not inferior to a man, nor is a wife inferior to her husband. But as the Son submits Himself to the Father, the wife should submit herself to her husband. In the biblical context, submission does not imply inferiority or subjugation but rather a willing alignment with God's divine order. In yielding to God’s order, a woman makes herself the glory of the man. The biblical principle Paul provides for the woman being the glory of man is that God created Adam first and then made Eve from Adam’s flesh and bones (1 Corinthians 11:8; see also 1 Timothy 2:13\). Woman was made *from* man and *for* man to be his helpmate (Genesis 2:18–25\). God made Eve so Adam could fulfill the task for which God had created him. Only with God’s unique gift of Eve could Adam become not merely a lone male of his species but a legitimate model of the human race. Together, they are all God has made humanity to be, in His image, fully reflecting God’s glory. The responsibility of every person in the community of faith is to make sure that God alone receives all the glory when the church comes together to worship. As a woman honors her husband by submitting to his headship, she honors God and reflects His glory—a picture that mirrors the church's response to Christ (see Ephesians 5:24\). This relationship is an interdependent partnership of equals (1 Corinthians 11:11–12\), like that of God the Father and His Son. Hebrews 1:3 says, “The Son radiates God’s own glory and expresses the very character of God.” Everyone in God’s family fulfills a role in His design, and each belongs to the other. As believers cooperate to fulfill their divinely appointed purposes in God’s plan, they radiate His glory to the world.

What does it mean that the church is one body in Christ (Romans 12:5)?

Answer In Romans 12:4–8, the apostle Paul discusses [spiritual gifts](purpose-of-spiritual-gifts.html), which are special graces given by God to each Christian for the benefit of the entire church. He covers the same issue in more detail with the church in Corinth (1 Corinthians 12, 14\). Paul stresses that the church is one body in Christ in both teachings. Just as the human body is made up of many individual but interconnected parts, each Christian has his or her own unique, God\-given gifts to contribute to the church as a whole: “For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another” (Romans 12:4–5, ESV). Paul writes to the [church in Corinth](church-in-Corinth.html), “For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit. For the body does not consist of one member but of many” (1 Corinthians 12:12–14, ESV). He underlines the point: “Yes, there are many parts, but only one body” (1 Corinthians 12:20, NLT). Why is Paul so emphatic? Because the church can never function as God intends without an appreciation for each member and every diverse gift of God’s grace. Paul knew some members thought too highly of themselves (see Romans 12:3, 16\), assuming their gifts elevated them to a higher status in the church. Paul wanted them to understand that no one person or gift is more important than another (1 Corinthians 12:12–17\). He told the Corinthians that the gifts are “given to each of us so we can help each other” (1 Corinthians 12:7, NLT). This understanding requires humility, recognizing that our gifts are not for our own glory but for the benefit of everyone in the body. In fact, we are to treat “some parts of the body that seem weakest and least important” as “the most necessary. And the parts we regard as less honorable are those we clothe with the greatest care. . . . God has put the body together such that extra honor and care are given to those parts that have less dignity” (1 Corinthians 12:22–24, NLT). No one in the church should be neglected or ignored. [Warren Wiersbe](Warren-Wiersbe.html) comments on the tragedy of minimizing certain gifts and accentuating others in the local church: “Spiritual gifts are tools to build with, not toys to play with or weapons to fight with” (*The Bible Exposition Commentary*, vol. 1, Victor Books, 1996, p. 555\). The church is one body in Christ. Individual members should not compete as rivals for positions of honor. Every gift is essential, and “God has put each part just where he wants it” (1 Corinthians 12:18, NLT). Preaching, prophecy, and teaching are just as important as serving, encouraging, giving, leading, and demonstrating acts of mercy (Romans 12:6–8\). Paul reiterates, “Now you are the [body of Christ](body-of-Christ.html), and each one of you is a part of it” (1 Corinthians 12:27\). Whatever gift God has given us by His grace must be devoted to serving Him for the good of the whole body of Christ. As Jesus prepared to depart from this earth, He prayed earnestly to the Father for His followers to be one in Him: “I pray that they will all be one, just as you and I are one—as you are in me, Father, and I am in you. And may they be in us so that the world will believe you sent me” (John 17:21, NLT; see also John 17:11, 22\). Earlier, He explained to His disciples, “There will be one flock with one shepherd” (John 10:16, NLT). The concept of the church as one body in Christ calls us to live in unity. This unity embraces the diversity of our gifts, positions, background, and gender: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus” (Galatians 3:28; see also Ephesians 4:4\).

What does it mean that “the sting of death is sin” in 1 Corinthians 15:56?

Answer After a taunting of death in the previous verses, the apostle Paul writes, “The sting of death is sin, and the power of sin is the law” (1 Corinthians 15:56, ESV). To understand the meaning of this verse, we must explore the relationship between the law, sin, and death. In saying “the sting of death is sin,” Paul likens death to a living monstrosity on the attack. Its envenomed weapon—its sting—is what gives death its poisonous power over people. In fact, if it were not for sin, death would be no enemy at all—nothing but a fangless serpent or a tailless scorpion. It is our sin that puts us in mortal danger. In 1 Corinthians 15:54–55, Paul quotes Hosea 13:14, saying, “Death is swallowed up in victory. O death, where is your victory? O death, where is your sting?” (ESV). Here, Paul declares that death has been defeated (see 1 Corinthians 15:26\). As a defeated opponent, it no longer has the same sting. The venom has been removed. But, for unbelievers, the sting remains. They are haunted by death and judgment because of their unrepentance and willful rejection of Christ. For believers, however, the sting of death has been removed by faith in the sacrificial death and victorious resurrection of Christ (2 Corinthians 5:21; Galatians 3:13; 1 Peter 2:24\). The sting of death originated in the Garden of Eden. Because of Adam’s disobedience, “sin came into the world . . . and death through sin, and so death spread to all men because all sinned” (Romans 5:12, ESV). Sin is the “sting” or root cause of death (Romans 6:23\). If Adam had not sinned, then people would not die. Death must be understood in two ways: (1\) physical and (2\) spiritual. Physical death is the termination of our biological existence, whereas [spiritual death](spiritual-death.html) is separation from God, who alone is the true source of life (John 1:3–4; 10:10; 14:6\). Death is the [consequence of sin](consequences-of-sin.html), a fact made painfully clear by the law (Ezekiel 18:20\). The law, then, reveals that we deserve death and judgment: “Though they know God’s righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them” (Romans 1:32, ESV). The power of sin is magnified by the law in that the presence of sin reminds us that we cannot obey the law. The beauty of Paul’s message is that it does not end with the law, sin, and death. No, it ends with Christ, who is the “end of the law” (Romans 10:4, ESV). His sacrificial death and victorious resurrection are the solution to our sin problem. When we sinned, He could have remained in heaven and said, “That’s not my problem.” But His love for us was too great. In love, “he humbled himself to the point of death, even death on a cross” (Philippians 2:8, ESV). On the cross, He bore our sins, not His own. He died, but He did not remain dead. Three days later, He rose from the grave, defeating Satan, sin, and death. In Christ, believers are victorious. So, death, where is your sting?

What does it mean that no one knows the Son except the Father (Matthew 11:27)?

Answer In Matthew 11:27, Jesus states, “All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him” (ESV). The Greek word translated as “know” means “to become fully acquainted with.” The Father and Son are fully acquainted with one another because the Son was [eternally begotten](eternal-generation.html) of the Father (John 1:1–2, 14; 3:16\). No one knows the Son better than the Father, and no one knows the Father better than the Son. In the Old Testament, the word *know* often refers to deep, personal, and intimate knowledge of someone or something. Speaking to Israel, God says, “You only have I known of all the families of the earth” (Amos 3:2, ESV). God created every family (Psalm 24:1\), but He made a special covenant with Israel. This is a unilateral covenant. There is nothing Israel did—or could do—to be chosen. It was solely because of God’s sovereign grace. In doing so, God intended for Israel to know and experience His love on a deep, personal, and intimate level. God knows us both collectively and individually. Psalm 139:1–3 says, “O Lord, you have searched me and known me! You know when I sit down and when I rise up; you discern my thoughts from afar. You search out my path and my lying down and are acquainted with all my ways” (ESV). God knows everything about us, including the number of hairs on our heads (Matthew 10:30\), and still He accepts, loves, guides, and protects us. How wonderful is it to be completely known by God! Jesus is completely known by God, as stated in Matthew 11:27\. No one knows the Son except the Father. Here, Jesus articulates the personal and intimate relationship between Himself and the Father. While we may come to know some things about Jesus, such as His being the eternal Son of God and the Messiah, we can only “see in a mirror dimly” (1 Corinthians 13:12, ESV). The Father, however, has total and complete knowledge of His Son: “I am the good shepherd, I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep” (John 10:14–15, ESV). The Father’s knowledge of his Son includes the Son’s divine nature, thoughts, emotions, and will. This is reflected in John 10:30, where Jesus declares, “I and the Father are one.” Although we strive to know and experience Christ through prayer, Bible study, and fellowship with other believers, we must acknowledge that full and complete knowledge of the Son is not presently available. For this reason, Paul prays to God that we “may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God” (Ephesians 3:18–19, ESV). No one knows the Son except the Father, and so, for us to know the Son, [the Father must reveal Him to us](God-reveal-Himself.html). Jesus declares, “No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day” (John 6:44\). The Father draws us to His Son through the Word. Scripture, then, is how we come to know Jesus. But without a personal relationship with Him, we will not be transformed by what we read.

What did Jesus mean when He referred to the greater sin in John 19:11?

Answer In John 19, we find Jesus before [Pontius Pilate](Pontius-Pilate.html), the Roman governor of Judea. In verse 10, Pilate boasted about his authority to release or crucify Jesus, prompting Jesus to say, “You would have no authority over me at all unless it had been given to you from above. Therefore, he who delivered me over to you has the greater sin” (John 19:11, ESV). The expression *from above* is a reference to God. In other words, Jesus tells Pilate that he would have no authority over Him unless it had been granted to Pilate by God the Father. Such a statement, then, emphasizes the divine origin of human authority: “Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God” (Romans 13:1, ESV). Jesus subjected Himself to Pilate’s authority, not because Pilate was superior to Him, but because He was obedient to the Father’s will (John 6:38\). It is within this context that Jesus mentions a “greater sin.” Jesus’ statement to Pilate that “he who delivered me over to you has the greater sin” (John 19:11, ESV) probably alludes to [Caiaphas](Caiaphas-in-the-Bible.html), the Jewish high priest who coordinated the arrest and subsequent trial of Jesus. In both John 18:24 and John 18:28, Caiaphas, in conjunction with other religious authorities, delivered Jesus into Pilate’s custody. Now, let us turn our attention to the meaning of *greater sin* (John 19:11\), a phrase that raises questions about the nature of sin, divine sovereignty, and human responsibility. First, we must acknowledge that the Bible distinguishes between [varying degrees of sin](sins-equal.html). References to lesser sins or greater sins can be found in Old Testament passages such as Leviticus 4:2, Numbers 15:30, and Ezekiel 8:6\. Jesus spoke of “more important matters of the law” (Matthew 23:23\) and taught lesser and greater punishments for different offenses (Luke 12:47–48\). Second, *lesser sins* implies that all sins are not equal in severity. Some sins, due to their nature or consequences, bear greater moral weight. In this regard, Jesus’ statement to Pilate is a powerful theological assertion, conveying the compatibility of divine sovereignty in orchestrating the arrest and trial of Jesus, while also holding Caiaphas and Pilate morally responsible for their evil deeds (cf. Acts 2:23\). Nonetheless, Caiaphas is guilty of the greater sin since he is the one who, from a human viewpoint, initiated the chain of events. God, the supreme judge of the world, evaluates sin with an eye that extends beyond external human actions. Indeed, the all\-knowing God sees into the “thoughts and intentions of the heart” (Hebrews 4:12, ESV). Pilate had a case brought to him to judge—a case he did not want to take (Luke 23:7; John 18:31\). Pilate sinned in failing to execute justice, and an innocent Man was killed as a result. But the one who handed Jesus over to Pilate for trial was “guilty of a greater sin” because that man had plotted to murder Jesus (Mark 14:55\) and freely and deliberately [suppressed the truth](suppress-the-truth-in-unrighteousness.html) in unrighteousness (see Romans 1:18\). As high priest, Caiaphas possessed thorough knowledge of the Law and the Prophets. Despite his knowledge, he actively conspired to have Jesus crucified, denying the very Scriptures that testified about Christ (John 5:39\). For this reason, Caiaphas is guilty of a greater sin than Pilate, having willfully suppressed the truth about the One of whom the Old Testament prophesied.

What is the definition of worship?

Answer In the Bible, the Hebrew word translated as “worship” is *shachah* and literally denotes the act of bowing down. The Greek word *proskuneō*, rendered as “worship,” means “to encounter God and praise Him.” Both terms seem to define worship as an activity or an action. However, an accurate depiction of [biblical worship](worship-in-the-Bible.html) extends beyond mere activity. A better, more comprehensive definition of worship can be summarized in this statement: “Worship is the reverential response of creation to the all\-encompassing magnificence of God” (McCaulley, E., “Worship,” *Lexham Theological Wordbook*, ed. Douglas Mangum et al., Lexham Press, 2014\). In his book *Real Worship*, Warren Wiersbe submits this definition of worship: “Worship is the believer’s response of all that he is—mind, emotions, will, and body—to all that God is and says and does. . . . It is a loving response that is balanced by the fear of the Lord, and it is a deepening response as the believer comes to know God better” (Wiersbe, W., *Real Worship*, Oliver Nelson, 1986, p. 27\). Worship is the ultimate purpose for which humans were created. God said, “I have made them for my glory” (Isaiah 43:7, NLT; see also Psalm 29:1–2; 1 Corinthians 10:31; Ephesians 1:3–6; Philippians 2:9–11\). Worship is the believer’s way of life (1 Corinthians 10:31; Colossians 3:17\). Everything we say and do should be an act of worship before God. Worship cannot be defined solely by physical observances because true biblical worship is centered on God and His unparalleled greatness. It’s not attending a church service, singing, playing an instrument, lifting hands in praise, and bowing down. These acts are all elements of worship (Psalm 95:2–3; Acts 13:2; Hebrews 13:15; 1 Corinthians 11–14; Ephesians 5:19–20; 1 Timothy 4:13\) but not the totality of it. They can also be evidence of worship, but authentic worship reaches beyond outward demonstrations or corporal performances into myriad expressions of the human heart replying to God’s revelation of Himself, His purposes, and His will. Worship originates with an inward posture of the heart that is always bowed down in humble, awe\-filled recognition of God’s worthiness, honoring and revering Him at all times as the supreme authority over one’s life (Psalm 51:17; 95:6; Revelation 4:11\). Jesus told the Pharisees and scribes they were like the people in Isaiah’s day who honored God with their lips, but their hearts were far from Him (Matthew 15:7–9; cf. Isaiah 29:13\). According to Jesus, such worship was a farce. True worship can only come from a heart that has been redeemed and in right relationship with God. We must be born again and filled with the Holy Spirit before we can know God and respond to Him “in spirit and in truth” (John 4:23; see also Isaiah 59:2; Hosea 6:6; 1 Corinthians 2:11; 2 Timothy 3:5\). Worshiping God in spirit and truth involves loving Him with all our heart, soul, mind, and strength (Mark 12:30; Luke 10:27\). The apostle Paul’s definition of worship reflected this all\-encompassing devotion of one’s life to God: “Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship” (Romans 12:1\). True worship is God\-focused. He is the only appropriate object of our worship. To worship anything or anyone else is idolatry (Exodus 20:3; Deuteronomy 5:7; 1 Chronicles 16:25; Isaiah 2:8\). Genuine, God\-centered worship exalts the Lord only; it is offered for His pleasure alone because He alone is worthy (Exodus 34:14; 1 Chronicles 16:25–19; Psalm 86:9–10\). A simplified definition of *worship* can be stated as a continual heart attitude of bowing down in reverence and humility before the supreme Lord and Creator of the universe. Worship is the heartbeat of the believer’s existence, a lifelong celebration of the worthiness of God. To worship is to respond with one’s whole being in adoration, exaltation, humble submission, and obedience to God (John 4:24; Mark 12:30\). “Oh come, let us worship and bow down; let us kneel before the Lord, our Maker! For he is our God, and we are the people of his pasture, and the sheep of his hand.” (Psalm 95:6–7, ESV)

How should Christians view the pro-Palestinian movement?

Answer First, when assessing the pro\-Palestinian movement or any other organized protest, we Christians should consider our own limitations. It’s hard to know what another person is thinking or feeling (1 Samuel 16:7\). People have different motives for identifying with a phrase or position. They may have vastly different levels of understanding. And what we know about their view usually comes through third\- or fourth\-hand accounts. Using [good judgment](judge-with-righteous-judgment.html) (John 7:24\) includes realizing those factors and being careful about our response (Proverbs 18:17; Philippians 4:5\). Few major social issues can be distilled into one or two words; any judgment based solely on a slogan or sound bite is dangerously shallow. The pro\-Palestinian movement swelled after the October 2023 [terrorist attacks](what-is-Hamas.html) against Israel. The most infamous expression of the movement in the United States has been the organizing of protests and encampments on college campuses. Both Christians and non\-Christians have reasons to be concerned about such things. Many protesters act in unreasonable and ungodly ways. Yet we should be careful not to assume an entire philosophy when someone says, “I am pro\-Palestine.” Not everyone who might call himself “pro\-Palestine” condones improper or illegal actions. Broadly speaking, believers ought to [“support” Israel](support-Israel.html); this doesn’t mean holding the nation blameless or ignoring legitimate criticism. In a similarly broad sense, Christians should [“support” Palestinians](human-rights.html) in the sense of seeking safety, peace, and freedom for all people. Believers should be grieved at the impact of war (Proverbs 21:3\). Advocating for peace in a peaceful way and with peaceful intent can be compatible with a biblical view of this complex situation (see Matthew 5:9\). Many people have been using [slogans](from-the-river-to-the-sea.html), symbols, chants, and arguments that are vapidly racist and aligned with the terrorists who attacked Israel. The pro\-Palestinian position in many cases drifts into an anti\-Jew position. We can assume many pro\-Palestinian protesters are involved due to being [poorly informed](Bible-ignorance.html), naïve, gullible, or a combination of those things. Among the protesters are some who engage in disruption and non\-peaceful protesting. A few are showing themselves to be overtly malicious. Almost all are relatively young and have little knowledge of the [history](Arab-Israeli-conflict.html) behind the current crisis. The fundamental errors of the extreme “pro\-Palestine” or “anti\-Israel” movement mirror those of other political sects and social movements of the recent past. Participants in many movements, conservative and liberal, have been known to parrot ideas they don’t understand and appeal to crass prejudices instead of reason. Similar tactics have been used by both sides, and neither side has an exclusive claim to irrationality. Young and naïve people are especially vulnerable to manipulation. This weakness is magnified by a thirst for empowerment, agitation by authority figures, and reliance on slogans instead of reason. Because of this, Christians should probably look at the individual persons involved in the more extreme “pro\-Palestine” and “anti\-Israel” events with a measure of pity. Of course, the history of nations such as Russia and China shows what can happen when social unrest occurs on a large scale; so, there are both secular and religious reasons to be concerned. In all, Christians should respond to the negative expressions of the pro\-Palestinian movement with a sense of dismay tempered by pity. But biblical believers should also speak out against the errors and abuses of the movement (Proverbs 24:24–25\). They should work against those who agitate, incite, and manipulate (Proverbs 16:27–30\). Rather than falling into a worldly, reductionist trap (Proverbs 14:15\), followers of Christ should strive to separate truthful concepts from bad actions and bad actors who twist the truth. There is nothing Christian about dismissing the suffering of Palestinian people. Nor is it unbiblical to passionately call for peace. At the same time, [anti\-Semitism](anti-Semitism.html), [rioting](Bible-rioting.html), intimidation, disruption, and [chaos](Bible-lawlessness.html) are contrary to the biblical worldview. Waving flags and chanting slogans without a clear understanding of their meaning is foolish and harmful (Ephesians 4:14\). Believers should be measured and clear when discussing these issues and avoid adding to the chaos.

When were Adam and Eve created?

Answer The Bible does not give us a precise date for the creation of [Adam and Eve](Adam-and-Eve-story.html). The answer one gives to this question will therefore depend heavily on how literally one reads the account of creation in Genesis. Since Christians differ widely as to how to interpret the opening chapters of the Bible, including the creation account, Christians may therefore differ on when Adam and Eve were created. With a literal reading of the first chapters of Genesis (the approach favored by Got Questions Ministries), we can use the genealogies and ages recorded in Genesis 5 to estimate the date of Adam and Eve’s creation. Genesis 5 traces the line of Adam through Seth. For example, Genesis 5:3 says, “When Adam had lived 130 years, he had a son in his own likeness, in his own image; and he named him Seth.” Verse 6 continues the timeline: “When Seth had lived 105 years, he became the father of Enosh.” Then verse 9 says, “When Enosh had lived 90 years, he became the father of Kenan.” Based on those three verses, the time from Adam’s creation to the birth of Kenan was 325 years: 130 years from Adam’s creation to Seth’s birth 105 years from Seth’s birth to Enosh’s birth 90 years from Enosh’s birth to Kenan’s (or Cainan’s) birth *325 years total* Using this method, we can place the date of Adam’s creation about 1,656 years before the flood. Then, using known dates of the reigns of Babylonian rulers, compared with further biblical genealogies and lists of kings, we can figure backward to arrive at the world’s creation in approximately 4000 BC. This would make the earth a little over [6,000 years old](earth-age.html). Estimates based on a more figurative reading of Genesis place the appearance of Adam anywhere from tens to hundreds of thousands of years ago. The latter estimates are driven more by conformity with evolutionary estimates. Evolutionary theory proposes a range of dates when the human species, *Homo sapiens*, evolved from its ancestors, and [theistic evolution](theistic-evolution.html) seeks to uphold evolutionary theory while teaching the accuracy of Genesis. While Got Questions Ministries does not support figurative interpretations of Genesis such as the [day\-age theory](Day-Age-Theory.html), we recognize that this question is one on which Christians may reasonably disagree. A literal Adam and Eve, specially created by God, the original progenitors of all of humanity, is a crucial aspect of the Christian faith (see Romans 5\). The question of when Adam and Eve were created is an important one that may (at least, approximately) be answered from Scripture, but one’s position on the issue should not be promoted to the level of defining the Christian faith.

What is the meaning of “length of days” in Proverbs 3:16?

Answer Most people dream of living a long and meaningful life. According to the Bible, acquiring wisdom from God is the path to fulfilling that desire. The book of Proverbs [personifies wisdom](wisdom-she-Proverbs.html) as a woman who offers longevity: “Length of days is in her right hand” (Proverbs 3:16, KJV). The phrase *length of days* refers to a person living for many years. Other Bible translations express the idea more directly, rendering the phrase “long life is in her right hand” (e.g., ESV, NASB, NIV). Wisdom is a communicable attribute of God, which means He generously [shares it](wisdom-of-God.html) with people (Romans 16:27; Psalm 51:6\). God’s wisdom is a combination of His perfect knowledge and His holy actions. Specifically, He determines the best results and the right ways to achieve them, all in alignment to His righteous character (Psalm 89:14; 1 Peter 1:1\). Likewise, the wisdom God gives people combines understanding and application as it is rooted in the heart and mind but fully expressed in practice (e.g., Matthew 7:24–27\). The wisdom God gives resides in a person’s heart (Psalm 90:12\), signifying that it is central to the recipient’s inner life, influencing his or her emotions, intellect, and will. Yet wisdom is also practical. James emphasizes this when he writes, “Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom” (James 3:13, KJV). Therefore, wisdom is only fully realized in actions that wisdom itself engenders (Matthew 11:19\). Proverbs 3:16 figuratively depicts God’s generosity, saying that length of days “is in her right hand.” The reality that underlies the poetic imagery of a hand is God’s willingness to dispense wisdom to those who ask for it. Confirming this invitation, James 1:5 encourages people to pray for wisdom: “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him” (James 1:5, KJV). Together, these verses teach that God stands ready to generously dispense wisdom to His people. In Proverbs 3, the phrase *length of days* first appears at the beginning of the chapter: “My son, forget not my law; but let thine heart keep my commandments: For length of days, and long life, and peace, shall they add to thee” (Proverbs 3:1–2, KJV). The message of these verses complements what Proverbs 3:16 says about “length of days” because they describe what wisdom entails—obedience to God. Likewise, Psalm 111:10 links wisdom and obedience: “The fear of the Lord is the beginning of wisdom; all who follow his precepts have good understanding.” The Holy Spirit dispenses wisdom (1 Corinthians 2:5–16\), yet people can receive it in different ways. A primary way Christians [acquire wisdom](get-wisdom-from-God.html) today is through reading and applying the Bible (2 Timothy 3:15–17; e.g., Psalm 119:99–100\). Another way Christians can get wisdom is from the counsel of godly people (Proverbs 11:14; e.g., Exodus 18:17–18\). Furthermore, God gives people wisdom in response to prayer (Colossians 1:9–11; e.g., 1 Kings 3:9–12\). The concept that wisdom from God leads to a long and meaningful life is a proverb, not a promise. This means the outcome is often true, but not guaranteed to be. In a fallen world, sometimes unrighteous, foolish people live to old age (e.g., Psalm 37:1–2, 7; 49:16–20\) and the righteous die young. Yet what transcends the number of days and years a person lives is the life that Jesus Christ offers people. He said, “The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly” (John 10:10, KJV). For those who have responded in faith to the gospel, Jesus’ words about having an abundant life in Him aren’t true *sometimes*—they aren’t a generalized statement like a proverb—they are an *everlasting* promise.

What are snowflake adoptions? Should Christians consider them?

Answer Snowflake adoption is the adoption of a frozen embryo that was originally intended for [in vitro fertilization](in-vitro-fertilization.html) (IVF) but never used. The process includes carefully thawing the embryo and then implanting it into a woman’s uterus, aiming to achieve full\-term pregnancy. The term *snowflake* is a reference to the once\-frozen state of the embryo. It also emphasizes the uniqueness of each human being, just as every snowflake has an individual design. Christians should consider snowflake adoption because the Bible teaches that life [begins at conception](life-begin-conception.html)—specifically, when a male’s sperm fertilizes a female’s egg. This means embryos are human beings. In support of this, David acknowledged that God formed his body before he was born, saying, “You knitted me together in my mother’s womb” (Psalm 139:13, ESV). Moreover, God viewed David as a person even though he was an “unformed substance” (Psalm 139:16\). The Hebrew word *golem*, often translated as “substance” (e.g., ESV, KJV, NASB), suggests the embryonic stage of development when a person’s body parts are less defined and functional. These verses reveal that embryos are worthy of life and therefore of adoption. Understanding the process of IVF reveals the need for snowflake adoption. People who choose IVF have struggled to conceive naturally. Consequently, they undergo a process in which doctors extract sperm from the man and eggs from the woman, fertilizing the eggs in a laboratory setting, typically in a petri dish. Once the sperm successfully fertilize the eggs, doctors will transfer one or more of the embryos into a woman’s uterus, hoping the embryos will continue to develop through childbirth. Most Christian ethicists oppose IVF because the process includes the use of fertility drugs to create multiple embryos, most of which will be destroyed. The reason doctors grow several embryos at once is so they can select the most viable one for implantation. Having multiple embryos also provides backup options if the first attempt fails to result in a full\-term pregnancy. Nevertheless, according to the biblical view of human life, the ends don’t justify the means. Tragically, most embryonic human beings created in the IVF process are not implanted into a woman and are destroyed as biological waste. Destruction methods vary by medical facility and local laws, but they include mandated sterilization to halt embryonic development and incineration. Additionally, some embryos are designated for stem cell research, involving procedures that also end in the destruction of the embryos. Yet another fate of unused embryos is being frozen indefinitely without a plan for future use. Unfortunately, many of these don’t survive the thawing process. What’s also tragic is that some of the embryos that are transferred into a woman are also destroyed. When multiple embryos are successfully implanted, as in the case of twins or triplets, doctors often allow only one to survive. This practice, referred to as “selective reduction,” is aimed at improving the chances of one successful pregnancy and reducing risk to the mother. Some advocates argue that selective reduction is morally permissible, equating it to miscarriage. However, selective reduction intentionally ends human lives, while miscarriage results from natural processes under the sovereignty of God. Some Christians may be concerned that snowflake adoptions endorse the IVF process. However, snowflake adoptions don’t endorse the IVF process any more than conventional adoption endorses the circumstances under which other adoptive children were conceived or raised. Rather, parents who adopt once\-frozen embryos provide a human being at risk of death with a chance to grow up in a loving family and live a full and meaningful life. Additionally, some Christians may dismiss snowflake adoption simply because an embryo is at an early stage of development. It’s true that embryos lack fully formed body parts, but that does not diminish their personhood any more than individuals born with malformed limbs or improperly functioning organs. Likewise, though embryos lack consciousness, they are still human beings, just as individuals who are asleep or in comatose states are. An alternative to IVF is [intra\-uterine insemination](artificial-insemination.html) (IUI), which avoids creating additional embryos to be destroyed. In this procedure, a man’s sperm is injected into a woman’s uterus during ovulation. If implantation is unsuccessful in IUI, natural processes take over, and there is no “selective reduction” such as with IVF. Unfortunately, the likelihood of achieving pregnancy through IUI is lower than IVF. Nevertheless, some couples choose IUI to avoid the ethical concerns of IVF. God values all human life, no matter the stage of development or manner of conception. Snowflake adoptions give prospective parents the opportunity to rescue embryonic human beings from lethal or uncertain fates.

What does it mean to have fellowship of the Spirit (Philippians 2:1)?

Answer Living and serving together in Christian harmony is the emphasis of Paul’s teaching in Philippians 1:27—2:18\. Aware that the church faces a severe problem of division (see Philippians 3:1–3; 4:1–3\), Paul urges the believers in Philippi to “stand fast in one spirit, with one mind” (Philippians 1:27\). Then, using rhetorical language, Paul states that his joy (and their joy) would only be complete as they demonstrate loving, like\-minded unity: “Therefore if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy, fulfill my joy by being like\-minded, having the same love, being of one accord, of one mind” (Philippians 2:1–2, NKJV). The Greek noun translated here as “fellowship” (NKJV), “participation” (ESV), or “common sharing” (NIV) is [*koinonia*](koinonia.html). It refers to “the act of sharing together in the activities or privileges of an intimate association or group, especially used of marriage and churches.” The “Spirit” (*pneuma*) here is God’s Holy Spirit. *Fellowship of the Spirit* describes the harmony and community that can exist in the body of Christ because of the gospel—because God, through the sacrifice of Jesus Christ on the cross, has brought believers into a right relationship with Himself (Ephesians 2:18–19\). Paul’s words in Philippians 2:1–2 resonate in the apostle John’s writings: “And our fellowship is with the Father and with his Son, Jesus Christ. We are writing these things so that you may fully share our joy. This is the message we heard from Jesus and now declare to you: God is light, and there is no darkness in him at all. . . . If we are living in the light, as God is in the light, then we have fellowship with each other, and the blood of Jesus, his Son, cleanses us from all sin” (1 John 1:3–4, 7, NLT). God the Father, through His Son and by the power of the Holy Spirit, has established, by His grace, a covenant relationship with His people. Those who believe the message of the gospel are united in the fellowship of the Spirit (John 14:16–17\) through “partnership with his Son” (1 Corinthians 1:9, NLT) to the Father (John 15:1–17; 17:1–26; 1 John 1:3–7\). This relationship is the basis of the communion between humans and God (Hebrews 10:19–22; Romans 5:10; 2 Corinthians 5:18–19; Colossians 1:20–22\). Those who take part in the fellowship of the Spirit also participate in communion with one another (1 John 1:3; Mark 9:37; John 17:21; 2 Corinthians 13:11\). This interconnected reality, this spiritual communion, is *koinonia*, or fellowship in the body of Christ. It does not initiate with humans but is God’s gracious gift, flowing from the eternal triune fellowship of the Godhead (2 Corinthians 13:14\). The church, the [body of Christ](body-of-Christ.html), is an intimately associated group of redeemed individuals who share a mutual life of fellowship (Acts 2:44; 4:32\). Being part of the fellowship of the Spirit involves living in God’s love, humility, and service to one another (1 John 3:10; 4:10–12; John 13:34; 15:12; Ephesians 5:1–2; Colossians 3:12; 1 Peter 3:8; John 13:14\). For this reason, Paul urged, “Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all” (Ephesians 4:3–6\). Fellowship of the Spirit and dwelling together in [unity](unity-in-Christ.html) does not imply total uniformity. Instead, as members of one body, we recognize and embrace different gifts, personalities, and ministries (1 Corinthians 12:4–30; Ephesians 4:11–13\). Christians who participate in the fellowship of the Spirit share in the work of the gospel (Philippians 1:5\), worship, pray, and take communion together (1 Corinthians 10:16–17; 14:26; Ephesians 5:19; Colossians 3:16; Acts 1:14; Hebrews 10:24–25; James 5:16\). They are interested in the lives of other believers (Romans 12:4–5; 1 Corinthians 12:12\-27; Ephesians 4:16; 1 Corinthians 12:13\). They “let the peace of Christ rule in \[their] hearts” (Colossians 3:15\), united in purpose and “striving together as one for the faith of the gospel” (Philippians 1:27; see also Matthew 18:19–20; 1 Corinthians 10:24\). They make every effort to quell division and cultivate unity with their brothers and sisters in Christ (Ephesians 4:3; 1 Corinthians 1:10; 14:26; Romans 12:16\).

What does “faith of the gospel” mean in Philippians 1:27?

Answer Philippians 1:27 states, “Let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel” (ESV). To understand the phrase *faith of the gospel*, we must review both the immediate context and related biblical passages. The chief theme of [Philippians](Book-of-Philippians.html) is encouragement. In Philippians 1:27, Paul encourages believers to walk “worthy of the gospel of Christ” (ESV). To walk worthy of the gospel of Christ means that we are “standing firm in one spirit, with one mind striving side by side for the faith of the gospel” (ESV). Believers should strive for the “faith of the gospel.” Paul’s use of the word *of* instead of *in* is key to understanding what the “faith of the gospel” is. When someone speaks about “faith in the gospel,” the emphasis is on personal conviction and trust. Someone with faith in the [gospel](what-is-the-gospel.html) is convinced that Jesus lived, died, and rose again on the third day (see 1 Corinthians 15:1–4\). “Faith of the gospel” (Philippians 1:27, ESV), however, shifts our focus from personal conviction to the shared faith of all believers. Essentially, the “faith of the gospel” is about the totality of what Christians believe. It has a unifying power. Believers are collectively committed to “all the truths revealed, the duties enjoined, and the blessings promised” in the gospel (Joseph Benson, *Benson Commentary on the Old and New Testaments*). The “faith of the gospel,” then, corresponds to several New Testament passages. For example, in Romans 1:16–17, Paul writes, “I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith, as it is written, ‘The righteous shall live by faith’” (ESV). Through the gospel, God draws both Jews and Gentiles to Himself, creating a body of believers who are not ashamed to “proclaim the excellencies of him who called \[us] out of darkness into his marvelous light” (1 Peter 2:9, ESV). On the church as a body, Paul writes, “There is one body and one Spirit—just as you were called to the one hope that belongs to your call—one Lord, one faith, one baptism, one God and Father of all” (Ephesians 4:4–6, ESV). As one body, believers should be “eager to maintain the unity of the Spirit in the bond of peace” (Ephesians 4:3, ESV). This unity of faith and purpose accompanies the faith of the gospel. Paul says that we should be “striving for” the faith of the gospel. This implies the presence of opposition and the need to strive. In striving for the faith of the gospel, believers should “consider how to stir up 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” (Hebrews 10:24–25, ESV). Mutual love, good works, fellowship, and encouragement are “duties enjoined” by the gospel. The phrase *faith of the gospel* reminds believers that faith is more than personal conviction; it is also the shared faith of all believers. It is not “I believe the gospel” but “We believe the gospel” (see John 6:69\). Since we hold the same truths and believe the same gospel, we should labor “side by side” (Philippians 1:27, ESV) with our brothers and sisters in Christ for the gospel, maintaining the spirit of love, peace, and unity.

What does “according to your faith” mean in Matthew 9:29?

Answer Matthew chapters 8—9 showcase the healing ministry of Jesus. From the outcast leper (Matthew 8:1–4\) to the Gentile servant (Matthew 8:5–13\) and the perpetually unclean woman (Matthew 9:20–22\), Jesus disregarded social and religious conventions to demonstrate compassion and minister healing to those who placed their faith in Him. When two blind beggars approached Jesus, crying out for mercy, He asked them, “Do you believe that I can do this?” They answered, “Yes, Lord” (Matthew 9:28, HCSB). Jesus touched their eyes and said, “Let it be done for you according to your faith!” (Matthew 9:29, HCSB). Immediately, their eyes were opened, and the two men could see. Jesus often noted a person’s faith as the impetus for healing (see Matthew 8:13; 15:28\). When a woman who had been bleeding for twelve years touched the hem of His garment, believing it was all she needed to do to be healed, Jesus said, “Daughter, be encouraged! Your faith has made you well” (Matthew 9:22, NLT). At that moment, she was healed. This same event is recorded in Mark 5:24–34 and Luke 8:43–48\. When Jesus cleansed a leper in Luke 17:19, He said to the man, “Stand up and go. Your faith has healed you” (NLT). To the blind man in Mark 10:52, Jesus said, “Go your way; your faith has made you well” (ESV; see also Luke 18:42\). *According to your faith* does not refer to the quantity, quality, or degree of a person’s faith; instead, it indicates the presence of genuine faith. Having faith in Jesus, having confidence in His ability to heal, was often the key to activating His healing power. Our faith is not the power behind the healing. Faith is merely the channel or conduit for God’s healing. When Jesus said, “Let it be done according to your faith,” He meant that a person’s faith—the fact that the person believed and had confidence in Him—had moved Him to pour out His healing touch. Jesus is the Healer, the One with the power to perform the cure, and He looks for our [faith](your-faith-has-made-you-well.html). Christ’s power rarely operates in a climate of unbelief. Just as faith enabled some people to receive healing, a lack of faith sometimes hindered or prevented Jesus from healing (see Matthew 13:53–58; 17:19–20\). In Matthew 9, many people in the crowd pressed up against Jesus, but only the woman who reached out in faith and touched the edge of His robe received healing. When the professional mourners who had gathered around the dead girl laughed at Jesus, He sent them away before He raised the child to life (Matthew 9:24–25\). Many people saw the incredible miracles Jesus performed, but many still did not believe in Him. Just as healing comes “according to your faith,” [salvation](Christian-doctrine-salvation.html) comes to sinners through faith: “If you openly declare that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For it is by believing in your heart that you are made right with God, and it is by openly declaring your faith that you are saved” (Romans 10:9–10, NLT; see also Acts 16:31\). To the sinful woman who anointed Jesus’ feet with her expensive flask of ointment, Jesus said, “Your faith has saved you; go in peace” (Luke 7:50, NLT). Everyone who believes in Jesus is saved, but Christ’s power accomplishes the saving, not the believer’s faith. The sole value of our faith rests in the object of our faith—the Lord Jesus Christ—and not in ourselves or our faith (John 14:1; 1 Peter 1:21; Romans 4:19–21\). God responds graciously, compassionately, and generously according to our faith because faith pleases Him. The author of Hebrews informs, “And it is impossible to please God without faith. Anyone who wants to come to him must believe that God exists and that he rewards those who sincerely seek him” (Hebrews 11:6, NLT).

What does it mean to exercise self-control (1 Corinthians 7:9)?

Answer [Self\-control](fruit-Holy-Spirit-self-control.html) is encouraged in the Bible and is listed as a fruit of the Spirit (Galatians 5:22–23\). Exercising self\-control essentially entails learning to say “No” to our desires when indulging them would be inappropriate and contrary to God’s design. The need for self\-control encompasses both our sinful inclinations and legitimate desires. For instance, sexual desire is a legitimate urge, being part of God’s inherently good creation; however, it must be restrained unless it can be expressed within proper boundaries. In contrast, the desire to steal is an illegitimate urge and is inherently wrong. In both cases, self\-control is essential. Interestingly, while modern culture generally applauds self\-control in many aspects of life, it often fails to do so in the context of sexual activity among unmarried adults. The prevailing notion is that, since our sexuality is an integral part of our identity, we need not exercise restraint unless it ventures into illegal territory. However, disregarding God’s boundaries always leads to negative consequences (see Hebrews 13:4\). In 1 Corinthians 7:9, Paul says regarding unmarried individuals, “But if they cannot exercise self\-control, they should marry. For it is better to marry than to burn with passion.” The two biblical options for the unmarried are 1\) get married or 2\) exercise self\-control. Self\-control is important in matters of sexuality. Ironically, contemporary culture is increasingly fixated with sex but rather dismissive of marriage. Recent statistics reveal that “2 in 5 adults think marriage is an outdated tradition” (https://thrivingcenterofpsych.com/blog/millennials\-gen\-z\-marriage\-expectations\-statistics/, accessed 4/29/24\). With divorces being more newsworthy than good marriages, the situation looks bleak. However, marriage is God’s idea (Genesis 2:24\). While some individuals possess the gift of celibacy, our sexual desires inherently point toward a fulfilling covenantal marriage. Marriage is not a quick fix for [sexual immorality](sexual-immorality.html), but it remains the appropriate context for the expression of our sexuality. Even in marriage, the virtue of self\-control must not be denied. Adultery is a grave sin, often stemming from a lack of self\-control. Thus, while Paul acknowledges the challenges of practicing self\-control, it remains a fruit that manifests in our lives as we strive to please the Spirit rather than succumbing to our sinful nature. Exercising self\-control yields numerous benefits, not only for the self\-controlled person but also for society at large. This reinforces the idea that God’s commandments are for our well\-being. Of course, our motivation for exercising self\-control isn’t solely based on benefits accrued; it is our goal to become more like Jesus (Romans 8:29\). Everyone, regardless of marital status or life circumstances, must learn self\-control. “The grace of God . . . that offers salvation to all people . . . teaches us to say ‘No’ to ungodliness and worldly passions, and to live self\-controlled, upright and godly lives in this present age” (Titus 2:11–12\).

What is the meaning of “every tribe and tongue” in Revelation 13:7?

Answer Revelation 13:7 reveals key information about the [beast](beast-of-Revelation.html) introduced in the chapter’s opening. The verse proclaims that the entity will wield great power and use it for nefarious purposes: “It was granted to him to make war with the saints and to overcome them. And authority was given him over every tribe, tongue, and nation” (NKJV). *Every tribe and tongue* is a way of referring to the whole world. The beast will rule over every corner of the globe, regardless of kindred, race, or language. Scholars have debated the identity of this beast, which we believe is the [Antichrist](what-is-the-antichrist.html). Revelation 13 reveals the beast’s association with the dragon, Satan, and the authority vested in the beast in the second half of the tribulation. The expression *every tribe and tongue* signifies diverse groups, nations, and states. The beast’s influence will be worldwide. As the leader of a [one\-world government](one-world-government.html), he will demand worship. Revelation chapter 13 gives insight into this beast that wields authority over every tribe and tongue. The beast is described as having seven heads, ten horns, and ten diadems on the horns (Revelation 13:1\). This is a picture of the beastly empire, a coalition of nations that rise to power to subdue the earth under Satan’s control. Revelation’s later references to the beast describe an individual—the man who is the political leader and world ruler. The beast engages in blasphemy (verses 6–7\) and garners worship from those whose names are not inscribed in the Lamb’s book of life (verse 8\). The dragon, Satan, empowers the beast and collaborates with a second beast, a [false prophet](false-prophet.html) who supports the Antichrist. Revelation 13:7 underscores the reality of spiritual warfare. Although the dragon is a defeated foe, it remains resolute in opposing God by targeting His children (Revelation 2:17\). During the tribulation, when the [Restrainer](restrainer.html) has been removed (2 Thessalonians 2:6\), Satan enlists the aid of the two humans in a bid to usurp God’s authority over every tribe and tongue. The Antichrist “will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God’s temple, proclaiming himself to be God” (2 Thessalonians 2:4\). The people on earth at the time will align with either God through Christ or with Satan through the beast. There will be no neutral ground. Also, Revelation 13:7 alludes to God’s sovereignty, even over the actions of the dragon and the beast. The authority of these evil beings over every tribe and tongue is contingent on God’s permission. As Joni Eareckson Tada once wrote, “God permits what he hates to accomplish what he loves” (www.desiringgod.org/articles/ten\-words\-that\-changed\-everything\-about\-my\-suffering, 9/7/21, accessed 4/30/24\). Even in their rebellion, the dragon and all those who reject God remain subject to God’s sovereignty. Philippians 2:10–11 affirms 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” (ESV). The entire book of Revelation calls for unwavering perseverance from God’s faithful ones. Presently, Christians face varying degrees of persecution, with the world’s rejection of biblical values becoming increasingly evident. The [spirit of the antichrist](spirit-of-the-antichrist.html) is already at work in the world (1 John 4:3\). We must be sure to steadfastly adhere to the truth of the gospel and “contend earnestly for the faith” (Jude 1:3, NASB).

What is the meaning of “you fool” in Matthew 5:22?

Answer In Matthew 5:22, Jesus addresses both the seriousness of anger and the weight of our words. He states, “I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire” (ESV). The phrase *you fool* is an example of contemptuous speech, which carries heavy consequences. When Jesus warns against saying, “You fool,” He is addressing the contemptuous attitude that devalues other people. The Greek word translated as “fool” is *mōre*, conveying not only a lack of wisdom but also a moral deficiency. Therefore, to call someone a “fool” is to attack his character and integrity, essentially deeming him worthless. This dehumanizing act sharply contrasts with Jesus’ command to love our neighbors as ourselves (Matthew 22:39; cf. Leviticus 19:18\). Jesus’ warning against calling someone a “fool” stresses the importance of recognizing and honoring the inherent worth of everyone, as we are all created in the image of God (Genesis 1:27\). The severity of calling someone a “fool” is highlighted by its association with the “fire of hell” or Gehenna (Matthew 5:22\). Gehenna was a valley near Jerusalem, historically associated with idolatrous practices and later used as a symbol of divine judgment and eternal damnation (see Jeremiah 7:31–32\). When Jesus links the phrase *you fool* with [Gehenna](Gehenna.html) in Matthew 5:22, he is saying that contemptuous words have severe spiritual consequences. This teaching aligns with the broader biblical principle that words reflect the condition of our hearts. As Proverbs 18:21 reminds us, “Death and life are in the power of the tongue, and those who love it will eat its fruits” (ESV). Words are [powerful](power-of-words.html), and those who speak contemptuously of others will be held accountable. Jesus’ warning against saying, “You fool,” also highlights the seriousness of harboring [anger](Bible-anger.html). He even equates unjust anger with murder (Matthew 5:21\), challenging His disciples to understand the deeper implications of their thoughts, emotions, and actions. The progression from anger to insult to calling someone a “fool” demonstrates how unchecked anger can escalate into verbal abuse and destructive behavior. Ephesians 4:26–27 advises believers to “be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil” (ESV). By controlling our anger, we can stop ourselves from insulting others and maintain the peace and [unity of the Spirit](unity-Spirit-bond-peace.html). The phrase *you fool* in Matthew 5:22 also draws our attention to the concept of righteous judgment and unrighteous condemnation. When Jesus uses strong language to address evil and hypocrisy (e.g., in Matthew 23:17, 19\), He speaks from a heart of truth, desiring to lead His listeners to repentance. In contrast, when we call someone a “fool,” we speak out of anger and contempt, failing to see the person as God does. James 4:11–12 cautions, “Do not speak evil against one another, brothers. The one who speaks against a brother or judges his brother, speaks evil against the law and judges the law. . . . There is only one lawgiver and judge, he who is able to save and to destroy” (ESV). We are not to condemn others but to love and encourage one another toward righteousness and good works (Hebrews 10:24\). The meaning of *you fool* in Matthew 5:22 extends beyond a mere insult to a reflection on the nature of anger, the power of words, and the need to uphold the dignity of others. We must therefore examine our hearts, control our tongues, and pursue peace with everyone. In doing so, we show ourselves to be children of God.

What does it mean to be seasoned with salt (Mark 9:49)?

Answer In Mark 9:49, Jesus says, “Everyone will be seasoned with fire, and every sacrifice will be seasoned with salt” (NKJV). Instead of *seasoned with salt*, the ESV and NIV use the phrase *salted with fire*. Regardless of the translation, the idea is that believers will be purified by the “fire” of suffering, emphasizing the costliness of discipleship (see Mark 9:43–48\). Just as salt was used to prepare a sacrifice, so self\-denial prepares a follower of Jesus to be a willing sacrifice to God. In ancient times, salt was used during religious sacrifices. For example, in Leviticus 2:13, the Israelites were instructed to season their [grain offerings](grain-offering.html) with salt: “You shall season all your grain offerings with salt. You shall not let the salt of the covenant with your God be missing from your grain offering; with all your offerings you shall offer salt” (ESV). This Old Testament practice represents the idea of salt as an agent of both purification and preservation. Jesus, in Mark 9:49, alludes to the Old Testament practice of sacrifices being “seasoned with salt” (NKJV). His point is that His followers are “sacrifices” to God (see Romans 12:1\). The idea of being “seasoned with salt” means two things: 1\) believers will be purified and 2\) believers will be preserved. Those who follow Christ are willing to give up anything that would hinder their relationship to the Lord, even if it means they must lose a hand (Mark 9:43\), a foot (verse 45\), or an eye (verse 47\). One commentator explains it this way: “The word ‘fire,’ here . . . denotes self\-denials, sacrifices, trials, in keeping ourselves from the gratification of the flesh. As if \[Jesus] had said, ‘Look at the sacrifice on the altar. It is an offering to God, about to be presented to him. It is sprinkled with “salt, emblematic of purity, of preservation and of fitting it, therefore, for a sacrifice.” So “you” are devoted to God. You are sacrifices, victims, offerings to him in his service. To make you “acceptable” offerings, every thing must be done to “preserve” you from sin and to “purify” you. Self\-denials, subduing the lusts, enduring trials, removing offences, are the proper “preservatives” in the service of God’” (Barnes, A., *Notes on the Bible*, 1834\). The “seasoning” with “salt” can also be something that God does in the lives of believers, as He allows His people to experience different kinds of suffering. God’s purpose for allowing [suffering](trials-tribulations.html) in our lives is not to destroy us, but to shape us into the image of his Son, Jesus Christ: “To this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps” (1 Peter 2:21, ESV). Elsewhere, Peter says, “In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ” (ESV). Although Peter does not use the phrase *seasoned with salt*, his words recognize the necessity of suffering to purify believers and show them to be true disciples of Christ. Genuine disciples accept the cost of [discipleship](Christian-discipleship.html) and the radical commitment required to follow Christ. They are, in a sense, sacrifices to God being prepared for the altar. Jesus’ words remind believers to make every effort to abstain from sin and pursue righteousness. To ensure that sin does not become our master again, God allows us to be “seasoned with salt.” In His allusion to the Old Testament sacrifices being “seasoned with salt,” Jesus calls us to discipleship. Just as salt purifies and preserves food, God purifies believers of sin and preserves them from destruction. The apostle Paul explains how we can present ourselves as [living sacrifices](living-sacrifice.html) to God: “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Romans 12:2, ESV).

What is to be our true identity?

Answer In a world where we are constantly bombarded with conflicting messages about who we are and who we should be, discovering our true identity can be a confusing process. According to the Bible, however, our true identity is found in Jesus Christ. Once we understand this, our focus shifts from self\-perception to a God\-centered perspective that gives purpose, joy, and peace. The foundation of our true identity is the fact that we are created in the image of God. Genesis 1:27 states, “So God created man in his own image, in the image of God he created him; male and female he created them” (ESV). God’s divine imprint on us signifies that we have inherent worth and dignity and sets the stage for understanding our true identity and who we are meant to be. Our true identity is further defined by the redemptive work of Jesus Christ. Through faith in His crucifixion and resurrection, we are forgiven and transformed. Second Corinthians 5:17 proclaims, “Therefore, if anyone is in Christ, he is a [new creation](new-creation.html). The old has passed away; behold, the new has come” (ESV). In Christ, we are made new, relinquishing the old self rooted in sin and embracing new life in Him. When we believe in Christ for salvation, we are adopted into God’s family, which is central to our true identity: “In Christ Jesus you are all children of God through faith” (Galatians 3:26\). And John 1:12 affirms, “But to all who did receive him, who believed in his name, he gave the right to become children of God” (ESV). Our new birth, our adoption into God’s family, changes our relationship with God. We are heirs with Christ and deeply loved by the Father. Repeatedly in Scripture, believers are said to be “[in Christ](in-Christ.html).” Our identity is wrapped up in Him. Colossians 3:3 goes so far as to say, “For you have died, and your life is hidden with Christ in God.” In His [High Priestly Prayer](Jesus-high-priestly-prayer.html), Jesus prayed this kind of unity: “I pray . . . that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. I have given them the glory that you gave me, that they may be one as we are one—I in them and you in me—so that they may be brought to complete unity” (John 17:20 –23\). Believers are “predestined to be conformed to the image of \[God’s] Son” (Romans 8:29\). Our true identity in Christ also includes the indwelling presence of the Holy Spirit. Romans 8:9 states, “You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you” (ESV). The Holy Spirit guides, comforts, and equips us to live as children of God, bearing the fruit of the Spirit in our daily lives. Another aspect of our true identity is freedom from condemnation. Romans 8:1 assures us, “There is therefore now no condemnation for those who are in Christ Jesus” (ESV). The freedom we have in Christ allows us to live boldly, knowing that past sins do not define us. We are instead defined by God, who “created \[us] in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (ESV). As God’s creation, we are called to live out our faith in holiness and righteousness. Our true identity in Christ connects us with other believers. First Corinthians 12:27 says, “Now you are the body of Christ and individually members of it” (ESV). As part of the [body of Christ](body-of-Christ.html), believers are interdependent, supporting and encouraging one another in love. As we grow in our true identity in Christ, we are called to reflect Him in all we do. Colossians 3:12–14 instructs us, “Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another. . . . And above all these put on love, which binds everything together in perfect harmony” (ESV). Our true identity is not found in worldly achievements, human relationships, career choices, or social status, but in our relationship with Jesus Christ. When we embrace the truth of Scripture, we can live purposefully and confidently, knowing that we are in Christ. We are created in God’s image, redeemed by Christ, adopted as God’s children, and empowered by the Holy Spirit.

What is egg theory?

Answer Egg theory, derived from Andy Weir’s short story “The Egg,” is a thought\-provoking perspective on human existence, reincarnation, and the interconnectedness of all living things. According to egg theory, everyone who has lived or will live is the same soul, experiencing life through different perspectives across multiples lifetimes. The universe is described as an “egg” in which souls mature until they become god\-like. This maturation process emphasizes empathy and compassion, suggesting that every action toward another person is essentially an action toward oneself. While the egg theory offers an interesting perspective on the unity of human experience and the importance of compassion, it sharply contrasts with [biblical Christianity](biblical-Christianity.html). Below, we will examine the core concepts of egg theory and provide a biblical response: **Core Concepts of Egg Theory** 1\. Reincarnation and Unity: Egg theory posits that everyone is the same person, [reincarnated](reincarnation.html) across time to experience every aspect of life. 2\. Purpose of the Universe: The universe is an “egg” for the soul’s development, allowing immature souls to grow into a god\-like state. 3\. Empathy and Compassion: Since all lives are connected, empathy and compassion for others is essential. To harm anyone is tantamount to harming oneself. 4\. Spiritual Growth: The goal of existence is spiritual growth and self\-realization through experiencing diverse lives. **Biblical Response** 1\. Reincarnation vs. Resurrection: The Bible teaches that we live once, die once, and then face judgment. Hebrews 9:27 states, “It is appointed for man to die once, and after that comes judgment” (ESV). This passage refutes the concept of reincarnation and supports a linear view of life, death, and the afterlife, culminating in resurrection and [judgment](final-judgment.html) by the Creator. 2\. The [Image of God](image-of-God.html): The Bible teaches that every person is a unique individual created in the image of God. Genesis 1:27 declares, “God created man in his own image, in the image of God, he created him; male and female he created them” (ESV). Each person is uniquely created by God with a distinct identity and purpose, contrary to the egg theory’s notion of a singular soul inhabiting multiple lives. 3\. Salvation and the Work of Christ: A fundamental teaching of Christianity is salvation by grace alone, through faith alone, in Christ alone. Ephesians 2:8–9 teaches, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (ESV). The egg theory’s idea of spiritual evolution through multiple lifetimes denies the necessity of Christ’s atonement and the need for faith in Him for salvation. 4\. Sin and Redemption: The Bible presents a clear view of sin and redemption. Romans 3:23 states, “All have sinned and fall short of the glory of God” (ESV). Romans 6:23 adds, “The wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (ESV). The egg theory’s process of spiritual maturation does not address the problem of sin or the need for [redemption](plan-of-redemption.html) through Christ. Egg theory offers a fascinating perspective on human existence, reincarnation, and the interconnectedness of all living things, but it is fundamentally at odds with sound biblical doctrine. For this reason, believers must reject egg theory. We uphold the authority of Scripture, celebrate the uniqueness of everyone, and teach the sufficiency and necessity of Christ’s redemptive work. We also endorse a linear progression of life, death, and judgment. God calls us to find our purpose and identity in Christ, who does not offer reincarnation but resurrection and eternal life through faith in Him.

What does it mean to manifest something? What is manifesting?

Answer *Manifesting* refers to the practice of bringing something into reality through focused thoughts, beliefs, and visualizations. The fundamental idea is that positive thinking attracts desired outcomes. The concept gained worldwide popularity through the [New Thought](New-Thought-movement.html) movement and books like *The Secret*. However, it is important to understand the ideas behind manifesting are unbiblical. Manifesting typically involves three key practices: visualization, affirmation, and positive thinking. Visualization is the act of regularly picturing one’s goals and dreams as if they have already been achieved. An affirmation is a positive statement to reinforce belief in achieving those goals. Positive thinking is maintaining an optimistic mindset to attract positive outcomes. According to proponents of manifesting, positive thoughts and visualizations can influence reality and attract success, health, and happiness. It is about harnessing the power of the mind to create a destiny. Despite the popularity of manifesting, it is incompatible with biblical Christianity. The Bible teaches that the human will is subject to God’s will, not the other way around. While positive thinking can influence emotions and reduce stress, the concept of manifesting, as related to the [law of attraction](secret-law-attraction.html), lacks a biblical foundation and promotes a pantheistic view of God. Those who seek to “manifest” something reduce God to a universal energy force they can manipulate with their thoughts. This concept contradicts the biblical idea of a sovereign and personal God. God is sovereign over all aspects of life, and our focus should be on seeking His will rather than trying to bend His will to our own. Proverbs 19:21 states, “Many are the plans in a person’s heart, but it is the Lord’s purpose that prevails.” This verse highlights the importance of aligning our desires with God’s plans, recognizing that His will is greater than ours. Additionally, Philippians 4:6–7 says, “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.” Here, Paul emphasizes the importance of prayer and dependence on God rather than relying on positive thinking to bring desired results. Faith and prayer are essential for believers, but the principles of manifesting teach faith in oneself, and prayer is unneeded. Hebrews 11:1 defines *faith* as “confidence in what we hope for and assurance about what we do not see.” To have faith, then, is to trust in God’s promises and timing, even when the outcome is not immediately visible. James 4:13–15 instructs, “Now listen, you who say, ‘Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.’ Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. Instead, you ought to say, ‘If it is the Lord’s will, we will live and do this or that.’” The uncertainty of human plans is one reason why we must submit to God’s will. In the [parable of the rich farmer](parable-rich-fool.html), Jesus presents a man who had nothing but positive thoughts, visualizations, and affirmations for himself. After a bumper crop, the man said, “This is what I’ll do. I will tear down my barns and build bigger ones, and there I will store my surplus grain. And I’ll say to myself, ‘You have plenty of grain laid up for many years. Take life easy; eat, drink and be merry’” (Luke 12:18–19\). Unfortunately, all the visualizations in the world could not change his destiny, as Jesus relates: “But God said to him, ‘You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?’” (verse 20\). The primary danger of manifestation lies in its promotion of self\-reliance and the belief that we can control our lives independently of God. Such a philosophy leads to a prideful mindset. Proverbs 16:18 warns, “Pride goes before destruction, a haughty spirit before a fall.” Believers are called to humility and dependence on God (Philippians 2:1–11\), recognizing that all good things come from Him (James 1:17\).

Who was Henry Morris?

Answer Dr. Henry Madison Morris (1918—2006\) was an American engineer and [Christian apologist](Christian-apologetics.html) who left an indelible mark on the field of creationism. Known as the Father of Modern Creationism, Morris founded the Institute for Creation Research, an educational entity dedicated to investigating scientific evidence that confirms the biblical record. Henry Morris’s extensive writings and lectures in defense of the Bible and a literal interpretation of Genesis further solidified his influence. Henry Morris was born in Dallas, Texas, to Henry Madison Morris and Emily Ida Hunter. At eight, he became a Christian and was baptized at First Baptist Church in Corpus Christi, Texas. Morris attended Rice Institute in Houston, graduating in 1939 with a bachelor’s degree in civil engineering. In 1940, he married Marie Louise Beach, with whom he had six children and remained married to for life. The couple raised their young ones in the local Southern Baptist church. Morris joined the Gideons in 1942\. Morris began working as a hydraulic engineer with the International Boundary and Water Commission at El Paso. When the war broke out, he returned to Rice Institute as an instructor of civil engineering. In 1946, he attended the University of Minnesota, earning his master’s degree in hydraulics (1948\) and a PhD in hydraulic engineering (1950\). By this time, Morris had developed a firm conviction in the inspiration, inerrancy, and infallibility of Scripture. This belief led him to publish his first book, *That You Might Believe* (1946\), a work that challenged the theory of evolution and advocated for a literal, [young\-earth](young-earth-creationism.html), six\-day creation and a [worldwide flood](global-flood.html). In this book, he also explored the [gap theory](gap-theory.html), a belief that there was a time gap between the first two verses of Genesis. Later, Morris concluded the Bible did not support the theory. In 1949, Morris joined the American Scientific Affiliation (ASA), intending to influence the association’s views on matters of science and faith. Beginning in 1951, Morris served as a professor and chair of civil engineering at the University of Louisiana at Lafayette, where he later became the acting dean of engineering. He then became a professor of applied science at Southern Illinois University. In 1957, Morris moved to Virginia Polytechnic Institute and State University (Virginia Tech) to head the civil engineering department. While at Virginia Tech, Henry Morris co\-wrote *The Genesis Flood* (1961\) with Old Testament theologian Dr. John C. Whitcomb. Based on data from the scientific fields of hydrology, geology, and archaeology, the two showed how the systematic study of natural geological features affirms the reality of a global flood during Noah’s time. This book laid the groundwork for all subsequent creationist thinking and is regarded as the pioneering document of the creationist movement. In 1963, Henry Morris joined several other young\-earth creationists to co\-found the Creation Research Society. That same year, he published a standard textbook in his professional field, *Applied Hydraulics in Engineering*. However, Morris’s interest in the weightier questions of faith and science and his increasing work in creationism led him to resign from the faculty of Virginia Tech in 1969\. He partnered with Tim LaHaye in 1970 to found the Christian Heritage College (now San Diego Christian College), where Morris was also the professor of apologetics and vice president of academic affairs. Henry Morris established the Institute for Creation Research (ICR) in 1970 in Dallas, Texas, as the research division of Christian Heritage College. ICR’s three\-fold focus was research, communication, and education in fields related to the study of origins. Five decades later, the institute continues performing scientific research from a biblical creation perspective to challenge evolutionists’ teachings with the truth of God’s Word. Morris spent much of his career collaborating with scientists and Bible scholars around the world. He wrote numerous books on biblical creationism, science, evolution, and Christian apologetics, including *Scientific Creationism* (1974\), *Many Infallible Proofs* (1974\), *The Genesis Record* (1976\), *The Biblical Basis for Modern Science* (1984\), *Science and the Bible* (1986\), *The Long War Against God* (1989\), *Creation and the Second Coming* (1991\), and *Some Call It Science* (2006\). His published works form the basis for annotations in *The New Defender’s Study Bible* (1995\). Henry Morris traveled extensively, speaking at universities, churches, and conferences, and participated in more than one hundred debates against renowned evolutionary biologists, zoologists, and paleontologists. His work generated several creationist groups in the United States, Europe, and around the globe. In addition, he served as president of Christian Heritage College (1978—1980\), president of ICR (1970—1995\), and president emeritus of ICR (1996—2006\). After retiring in 1996, Henry Morris handed the leadership of ICR to his sons Henry M. Morris III and John D. Morris. He continued writing books, devotionals, and articles until suffering a series of strokes that led to his death on February 25, 2006, in Santee, California. He was 87 years old. Here are some quotes from the writings of Dr. Henry Madison Morris: “Any other gospel is another gospel and is not the true gospel. Without the creation, the gospel has no foundation; without the promised consummation, it offers no hope; without the cross and the empty tomb, it has no saving power.” (*Some Call It Science*) “Our purpose in using the evidences is not to win arguments but to win souls, and also to win a more favorable intellectual environment for the presentation of the gospel.” (*Many Infallible Proofs*). “It is impossible to devise a scientific experiment to describe the creation process, or even to ascertain whether such a process can take place. The Creator does not create at the whim of a scientist.” (*Scientific Creationism*)

Is Christianity true?

Answer The question of whether Christianity is true is profoundly significant. The answer not only impacts individual lives but also communities around the world. Examining whether Christianity is true involves a look at the foundational beliefs of Christians, scriptural reliability, prophetic fulfillment, and the evidence for the resurrection of Jesus Christ. An additional consideration is the impact of the gospel on the lives of believers. Christians believe that Jesus Christ is the Son of God who lived a sinless and perfect life, died on the cross for the sins of humanity, and rose from the dead. Paul summarizes the gospel like this: “I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures” (1 Corinthians 15:3–4, ESV). To determine the truth of Christianity, we must assess the reliability of “the Scriptures,” as the Bible is the basis for belief. The Bible, particularly the New Testament, is one of the most well\-documented ancient texts. The sheer number of manuscript copies—over 5,000 ancient Greek manuscripts—far surpasses that of any other ancient text. Due to the plethora of documents available, we can cross\-reference and verify the veracity of the manuscripts. Furthermore, [archaeological findings](archaeology-Bible.html) have repeatedly corroborated biblical accounts. As has often been said, every turn of the archaeologist’s spade seems to confirm the Bible. The discovery of the Pool of Bethesda in 1911 (see John 5:2\), the discovery of the [Dead Sea Scrolls](dead-sea-scrolls.html) in 1947, the discovery of the Pilate Stone in 1961 (see Luke 23:1–25\), and the discovery of the Hezekiah Seal in 2015 provide tangible evidence of biblio\-historical claims. Another compelling argument for the truth of Christianity is the fulfillment of Old Testament prophecies in the life of Jesus. Isaiah 53:5 is one such prophecy: “He was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed” (ESV). This was written almost 700 years before the time of Christ. It is remarkable, then, that it perfectly aligns with the crucifixion of Christ. Not only was Christ crucified, but He rose again on the third day. His [resurrection](was-Jesus-resurrected.html), like His death, is not just a theological concept to help us understand God better; it is a historical event. Paul says, “If Christ has not been raised, your faith is futile and you are still in your sins” (1 Corinthians 15:17, ESV). The resurrection of Christ is supported by multiple lines of evidence: the empty tomb, the transformation of the disciples from fearful followers to bold proclaimers of the risen Christ, and Jesus’ post\-resurrection appearances to individuals and groups (1 Corinthians 15:6\) all provide a compelling case for the truth of Christianity. Additionally, early Christians willingly faced persecution and death for their faith in the resurrection of Christ, which speaks volumes about their conviction of its truth. The personal experiences of believers also support the truth of Christianity. Many Christians testify to experiencing a transformative personal relationship with God through Jesus Christ, characterized by faith, love, and hope (1 Corinthians 13:13\). These experiences, when combined with the teachings of the Bible and supported by the witness of other believers, provide additional weight to the truth claims of Christianity. Ultimately, accepting the truth of Christianity involves an element of faith. Hebrews 11:1 defines *faith* as “the assurance of things hoped for, the conviction of things not seen” (ESV). While reason and evidence can bring us to threshold of belief, we must continue forward into [faith](faith-in-Jesus.html) to fully embrace the truth of Christianity: “Without faith it is impossible to please him \[God], for whoever would draw near to God must believe that he exists and that he rewards those who seek him” (Hebrews 11:6, ESV).

How long did it take Noah to build the ark?

Answer The Bible does not explicitly say how long it took [Noah](life-Noah.html) to build the ark. However, there are a few milestones in Noah’s construction of the ark that help us make some reasonable estimates as to how long the process took. All we have to go on is the biblical data. When Noah is first mentioned in Genesis 5:32, he is 500 years old. By the time Noah entered the ark and the [flood](Noah-flood.html) began, Noah was 600 years old (Genesis 7:6\). Noah received the command to build the ark in Genesis 6:14\. The time it took to build the ark would therefore depend on how much time passed between God’s instruction in Genesis 6 and the rainfall in Genesis 7\. This could not have been more than 100 years when we compare these two verses: “After Noah was 500 years old, he became the father of Shem, Ham and Japheth” (Genesis 5:32\). “Noah was six hundred years old when the floodwaters came on the earth” (Genesis 7:6\). Some scholars believe that it took Noah 120 years to build the ark, based on the mention of that time span in Genesis 6:3: “Then the Lord said, ‘My Spirit will [not contend](not-strive-with-man-forever.html) with humans forever, for they are mortal; their days will be a hundred and twenty years.’” If this view is correct, then it would seem to imply that either Genesis 5:32 or Genesis 7:6 (or both) rounds Noah’s age to the nearest 100 years. Alternatively, if neither of Noah’s recorded ages is rounded, we may conclude that God decided to extend His mercy for 120 years and then 20 years later revealed His plan to Noah. So, we can say that it took Noah 100—120 years to complete the construction of the ark. We do not have enough information to say anything more precisely than this.

What does it mean that youth is renewed like the eagle’s (Psalm 103:5)?

Answer In Psalm 103, King David lifts his own heart and leads all future generations of believers in praise to God for His great compassion and mercy. David’s personal experiences and relationship with God form the basis of his declarations about the goodness of God’s character, reminding himself and others to praise the Lord because “he forgives all my sins and heals all my diseases. He redeems me from death and crowns me with love and tender mercies. He fills my life with good things. My youth is renewed like the eagle’s!” (verses 3–5, NLT). [David’s](life-David.html) heart soars as he remembers, above all, God’s forgiveness of sins and deliverance from death. He marvels at the Lord’s love, mercy, and all the good things God has poured into his life. David was probably advancing in years, but the profound experience of God’s grace and goodness sustains him, making him feel young, strong, and free like an eagle gliding high among the clouds. David’s sense that his youth is renewed like an eagle’s strength resounds in the words of the prophet Isaiah: “He gives strength to the weary and increases the power of the weak. Even youths grow tired and weary, and young men stumble and fall; but those who hope in the Lord will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint” (Isaiah 40:29–31\). In Scripture, the [eagle](Bible-eagle.html) symbolizes strength, vitality, and speed and is an appropriate metaphor for the transformative power of God’s forgiveness, deliverance, and mercy. Just as the eagle can swiftly attack from above, swooping down and ascending again to the heights, God’s grace can quickly and decisively change our lives, lifting us from a pit of despair. Like David, when we place our hope in the Lord and praise Him for His forgiveness, goodness, and love, our spirit is renewed, and it feels as if we have the strength and vitality of an eagle. David may have recollected the Lord’s deliverance of Israel from slavery in Egypt. God told Moses on [Mount Sinai](mount-Sinai-significance.html) to say to the people, “You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself” (Exodus 19:4\). In Deuteronomy 32:11, God’s protection and concern are depicted “like an eagle that stirs up its nest and hovers over its young, that spreads its wings to catch them and carries them aloft.” The Old Testament is full of imagery featuring the eagle and its swift movement (Deuteronomy 28:49; 2 Samuel 1:23; Jeremiah 4:13\), its powerful, far\-reaching flight (Proverbs 23:5; Isaiah 40:31\), and its tender care for its young (Exodus 19:4; Deuteronomy 32:11\). When David said, “My youth is renewed like the eagle’s,” he acknowledged that God had sustained him and satisfied his soul with such goodness that, even in old age, he felt young and strong. He was content. His life was overflowing because His God was enough. Similarly, Paul learned the secret of contentment by depending wholly on Christ for his strength (Philippians 4:12–13\).

What are the depths of the earth in Psalm 139:15?

Answer In Psalm 139, David praises God’s complete knowledge of and care for him as a person. David is in awe of his omniscient, omnipresent, omnipotent Creator, who knows him intimately and comprehensively. In verses 13–15, David recognizes that God has always been at work in his life, even in the moment of his conception: For you created my inmost being; you knit me together in my mother’s womb. I praise you because I am [fearfully and wonderfully made](fearfully-wonderfully-made.html); your works are wonderful, I know that full well. My frame was not hidden from you when I was made in the secret place, when I was woven together in the depths of the earth. David ties together a few concepts in this passage. First, he recognizes that God carefully, intricately, and wonderfully creates each of us within our mother’s womb (Psalm 139:13–14\). Second, by peering back to the creation account, David acknowledges that humans are made from the [dust](dust-of-the-earth.html) or clay of the earth (verse 15; cf. Genesis 2:7\). Therefore, each of us, like Adam, is a one\-of\-a\-kind, handmade creation of God (Ephesians 2:10\). Third, although we are made in the secret, unseen place of the womb, we are never hidden from God’s sight (verse 15\). Many Bible scholars suggest that *the depths of the earth* is a euphemism for the dark and hidden place of the womb. The New Living Translation says, “You watched me as I was being formed in utter seclusion, as I was woven together in the dark of the womb” (Psalm 139:15\). God is all\-seeing and all\-knowing. The depths of the earth and the seclusion of the womb are two places that are concealed from human eyes. But they are not hidden from God’s view (Daniel 2:22; Job 34:21; Psalm 33:13–15; Jeremiah 23:24\). God sees our every action and knows our every thought (Psalm 44:20–21; Jeremiah 17:10; Ezekiel 11:5; Hebrews 4:12–13\). No matter where we have been or where we are yet to go, we will always remain under the watchful gaze of the God who made us (Psalm 100:3\). God is present and at work in every place. Since David was conceived, God has been working in his life, just as He is always working in ours. Even before He formed us in the womb, He knew us and had a plan for our lives (Jeremiah 1:5; Ephesians 1:5; Romans 8:29–30\). There is no place we can go that is beyond our Father’s loving reach. Even if the Lord allows us “to suffer much hardship,” we can say, like the psalmist, “You will restore me to life again and lift me up from the depths of the earth” (Psalm 71:20, NLT). The most profound depth, the farthest distance, the darkest pit, and even death itself cannot separate us from God’s loving, caring presence (Romans 8:31–39\). The phrase *depths of the earth* is also used in Scripture to express the all\-powerful nature of our God: “For the Lord is a great God, a great King above all gods. He holds in his hands the depths of the earth and the mightiest mountains. The sea belongs to him, for he made it. His hands formed the dry land, too” (Psalm 95:3–5, NLT). God is an omnipotent and sovereign Creator who is worthy of our praise. Everything belongs to Him and is controlled by Him. The heights of the mountains and the depths of the earth pose no barriers for our deeply personal God. He did not simply create humanity and withdraw from the scene, leaving us to fend for ourselves. He knows us thoroughly, even the number of hairs on our heads (Matthew 10:30\). From beginning to end, He is intimately involved in our lives.

What does it mean to be baptized into Christ (Galatians 3:27)?

Answer In Galatians 3:23—4:7, the apostle Paul discusses what it means to be a [child of God](be-a-child-of-God.html): “So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (verses 26–29\). When we accept Jesus Christ as Lord and Savior, we are “baptized into Christ” through faith in Him. What are the implications of being baptized into Christ? **We are clothed in Christ.** Paul explains, “All of you who were baptized into Christ have clothed yourselves with Christ.” In the original language, the phrase translated as “clothed yourselves with Christ” (NIV) or “put on Christ” (ESV) means to be “endowed with the quality of being wrapped in a covering” of Christ. “And all who have been united with Christ in baptism have put on Christ, like putting on new clothes,” says Galatians 3:27 in the New Living Translation. The same term appears in Romans 13:14: “Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the flesh.” When we are baptized into Christ, we become wrapped up in Jesus Christ like a robe. Our filthy, old, sin\-infested rags are cast off (Isaiah 64:6\), and we put on the new righteous nature of Jesus Christ (Colossians 3:10; Ephesians 4:24\). [Water baptism](water-baptism.html) outwardly depicts this inner work of baptism into Christ by the Holy Spirit (see Acts 10:44–48\). This idea of changing clothes carried an additional implication for the Galatians. In ancient Roman society, when a young person reached the legal age of adult citizenship, he would stop wearing his childhood apparel and begin to don a toga, the customary outfit of an adult. This change of attire indicated a rite of passage into the responsibilities of adulthood. As believers baptized into Christ, we receive full, mature sonship status before God (see Romans 8:17\). **We are all one in Christ.** The [baptism of the Holy Spirit](Spirit-baptism.html) joins us to Christ and identifies us with Him. As children of God, we become members of God’s family, who are all “one in Christ Jesus.” Paul reiterates this truth in 1 Corinthians 12:12–14: “The human body has many parts, but the many parts make up one whole body. So it is with the body of Christ. Some of us are Jews, some are Gentiles, some are slaves, and some are free. But we have all been baptized into one body by one Spirit, and we all share the same Spirit” (1 Corinthians 12:12–13, NLT). As believers baptized into Christ, we belong to God as His sons and daughters and to each other as brothers and sisters. God’s family consists of people from every nation, culture, skin color, and language (Matthew 28:19; cf. Revelation 5:9\). In Christ, there is no distinction of rank (“slave nor free”), status (“Jew nor Gentile”), or gender (“nor is there male and female”). We are all on equal footing with God when it comes to salvation. There is nothing we can do to earn or deserve it (Romans 3:10, 23; Ephesians 2:9; 2 Timothy 1:9–10; Titus 3:5\). We all receive it as a gift from God through Jesus (John 3:16; Ephesians 2:8\). The equality of our union transforms into [fellowship](Christian-fellowship.html)—a communion of brothers and sisters that can only exist in Jesus Christ (Ephesians 2:18–19; 2 Corinthians 5:18–19\). **We are dead to sin, alive in Christ.** Being baptized into Christ means identifying with Him in His death, burial, and resurrection. We died with Him and, through Him, received a new life in which we are set free from sin. Paul asks the Romans, “How can we who died to sin still live in it? Or are you unaware that all of us who were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, so we too may walk in a new way of life” (Romans 6:2–4, HCSB). As [born\-again Christians](born-again.html), we are set apart with Christ in righteousness and justification: “Our old sinful selves were crucified with Christ so that sin might lose its power in our lives. We are no longer slaves to sin. For when we died with Christ we were set free from the power of sin” (Romans 6:6–7, NLT).

How long was Noah on the ark?

Answer The Bible does not tell us exactly how long [Noah](life-Noah.html) and his family were on the ark. However, the text of Genesis does provide us with sufficient information to arrive at a fairly good estimate for this time period. Working with the data we have, Noah was probably on the ark for (approximately) one full calendar year. The math works out to about 370 days. We get a rough estimate by comparing Noah’s age when he entered the ark with his age when he left the ark: he was 600 years old when he entered the ark, and 601 years old when he exited the ark. In addition, Moses gives some specific time markers for various events in conjunction with the flood: Genesis 7:6 says that Noah was 600 years old when the floodwaters began. That fact is confirmed in Genesis 7:11–13, which adds even more detail: In the six hundredth year of Noah’s life, on the seventeenth day of the second month—on that day all the springs of the great deep burst forth, and the floodgates of the heavens were opened. And rain fell on the earth forty days and forty nights. On that very day Noah and his sons, Shem, Ham and Japheth, together with his wife and the wives of his three sons, entered the ark. The [flood waters](global-flood.html) receded enough for the ark to run aground on Mt. Ararat on the seventeenth day of the seventh month (Genesis 8:3–4\), and the mountain tops became visible above the water on first day of the tenth month (Genesis 8:5\). After that, Noah waited forty days and then began to send out [birds](Noah-raven-dove.html) to see if the earth could sustain life. That process took another three weeks (Genesis 8:7–12\). Noah had turned 601 years old by the time the earth was dry (Genesis 8:13\). After observing dry ground, he exited the ark the next month. Again, Scripture gives some precise detail in Genesis 8:13–18: By the first day of the first month of Noah’s six hundred and first year, the water had dried up from the earth. Noah then removed the covering from the ark and saw that the surface of the ground was dry. By the twenty\-seventh day of the second month the earth was completely dry. Then God said to Noah, “Come out of the ark, you and your wife and your sons and their wives. . . .” So Noah came out. So, Noah entered the ark on Month 2, Day 17, of one year and exited the ark on Month 2, Day 27 of the next year. That’s a total of one year and ten days from Genesis 7:11 to 8:18\. Assuming a lunar calendar of about 360 days, Noah would have been on the ark for approximately 370 days. Clearly, since we must make certain assumptions to arrive at this number, we should not treat this number as totally certain. However, one full calendar year seems like a reasonable estimate of the time Noah and his family spent on the ark, based on the information that we have.

How should Christians view gender-affirming care?

Answer Jesus Christ commanded His followers to love other people, an instruction that extends to those who identify as transgender (Matthew 22:39\). Obeying this command means caring for people as He did, which includes desiring their freedom from the enslavement of sin (John 8:36; Galatians 5:1\). Since gender\-affirming care amplifies the sin of [transgenderism](transsexualism-gender-identity-disorder.html) and intensifies the confusion of those who pursue it, Christians should oppose the practice (Deuteronomy 22:5; cf. 1 Corinthians 11:11–16\). Simultaneously, and with equal zeal, Christians should love those who express uncertainty about their biological gender, aiming to promote Christlike holiness and physical wellness in their lives. The term *gender\-affirming care* refers to various treatments intended to change a person’s physical characteristics, including their biological sex, to match their perceived gender identity. Treatments may include medical interventions like [surgically](sex-change.html) removing reproductive organs and adding prosthetic anatomical features. Additionally, interventions often involve taking prescription drugs to suppress testosterone and enhance estrogen in biological men, and to increase testosterone and suppress estrogen in biological women. Comprehensive treatment approaches may also include social, psychological, and behavioral therapy. A Christian view of gender\-affirming care begins with denying the two premises contained in the term itself. First, Christians must reject the idea of “affirming” a person’s subjective gender identity. The Bible teaches that God created [two genders](how-many-genders-are-there.html), male and female, and every individual is born as one or the other (Genesis 1:27\). It also says that the blurring of genders, even if only on the outside of the body, is a significant transgression: “A woman shall not wear a man’s garment, nor shall a man put on a woman’s cloak, for whoever does these things is an abomination to the Lord your God” (Deuteronomy 22:5\). Transgenderism is sin because it eclipses the honor that God conferred upon human beings as His image bearers when He assigned them a biological gender (Genesis 1:26–28; Psalm 8:5; Hebrews 2:7\). Thus, gender is a fixed attribute that can’t be intrinsically transformed and shouldn’t be externally disguised. Second, the description of gender\-affirming “care” is a fallacy. Embracing a person’s dissatisfaction or delusion with their biology isn’t loving because it’s harmful to their health. Physically, taking extreme measures to address subjective feelings, like surgically removing organs or taking hormone\-manipulating medication, unnecessarily places a person’s body at risk. Emotionally, reputable studies show that transgender people develop increased suicidal ideation after body\-altering surgery (see www.heritage.org/gender/commentary/sex\-reassignment\-doesnt\-work\-here\-the\-evidence, accessed 6/10/24\). Therefore, tolerating a person’s [gender disorientation](transsexualism-gender-identity-disorder.html) isn’t loving because it embraces mental and emotional confusion and delays physical wellness. In the story of the [adulterous woman](woman-caught-in-adultery.html), Jesus modeled how grace and truth can effectively address sexual sin (cf. John 1:14\). When the Pharisees brought the guilty woman to Jesus, they emphasized that the law mandated she be stoned as a punishment. After Jesus responded, “Let him who is without sin among you be the first to throw a stone at her” (John 8:7, ESV), the Pharisees walked away, recognizing their own sinfulness. Then Jesus said to the woman, “Neither do I condemn you; go, and from now on sin no more” (John 8:11, ESV). Jesus showed grace by saving the woman from being stoned while still upholding the truth by rebuking her sin. Christians can wisely mimic this approach by opposing gender\-affirming care yet showing compassion for those who support and pursue it. In opposing gender\-affirming care, Christians must prepare themselves for a barrage of false accusations. For example, some advocates of gender\-affirming care argue that Christians are rejecting “medically necessary” treatments. Another tactic some advocates use is linking gender\-affirming care with other social issues like women’s rights, racial equality, and constitutional democracy, implying that those who oppose gender\-affirming care are also against these values. Despite the lies that may circulate about them, Christians should stand against gender\-affirming care because such treatments violate God’s moral standards and prolong the suffering of individuals questioning their gender identity.

Who was Noah’s wife?

Answer The Bible nowhere gives us the name or identity of Noah’s wife, and we know nothing of her character, so we cannot say definitively who she was. All the Bible says is that she was Noah’s wife and that she was one of eight persons aboard the ark (see Genesis 7:7\). But the lack of biblical evidence has not stopped the imaginations of man from running wild. There is an old Jewish tradition that Noah’s wife’s name was Naamah and that she was a sister of Tubal\-Cain (see Genesis 4:22\). (The [Lamech](Lamech-in-the-Bible.html) listed as Naamah’s father in Genesis 4 is a different Lamech than the one listed as Noah’s father in Genesis 5\.) While it’s possible that [Noah](life-Noah.html) and Tubal\-Cain were brothers\-in\-law, it’s not explicitly taught in the Bible, and there’s no real reason to accept it as true. In the early English dramas known as the medieval miracle plays, Noah’s wife is usually just called Uxor (“wife”). In these plays, she is portrayed as a shrewish, unmanageable wife and a thorn in Noah’s side. In the Newcastle play, Noah’s wife is approached by Satan, who persuades her that Noah’s work must be stopped. In all the miracle plays, when the time comes for the family to enter the ark, Uxor refuses to get on board and must be either coaxed or dragged to safety, depending on the play. The reason for her recalcitrance varies: she must finish her spinning (the Towneley play); she must have her friends with her (the Chester play); she must gather up her household things (the York play). In Gnostic writings, Noah’s wife is identified as Norea, and she burns down the ark several times in attempts to thwart Noah’s project. In the apocryphal [Book of Jubilees](book-of-Jubilees.html), she is called Emzara (Jubilees 4:33\). Other literary sources give the name of Noah’s wife as Barthenos, Gyll, and even Eve. In the end, we don’t know the name of Noah’s wife. Most likely, it’s best just to call her “Mrs. Noah.”

What is the difference between sola Scriptura and solo Scriptura?

Answer [*Sola Scriptura*](sola-scriptura.html) and *solo Scriptura* are distinct approaches to the authority and interpretation of Scripture. The Latin phrase *sola Scriptura* means “by Scripture alone.” *Solo Scriptura* means “Scripture alone.” There is a subtle but important difference. *Sola Scriptura*, as one of the [five *solas*](five-solas.html), was a key principle of the Reformation. It asserts that Scripture alone is the supreme authority in all matters of faith and practice. *Solo Scriptura*, on the other hand, posits that Scripture is the *only* authority, dismissing historical creeds, confessions, and biblical traditions. That is, Scripture stands alone to the extent that its authority nullifies all historic creeds and confessions of the church, making them useless and nonbinding. We believe that *sola Scriptura* is the better position. Advocates of *sola Scriptura* believe that Scripture is the highest authority, but they also believe in the subordinate importance of historical creeds, confessions, and biblical traditions. The Reformers, especially [Martin Luther](Martin-Luther.html) and [John Calvin](John-Calvin.html), argued for a return to Scripture as the primary authority. However, Luther and Calvin did not reject biblical traditions. For this reason, they supported the use of creeds and confessions, believing they helped us to understand Scripture. This position is advanced by the [Westminster Confession of Faith](Westminster-Confession-of-Faith.html), which says, “The whole counsel of God . . . is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture” (1\.6\). On the contrary, advocates of *solo Scriptura* disregard historical creeds, confessions, and biblical traditions, resulting in an individualistic approach to understanding Scripture. Advocates of *solo Scriptura* therefore believe that the Bible can and should be interpreted apart from any external authority or influence, including the [Apostles’ Creed](apostles-creed.html), for example, or the [Nicene Creed](Nicene-creed.html) or the Westminster Catechism. *Sola Scriptura* teaches us to accept that “all Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work” (2 Timothy 3:16–17, ESV). It also recognizes the value of other theological works, insofar as they are grounded in Scripture. Paul himself valued apostolic traditions and the communal discernment of the church (1 Timothy 3:15\). Ephesians 4:11–16 further illustrates the need for a communal interpretation of Scripture. In this passage, Paul writes that Christ distributed gifts, or offices, to the church, such as apostles, prophets, evangelists, pastors, and teachers. The purpose of these gifts, Paul says, was “to equip the saints for the work of ministry, for building up the body of Christ” (verse 12, ESV). This suggests that interpretation of Scripture should not be a purely individual task; rather, it should be facilitated by God\-appointed leaders within the church. Such a model guards against the individualism of *solo Scriptura*. The early church fathers, such as [Augustine](Saint-Augustine.html) and [Athanasius](Athanasius.html), affirmed the authority of Scripture while also contributing to theological reflections that helped to define orthodoxy. This permitted the church to address heretical doctrines and clarify foundational Christian beliefs. Historical continuity only reinforces the *sola Scriptura* principle, demonstrating that interpretation of Scripture depends, at least in part, on faithful men and women who have blazed the trail for us. Advocates of *sola Scriptura* are quick to note that even the best creeds, confessions, and traditions are subordinate to the Word of God. Scripture is the only infallible and inerrant document.

What is a spiritual spouse?

Answer The idea of a spiritual spouse, a supernatural entity that forms a marriage\-like relationship with an individual, has roots in various religious traditions. From traditional African religions to Voodoo to New Age spirituality, the idea of a spiritual spouse is deeply embedded within diverse spiritual practices. However, the idea of a spiritual spouse should be biblically challenged and ultimately rejected. In many traditional African religions, spiritual spouses, also called “spiritual husbands” or “spiritual wives,” are spiritual entities that have marital relationships with humans. Such relationships can manifest themselves in dreams and have real\-world consequences, sometimes causing marital discord or even infertility. Similarly, in [Voodoo](voodoo-Bible.html) (or Vodou) and [Santería](Santeria.html), some people are married to *lwa* (spirits) or *orishas*. These relationships are formalized through rituals and are believed to bring blessings and protection, although they can also demand specific behaviors or sacrifices. [New Age](new-age-movement.html) and other esoteric traditions believe that spiritual spouses are “[soul mates](soul-mates.html)” or “twin flames”; that is, a spiritual spouse is a perfect spiritual counterpart destined to complete one’s soul. This belief is often presented as the ultimate spiritual union. The common thread between traditional African religions, Voodoo, and New Age spirituality is the belief that humans can have an intimate, binding relationship with a spiritual entity. However, the idea of a spiritual spouse has no biblical support. The Bible teaches believers to worship God and Him alone, refusing to worship or engage with other spiritual entities. Deuteronomy 6:4 declares, “Hear, O Israel: The Lord our God, the Lord is one” (ESV). The idea of a spiritual spouse can be viewed as a form of idolatry, which the Bible condemns. In Exodus 20:3–4 God commands, “You shall have no other gods before me. You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth” (ESV). Believers are engaged in a spiritual war against deceptive forces. Ephesians 6:12 warns, “We do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places” (ESV). The idea of a spiritual spouse is a deception from evil spiritual forces that seek to entangle people in sinful practices. The Bible upholds marriage as a sacred covenant between a (human) man and woman. Genesis 2:24 explains, “A man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh” (ESV). This God\-ordained union leaves no room for a third party, whether human or spiritual. The belief in a spiritual spouse therefore undermines the sanctity of marriage as God intended. For those who feel bound to a spiritual spouse, there is hope in Jesus Christ, who “has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins” (Colossians 1:13–14, ESV). In Christ, believers are freed from sin, including any supposed bond with spiritual entities. Despite the prevalence of the spiritual spouse idea across various spiritual traditions, believers must stand on the truth of God’s Word. Scripture unequivocally rejects the idea of forming any kind of bond with spiritual entities. Let us pray for those who believe they are married to a spiritual spouse, and let us point them to everlasting hope in Christ.

What is the meaning of the saying “Christ is King”?

Answer One tragedy of living in a fallen world is that people sometimes use holy words, terms, and phrases for wicked purposes. The saying *Christ is King* is an example of this. Although its biblical meaning highlights and glorifies Jesus’ rule over all earthly authorities, some have hijacked the phrase to promote [anti\-Semitism](anti-Semitism.html)—a form of racism consisting of hatred, prejudice, and discrimination against Jewish people. Specifically, some people are saying “Christ is King” as a slogan in the context of denying the Holocaust, promoting the theory of a global Jewish conspiracy, and speaking similarly against Jewish people. The Bible warns people about using God’s names improperly, such as in the third commandment: “You shall not take the name of the Lord your God in vain” (Exodus 20:7, ESV). Similarly, people sometimes use Jesus’ names and titles for sinful purposes. The faithless sons of Sceva illustrated this by invoking Jesus’ name when attempting to perform an exorcism. Even the demons recognized their appeal was powerless and were thus unaffected (Acts 19:13–16; cf. 2 Corinthians 11:4\). Likewise, wielding the saying *Christ is King* as an anti\-Semitic weapon is to use Jesus’ name in vain, desecrating a sacred title and dishonoring its true meaning. Like all forms of racism, anti\-Semitism is sin, because people of all ethnicities are made in God’s image, and therefore have equal value (Genesis 1:26–28\). The belief that some races are inferior to others undermines the truth that God created “every nation of mankind to live on all the face of the earth” (Acts 17:26; Jeremiah 27:5\) and that His plan includes blessing “all the families of the earth” (Genesis 12:3\). Additionally, racism resists Jesus’ instructions to “make disciples of all nations” through the gospel (Matthew 28:19–20\). It also fails to recognize heaven’s ethnic diversity, as John describes “a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb” (Revelation 7:9\). Although ignorance pervades all racism, anti\-Semitism in particular exposes a lack of understanding about the Bible. The Old Testament reveals God’s love for Jewish people (Deuteronomy 7:6–8; Jeremiah 31:3\), and the New Testament reiterates it (Romans 11:1–2\). Furthermore, anti\-Semitism neglects the role of Jews in God’s plan to save people of all races (Genesis 12:3; Psalm 22:27; Acts 3:25\). Racism toward Jews also egregiously overlooks the historical fact that Jesus, His family, and most of His early followers were Jewish. Consequently, using the Bible to justify anti\-Semitism dishonors God’s plan of salvation and distorts the straightforward meaning of His Word (cf. 2 Timothy 2:15\). In contrast to the Bible’s teachings, some racist ideologies use Christian terms and symbols to promote anti\-Semitism. For instance, so\-called “[Christian Identity](Christian-Identity-Movement.html),” a worldview associated with the white supremacist group the Ku Klux Klan, argues that Anglo\-Saxons, Nordic people, and the fabricated “Aryan race” are the true Israelites. According to this perspective, people called Jews today are unlawful imposters, deceitfully identifying themselves as God’s chosen people. The erroneous claims of Christian Identity teachings are neither historically true nor biblically accurate but are satanic lies (cf. John 8:44\). Some teachings on the [mark of Cain](mark-Cain.html) are an example of twisting the Bible to promote racism. According to one prejudiced interpretation, God cursed Cain with dark skin. This explanation contradicts the teaching of Genesis, which says the mark signifies God’s protection, not His punishment. “If anyone kills Cain, vengeance shall be taken on him sevenfold. And the Lord put a mark on Cain, lest any who found him should attack him” (Genesis 4:15\). As this example shows, a straightforward reading of the Bible demolishes racist interpretations. Despite the misuse by some of *Christ is King*, Christians should believe and defend what the Bible says about Jesus’ kingship. Importantly, the New Testament opens with the announcement that Jesus is King and closes with the proclamation of the same. At the beginning of Matthew, Jesus is called the King of the Jews, an identity He later confirms (Matthew 2:2; 27:11\). Later, at the end of Revelation, the description of Jesus’ return describes Him wearing a victory sash that reads, “[King of Kings and Lord of Lords](King-of-kings-Lord-of-lords.html),” which declares His rule over all worldly rulers (Revelation 19:16\). Accordingly, the solution to the misuse of Jesus’ name isn’t to abandon saying it or to soften its meaning—it’s to proclaim the truth of it loudly and boldly. Christ is King. The proper response to Jesus’ kingship is showing Him unrivaled allegiance and paying Him the homage He deserves. Moreover, the proper response to anti\-Semitism is calling it sin, destroying the arguments that undergird it (2 Corinthians 10:4\), and defending what the Bible teaches about racial equality. When Jesus returns as the conquering King, the victory He won over sin on the cross will fully manifest, and like all other wickedness, the wrath of God will target anti\-Semitism for destruction. Until then, may all who loathe racism as God does pray earnestly, “Come quickly, Lord Jesus” (1 Corinthians 16:22\).

What does it mean to be baptized with the Holy Spirit and fire (Matthew 3:11)?

Answer In Matthew 3:11, John the Baptist makes a profound declaration about the coming Messiah: “I baptize you with water, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire” (ESV). John baptized with water to signify repentance, but he was preparing the way for One who would baptize with the Holy Spirit and fire—a spiritual baptism, not a physical one. [John the Baptist](life-John-Baptist.html) was the forerunner of Jesus (see Mark 1:1–4\). John called people to “repent, for the kingdom of heaven has come near” (Matthew 3:2\). The word [*repent*](repentance.html) means to “change one’s mind.” In the Old Testament, repentance involved turning away from sin and turning to God (2 Chronicles 7:14; Ezekiel 33:11\). Because the kingdom of heaven was near (or imminent), John preached that all should repent “for the forgiveness of sins” (Mark 1:4\) and to show their change of heart by being baptized. As John baptized and preached, he looked ahead to someone greater than himself (Matthew 3:11\). In fact, the words *he who is coming after me* alludes to the messianic hope that had defined Judaism for generations: “But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days” (Micah 5:2, ESV; cf. Isaiah 9:6–7\). John acknowledges that he is inferior compared to the Coming One who would baptize with the Holy Spirit and fire (Matthew 3:11\). First, he says that the coming one is “more powerful” than he. Indeed, Jesus the Messiah is mightier than John in every respect: Jesus is divine (Colossians 2:9\), sinless (Hebrews 4:15\), and the Savior of the world (John 3:16\). No one can compare to Him. Second, John states that he is unworthy of carrying the sandals of the coming Messiah (Matthew 3:11\). In other words, John is unworthy of performing the most menial task in the service of the Messiah. John the Baptist believed that the imminent arrival of the Messiah meant that John would need to step aside (John 3:30\). Last, John compares his water baptism to the Messiah’s baptism with the Holy Spirit and fire (Matthew 3:11\). John’s baptism was a symbolic act of repentance, whereas the Messiah would inaugurate two types of spiritual baptism: a baptism with the Holy Spirit and a baptism with fire. The [baptism with the Holy Spirit](Spirit-baptism.html) occurs when a person is born again and made a part of the body of Christ. All believers in Jesus are partakers of the baptism of the Spirit: “For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink” (1 Corinthians 12:13\). The [baptism by fire](baptism-fire.html) that John predicts could be seen in two ways: 1\. For those who confess their sins and repent, the baptism of fire alludes to the purifying and sanctifying work of the Holy Spirit. The same symbol is seen in Acts 2 when the Holy Spirit descends on the disciples with a visible token: “They saw what seemed to be tongues of fire that separated and came to rest on each of them” (Acts 2:3\). 2\. For those who refuse to repent, the baptism of fire has to do with judgment. “Our God is a consuming fire” (Hebrews 12:29, ESV). John the Baptist clearly had judgment in mind when he spoke of the baptism of fire, as he followed up that prediction with these words: “His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire” (Matthew 3:12\). Those who continue in sin and unrepentance are destined for the lake of fire (Revelation 20:14–15, ESV). John the Baptist’s announcement of the coming Messiah reflects the culmination of messianic expectations and the uniqueness of Jesus’ earthly ministry. Now that Jesus has ascended to heaven (Acts 1:9–12\), we eagerly await His return (Philippians 3:20\). And we continue to worship Him who baptizes with the Holy Spirit and fire.

What does “abide in him” mean in 1 John 3:6?

Answer First John 3:6 conveys an important truth of Christian living: “No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him” (ESV). In the same chapter, John clarifies the concept of abiding when he states, “Whoever keeps his commandments abides in God, and God in him. And by this we know that he abides in us, by the Spirit whom he has given us” (verse 24, ESV). To abide in God means to engage in fellowship with Him by keeping His commandments through the power of the Spirit. John offers a clear picture of what those commandments are: “And this is his commandment, that we believe in the name of his Son Jesus Christ and love one another, just as he has commanded us” (1 John 3:23, ESV). Everything expected of a Christian can be encapsulated in these two commandments. The first commandment that signifies our abiding in God involves believing in the gospel message. This forms the foundation of Christianity: Jesus the Messiah died for our sin and rose again to usher us in His kingdom and reconcile us to the Father. What John writes as the first commandment aligns with Jesus’ declaration about the [most important commandment](greatest-commandment.html), “Love the Lord your God with all your heart and with all your soul and with all your mind” ‭‭(Matthew‬ ‭22:37‬). Believing in the person and work of Christ is pivotal to loving God. Indeed, it would be impossible to love God and reject His Son, and we can’t truly love God except when we are in Christ. ‬‬‬ While believing in the gospel draws us into abiding with God, the second commandment, which is loving others, indicates that we are genuinely abiding in God. John emphasizes that it is impossible to love God and harbor hatred or ill\-will toward a fellow believer (1 John 4:20\). Love for others is vital, as it is the fulfillment of the law (Romans 13:8–10; Galatians 5:14–15\). Our love for God is demonstrated by how we treat others. Love should be more than a theoretical concept; it is something applied in our daily lives. John provides a practical example: “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? Dear children, let us not love with words or speech but with actions and in truth” (John 3:17–18\). We are to live in a permanent state of love and faith. As we believe in God’s Son and love others, we abide in Him. And John says that those who abide in Him will not [keep on sinning](continue-to-sin.html): “No one who keeps on sinning has either seen him or known him” (1 John 3:6, ESV). That is, the believer will evince a decreasing pattern of sin in his or her life. The Christian, who abides in God, will not “deliberately, knowingly, and habitually \[practice] sin” (1 John 3:6, AMP). Sin is no longer normative. Jesus affirms the vital importance of abiding in Him: “Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing” (John 15:4–5, ESV).

What does it mean to submit to authority (Hebrews 13:17)?

Answer The closing chapter of the book of Hebrews offers many timeless instructions for Christian living, including Hebrews 13:17, “Have confidence in your leaders and submit to their authority, because they keep watch over you as those who must give an account. Do this so that their work will be a joy, not a burden, for that would be of no benefit to you.” How does this apply to us, and what exactly does it mean to submit to [authority](Bible-authority.html)? The context pertains specifically to submitting to Christian leaders in the church. However, various other biblical passages encourage us to submit to all forms of authority, even secular governments (Romans 13:1–2; 1 Peter 2:13–17\). Submitting to authority encompasses acknowledging the role leaders have in our lives and obeying their instructions. Regarding the [government](subject-to-the-governing-authorities.html), submitting to authority involves fulfilling our civic duties and obeying the law of the land. In the ecclesiastical context, submitting to authority means honoring our church leaders, seeking their guidance, obeying their instructions, and imitating them, as emphasized in Hebrews 13:7 (see also 1 Corinthians 11:1\). The concept of submission to authority runs counter to our individualistic society, where Self often reigns as the ultimate authority. Even under good leadership, people still rebel. How often do we exceed speed limits despite knowing the associated risks? How many balk at paying taxes? We would rather live in “Me City.” This revulsion of authority goes back to Eden, where our first parents rebelled against God (Genesis 3:1–7\). Christians are called to adopt a different perspective. In God’s kingdom, submission is considered a virtue. Just as Christ submitted to the Father, we are likewise called to submit to those in authority over us. Those in authority are called to lead through service, prioritizing the interests of their followers above their own (Matthew 20:25–28; 1 Peter 5:2–3\). Even in a post\-Christian society such as ours, we are still obligated to submit to authority, just as the early Christians did in a hostile and godless environment. But what about the abuse of church authority? Unfortunately, [spiritual abuse](spiritual-abuse.html) is a sad reality in many churches, and we must understand that it is *not* God’s plan. In such situations, we must remember the Authority above all authorities, and our loyalty is primarily to Him. We must confront and distance ourselves from all forms of spiritual abuse, regardless of the perceived consequences. If a leader exploits his position, he can rightly be deemed a false teacher (2 Peter 2:3\) and should be avoided (Romans 16:17–18\). Our submission to the government should also be tempered by our loyalty to God’s kingdom. We respect and submit to authority, but we must be prepared to “obey God rather than man” when the situation necessitates it (Acts 5:29\).

Is the question, “What is the name of His son?” in Proverbs 30:4 referring to Jesus?

Answer The Old Testament often depicts Jesus through [types](typology-Biblical.html), promises, Christ\-like figures, and messianic allusions. Is Proverbs 30:4 one of those references to Jesus Christ in the Old Testament? Proverbs 30 begins with an instruction from the writer, [Agur](Agur-Proverbs.html), son of Jakeh, who uses irony and exaggeration to humbly declare his ignorance compared to God’s unrivaled power and supreme wisdom. Despite his extensive quest for knowledge, Agur knows that his wisdom does not come close to the sovereign wisdom of God, the Holy One. The introduction to his oracle contains five rhetorical questions: “I am more stupid than any other man, and I lack man’s ability to understand. I have not gained wisdom, and I have no knowledge of the Holy One. Who has gone up to heaven and come down? Who has gathered the wind in His hands? Who has bound up the waters in a cloak? Who has established all the ends of the earth? What is His name, and what is the name of His Son— if you know?” (Proverbs 30:2–4, HCSB). Agur’s first question, “Who has gone up to heaven and come down?” is answered in John 3:13: “No one has ever gone into heaven except the one who came from heaven—the Son of Man.” His second question, “Who has gathered the wind in His hands?” echoes in several Old Testament passages referring to God, the all\-powerful Creator (Isaiah 40:12; Job 38:4–11; Psalm 104:3–6\). Job 26:8 says that God “binds up the waters in his thick clouds” (ESV; cf. Job 38:9\), answering Agur’s third question. His fourth question is “Who established all the ends of the earth?” Again, the obvious answer is God (see Isaiah 40:28; Psalm 2:8; 22:27; 72:8; 98:3; 135:7\). Agur’s fifth and final question has two parts: “What is His name, and what is the name of His Son?” Agur knows that no human being can fit the requirements outlined in these questions; thus, God is the self\-evident answer. His name is [Yahweh](meaning-of-Yahweh.html), and the name of His Son is Jesus (Luke 1:31\). Only with hindsight can New Testament readers know without a doubt that the name of God’s Son is Jesus Christ, Israel’s Messiah, and the Savior of the world. Agur’s questions set up the verses that follow: “Every word of God is flawless; he is a shield to those who take refuge in him. Do not add to his words, or he will rebuke you and prove you a liar” (Proverbs 30:5–6\). Agur exalts God’s sovereign character and wisdom in contrast to human limitation and inability. People need God’s flawless wisdom and must remain humble and obedient to His Word. Interestingly, Proverbs 8:22–31 describes God’s wisdom as a person. This entity is a divine\-like figure who assists God “at the very beginning” with the creation of the world. This figure may have been in Agur’s mind when he asked, “What is the name of His son?” Most likely, Agur did not fully understand the [messianic implications](messianic-prophecies.html) of his question, “What is the name of His son?” Old Testament readers might have seen the question as only an extension of Agur’s unfolding argument—that no mere human can compare to God Almighty—and not a specific question about the name of Jesus. Agur may have been thinking of Israel as God’s Son (see Exodus 4:22, Deuteronomy 14:1, Hosea 2:1\). We can speculate that Proverbs 30:4 was an early allusion to the forthcoming Messiah. Agur may have been considering prophetic Scriptures regarding the promise and expectation of a future Messiah (see Genesis 49:10; Isaiah 2:4; 16:5; 42:1–4; 61:1\). However, most Old Testament references to the coming of God’s kingdom and His Messiah are promises, rather than predictions, made by God, expressing His intention to redeem His people. From Genesis 3:15 forward, we see the working of God’s redemptive plan to save sinners through the “offspring of a woman.” This redemptive hope was fulfilled in Jesus. Looking back at the Old Testament through the lens of the cross, we can see that Jesus Christ fulfilled all of God’s redemptive promises. The name of God’s Son is Jesus. He is our greatest treasure and our Wisdom from God (1 Corinthians 1:24, 30\). The [incarnation](incarnation-of-Christ.html) fulfilled and answered Agur’s shadowy question.

How does God cleanse us from all unrighteousness (1 John 1:9)?

Answer First John 1:9 states, “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (ESV). John’s letter, sometimes referred to as a “catholic epistle,” was written to the universal church. John was instructing all Christians everywhere with the “if” statement in 1 John 1:9\. If we confess our sins, God will cleanse us from all unrighteousness. He is [faithful](God-is-faithful.html) and just to do so. For the unbeliever, God’s cleansing from unrighteousness begins from the point of justification. Christ’s sacrifice for sin is accessible to everyone but comes into effect when unbelievers, under the conviction of the Holy Spirit, put their faith in Christ as the redeeming Savior. At that point, God declares sinners as righteous and holy, separating them from the rule of darkness and placing them into the kingdom of light (Romans 3:21–24; Colossians 1:13\). The power of sin is broken in their lives (Romans 6:6, 14; 1 Corinthians 6:11\). Additionally, those who are justified are sealed by the Holy Spirit and experience regeneration (Ephesians 1:13–14; 2 Corinthians 1:21–22\). Even after justification, there is a need to be cleansed from all unrighteousness. The Christian’s sin nature still desires to perform acts of unrighteousness. No believer can claim to achieve sinless perfection in this earthly journey. Consequently, the Christian life is a tug\-of\-war between our flesh and the Spirit (Galatians 5:16–17; Romans 8:5–6\), often resulting in moments when we yield to [the flesh](the-flesh.html) and disrupt our fellowship with the Father. First John 1:9 emphasizes the importance of recognizing our faults, confessing them as wrong before God, and getting back into alignment with His ways. Christians do not confess their sins to maintain salvation; rather, they do so because they aspire to become more like Christ. So, 1 John 1:9 does not imply that we must constantly maintain salvation through our asking for forgiveness. Salvation is based on Christ’s perfect sacrifice, not our demand for forgiveness. Nevertheless, all sins grieve the Spirit and offend God and should be confessed to God. When a Christian sins, his or her fellowship with God suffers, necessitating forgiveness (Ephesians 4:30; Psalm 51:4; Genesis 6:5–6\). Consider a healthy marriage as an analogy: a husband and wife have the constant assurance that their marriage is legally valid, but, when one spouse sins against the other, the relationship suffers. Apologies and forgiveness play a vital role in restoring the intimacy. The sin did not dissolve the marriage, but it did break the fellowship for a time. Similarly, those who are in Christ possess a secure legal standing before God—we are justified; we are adopted as His children. However, when we sin, the relationship suffers, and our confession, followed by God’s forgiveness, helps us stay aligned with the relational aspect of our Christian walk. When Jesus [washed His disciples’ feet](Jesus-washing-feet.html), He came to Peter, who objected to Jesus serving him in such menial fashion. Jesus told Peter, “Unless I wash you, you have no part with me” (John 13:8\). At this, Peter asked for a whole\-body cleansing (verse 9\). But Jesus said that wasn’t necessary: “Those who have had a bath need only to wash their feet; their whole body is clean” (verse 10\). In other words, Peter had already had his “bath” (he was justified), but he still needed the smaller cleansing (forgiveness of the day\-to\-day sins he had committed). A bathed person walking through this world will pick up dirt and grime and thus need a foot\-washing. Likewise, a saved person living in this sinful world will need periodic times of confession. And God promises to forgive His child. When we [confess our sin](confession-of-sin.html)—that is, when we acknowledge that our actions were wrong—God is willing to cleanse us of all unrighteousness and restore our communion with Him.

How many children did Adam and Eve have?

Answer The short answer is, we do not know. The Bible does not tell us exactly how many children [Adam and Eve](Adam-and-Eve-story.html) had together during their lifetimes. Here are two things we *do* know about their children: • We know the names of three of their children: Cain (Genesis 4:1\), Abel (Genesis 4:2\), and Seth (Genesis 4:25\). • We know that Adam and Eve “had other sons and daughters” (Genesis 5:4\). Since Adam and Eve were both clearly capable of having children at the age of 130 (cf. Genesis 5:3\), they experienced a much longer period during which they could continue having children. Their window of opportunity for childbearing was quite wide. So, it is quite possible that the “other sons and daughters” were conceived and born over many decades or even centuries. Today, a woman’s childbearing years usually run from about age 18 to age 40, a span of 22 years, or about 28 percent of her lifetime. If Eve lived to be 900 years old (Adam lived to 930, according to Genesis 5:5\), and her childbearing years were 28 percent of that, then it is possible she could have been bearing children for 252 years. How many children could Eve have borne in that time? When time Adam and Eve died in their ninth century, they could perhaps have had hundreds of children together as they obeyed the command to “be fruitful and increase in number; fill the earth and subdue it” (Genesis 1:27\). It is important to emphasize that all this is highly speculative. All of us on earth are ultimately children of Adam and Eve, but we are simply not in a position to determine the precise number of their immediate children. Scripture has not given us enough information to determine the size of the first generation.

Were Adam and Eve cavemen?

Answer Cavemen are often portrayed as being backward, unintelligent, primitive, or otherwise stunted in their physical and cognitive capacities. If this is the notion of what a “caveman” is, then the biblical answer is that [Adam and Eve](Adam-and-Eve-story.html) were *not* cavemen. There are a few reasons for concluding this: • In Genesis 2, Adam names all the animals, exercising his dominion and showing great creativity, the ability to categorize, and perception of the true nature of things. This demonstrates high\-level cognitive function. • Also in Genesis 2, Adam and Eve are married. This is evidence of their ability to form social ties, build community, and keep covenant. • Adam composes poetry (Genesis 2:23\). This shows complex reasoning and mature linguistic skill. • In Genesis 3, Adam and Eve have a fully intelligent conversation with God. The dialogue contains not merely high levels of abstraction (e.g., God’s curses, the need for a Savior, etc.) but also moral categories (e.g., the reality of sin and death, God’s commands, etc.). • In Genesis 4, Eve gives her children meaningful names based on her faith in God’s promises (verses 1 and 25\). This further shows highly developed intellectual and spiritual capabilities. • Cain and Abel, children born to Adam and Eve, were a farmer and a shepherd, respectively. Far from living a “hunter\-gather” existence, the first family were producers and caretakers. Could Adam and Eve have lived in a cave, at least temporarily? Yes, that’s possible. Were they “cavemen” as commonly depicted—brutish, half\-human troglodytes? Absolutely not. Adam and Eve were not primitive, “ape\-like,” or deficient by any means. The first human beings were created flawless, in a perfect state. Until they chose to sin, Adam and Eve were the ideal human beings.

What is the Sparkle Creed?

Answer The Sparkle Creed is an affirmation of transgender ideology used in some theologically [liberal churches](liberal-Christian-theology.html), primarily in the United States. The Sparkle Creed is usually spoken in place of a traditional creed, such as the Apostles’ Creed or the Nicene Creed. The Sparkle Creed is most commonly recited in the [Evangelical Lutheran Church in America](Evangelical-Lutheran-Church-America.html) (ELCA), a theologically and socially liberal denomination that has rejected the inerrancy of Scripture and departed from biblical teachings on gender and marriage. There is no official text of the Sparkle Creed, primarily because it’s such a new development. No universal wording has been adopted for use across all churches. The following text, though, is commonly recited in some churches within the ELCA, especially during the month of June (which is “pride month” in the United States): I believe in the non\-binary God whose pronouns are plural. I believe in Jesus Christ, their child, who wore a fabulous tunic and had two dads and saw everyone as a sibling\-child of God. I believe in the rainbow Spirit, who shatters our image of one white light and refracts it into a rainbow of gorgeous diversity. I believe in the church of everyday saints as numerous, creative and resilient as patches on the AIDS quilt, whose feet are grounded in mud and whose eyes gaze at the stars in wonder. I believe in the call to each of us that love is love is love, so beloved, let us love. I believe, glorious God. Help my unbelief. The word *creed* comes from the Latin word *credo*, which means “I believe.” Simply put, a creed is a statement of beliefs about a certain topic or subject. Creeds have long been a part of church history and have played important roles in shaping Christian doctrine, especially in the early years of the church’s existence following the first century. Some of the most well\-known Christian creeds are the [Apostles’ Creed](apostles-creed.html) and the [Nicene Creed](Nicene-creed.html). These creeds are rich in theology and faithful to the truths of Scripture. To this day, many churches recite these creeds during their worship services, and many Christians memorize them as a part of their spiritual formation. Creeds are never meant to have authority over the Word of God, but they can be helpful in clearly stating Christian doctrine. The Sparkle Creed is nothing like the ancient, historic creeds. It affirms sinful behavior, reassigns roles within the Trinity, and anachronistically places modern categories onto ancient Christian doctrines. Rather than express faithfulness to the truths found in Scripture, the Sparkle Creed advances [transgender ideology](transsexualism-gender-identity-disorder.html) within the church. It is nothing short of a blasphemous decree. The early church “devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42\). The Sparkle Creed has nothing to do with the apostles’ teaching and is in fact far from it. Christians should not recite the Sparkle Creed or be involved in a church that recites it. It is much more profitable to study and recite the traditional church creeds alongside Scripture.

What is the meaning of degenerate / degeneracy?

Answer The adjective *degenerate* is defined as “having declined or deteriorated physically, mentally, or morally.” Degeneracy, then, is the state or property of being degenerate. Although neither word is found in Scripture, the concept of degeneracy is nevertheless present. In the Garden of Eden, Adam and Eve fell from a perfect state of innocence into an absolute state of disobedience. They sank morally; that is, they became degenerate. Genesis 3 recounts the events that led to [the fall](fall-of-man.html), marking the introduction of sin into the world and the ensuing consequences. The consequences of Adam’s disobedience echo throughout Scripture. In Romans 5:12, for instance, the apostle Paul articulates the far\-reaching impact of sin: “Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people because all sinned.” The entrance of sin into the world initiated the process of degeneracy, whereby “all have sinned and fall short of the glory of God” (Romans 3:23\). The biblical understanding of degeneracy aligns with the doctrine of [total depravity](total-depravity.html). This doctrine posits that the fall corrupted every aspect of human nature (intellect, will, emotions, and body). Jeremiah 17:9 vividly portrays the state of the unregenerate heart: “The heart is deceitful above all things, and desperately sick; who can understand it?” (ESV). This verse underscores the pervasive impact of sin, rendering the heart in need of a divine cure (cf. Jeremiah 31:33; Romans 5:5\). While the biblical narrative paints a dark picture of human degeneracy, it also points to the hope of [redemption through Jesus Christ](plan-of-redemption.html). In Romans 5:19, Paul contrasts the disobedience of Adam with the obedience of Christ: “For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous” (ESV). The remedy for degeneracy lies solely in the finished work of Christ. His perfect obedience, sacrificial and substitutionary death, and victorious resurrection restore fallen humanity to God. In Ephesians 2:8–9, Paul writes that salvation is entirely an act of God: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (ESV). Salvation is an instantaneous act of God’s grace. However, the journey does not end there. Believers must continue to be sanctified and transformed into the image of Christ (Romans 8:29\). In Philippians 2:12–13, Paul urges believers to “work out \[their] salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfill his good purpose.” The process of sanctification is a cooperative effort between believers and the Holy Spirit to overcome the power of sin and become more like Christ. This is done through constant prayer, Scripture reading and meditation, and Christian fellowship. The degeneracy of mankind serves as a backdrop against which the brilliance of God’s grace and mercy shine brightly. Human fallenness requires divine intervention. As believers navigate the tension between the fact of degeneracy and the hope of redemption, the Holy Spirit works within us to produce good works that are pleasing to God. Degeneracy, then, is not the final word, and our degenerate state is not our final condition. It is simply a prelude to greater things to come, when God will restore, transform, and make all things new (Revelation 21:5\).

What does it mean that whoever believes in him will not be put to shame (Romans 9:33)?

Answer Romans 9:33 says, “As it is written: ‘See, I lay in Zion a stone that causes people to stumble and a rock that makes them fall, and the one who believes in him will never be put to shame.’” In this passage, the apostle Paul begins by expressing his anguish over the Jews who reject Christ. In verses 30–33, he shows us why. Instead of accepting God’s righteousness by faith, they attempt to earn righteousness through their own works, causing them to stumble over the [stumbling stone](stumbling-stone.html), which is Christ (verse 33\). In contrast, Paul declares that those who believe in Christ will not be put to shame. The statement is presented as a matter of fact and can be seen as a promise. It signifies that those who trust in Christ for eternal life and are declared righteous by faith will never experience disappointment or disgrace at the end. They will not be ashamed. This assurance in Christ motivates us to remain in Him, unlike pursuing a [works\-based righteousness](salvation-by-works.html), where our confidence relies on our own abilities. Scripture gives us certainty that whoever believes in Jesus will not be put to shame, and it points to the monumental event of the resurrection. In another of his letters, Paul argues that Christianity would be false if Christ’s resurrection never occurred, and our hope would be in vain (1 Corinthians 15:12–20\). Evidence for the resurrection abounds, including the conversion of Paul, the radical transformation of the disciples, their willingness to suffer for what they claimed to have seen, and their credible eyewitness testimony. Our faith in Christ is never misplaced. Those who trust in Him will not be put to shame, for He has won the victory over death and the grave (Revelation 1:18\). But various factors can sometimes shake our confidence. These include our own sins and even our lack of spiritual growth. It is easy to lose assurance of salvation after a major failure, and sometimes we make the mistake of the unbelieving Jews in Romans 9, placing hope in our good deeds rather than Christ’s perfect work. Christians at all stages of spiritual development must be reminded that our hope is firmly anchored in Christ: In Christ alone my hope is found, He is my light, my strength, my song; This Cornerstone, this solid Ground, Firm through the fiercest drought and storm. What heights of love, what depths of peace, When fears are stilled, when strivings cease! My Comforter, my All in All, Here in the love of Christ I stand. (Townend, S., and Getty, K. Thankyou Music, adm. by CapitolCMGPublishing.com, 2001\). Our response to having a secure foundation in Christ should be one of gratitude. Knowing that we will not be put to shame provides motivation to live for God every day in every circumstance. This security doesn’t give us a license to sin but rather empowers us to freely obey God without fear of condemnation from the law. This security should also motivate us to evangelize the lost. Christ is not just our hope; He is the hope of everyone else as well. It is our responsibility to point others to Christ through our words and actions. Our prayer is that they may not stumble over the Stumbling Stone but instead discover true, life\-giving [hope](hope-Bible.html).

Who was Tim LaHaye?

Answer Dr. Tim Francis LaHaye (1926—2016\) was an influential American [evangelical](evangelicalism.html) pastor, best\-selling author, and a leader of the conservative Christian political activist movement that began in the 1970s. Tim and his wife, [Beverly Jean LaHaye](Beverly-LaHaye.html), hosted Christian radio and television programs promoting traditional family values and published numerous Christian growth, marriage, and Bible study books. Tim LaHaye is probably best known for his widely popular *Left Behind* series of fiction books, co\-written with Christian novelist Jerry B. Jenkins. Tim LaHaye was born in Detroit, Michigan, to Francis T. and Margaret LaHaye. His father died of a heart attack when Tim was nine, forcing the surviving family of four to move in with relatives. Over the next nine years, Tim’s mother worked to support the family while earning a degree at Detroit Bible College. Tim’s upbringing was strongly evangelical. The family attended a Baptist church, where his mother served as fellowship director. Tim’s uncle was also a Baptist minister. After attending night school and graduating early, LaHaye enlisted in the US Air Force for two years, attaining the rank of sergeant. In 1946, he enrolled at Bob Jones University (BJU), a conservative Christian college in Greenville, South Carolina, and began studying for Christian ministry. Tim met Beverly Davenport shortly after arriving at BJU, and the couple was married within a year, in July 1947\. The following year, while they were both still in college, Tim accepted a pastorate at a rural Baptist church in Pumpkintown, South Carolina. When their first child, Linda, was born, Beverly left college to stay at home. In 1950, after Tim earned his bachelor’s degree, the LaHaye family relocated to Minneapolis, Minnesota, and Tim accepted his second pastoral position at a Baptist church there. Over the next six years, the couple added two sons, Larry and Lee, to their family. In 1956, the LaHayes moved to California, where Tim had been invited to serve as senior pastor of the Scott Memorial Baptist Church in El Cajon. He held this position for the next two and a half decades. In 1958, his daughter Lori was born. Once in California, the couple launched a half\-hour television program called *The LaHayes on Family Life*. The ministry\-oriented show focused on marriage and family issues and aired weekly until 1959\. By the mid\-1960s, as their marriage ministry developed, Beverly and Tim LaHaye began offering Family Life Seminars, presenting nearly five hundred seminars to couples in more than forty countries over the next twenty years. They also wrote many books about sexual intimacy for married couples, including *The Act of Marriage* (1976\), a very descriptive practical guidebook that sold millions of copies. Around this time, LaHaye’s growing concerns over the secularization of California’s state school system led him to establish the Christian High School of San Diego. He later expanded it into the Christian United School System, which was comprised of a primary school and two secondary schools. In 1970, LaHaye co\-founded the Christian Heritage College (now San Diego Christian College) with the help of leading creationist [Henry M. Morris](Henry-Morris.html). LaHaye and Morris also established the Institute for Creation Research (ICR) in 1970 as the research division of Christian Heritage College. What began as the foremost creationist organization of its time continues to challenge evolutionist teachings through scientific research conducted with a biblical worldview. LaHaye served on the institute’s board of directors until 2007\. Recognizing the need to strengthen his academic credentials, LaHaye earned a doctorate in ministry at Western Conservative Baptist Seminary in Portland, Oregon (1977\). He was later awarded a doctorate in literature from Liberty University in Lynchburg, Virginia. In 1981, LaHaye left the pulpit to encourage the conservative Christian political advocacy movement in its crusade to safeguard traditional values in America. He founded the Council for National Policy, which closely aligned with the [Moral Majority](Moral-Majority.html) in its opposition to abortion, feminism, homosexuality, pornography, and the prohibition of prayer in state schools. In his books *The Battle for the Mind* (1980\), *The Battle for the Family* (1982\), and *The Battle for the Public Schools* (1983\), LaHaye argued against the rising tide of godlessness and secular humanism in American society. Tim and Beverly moved to Washington, DC, in 1984 to strengthen their efforts and establish the American Coalition for Traditional Values. At this time, they received heavy criticism for going outside their traditional evangelical Christian base by joining Sun Myung Moon’s Council for Religious Freedoms and accepting large donations from the [Unification Church](unification-church.html). Throughout the 1990s, the LaHayes continued to promote traditional family values and a conservative social agenda through several radio and television programs, such as *Beverly LaHaye Live*, *Beverly LaHaye Today*, *Tim LaHaye’s Capitol Report*, and a renewed version of *The LaHayes on Family Life*. Millions of evangelicals supported their views. In 1993, Tim LaHaye helped found the Pre\-Trib Research Center to encourage the research, teaching, dissemination, and defense of a [pretribulation rapture](pretribulationism.html) and other doctrines related to Bible prophecy. In 1995, Tim LaHaye and fellow evangelical author Jerry B. Jenkins began co\-writing and publishing the widely popular and successful *Left Behind* books, a premillennialist apocalyptic fiction series based on the end\-times rapture of the church. By the time of Tim LaHaye’s death in 2016, more than 80 million copies of the sixteen\-book series had sold, topping all major bestselling lists. In 2001, the Institute for the Study of American Evangelicals named Tim LaHaye one of the most influential American evangelical leaders of the past twenty\-five years. In 2005, *TIME* magazine designated Tim and Beverly LaHaye “The Christian Power Couple.” The magazine also recognized LaHaye as one of America’s twenty\-five most influential evangelicals. In 2006, Tim LaHaye was diagnosed with Parkinson’s disease. He died in a San Diego hospital on July 25, 2016, after suffering a stroke. He was ninety years old. Here are some quotes from Tim LaHaye: “There is no question that the Lord Jesus Christ is coming again to this earth. It is a prophetic fact, guaranteed by the eternal Word of God. The deity and credibility of God demands it.” (*The Rapture*) “Every person in every generation has a choice: to obey God or to do his own thing.” (*Are We Living in the End Times?*) “There is something therapeutic about doing for others that lifts a person out of the rut of self\-thought.” (*Your Temperament Can Be Changed*) “Bible prophecy helps us to better understand the future and realize the urgent need to spread the Gospel. It motivates us to personal purity and gives us hope in a hopeless age.” (*Charting the End Times Prophecy Study Guide*)

What is the Feast of Unleavened Bread?

Answer The Feast of Unleavened Bread is one of the [seven feasts](Jewish-festivals.html) of the Lord and has a significant place within Judaism. This observance, also called Chag HaMatzot, lasts seven days and follows the celebration of Passover, commemorating the swift departure of the Israelites from Egypt. A key element of this feast is the consumption of [unleavened bread](unleavened-bread.html), symbolizing the haste with which the Israelites left Egypt. Moreover, the required removal of all leaven (or yeast) from the household represents the removal of sin and impurity from one’s life (see 1 Corinthians 5:7\). The biblical origin of the Feast of Unleavened Bread can be found in Exodus 12:15–20\. In this passage, Moses explains how God delivered the Israelites from bondage in Egypt. As they hurriedly left Egypt, they did not have enough time to let their bread rise, leading to the tradition of consuming unleavened bread during the week of the festival. The Feast of Unleavened Bread spans the seven days immediately following [Passover](what-is-Passover.html). During this period, Jewish people adhere to specific dietary restrictions: “Seven days you shall eat unleavened bread, and on the seventh day there be a feast to the Lord. Unleavened bread shall be eaten for seven days; no leavened bread shall be seen with you, and no leaven shall be seen with you in all your territory” (Exodus 13:6–7, ESV). During this feast, the consumption of unleavened bread is more than a historical reenactment. Unleavened bread (bread free of yeast) represents the haste with which the Israelites left Egypt. The absence of yeast is also symbolic of spiritual purity. And the simplicity of unleavened bread is a tangible reminder of the humility and dependence that God desires from His children (see 2 Chronicles 7:14\). Specific guidelines for the Feast of Unleavened Bread are outlined in Exodus 12:15–20\. In this passage, instructions are given for the removal of leaven from households and the consumption of unleavened bread during the seven\-day period. The Feast of Unleavened Bread provided a designated time to reflect and engage in self\-examination. During this time, people were prompted toward introspection, repentance, and a renewed commitment to live free from the contamination of sin. The Feast of Unleavened Bread is closely linked to Passover, which is why the two are often mentioned together in Scripture (e.g., Exodus 12:1–20\). Passover commemorated the liberation of the Israelites from slavery in Egypt and being spared from the final plague (Exodus 12:13\). The Feast of Unleavened Bread extended the commemoration, highlighting the unleavened bread that sustained the people of God during their journey. While the core elements of the Feast of Unleavened Bread remain consistent, there are variations within Judaism today. Additionally, some Christian denominations incorporate elements of this feast into their own observances, particularly those that celebrate Passover as part of their religious calendar. In our modern context, the Feast of Unleavened Bread continues to hold immense significance for many individuals and communities. The timeless themes of freedom, spiritual purification, and humility reflect a commitment to doing what is right in the sight of the Lord (Deuteronomy 6:18\). New Testament believers are not obligated to observe the Feast of Unleavened Bread or any of the other festivals of the Old Covenant (Colossians 2:16\). But, even if we do not celebrate this feast, may we never forget that it is our Father in heaven who provides our daily bread (Matthew 6:11\).

What is marianismo?

Answer *Marianismo* is a term for the strong sense of traditional femininity as defined by the Roman Catholic and Hispanic view of the [Virgin Mary](virgin-Mary.html). The concept of marianismo emphasizes the virtues of self\-sacrifice, submissiveness, and chastity. This social framework positions women in passive and subordinate roles, prioritizing their duty to family and community above all else. Evelyn Stevens, a scholar of Latin American studies, defines *marianismo* as “the cult of female spiritual superiority, which teaches that women are semidivine, morally superior to, and spiritually stronger than men” (“Mancinismo: The other face of machismo,” in *Female and Male in Latin America*, Pescatello, A., ed., University of Pittsburg Press, 1973\). In this way, marianismo is the counterpoint for machismo, which is a bold or exaggerated sense of masculinity. Marianismo is associated with the veneration of the Virgin Mary in [Roman Catholicism](Roman-Catholicism.html), which sees Mary as the epitome of true femininity. Mary was humble, gentle, and obedient, so women who desire to be truly feminine will mirror those same qualities. This ideal creates a sharp contrast between women who are pure and self\-sacrificing—like Mary—and those who assert independence and seek roles outside of the traditional family and traditional marriage. Furthermore, marianismo teaches women to prioritize family over personal needs, maintain sexual purity, and demonstrate emotional resolve without expressing vulnerability. Attempting to conform to an idealized view of Mary can place immense pressure on women to conform to certain standards, possibly at the expense of their own psychological health and personal ambitions. The Bible has a more balanced and nuanced view of womanhood than that advanced by marianismo. Scripture teaches the inherent value and dignity of women and the diverse yet complementary roles of men and women. The Bible unequivocally affirms the inherent equality of men and women. Genesis 1:27 states, “God created man in his own image, in the image of God he created him; male and female he created them” (ESV). This biblical truth establishes that both men and women equally bear God’s image. The spiritual equality of men and women is seen in Galatians 3:28, where Paul writes, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus” (ESV). In Christ, all believers are equal before God. The Bible also affirms the diverse roles and significant contributions of women. Deborah was a judge and prophetess (Judges 4—5\), and Esther was a queen who saved her people (Esther 4:14\). Despite their diverse roles and contributions, these women demonstrated leadership, wisdom, and courage. In the Bible, the epitome of womanhood is not found in marianismo but in Proverbs 31\. The [woman](Proverbs-31-virtuous-woman.html) described there is capable, industrious, and wise. She effectively manages her household and engages in commerce (Proverbs 31:10–31\). Unlike the ideal set forth in marianismo, Proverbs 31 shows that a woman does not need to be limited to a passive role; rather, she can exercise authority and make wise decisions on behalf of her family. Jesus’ interactions with women were revolutionary for His time. He engaged in theological discussions with women (John 4:7–26\), healed and forgave them (Luke 8:1–3; John 8:1–11\), and included them in His ministry (Luke 8:1–3\). Mary Magdalene was the first to witness the resurrection of Christ and proclaim it to the other disciples (John 20:11–18\). Thus, women had an important role in the early church. Jesus’ teachings and interactions with women broke cultural norms, elevating the status of women. While marianismo highlights commendable virtues, it also imposes unrealistic and even restrictive expectations on women. Further, it places an undue emphasis on Mary, lifting her up as the highest example of what a woman should be. The Bible recognizes the inherent value and dignity of women, but it stops short of pointing to Mary as the quintessence of virtue. Women should embrace their God\-given identity and gifts, serving God and others without being hindered by cultural stereotypes such as marianismo represents.

What happens if we die before confessing our sins?

Answer The question of what happens if we die before confessing our sins is a matter of great importance. Thankfully, the Bible offers an answer to this question, emphasizing God’s mercy, repentance, and the state of our hearts. When we understand these things, we can be reassured about the fate of those who die before confessing their sins. [Repentance](repentance.html) is a central theme in the Bible. Repentance is a change of mind involving a genuine turning away from sin and toward God. Jesus stressed the need for repentance during His earthly ministry (Luke 13:3; 24:47\). Repentance is crucial for salvation. [Confession](confession-of-sin.html) is the act of acknowledging our sins to God. We have a promise in 1 John 1:9 that “if we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (ESV). Here, John assures believers that God’s forgiveness is always available when we confess our sins. The Bible, however, suggests that God’s grace extends beyond formal acts of confession. In Psalm 103:8–12, we read the following about God’s character: The Lord is merciful and gracious, slow to anger and abounding in steadfast love. He will not always chide, nor will he keep his anger forever. He does not deal with us according to our sins, nor repay us according to our iniquities. For as high as the heavens are above the earth, so great is his steadfast love toward those who fear him; as far as the east is from the west, so far does he remove our transgressions from us. (ESV) When we are born again by grace through faith, God forgives our sin—all of it. “We have been justified through faith” (Romans 5:1\). When God justifies us, He declares us to be righteous. We still sin, but God’s declaration stands. The fact that a believer dies with unconfessed sin in his life does not change the decree of God. When we sin, we do not revert to an unforgiven state. We do not lose salvation. Christ died “once for all” (Hebrews 10:10; cf. Hebrews 7:25\), and His sacrifice covered our sin. The idea that believers are damned if they die before confessing their sin belittles the grace of God. Such teaching is usually found in churches that require a [formal confession to a priest](confession-sin-priest.html) in order to be absolved of sin. But the Bible says that Christ is our intercessor. He pleads on our behalf, as Romans 8:33–34 says, “Who will bring any charge against those whom God has chosen? It is God who justifies. Who then is the one who condemns? No one. Christ Jesus who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us.” God’s grace and mercy, then, are central to understanding the fate of those who die with unconfessed sin. Ephesians 2:8–9 states, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (ESV). Salvation is a gift from God that is based on His grace, not our works. Romans 8:1 also reassures us of what happens if we die before confessing our sins: “There is therefore now no condemnation for those who are in Christ Jesus” (ESV). We may not have a chance to confess every sin, but, if we have placed our faith in Christ, *we are not condemned*. Ultimately, the Bible emphasizes the necessity of faith in Christ for salvation. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV). Notice that the life is *eternal*; it does not end with our latest sin.

What is the meaning of “I desire mercy and not sacrifice” (Hosea 6:6; Matthew 9:13)?

Answer When Jesus called Matthew to become a disciple (Matthew 9:9–13\), the Pharisees were scandalized. Matthew, an unscrupulous [tax collector](Bible-tax-collectors.html), had been part of the corrupt Roman system that cheated and oppressed its citizens. The Jews passionately hated tax collectors, classifying them among the worst of sinners. When the [Pharisees](Pharisees.html) saw Jesus having dinner with a band of these notorious crooks at Matthew’s house, they asked, “Why does your teacher eat with tax collectors and sinners?” (Matthew 9:11, ESV). Jesus responded unapologetically: “Those who are well have no need of a physician, but those who are sick. Go and learn what this means: ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners” (Matthew 9:12–13, ESV). Jesus was quoting from Hosea 6:6, in which God rebuked Israel for focusing on the letter of the law while ignoring its spirit. God desires faithfulness, love, and mercy from His people more than their procedural observance of the law. The word *sacrifice* in Matthew 9:13 and Hosea 6:6 represents all the obligations and rituals that religious people perform but are void of meaning. Jesus charged the Pharisees with being just like the ancient Israelites. They were faultless in their adherence to religious tradition and ritual sacrifice but had no compassion for needy sinners. Later, in Matthew 12:1–8, Jesus cites Hosea 6:6 again to the Pharisees. They had scolded Jesus because His hungry disciples plucked some heads of grain and ate them as they passed through the fields. The disciples had done nothing wrong (see Deuteronomy 23:25\), but because they had picked grain on the [Sabbath](Sabbath-day-rest.html), the Pharisees accused them of breaking the law of the Sabbath (Exodus 20:8; Jeremiah 17:22\). These religious hypocrites had turned the Scriptures into an oppressive list of rules and regulations instead of understanding what the law meant and why it had been given. Jesus reminds them of Hosea in Matthew 12:7: “If you had known what these words mean, ‘I desire mercy, not sacrifice,’ you would not have condemned the innocent.” Jesus, the Master Teacher, had given the Pharisees “homework” in Matthew 9; they had not completed the assignment and so had not learned their lesson in Matthew 12\. God intended for the Sabbath to be a day for worship and rest, not a legalistic burden. The Old Testament laws, including the Sabbath laws, were all given to lead Israel into a loving, devoted relationship with God. The disciples had not broken God’s law. Instead, they had transgressed the hypocritical regulations laid down by the Pharisees. Jesus is the authority and can override any human tradition: “The Son of Man is [Lord of the Sabbath](Lord-of-the-Sabbath.html)” (Matthew 12:8\). God’s true righteousness flows from our fellowship with Him in Jesus Christ and involves demonstrating mercy to outcasts and sinners. The Lord won’t tolerate cold\-heartedness from His people. James informs, “Pure and genuine religion in the sight of God the Father means caring for orphans and widows in their distress” (James 1:27, NLT). Some Christians tend to be judgmental toward sinners and take pride in their own perceived goodness instead of remembering and replicating the mercy Christ offers. But Jesus taught us to forgive as we have been forgiven and show the same kind of mercy that was shown to us by God (Matthew 6:12; 18:33\). Jesus spent time in the company of sinners and welcomed those who repented and followed Him, and so must we. The self\-righteousness of the Pharisees prevented them from seeing their spiritually sickened condition and their need for God and His mercy. Without an intimate relationship with the Lord, all the sacrifices in this world won’t change our hearts so that we are moved with compassion for the lost, broken, and dying people around us. But if we have been transformed through God’s forgiveness and healing and filled with His love and mercy for people in need, our righteous deeds—our sacrifices—are no longer empty gestures but authentic spiritual offerings (Matthew 6:1–18\). Our lives become “a living and holy sacrifice—the kind he will find acceptable. This is truly the way to worship him” (Romans 12:1, NLT). When God says, “I desire mercy and not sacrifice,” He is calling us to an inner circumcision of the heart that “is not merely obeying the letter of the law; rather, it is a change of heart produced by the Spirit” (Romans 2:29, NLT). If God does not have our hearts, He does not have us at all.

What does it mean that your labor is not in vain (1 Corinthians 15:58)?

Answer After a thorough analysis on the topic of the resurrection, Paul concludes with the remark, “Therefore, my dear brothers and sisters, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain” (1 Corinthians 15:58\). To truly grasp the significance of our labor not being in vain, we must comprehend Scripture’s teaching on the resurrection. The resurrection of Jesus stands at the core of the gospel and Christian living. Paul emphatically asserts that, without [Jesus’ resurrection](resurrection-Christ-important.html), Christianity would be rendered meaningless (1 Corinthians 15:14–17\). Having presented the essential elements of the gospel via a creed (verses 4–6\), he dedicates the remaining verses to debunking the idea in Corinth that there is no resurrection of the dead. It is likely that this false idea discouraged many early Christians, calling for the apostle’s intervention. After affirming the certainty of a future resurrection for all believers, Paul urges them to stand fast, because ultimately, the reality of the resurrection gives meaning to our Christian work. Because of the resurrection, our labor in the Lord is not in vain. The Christian lifestyle encompasses blessings, responsibilities, and trials. While we relish the blessings, we may grow weary of doing good and disheartened when facing trials and temptations. Without the assurance of resurrection, why endure persecution, face trials, resist temptations, and tread the difficult path? If life is confined only to this world, our labors on behalf of Christ would indeed be in vain. Fortunately, that’s not the case. Jesus’ resurrection serves as undeniable proof that we, too, will experience resurrection. And resurrection will be followed by [reward](rewards-in-heaven.html) for God’s children. As Paul specifies, our labor should be “in the Lord.” When Paul speaks of meaningful labor, he isn’t referring to work aimed at achieving personal ambitions but work dedicated to the expansion of God’s kingdom. Our labor includes the good things we do like showing generosity, fighting for justice, extending kindness, and evangelizing others—all these things hold eternal significance. Nothing done for the Lord is in vain. A common saying often directed at Christians is, “Don’t be so heavenly minded that you’re no earthly good,” a sentiment attributed to Oliver Wendell, Sr., and expressed in Johnny Cash’s song “No Earthly Good.” However, the reverse is often the case. A strong belief in eternity gives the empowerment to do what’s right, regardless of challenges. C. S. Lewis aptly stated in *Mere Christianity*, “If you read history you will find that the Christians who did most for the present world were just those who thought most of the next” (HarperCollins, 2001, p.134\). The early church opposed infanticide and rescued abandoned babies. During the third\-century plague of Cyprian, Christians “played an active role in caring for the ill as well as actively providing care in the burial of the dead. Those Christians who themselves perished from the illness claimed martyrdom while offering non\-believers who would convert the possibility of rewards in the Christian afterlife” (Horgan, J., “Plague of Cyprian, 250—270 CE,” 12/13/16, www.worldhistory.org/article/992/plague\-of\-cyprian\-250\-270\-ce/, accessed 6/6/24\). And the work has continued through history, as devout Christians worked to abolish the slave trade and many continue to shine light in dark places today. Jesus said, “If you give even a cup of cold water to one of the least of my followers, you will surely be rewarded” (Matthew 10:42, NLT). So, the labor does not have to be laborious. Whatever is done for Christ is not done in vain. “God is not unjust; he will not forget your work and the love you have shown him as you have helped his people and continue to help them” (Hebrews 6:10\).

What is the difference between preaching and teaching?

Answer In common usage, the terms *preaching* and *teaching* are often used interchangeably. There is, however, an important difference between them. Each endeavor plays a unique role in evangelism and the spiritual maturation of believers. To fully appreciate the difference between preaching and teaching, it is helpful to examine the original Greek terms used in the New Testament, explore scriptural references, and understand how both preaching and teaching serve the mission of the church. The Greek word for “preaching” is *kēryssō*, which is a public proclamation of biblical truth. In the New Testament, the early church proclaimed the gospel throughout the Roman Empire. This proclamation was intended to stir sinners to [repentance](repentance.html). For instance, Jesus began His earthly ministry with the following charge: “Repent, for the kingdom of heaven is at hand” (Matthew 4:17, ESV). Repentance, then, is the goal of preaching. On the other hand, the Greek term for “teach” is *didaskō*, which refers to systematically imparting knowledge and instruction. In the New Testament, teaching involves biblical exposition to [edify](Christian-edification.html) the body of Christ. A great example of this is found in Acts 2:42, which says, “They \[the early church] devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers” (ESV). The apostles shared the same teachings they had received from Jesus during His earthly ministry and post\-resurrection appearances. The New Testament provides numerous examples of preaching and teaching. For example, during Paul’s missionary trips, he preached and taught gospel truth. Acts 28:30–31 says, “For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. He proclaimed the kingdom of God and taught about the Lord Jesus Christ—with all boldness and without hindrance!” As Paul proclaimed (preached) about the kingdom of God, he also spent time teaching about the life, death, and resurrection of Christ in a systematic manner. The [Sermon on the Mount](sermon-on-the-mount.html) is a perfect example of teaching (Matthew 5—7\). Jesus expounds on the law, offering insight into true righteousness that supersedes the self\-righteousness of the scribes and Pharisees. Contrast this with Peter’s sermon at [Pentecost](day-Pentecost.html), where he preaches about Jesus’ resurrection, urging everyone to repent and be baptized (Acts 2:38\). Peter’s sermon is more about calling for repentance than biblical exposition. In a local church context, preaching is primarily aimed at conversion and repentance, often directed toward introducing non\-believers to Christ or urging believers toward a deeper commitment to Him. Moreover, preaching is typically more dynamic and emotive, designed to elicit a response from the congregation. Teaching, in contrast, is focused on discipleship and spiritual maturation, characterized by a more systematic, interactive, and explanatory approach. This is crucial for building up the church, as believers must obtain a thorough understanding of their faith by applying biblical truths to their daily lives. On the necessity of teaching, Paul says, 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). While there are important differences between preaching and teaching, the two are complementary. In fact, effective ministry requires both. Preaching without teaching leads to an enthusiastic yet shallow faith, and teaching without preaching results in knowledgeable yet unmotivated believers. Therefore, both are necessary to build a church that is both fervent in faith and mature in understanding.

What can we learn from Paul saying, “What I want to do I do not do” (Romans 7:15)?

Answer In Romans 7:15, the apostle Paul writes, “I do not understand what I do. For what I want to do I do not do, but what I hate I do.” Here, Paul confesses that he does not understand why he continues to sin. He wants to do righteousness, but he does not do it. Rather, he finds that he commits sin, the very thing he hates. Many interpreters believe that Paul is describing his pre\-conversion life. In this view, Romans 7:15 articulates the vanity of trying to keep the law without the redemptive work of Christ. This interpretation aligns with Galatians 2:16, where Paul writes, “Know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified.” Thus, Paul’s words, “What I want to do I do not do,” reflect the struggle of those who wish to be justified by observing the law. Apart from Christ no one is justified (Romans 3:20\). Other interpreters believe that Romans 7:15 is a post\-conversion confession. When Paul says, “What I want to do I do not do,” he describes the believer’s ongoing struggle with sin. Yes, Paul has been freed from the dominion of sin (Romans 6:14\), but there is still a battle to be fought. Christians have been liberated from the penalty and power of sin, but we continue to live in the presence of sin. As a result, there is an internal battle between our sinful flesh and the Holy Spirit: “For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do” (Galatians 5:17, ESV). The only way to overcome the flesh is to “keep in step with the Spirit” (verse 25\). In doing so, we will produce fruit of righteousness (Philippians 1:11\) instead of fruit that leads to death (Romans 6:21\). This second interpretation aligns with the doctrine of [sanctification](progressive-sanctification.html) and the progressive transformation of believers into the image of Christ (2 Corinthians 3:18\). Paul’s struggle in Romans 7:15, then, illustrates the inner conflict that persists even after we accept Christ as Lord and Savior. Both unbelievers and Christians can identify with the words, “What I want to do I do not do.” Anyone who has the smallest desire to do what is right often finds himself doing what is wrong. The [sin nature](sin-nature.html) is a powerful force, and, as Romans 3:23 says, “All have sinned and fall short of the glory of God.” We do what is wrong because we are sinners. Even our good intentions (“what I want to do”) are thwarted! Unfortunately, we cannot claim ignorance. We know what displeases God, yet we still do it (Romans 2:9\). So much for Socrates’ contention that “no man voluntarily pursues evil, or that which he thinks to be evil” (Plato, *Protagoras*, trans. B. Jowett, 1999\). Romans 7:15 prompts readers to reflect on the universality of sin and the need for God’s grace and mercy. Whether recounting his pre\-conversion frustration or post\-conversion struggles, Paul’s candid admission establishes a principle of empathy. So, instead of acting “holier than thou,” we should remember that everyone is saved by grace alone, through faith alone, in Christ alone (Ephesians 2:8–9\). Amen.

What does it mean to be like the angels of God in heaven (Matthew 22:30)?

Answer In Matthew 21:23—22:46, Jesus found Himself in challenging exchanges with the leaders of the Jewish temple in Jerusalem. These spiritual elders, far from seeking enlightenment, were actively confronting Jesus’ authority. Their aim was not to engage in a spiritual discourse but to find a way to trap Jesus, leading to His arrest and condemnation (see Matthew 19:3; 21:46; 22:15\). It was in response to one of their trick questions that Jesus said, “For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven” (Matthew 22:30, NKJV). The question that prompted Jesus’ response came from the Sadducees. They sought to apply the Law of Moses regarding [levirate marriage](levirate-marriage.html) in Deuteronomy 25:5–10 to a complex hypothetical scenario. In this scenario, a man died, leaving behind his childless widow. The man’s seven brothers, one after another, married the woman, and all died childless. Finally, the woman herself passed away (Matthew 22: 24–27\). The Sadducees then asked, “So tell us, whose wife will she be in the resurrection? For all seven were married to her” (Matthew 22:28, NLT). An important detail in this exchange is that the [Sadducees](Sadducees.html) did not believe in the future resurrection of the dead (see Matthew 22:23\). They accepted only the Pentateuch, or the first five books of Moses, as holy and authoritative Scripture. The Sadducees rejected the spirit world, angels, and the doctrine of the resurrection (see Acts 23:8\). Thus, they assumed Jesus would be unable to answer their question because, as they saw it, the resurrection was mere myth. Jesus met their challenge head\-on, telling the Sadducees that their assumptions about marriage and the resurrection were wrong. They were ignorant of much of the Old Testament and knew nothing about God’s resurrection power: “Your mistake is that you don’t know the Scriptures, and you don’t know the power of God. For when the dead rise, they will neither marry nor be given in marriage. In this respect they will be like the angels in heaven” (Matthew 22:29–30, NLT). In their ignorance, the Sadducees concocted ridiculous suppositions instead of listening to and learning from Jesus, who was Himself “the power of God and the wisdom of God” (1 Corinthians 1:24\). Jesus indicated that angels don’t marry or reproduce, and those who are resurrected in the afterlife will share these characteristics. Thus, the woman in the Sadducees’ scenario would be the wife of no one in the resurrection. While the Bible doesn’t say why we won’t marry in heaven, commentators suggest some sound reasons. First, people won’t need to get married and bear children—to “be fruitful and increase in number and fill the earth,” as God told Noah in Genesis 9:1\. There will no longer be a reason to replenish the earth with offspring because death will no longer exist. Jesus’ statement that humans will be like the angels of God in heaven, coupled with Paul’s teaching about marriage in Ephesians 5:22–33, points to an additional conclusion—that God instituted marriage on earth to demonstrate a greater heavenly or spiritual reality. For believers on earth, marriage is a picture of the relationship between Jesus Christ, the Messiah, and His bride, the church. When the actual heavenly marriage between the Bridegroom and the [Bride of Christ](bride-of-Christ.html) (the collective body of the redeemed) takes place in heaven, the purpose for marriage will be fulfilled (Revelation 19:7–9; 21:1–2\). There will no longer be a need for humans to marry because marriage will be superseded by the ultimate reality to which it pointed. People will not become angels or be like angels in every way in eternity. Humans and angels are distinctly different creatures. Jesus’ statement that we will be like the angels of God in heaven means simply that men and women will not marry or be given in marriage in the next life. When Jesus revealed this truth, He said nothing to suggest we will not recognize our spouses or remember our marriages in heaven. Most likely, however, the perfect joy and love of our eternal home in the Father’s presence will far overshadow even the most intimate of human ties we experienced while here on earth (see Isaiah 35:10; 51:11; Romans 8:18; 1 Corinthians 2:9; Revelation 7:17; 21:4; 22:3–5\).

What does it mean that believers have passed from death to life (John 5:24)?

Answer In John 5:24, Jesus makes a striking statement about the nature of [eternal life](what-is-eternal-life.html): “Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment but has passed from death to life” (ESV). Jesus’ teaching that we have passed from death to life means that we have been brought out of a state of spiritual death and brought into the life of God in Christ (see Colossians 2:13\). At one time we were alienated from God, the Source of Life, but now we are joined to Christ and enjoy communion with God (see Ephesians 4:18\). The verb *has* is present tense, signifying present possession of [eternal life](eternal-life.html). In other words, eternal life is a present reality—a gift bestowed upon believers the moment they place their trust in Christ (see John 3:16\). While the full blessings of eternal life await believers in the eschatological future, the present possession of it is not a mere theological abstraction. It is, in fact, partially realized and significantly experienced in the here and now (2 Corinthians 5:17\). The truth that believers have passed from death to life points toward a future reward in heaven, but it also significantly impacts our present lives, creating a tension between the “already” and the “not yet.” Although believers still navigate the challenges of living in a fallen and broken world, they have been given a foretaste of things to come (Romans 8:23; 2 Corinthians 1:22, 5:5; Ephesians 1:14\). We have already passed from death to life, but we do not yet see the implications of that life in all its glory. The assurance of eternal life is more than a comforting thought; it fundamentally changes our perspective on the last judgment. Instead of fear and trepidation, we can face judgment with boldness and confidence because we have passed from death to life. The connection between belief in the atoning work of Christ and confidence on judgment day is found throughout the New Testament. For example, 1 John 5:11–12 says, “This is the testimony, that God gave us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have the Son of God does not have life” (ESV). The implication is that the one who does not have the Son remains spiritually dead and subject to eternal punishment (cf. John 3:36\). The confidence that believers have is not based on personal merit; rather, it is firmly anchored in the finished work of Christ: “We have this hope as an anchor for the soul, firm and secure” (Hebrews 6:19\). Belief in Christ, then, assures us of eternal life, and this profound truth undergirds our stance before God. Those who are [justified by faith](justification-by-faith.html) are eternally secure, knowing that Christ’s substitutionary death guarantees their salvation from God’s impending wrath (Romans 5:1–11\). This hope is not naïve optimism or wishful thinking but a steadfast assurance firmly rooted in the unchanging promises of God. The Christian’s assurance is not passive; it is a resilient hope that thrives amidst the trials of life. We can “rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us” (Romans 5:3–5\) Having passed from death to life by God’s grace, we stand on the firm foundation of Christ’s finished work. We can face the judgment with confidence in the eternal promises of God. This assurance is a wellspring of comfort, hope, and motivation for living out the will of God in the here and now.

What is the role of the Arabs in the Bible?

Answer God called [Abraham](life-Abraham.html) to leave his homeland and follow the Lord in faith. God promised Abraham that he would become the father of a great nation (Genesis 12:1–3\). Many years would pass before that promise was fulfilled. During the long wait, Abraham’s wife, Sarah, remained childless. She suggested that Abraham take her Egyptian maidservant Hagar to conceive an heir (Genesis 16:1–3\). The son born of this union was [Ishmael](Ishmael-in-the-Bible.html), from whom the Arab peoples are descended. When [Hagar](Hagar-in-the-Bible.html) became pregnant, she regarded Sarah with contempt, which caused Sarah to treat the young mother so harshly that she ran away with Ishmael into the wilderness. While Hagar sat beside a desert spring, an angel of the Lord approached her and said, “You are now pregnant and will give birth to a son. You are to name him Ishmael (which means ‘God hears’), for the Lord has heard your cry of distress. This son of yours will be a wild man, as untamed as a wild donkey! He will raise his fist against everyone, and everyone will be against him. Yes, he will live in open hostility against all his relatives” (Genesis 16:11–12, NLT). Hagar then returned to Abraham and bore him a son, Ishmael. God told Abraham, “As for Ishmael, I will bless him also, just as you have asked. I will make him extremely fruitful and multiply his descendants. He will become the father of twelve princes, and I will make him a great nation” (Genesis 17:20, NLT). Later, Sarah gave birth to Isaac, the promised son who would inherit the blessings promised to Abraham and his offspring (Genesis 21:1–3\). As the boys grew up together, [Sarah](Sarah-Hagar.html) became upset when Ishmael made fun of Isaac. She demanded that Abraham send Ishmael and Hagar away (Genesis 21:10\). Abraham was reluctant, but God reassured him, “Do not be upset over the boy and your servant. Do whatever Sarah tells you, for Isaac is the son through whom your descendants will be counted. But I will also make a nation of the descendants of Hagar’s son because he is your son, too” (Genesis 21:12–13, NLT). Abraham sent them away, and Hagar and Ishmael wandered in the wilderness of Beersheba until they were about to die of thirst. God heard their cries, commissioned another angel to lead them to water, and renewed His promise to make a great nation of Ishmael’s descendants. The boy grew up, became a skillful archer, and settled in the wilderness of Paran in the eastern Sinai Peninsula. He married an Egyptian woman (see Genesis 21:14–20\) and fathered twelve sons and a daughter, who grew up to marry Esau (Genesis 28:9\). From this family proceeded the Arabs, or Arabian nations who now inhabit the region of Arabia. Arabia is a vast territory, encompassing more than a million square miles, dominated by harsh desert. The term *Arab* may have derived from a Semitic word meaning “desert” or perhaps “nomad.” Alternatively, it may have come from a Hebrew word meaning “mixed people.” Arabs of the Bible were “the nomadic tribes of the desert” (see Jeremiah 25:24\), living primarily in the northwestern part of Arabia. They dwelt in tents (Psalm 83:6; 120:5; Jeremiah 49:29\) and traveled on camels in great merchant caravans carrying spices, gold, and precious jewels (Genesis 37:25; 1 Kings 10:2\). They traded expensive saddle blankets, lambs, and goats (Ezekiel 27:20–22\) and were also slave traders (Joel 3:8\). The Bible sometimes refers to Arabs as “the people of the east” (Judges 6:3, NLT). As descendants of Shem, they spoke Semitic languages (Genesis 10:25–30\). The Bible lists the following tribes of Arabs: Amalekites, Buzites, Dedanites, Hagrites, Ishmaelites, Kadmonites, Kedarites, Kenites, Meunites, Midianites, Naamathites, Sabeans, and Shuhites. The names of Arabs first appear in the Table of Nations in Genesis 10:7 among the sons of Cush (Seba, Havilah, Sabtah, Sheba, and Dedan). More Arab descendants have been identified among the sons of Joktan (Hazarmaveth, Uzal, Sheba, Ophir, and Havilah, see Genesis 10:26\) and Nahor (Uz, Buz, Kesed, and Hazo, see Genesis 22:21–22\). The earliest biblical account of Israelites interacting with Arabs tells of Joseph being sold by his brothers to a “caravan of [Ishmaelites](Ishmaelites.html)” or “Midianite merchants” (see Genesis 37:25–28; 39:1\). *Ishmaelite* is the general term for Arab, whereas *Midianite* refers to the tribe. Moses lived among the [Midianite](Midianites.html) Arabs after killing a man and fleeing from Egypt (Exodus 2:11–25\). Later, [Jethro](Jethro-in-the-Bible.html) (Moses’ father\-in\-law, a Midianite) counseled Moses about ruling over the multitudes of Israelites. He told him to appoint judges and under\-shepherds (Exodus 18:13–27\). Thus, Israel’s leadership and administrative structure followed an Arab model. The Midianites appear to be the first Arabs to patently oppose the Israelites when they joined forces with the Moabites to block their Transjordan passage (Numbers 22\). By Gideon’s day, the Midianite oppression of the Israelites had greatly intensified (Judges 6:1–6\). “[Geshem](Sanballat-Tobiah-Geshem.html) the Arab” figured prominently as an adversary in the account of Nehemiah’s rebuilding of Jerusalem (Nehemiah 2:19–20; 6:1–2\). Isaiah prophesied against Arabia, urging the residents to bring water and bread to the fugitives of the Babylonian invasion of northern Arabia. He warned that Kedar would be obliterated within a year (Isaiah 21:13–16\). Jeremiah prophesied destruction against “the mixed tribes” of Arabs as among those to be destroyed by Babylon through God’s “cup of the wine of wrath” (Jeremiah 25:15–29\). It’s no surprise that Arabs adopted an adversarial role against God’s people in the Bible, especially in light of the prophetic utterance of Genesis 16:12—that Ishmael would “raise his fist against everyone, and everyone will be against him” and that he would “live in hostility toward all his brothers.”

What is the spirit of power (2 Timothy 1:7)?

Answer In 2 Timothy 1:7, the apostle Paul reminds Timothy that “God gave us a spirit not of fear but of power and love and self\-control” (ESV). The spirit that Paul refers to is the Holy Spirit, the third person of the Trinity. The Spirit is omnipotent, and He graciously imparts power, love, and [self\-control](fruit-Holy-Spirit-self-control.html) to every believer. In this article, we will focus on the meaning of the word *power* and how having the spirit of power affects our daily lives. In 2 Timothy 1:7, the word *power* refers to divine enablement and empowerment, signifying the strength imparted to believers through the Holy Spirit. This power allows us to proclaim the gospel boldly (Acts 4:29\), face challenges courageously (1 Corinthians 16:13\), and fulfill our calling in Christ (Colossians 4:17\). Left to our own strength, we could not accomplish these things. That is why we must yield to the sovereign power of the Holy Spirit, who enables us to perform seemingly impossible things. It is crucial for us believers to acknowledge the source of our strength because it reminds us that we are not alone. God is always present, guiding and sustaining us through every circumstance that we face. As the Lord told Paul, “My grace is sufficient for you, for my power is made perfect in weakness” (2 Corinthians 12:9, ESV). To which Paul said, “Therefore, I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me” (ESV). The basic idea is that mere human strength cannot meet the demands and challenges of discipleship. We must accept, then, that it is “God working in \[us], giving \[us] the desire and the power to do what pleases him” (Philippians 2:13, NLT). In 2 Timothy 1:7, Paul contrasts a spirit of fear with the spirit of power. Although [fear](Bible-fear.html) is a natural emotion, it can keep us from carrying out God’s will for our lives. The Holy Spirit does not make us fearful or timid. The spirit of power, however, breaks the chains of fear, empowering us to be bold and confident in the face of adversity (2 Corinthians 3:12; Ephesians 3:12\). In frightening and uncertain times, we need to be reminded of the power available to us. This was especially true for Timothy, who faced opposition from false teachers (see 2 Timothy 2:25–26\). The false teachers caused many problems for Pastor Timothy, but they were no match for the almighty power of God. Regardless of the opponent, we can rely on God’s power to deliver us from trouble and strengthen us with courage (Psalm 34:4\). In 2 Timothy 1:7, power is connected to love and self\-control. It is through the power of God that we can love selflessly and exercise self\-control. Love is not a feeling; it is an action. In other words, we demonstrate our love for God and others through what we do and how we serve (Matthew 22:37–39; 1 John 4:7–8\). In Galatians 5:23, self\-control is listed as a fruit of the Spirit. Through the power of God, we have self\-control over our sinful desires, impulses, and actions. In times of weakness, the Holy Spirit helps us to remain disciplined, obedient, and holy. As we reflect on 2 Timothy 1:7, may we be encouraged to rely on the spirit of power in our daily lives. Instead of being bound by and consumed with fear, we can live boldly, love selflessly, exercise self\-control, and confront the challenges of life with confidence.

How many people were on Noah’s ark?

Answer There were a total of eight people on the ark. The account in Genesis does not state the number explicitly, but it provides enough information to confirm that eight is indeed the correct number. In the New Testament, we have an explicit count of the people on board and saved from [the flood](Noah-flood.html). When God instructed Noah to build the ark and gave him the dimensions, God promised to establish a covenant with him. That covenant would include salvation for Noah and his family: “And you will enter the ark—you and your sons and your wife and your sons’ wives with you” (Genesis 6:18\). The ark would preserve them from God’s judgment via a global flood on a wicked world. After Noah finished constructing the ark and the animals were brought aboard, it was time for the flood. God moved to save Noah and his family, issuing the command to load up: “The Lord then said to Noah, ‘Go into the ark, you and your whole family, because I have found you righteous in this generation’” (Genesis 7:1\). After Noah’s family were safe on the ark, God shut the door (verse 16\). Genesis 7:13 says that “on that very day Noah and his sons, Shem, Ham and Japheth, together with his wife and the wives of his three sons, entered the ark.” So, here is the head count: Noah and his wife \= two persons Shem and his wife \= two persons Ham and his wife \= two persons Japheth and his wife \= two persons That is, four couples—a total of eight persons—were aboard the ark and saved from the floodwaters that engulfed the [whole world](global-flood.html). In the New Testament, 1 Peter 3:20 also gives eight as the number of passengers on board Noah’s ark: “God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water.”

How many animals were on Noah’s ark?

Answer In popular thinking, [Noah](life-Noah.html) took two of every kind of animal on board the ark. Artistic depictions usually portray a well\-ordered menagerie lined up two by two, male and female, to enter the safety of the ark. According to the Bible, this idea is only partially true. Most animals were taken aboard the ark in pairs, but some animals had more representation. The difference had to do with the type of animal being rescued. Genesis 6:19–20 gives God’s basic instructions to Noah concerning his cargo of animals: “You are to bring into the ark two of all living creatures, male and female, to keep them alive with you. Two of every kind of bird, of every kind of animal and of every kind of creature that moves along the ground will come to you to be kept alive.” Later, in Genesis 7:2–3, God gives an additional command to Noah: “Take with you seven pairs of every kind of clean animal, a male and its mate, and one pair of every kind of unclean animal, a male and its mate, and also seven pairs of every kind of bird, male and female, to keep their various kinds alive throughout the earth.” During the antediluvian era, the [“clean” versus “unclean”](animals-clean-unclean.html) designation of animals did not pertain to their suitability as a food source because, up to that point in history, no animals were to be eaten (see Genesis 9:3\). Rather, the “clean” animals were those that were acceptable for sacrifice. The “unclean” animals were not to be sacrificed. A possible reason why God instructed for seven pairs of the clean animals to be preserved is so some of them could be sacrificed after the flood without endangering the species. In fact, as soon as Noah and his family left the ark, Noah offered sacrifices to the Lord from among “the clean animals and clean birds” (Genesis 8:20\). And that brings us to the matter of the birds—or the “flying creatures,” as the Hebrew word signifies. Noah only sacrificed “clean birds,” according to Genesis 8:20, but at first glance, it seems he had brought seven pairs of every kind of bird, clean and unclean, onto the ark (Genesis 7:3\). Probably, God’s instruction to bring “every kind of bird” was limited by the context to every kind of *clean* bird. The “unclean” birds were still only collected in single pairs.

What did Jesus mean that “by your words you will be justified” (Matthew 12:37)?

Answer In Matthew 12:37, Jesus says, “By your words you will be justified, and by your words you will be condemned” (ESV). Here, Jesus makes a connection between our hearts and the words we speak. Jesus said, “By your words you will be justified” in the context of addressing the [Pharisees](Pharisees.html), who had just accused Him of casting out demons by the power of Beelzebul (Matthew 12:27\). Jesus uses this opportunity to teach on the connection between the Pharisees’ hearts and their words. Just as a tree is known by its fruit, people are known by their words. The idea is that words reveal the condition of our hearts: “Out of the abundance of the heart the mouth speaks” (verse 34, ESV). Words, then, are not insignificant. On the contrary, they are direct manifestations of what lies within our hearts. Since the Pharisees had spoken evil things about Jesus, they demonstrated the evil in their hearts. Radical conversion by the Holy Spirit is necessary to cleanse our hearts and make us new (John 3:3, 5; Titus 3:5\). Following conversion, our words will “justify” us, i.e., our words will acquit us and demonstrate that we have been born again. When Jesus says, “By your words you will be justified” (NKJV), He is not saying that our words possess some kind of magical power to make us right before God. Rather, He is saying that God\-glorifying words are evidence of saving faith. Just as fruit reveals the health of a tree, our words reveal the spiritual health of our hearts. In this way, pure, righteous, and holy speech demonstrates the genuineness of our faith. Conversely, if our words are evil, blasphemous, or deceitful, that is a sign we are not right with God. Matthew 12:37 corresponds to several other biblical passages. For example, Proverbs 18:21 states, “[Death and life](power-of-the-tongue.html) are in the power of the tongue, and those who love it will eat its fruits” (ESV). Here, Solomon points out that words can either have a positive or negative impact. To use Jesus’ words in Matthew 12:37, words can either “acquit” or “condemn” us. Therefore, it is important for us to be mindful of how we use our words. Believers should always use their words to glorify God and edify others. “Let no corrupting talk come out of your mouths,” Paul says to the Ephesians, “but only such as is good for building up, as fits the occasion, that it may give grace to those who hear” (Ephesians 4:29, ESV). James teaches that controlling the tongue is basic to godly living: “If we could control our tongues, we would be perfect and could also control ourselves in every other way” (James 3:2, NLT). Romans 10:9–10 also makes the connection between our hearts and our words: “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved” (ESV). Confession, then, is an outward expression of saving faith, and it is by our words that we will be justified or shown to be genuine believers (Matthew 12:37\). Matthew 12:37 reminds us that words are significant because they reveal where we stand with God. If we have been justified by faith, then we will live and walk by the Spirit, producing [good fruit](bearing-fruit.html), including good speech. If we are not in right standing with God, then that, too, will be evident by our words (see Matthew 7:16\).

What is the significance of Jesus saying, “If you can?” (Mark 9:23)?

Answer In Mark 9:23, Jesus responds to a desperate father seeking healing for his son, who is afflicted by an [evil spirit](demons-Bible.html) that renders him mute and causes violent seizures. The father’s plea, “If You can do anything, take pity on us and help us!” (Mark 9:22, NASB), is met with a rhetorical question from Jesus: “‘If You can?’ All things are possible for the one who believes” (Mark 9:23, NASB). In this article, we will examine the significance of Jesus’ response to the father. Jesus’ response calls the father to put his trust in God. This principle highlights a critical aspect of the relationship between [faith](God-require-faith.html) and God’s power. The father has doubts about Jesus’ ability to perform the healing, especially since His disciples had failed in their attempts to help. He asks for Jesus to do something *if He can*. Jesus picks up on the man’s doubt and repeats the man’s words back to him as a question: “If you can?” In this way, Jesus points out that the issue is not His power but the father’s faith. For the son to be healed, the father must have faith in God, who alone can accomplish the seemingly impossible: “What is impossible with man is possible with God” (Luke 18:27, ESV). The Bible repeatedly stresses faith as the means God uses to accomplish His divine purposes. In Matthew 17:20, Jesus says, “Truly, I say to you, if you have faith like a grain of [mustard seed](mustard-seed-faith.html), you will say to this mountain, ‘Move from here to there,’ and it was move, and nothing will be impossible for you” (ESV). Jesus’ analogy illustrates that even a small amount of faith can see big things accomplished. It is not so much about the *amount* of faith as the *object* of faith—God. Mark 9:23 parallels other instances where Jesus teaches about the importance of faith. In Mark 5:34, Jesus tells the woman with an issue of blood, “Daughter, your faith has made you well; go in peace and be healed of your disease” (ESV). Likewise, in Mark 10:52, Jesus says to Bartimaeus, a blind man, “Go your way; your faith has made you well” (ESV). In each case, Jesus teaches that faith in Christ played a pivotal role in the miracle. After Jesus says, “If you can?” He says, “All things are possible for the one who believes” (Mark 9:23, NASB). It’s important to note that He is not saying that faith can magically guarantee immediate results according to our whims and desires. Rather, Jesus calls us to trust in God’s power and purpose. Faith, in this context, is a deep, abiding trust in God’s sovereign will, regardless of the outcome. In faith, we submit our will to His. The father’s response to Jesus’ challenge is instructive for believers: “I believe; help my unbelief!” (Mark 9:24, ESV). This honest admission represents the father’s earnest desire to overcome his doubt about Jesus’ ability to heal his son. It is perfectly acceptable to bring our doubts to God and ask for His assistance to strengthen our faith. Jesus responds to the father’s weak and unstable faith by casting out the demon and healing his son (Mark 9:25\). This confirms that God’s power is not contingent upon perfect faith but on God’s sovereign will. God meets us in our weakness—there’s no other place for us to meet (see 2 Corinthians 12:10\). Jesus’ asking, “If you can?” in Mark 9:23 reminds believers about the importance of faith in God’s power. Jesus’ question prompts us to consider how all things are possible for those who have faith. Like the father begging Jesus for help, we can trust that God will help us to overcome doubt about His ability to accomplish impossible things.

What is the fountain of the water of life in Revelation 21:6?

Answer In Revelation 21, the apostle John sees the [New Jerusalem](new-jerusalem.html), with the redeemed and resurrected believers dwelling in God’s everlasting presence (verses 1–3\). God tenderly wipes away every former sorrow and pain in this newly created heaven and earth (verse 4\). From His great heavenly throne, Jesus Christ speaks to John, saying, “It is done! I am the Alpha and the Omega, the Beginning and the End. I will give of the fountain of the water of life freely to him who thirsts” (Revelation 21:6, NKJV). To all who are thirsty, Jesus offers an endless supply of drink from the fountain of living water at no cost. This reality becomes a mantra echoing back and forth throughout Scripture as the Lord gives His invitation to salvation and eternal life with Him. The prophet Isaiah conveyed the offer: Is anyone thirsty? Come and drink—even if you have no money! Come, take your choice of wine or milk—it’s all free! (Isaiah 55:1, NLT) In His famous [Sermon on the Mount](sermon-on-the-mount.html), Jesus said, “Blessed are those who hunger and thirst for righteousness, for they will be filled” (Matthew 5:6\). Thirst in Scripture is often a picture of human spiritual need. The fountain of the water of life is reserved for those who recognize their thirst and need for God’s salvation (Isaiah 12:2–3; 41:17–18; Psalm 42\). A drink is not given to everyone, but only to those who believe and place their faith in Him (Acts 16:30–31; John 6:35; 7:38\). No one accidentally drinks from the fountain of living water. To the woman who came to draw water from the well, Jesus explained, “Anyone who drinks this water will soon become thirsty again. But those who drink the water I give will never be thirsty again. It becomes a fresh, bubbling spring within them, giving them eternal life” (John 4:13–14, NLT). On the final day of the Feast of Booths, Jesus declared, “Anyone who is thirsty may come to me! Anyone who believes in me may come and drink! For the Scriptures declare, ‘Rivers of living water will flow from his heart’” (John 7:37–38, NLT). The fountain of the water of life is a free gift (Ephesians 2:4–9; Romans 3:21–24\). No one can buy a place at the fountain or work his way into heaven (Romans 11:5–6; Titus 3:4–7\). God the Father is the source of this gift of life. He is “the fountain of life” who gives us “drink from \[His] river of delights” (Psalm 36:8–9\). The prophet Jeremiah recognized that those who turn away from Him are forsaking “the fountain of living water” (Jeremiah 2:13; 17:13, ESV). Out of His great love and mercy, God gave His Son, Jesus Christ, to be our fountain of the water of life and supplier of eternal life (John 3:16–17; 11:25–26; 17:3; Romans 6:23\). He is the “spiritual rock” from whom we drink life\-giving “spiritual water” (1 Corinthians 10:3–4\). The Great Awakening preacher [Jonathan Edwards](Jonathan-Edwards.html) wrote, “Christ is like a river. . . . A river is continually flowing, there are fresh supplies of water coming from the fountain\-head continually, so that a man may live by it, and be supplied with water all his life. So Christ is an ever\-flowing fountain; he is continually supplying his people, and the fountain is not spent. They who live upon Christ, may have fresh supplies from him to all eternity; they may have an increase of blessedness that is new, and new still, and which never will come to an end” (Edwards, J., *The Works of Jonathan Edwards*, vol. 2, Banner of Truth Trust, 1974, p. 932\). In the restored Eden of the New Jerusalem, the fountain of the water of life becomes an everlasting river of life, flowing clear and bright from the Lord’s throne through the Holy City (see Revelation 22:1\). As Revelation concludes and the Bible comes to a close, John hears the Spirit and the Bride say, “Come,” in God’s final, resounding invitation: “Let anyone who is thirsty come. Let anyone who desires drink freely from the water of life” (Revelation 22:17, NLT).

Who are sons of disobedience (Ephesians 2:2)?

Answer In Ephesians 2:1–2, the apostle Paul reminds believers that we were hopeless and helpless without Christ: “And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience” (ESV). To fully comprehend the meaning of the phrase *sons of disobedience*, we should also look at the meaning of the phrase *prince of the power of the air*. The “[prince](prince-power-air.html)” is none other than Satan, the principal adversary of God. Satan’s dominion over the “power of the air” suggests that his influence extends into the physical and spiritual realms. Just as the air surrounds and permeates everything on earth, so, too, does Satan’s influence touch every aspect of human existence, reminding us of the ongoing spiritual battle between ourselves and demonic forces (see Ephesians 6:12\). The phrase *sons of disobedience* parallels other biblical expressions. Luke 16:8 speaks of “sons of this world” in contrast to “sons of light,” highlighting the divide between those who embrace the light of God’s truth and those who do “not come to the light, lest his works should be exposed” (John 3:20, ESV). Sons and daughters of disobedience, then, are those who have chosen to unrighteously suppress the truth of God (Romans 1:18\). This is not a matter of occasional sin but a willful rejection of God’s sovereign authority in their lives, placing them under the tyrannical rule of Satan. When we were sons and daughters of disobedience, we “were by nature children of wrath, like the rest of mankind” and subject to God’s condemnation (Ephesians 2:3, ESV; cf. Psalm 51:5\). God, however, rescued us from the domain of darkness and brought us into His marvelous light (1 Peter 2:9\). In doing so, He has brought us “from death to life . . . as instruments for righteousness” (Romans 6:13, ESV). So, although Ephesians 2:2 paints a sobering portrait of fallen humanity, there is hope! In Ephesians 2:4–10, Paul contrasts the hopeless state of unbelievers with God’s incredible grace and mercy. In Christ, we transition from being sons and daughters of disobedience to being seated “with him in the heavenly places . . . so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us” (Ephesians 2:6–7, ESV). Although we did not deserve it, God chose to save us: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Ephesians 2:8–9, ESV). Not only did the grace of God deliver us from the penalty and power of sin, but it also “made us alive together with Christ” (verse 5\). In Him, we have been born again (John 1:12–13; 3:3, 5\), becoming a new creation (2 Corinthians 5:17\). This radical transformation is not an aesthetic or cosmetic change. Instead, it is a complete renewal of heart and mind. We were sons and daughters of disobedience. Now, we are sons and daughters of God (2 Corinthians 6:18\) and “partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire” (2 Peter 1:4, ESV). In Roman society, adoption was a legal process whereby the adopted child gained all the rights and privileges of a natural\-born child. Similarly, through faith in Christ, we are adopted into God’s family, becoming “heirs of God and [fellow heirs](co-heirs-with-Christ.html) with Christ” (Romans 8:17, ESV). Therefore, we are called to walk in good works, reflecting the holiness of God in our lives (1 Peter 1:16\).

What does it mean that believers are sealed with the Holy Spirit of promise (Ephesians 1:13)?

Answer If you need a reason to celebrate, consider Paul’s word in Ephesians 1:13: “In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise” (NKJV). One of the many key points found in the book of Ephesians is that believers are *sealed* by the Holy Spirit of promise. A seal, both in the past and today, serves as an identifying mark to establish ownership. It’s similar to a stamp, though seals carry a more binding significance. Seals were employed on letters and documents, and, when a king issued a decree, a seal made it legally binding (see Daniel 6:7–9\). In the ancient world, seals were also used on animals and even slaves. What sets Christians apart is the nature of our seal. Rather than a mere mark, Christians are sealed with a Person. The Holy Spirit dwelling within us serves as a form of identification, a seal that demonstrates our belonging to God. The New Living Translation renders Ephesians 1:13 in straightforward terms: “And now you Gentiles have also heard the truth, the Good News that God saves you. And when you believed in Christ, he *identified* you as his own by giving you the Holy Spirit, whom he promised long ago” (emphasis added). We belong to Christ when we have the Holy Spirit living in us as a seal, a mark of identification. Paul reaffirms this truth in multiple places, including Romans 8:9, “If anyone does not have the Spirit of Christ, they do not belong to Christ.” (Also see 1 Corinthians 3:16; 6:19–20; Galatians 4:6\.) It is impossible to claim that you belong to Christ without the Holy Spirit. The seal, promised by Jesus and prophesied in the Old Testament (Isaiah 44:3; Joel 2:28–29\), can also be considered a gift (Acts 2:38\). What a privilege to have God’s Spirit [dwelling in us](indwelling-of-the-Holy-Spirit.html)! The Holy Spirit provides both internal and external assurance that we are secure in Christ. Internally, the Holy Spirit generates a desire to please God, a deeper conviction, and even a transformed purpose for our lives. While new believers may often experience a joy and enthusiasm akin to the infatuation of a new relationship, this is not always the case. Some may find assurance through a quiet conviction. Externally, our assurance is derived from God’s Word. As we read, study, and meditate on Scripture, the Spirit confirms our salvation. The external assurance is especially valuable during times when the flesh seems to prevail. So, how should we respond to the reality of the Holy Spirit sealing us? First, we should rejoice that anyone in Christ is a new creation (2 Corinthians 5:17\) and a temple, regenerated and inhabited by the Spirit. It logically follows that we ought to live differently and treat ourselves as [temples](body-temple-Holy-Spirit.html), staying away from anything that defiles us (1 Corinthians 6:19\). Paul summarized the Christian life in one sentence: “I preached that they should repent and turn to God and demonstrate their repentance by their deeds” (Acts 26:20\). The Holy Spirit, as a seal, provides us with the confidence that we belong to God and that our salvation is [secure](eternal-security.html). The Spirit guides us, illuminating Scripture, bestowing gifts for the benefit of the body of Christ, and empowering us to fulfill God’s will.

Why does no one put new wine in old wineskins (Matthew 9:17)?

Answer One day, the disciples of [John the Baptist](life-John-Baptist.html) asked Jesus, “Why don’t your disciples fast like we do and the Pharisees do?” (Matthew 9:14, NLT). The Lord’s response included this parable: “No one puts new wine into old wineskins. For the old skins would burst from the pressure, spilling the wine and ruining the skins. New wine is stored in new wineskins so that both are preserved” (Matthew 9:17, NLT). Jesus often taught with [parables](Jesus-parables.html), using illustrations from everyday life to reveal spiritual truths. He did this so people could hear the truth without rejecting it, even if they couldn’t yet grasp the parables’ deeper meaning (see Mark 4:11–12; Luke 8:9–10\). Before He introduced the concept of putting new wine in old wineskins, Jesus made a similar point using another familiar analogy: “Who would patch old clothing with new cloth? For the new patch would shrink and rip away from the old cloth, leaving an even bigger tear than before” (Matthew 9:16, NLT). The problem with patching an old, pre\-shrunk garment with a new, unshrunk cloth is something most of us can relate to even today. New fabrics that have never been washed or run through a dryer tend to shrink. Mending old clothing with an unshrunk piece of material would cause the new patch to pull away from the old in the wash, ruining the garment. The problem with putting new wine in old wineskins is similar. As wine ages, it ferments, releasing gases that pressurize an airtight container. In Jesus’ day, wineskins were leather pouches used for storing and fermenting wine. A new wineskin’s fresh, supple leather could expand and stretch as the wine fermented. But old leather from a previously used wineskin would have already been stretched to its capacity. Putting new wine into old wineskins would cause the leather to crack, burst, and be ruined. The parables reveal this truth: if we fail to understand that something new is needed, two valuable items—clothing and wineskins—risk ruin. But what does this have to do with the original question about [fasting](fasting-Christian.html)? What deeper message was Jesus conveying through these illustrations? Through the parables, Jesus emphasized that He was doing something new—inaugurating a new covenant relationship between God and His people. John’s disciples were Jews. They were still following the rules of Judaism and living under the obligations of the Old Covenant, with its ceremonial rituals and religious regulations, including fasting on certain days (see Leviticus 16:29–31; 23:32; Luke 18:12\). Jesus asked John’s disciples, “Do wedding guests mourn while celebrating with the groom? Of course not. But someday the groom will be taken away from them, and then they will fast” (Matthew 9:15, NLT). Jesus had come to establish a new era. Now was a time for joy in the presence of the bridegroom. The disciples of Jesus would mourn and fast later. But while He was here among them, they would celebrate the forgiveness, fellowship, freedom, and new direction that His coming had ushered in. In other words, Jesus’ parables said, “Out with the old way of thinking and doing things, and in with the new.” If the Jews did not adjust their rigid religious mindset, they would experience a loss much like that of the ruined garments and wineskins. The problem with putting new wine in old wineskins is that the old skins of the law cannot contain the new wine of the gospel. The Jewish followers of John would have to expand their view of God’s provision of mercy and grace to include Christ’s sacrifice for the forgiveness of sin, not just for Israel but for the whole world (Matthew 26:28; John 1:29; Hebrews 9:23–26; 10:14; 1 Corinthians 11:25\). They would need to understand that salvation comes by grace through faith and not works (John 3:16–18; Ephesians 2:5, 8–9\); that the need for temple sacrifices had ended (Hebrews 7:26–27; 10:1–18\); and that, through the coming of the Holy Spirit, all believers of all races on earth are God’s temple (1 Corinthians 3:16; 6:19\) and His own beloved children (John 1:12; 1 John 3:1\). This new reality was tough for the Jews to accept—including those who became Christians after the death and resurrection of Jesus (see Acts 10:1—11:18\). Though strict and inflexible as an old wineskin, the Old Covenant of the law was solid, familiar and comforting to the Jews who resisted embracing the New Covenant. But Jesus had no intention of putting a patch on the old garment of Judaism. By ushering in a totally new covenant, Jesus didn’t try to fix up or even throw out the law, but rather to fulfill all of it (Matthew 5:17–18\). No mere human can keep the law perfectly as God requires (Matthew 5:20, 48; Exodus 32:33; James 2:10\). Only Jesus Christ, the spotless Lamb of God could (and did) perfectly fulfill the law’s requirements (John 8:46; Hebrews 4:15; 10:12\). So as comforting as having the law was for Jews, it was a heavy burden that no one could bear (Acts 15:10\). The gospel of Jesus—the good news—represents the [New Covenant](new-covenant.html) of salvation by grace through faith, not works, obtained for us by the blood of Christ (Jeremiah 31:31–34; Luke 22:20; Hebrews 10:29\). John’s disciples were fasting as an act of religious piety. Such actions may have been appropriate under a legalistic, works\-based system, but they are no longer needed under the covenant of grace (Romans 3:20–24; 5:20; John 1:16–17; Galatians 2:16; 5:4\). Just as we can’t put new wine in old wineskins or patch up old garments with new, unshrunk cloth, we can’t mix the law with grace. The old, lifeless religious rituals are done, and we have a new life of freedom in Jesus. Our faith is ruined if it’s based on dead works instead of on the saving grace of Jesus Christ (Hebrews 9:11–28\).

What is a “come to Jesus moment”?

Answer In popular culture, *a come to Jesus moment* (or *come\-to\-Jesus moment*) has come to refer to “a moment of sudden realization, comprehension, or recognition that often precipitates a major change” (*Merriam\-Webster.com Dictionary*). So, any kind of significant, potentially life\-altering decision that a person must make—often choosing between good and bad—can force a come to Jesus moment. The idiomatic *wake\-up call* is roughly synonymous. A related term, *a come to Jesus meeting* is an idiom referring to an intervention in which a person is confronted about something concerning which he must make a significant decision. For instance, if a girl is in an unhealthy relationship, a group of friends may arrange an intervention, a “come to Jesus meeting,” to try to get her to “see the light” and make the decision to exit the relationship. Of course, the phrase *come to Jesus* is the language of [conversion](faith-conversion.html). Used as modern slang, it can be applied to any significant decision, whether or not Jesus has anything to do with it. Literally coming to Jesus may be the furthest thing from the mind of the person making the decision or the people running the intervention. Leaving the modern idiom for a bit, a true come to Jesus moment is the point when a person is rescued from sin and given eternal life. Jesus Himself extended the invitation to come to Him in Matthew 11:28: “Come to me, all you who are weary and burdened, and I will give you rest” (cf. Revelation 22:17\). In the New Testament, when people come to Jesus, it was often the defining moment of their lives. Nathanael (John 1\), Nicodemus (John 3\), the woman at the well (John 4\), Jairus (Luke 8\), the woman with the issue of blood (Mark 5\), and many others came to Jesus and found forgiveness, healing, and a brand new life. Those who come to Jesus in faith will never be turned away (John 6:37–39\). Those who come spiritually hungry and thirsty will be satisfied (John 6:35\). Those who come to Jesus seeking the way, the truth, and the life will find it (John 14:6\). Every believer has had a “come to Jesus moment.” That is, every believer has experienced a moment when he or she placed faith in Jesus and accepted the truth that He died for sin and rose again (see Romans 10:9–10; 1 Corinthians 15:1–4\). In 2024, after the State of the Union Address, President Biden was caught on a “hot mic” saying that he and the Prime Minister of Israel needed to have a “come to Jesus meeting.” President Biden was not planning to share the gospel with the Prime Minister, but he was presumably going to try to get him to alter the course of his prosecution of the war against Hamas. President Biden was expressing his opinion that an intervention—a hard talk—was necessary. One can only imagine the results if both the President and the Prime Minister actually did “come to Jesus” in the biblical sense of the phrase.

What does it mean that God will “keep in perfect peace” in Isaiah 26:3?

Answer Isaiah 26:3 states, “You keep in perfect peace those whose minds are steadfast, because they trust in you.” This is a wonderful verse about the assurance of [God’s peace](peace-of-God.html) for those who trust in Him. To understand what it means that God will “keep in perfect peace,” we should examine the nature of God’s peace, the conditions upon which He provides it to us, and passages related to Isaiah 26:3\. The promise to “keep in perfect peace” suggests an extraordinary—a perfect—kind of peace. The original Hebrew text uses the phrase *[shalom](Shalom-meaning.html), shalom*, a doubling that amplifies the fullness of God’s peace. Perfect peace is not the absence of conflict but an all\-encompassing sense of security. In Philippians 4:7, Paul describes “the peace of God, which surpasses all understanding” and how it “will guard your hearts and your minds in Christ Jesus” (ESV). Perfect peace will always keep our hearts and minds anchored in Christ. To be kept in perfect peace, our minds must be “steadfast” (Isaiah 26:3\). A steadfast mind is unwavering and firmly fixed on God’s promises. In Isaiah 26:3, the word *mind* refers to our thoughts, inclinations, and desires. We must choose to focus on the truth of God’s Word instead of our circumstances. When we set our minds on God’s Word, we experience life and peace: “To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace” (Romans 8:6, ESV). To have perfect peace, then, we must keep in step with the Spirit (Galatians 5:25\). Trust in God is a requisite part of perfect peace. This is more than believing that God exists; we must also trust in His promises. Proverbs 3:5–6 encourages us to “trust in the Lord with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths” (ESV). We must surrender our worries, fears, and anxieties to God, believing that He is willing and able to provide perfect peace. This is a daily decision on our part. God’s promise to keep us in perfect peace is not based on external circumstances. It is a promise that remains rock solid despite the crashing waves of life. Jesus told His disciples in John 16:33, “I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world” (ESV). The finished work of Jesus on the cross is the basis of our perfect peace. Perfect peace is also connected to righteousness. Isaiah 32:17 declares, “The effect of righteousness will be peace, and the result of righteousness, quietness and trust forever” (ESV). The imputed righteousness of Christ produces peace as its natural outcome. When we live in accordance with God’s righteousness, His peace will fill our minds, souls, and hearts. Being kept in perfect peace involves God’s active presence in our lives. In Psalm 23:4, David says, “Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me” (ESV). God’s presence provides peace, comfort, and security, and His continual presence is a key component of the perfect peace promised in Isaiah 26:3\.

Who is the Root of David (Revelation 5:5)?

Answer In Revelation 5, John has a vision of the heavenly throne room. It is time for the judgment of the earth but no one is found worthy to execute the judgment, and John begins weeping. In Revelation 5:5 we read, “Then one of the elders said to me, ‘Do not weep! See, the [Lion of the tribe of Judah](lion-tribe-Judah.html), the Root of David, has triumphed. He is able to open the scroll and its seven seals.’” The scroll with its [seven seals](seven-seals-Revelation.html) is the scroll of God’s judgment. The elder who speaks to John identifies the one person who has the moral authority and legal right to open the scroll—that is, the only one who can rightly judge the world. That person is Jesus, who triumphed over temptation and sin and is capable of executing judgment (see John 5:22\). Jesus is given two titles in Revelation 5:5: *Lion of the tribe of Judah* and *Root of David. The Root of David* is a reference to His connection with David (who was also from the tribe of Judah) and His rule as king. When King David reigned, the Lord established a covenant with him, promising that David’s throne would “be established forever” (2 Samuel 7:16\). The covenant was ultimately fulfilled in Jesus, the Root of David. A root is a source and founding support of something. Jesus is the source, the origin, of David and his tribe of Judah. Jesus is introduced in the Gospel of Matthew as “Jesus the Messiah, the Son of David, the Son of Abraham” (Matthew 1:1\), fulfilling the Jewish expectation that the Messiah would come from the lineage of David. But how could the Messiah be both the Root of David and the Son of David, or [the Branch](Branch-of-the-Lord.html), as Isaiah 11:1 had prophesied? The answer is found in Jesus’ dual nature. As per Jesus’ human nature, Jesus was the [Son of David](Jesus-son-of-David.html), a branch from David’s family tree. But, touching His divine nature, Jesus was the Root of David: He was the originator of David and the source of all David’s blessings. We see the same human\-divine duality expressed in Revelation 22:16, where Jesus declares that He is “the Root and the Offspring of David.” Jesus also alludes to His connection to David in Matthew 22:41–45\. There, the Pharisees affirm that the Messiah is the Son of David (verse 4\). In response, Jesus says, “How is it then that David, speaking by the Spirit, calls him ‘Lord’? For he says, “‘The Lord said to my Lord: “Sit at my right hand until I put your enemies under your feet”’” (Matthew 22:43–44, quoting Psalm 110:1\). Jesus then brings it home with this piercing question: “If then David calls him ‘Lord,’ how can he be his son?” (verse 45\). The answer is that the Messiah is not only David’s Son, but He is also the Root of David. Jesus is indeed David’s Lord. He is the Son of God and the Source of all things, including David.

Who wrote the book of 1 John? Who was the author of 1 John?

Answer The [book of 1 John](Book-of-1-John.html) is one of three letters traditionally attributed to the apostle John. Although it lacks an explicit salutation, our earliest witnesses point toward John being the author. One of the most influential witnesses to Johannine authorship of 1 John is [Polycarp](Polycarp.html), a second\-century bishop who knew John personally. As internal evidence, the author himself claimed to be an eyewitness to the life and ministry of Jesus, and John certainly was that. The recipients of 1 John remain unidentified, but the epistle was likely read in different churches. It shares similarities with the Gospel of John, suggesting that they were written by the same author. The style of 1 John diverges from that of other epistles, with the introduction lacking the customary greeting. The letter is composed in [Koine Greek](Koine-Greek.html), characterized by a straightforward presentation of ideas. John employs antithetical parallelisms to present many of his points. Christ is contrasted with the Antichrist, light with darkness, the Father’s love with that of the world, etc. This black\-and\-white presentation of truth offers a profound glimpse into living for Christ. There is no middle ground. We’re either in or out. There also seems to be no middle ground regarding the authorship of 1 John. While some scholars uphold the traditional attribution, others argue for a distinction between John the evangelist and John the apostle. The more critical scholars argue in favor of anonymity, given the absence of explicit evidence. However, the testimony of figures like Polycarp lends weight to Johannine authorship. It is worth noting that the book of 1 John was considered authoritative by the early church, with no controversies surrounding authorship. The dual purpose of 1 John is explicit: 1\) “We proclaim to you what we have seen and heard, that you . . . may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ” (1 John 1:3\); and 2\) “I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life” (1 John 5:13\). Within this framework, John emphasizes love, both from God and among believers. He also warns against antichrists and those who profess to follow Christ but live differently. Modern readers can learn that God expects consistency in our lives. Struggling with sin is expected as we become more like Christ, and forgiveness is always available (1 John 1:9\). Living an unrepentant sinful lifestyle, however, is inconsistent with the Christian faith.

Who wrote the book of 2 John? Who was the author of 2 John?

Answer According to Christian tradition, the author of [2 John](Book-of-2-John.html) is John the apostle, although the text itself only refers to the author as “the elder.” This epistle was addressed from “the elder” to “the lady chosen by God and to her children, whom I love in the truth—and not I only, but also all who know the truth” (2 John 1:1\). Similarities between 2 and 3 John suggest a common author, who is also credited with the Gospel of John and 1 John. The book of 2 John is one of the shortest New Testament works. It addresses false teachers, advocates discernment regarding guests received in our homes, and emphasizes the virtues of love and truth. These themes are consistent with other Johannine writings. While there is no universal agreement regarding the authorship of 2 John, debates around it are relatively subdued, likely owing to the letter’s brevity. Its authority was questioned in the ancient world due to its length and lack of explicit details on authorship. However, 2 John gained acceptance as a part of the canon. One question about the book centers on the recipient. While some scholars and commentators view “[the lady](elect-lady-2-John.html)” mentioned in the first verse as a literal woman, others propose seeing the lady as a symbol for a church or all churches collectively. Debates on this remain unresolved. Some scholars have also suggested that John “the elder” differs from [John the apostle](life-John-Apostle.html). However, internal clues suggest that the same author wrote all three letters ascribed to John. This author presents himself as an eyewitness to the life of Christ (see John 19:35; 21:24; 1 John 1:1–3\) further supporting the traditional view that John wrote all three. Therefore, the traditional attribution of 2 John as belonging to John the apostle should be upheld. Whether he wrote to a church or a specific lady in the church, his message remains relevant for every Christian. Having established in 2 John 1:3 that true Christians show love, John calls for discernment. Love should never be separated from truth, and false teachers must be marked out. The criterion for determining sound doctrine remains the teachings of Jesus and the apostles (2 John 1:9\). Second John is also a reminder that true love means obeying God’s commandment. As stated in 2 John 1:6, “Love means doing what God has commanded us, and he has commanded us to love one another, just as you heard from the beginning” (NLT).

Who wrote the book of 3 John? Who was the author of 3 John?

Answer The book of [3 John](Book-of-3-John.html) is one of the shortest works in the New Testament, written by “the elder” to Gaius, a “dear friend” (3 John 1:1\). The author is traditionally identified as John the Apostle, the same author of 1 and 2 John. Third John is a personal letter, akin to Philemon and Titus. [Gaius](Gaius-in-the-Bible.html) was known for his hospitality. John penned the letter to offer guidance to Gaius regarding a personal matter. Traveling teachers in that period often sought accommodation. Gaius showed hospitality, but another individual named [Diotrephes](Diotrephes-in-the-Bible.html) acted otherwise (3 John 1:9\). John encouraged Gaius to continue in his kind generosity, “so that we may work together for the truth” (verse 8\). We cannot be sure when 3 John was written, but [John](life-John-Apostle.html) likely penned it during his old age, around AD 90\. Having walked alongside Jesus and spread the gospel with fellow disciples, the elderly John was eager to ensure that subsequent generations of Christians embraced love and truth. Here, John reminds Gaius that “those who do good prove that they are God’s children, and those that do evil prove that they do not know God” (1:11, NLT). This doesn’t mean good deeds earn us a place as God’s children, but that, as God’s children, we are expected to act righteously. The style of 3 John bears resemblance to 2 John, while its themes align with those of 1 John, suggesting a shared authorship. The fact that John wrote 3 John remains widely accepted. Initially, 3 John encountered challenges to its authority within early Christianity due to its brevity and lack of explicit authorship. However, it eventually gained widespread acceptance and was rightly included in the Christian canon. How does a brief, personal letter in the first century hold relevance for modern Christians today? For Christians, hospitality and benevolent acts are esteemed virtues. Of course, John himself calls for discernment in this area (2 John 1:9–11\). We must exercise caution on whom we invite into our homes, especially in light of false teachers. However, we should be eager to assist people, especially those doing the Lord’s work. Our goal is to align with Gaius rather than Diotrephes. We prove that we are God’s children by the good deeds we do.

What is Project 2025? Is Project 2025 compatible with a Christian worldview?

Answer Project 2025, or, more fully, the 2025 Presidential Transition Project, is a series of proposals compiled by the Heritage Foundation, in conjunction with over one hundred politically conservative organizations. The goal of the project is to implement an effective conservatism to counter leftist policies in America. Some of Project 2025’s recommendations would push the US federal government toward a more Bible\-friendly position. Other recommendations are more ambiguous. Most are purely political and not biblically distinctive. The exact size, shape, and inner workings of government are largely irrelevant to the purpose and message of Scripture. Any major government policy will include aspects that please one political bloc and enrage others. In that sense, Project 2025 is not unique; it can be paralleled to the progressive Green New Deal put forward in 2019\. Nearly everything in Project 2025 is political in nature. In other words, the proposals are not explicitly justified using biblical principles. Nor are many of its suggestions tied to clear spiritual ideas. The policies themselves sometimes claim to be more biblical than existing programs. Scripture, of course, emphasizes personal responsibility and lays down guiding principles for righteous living, but it does not offer policy suggestions for governments. How people react to Project 2025 may vary, even among those of the same political persuasion. Christians should show everyone grace and patience. We should be conversant on the issues and not rely on secondhand characterizations of any venture, including the 2025 Presidential Transition Project. We should strive to be reasonable (Philippians 4:5\) and informed before we speak (Proverbs 18:13\). Above all, we must remember that [Jesus’ kingdom](kingdom-of-God.html) is not earthly (John 18:36\) and it does not depend on secular human government (Philippians 3:20\). A person can support or reject the ideas laid out in Project 2025 for any number of reasons. This makes it a “doubtful issue” that shouldn’t cause undue division among believers (see Romans 14:1ff). The changes suggested by Project 2025 would definitely produce a more conservative approach to various issues. Among these are abortion, religious freedom, immigration, education, and so forth. A major theme of Project 2025 is to dramatically reform the executive branch of the federal government. This includes eliminating or merging some departments and making most executive positions appointees, rather than employees. Supporters of Project 2025 believe it represents a means to protect citizens from government growth and overreach and return America to its founding principles. Opponents claim it vests the President with too much power. Some critics go so far as to raise the bugaboo of a [Christian theocracy](theocracy-definition.html), claiming that the 2025 Project seeks to completely remake America along religious lines. Believers examining the issue should seek wisdom (James 1:5\) and continue to pray for their nation (1 Timothy 2:1–4\).

Why is there no greater love than to lay down your life (John 15:13)?

Answer In John 15:13 Jesus states, “Greater love has no one than this: to lay down one’s life for one’s friends.” The statement upholds sacrificial love as the ultimate expression of love. In saying this, Jesus prepares His disciples for His crucifixion and shows them what He meant when He told them to “love each other as I have loved you” (verse 12\). All true love involves some kind of sacrifice, as the lover seeks to benefit the loved one. It stands to reason, then, that the greatest love of all would involve a total laying down of one’s life for the loved one. God, who is love, revealed His love for mankind through sacrifice (John 3:16; Romans 5:8\). Sacrifice is paramount in 1 John 4:10: “This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins.” The sacrificial love of God, also known as [agape love](agape-love.html), stands as the “greater love” and is how the Source of Love saved us. Another reason why laying down one’s life is considered the greatest love is its counterintuitive nature. Humans tend to prefer taking rather than giving, so instances of selflessness leave us amazed. When a father dives into raging water to rescue his child, when a woman asks the doctor to prioritize her child, or when a soldier falls on a grenade to save his brothers\-in\-arms, we’re humbled and awed. In the modern concept of love, the focus often gravitates toward self\-satisfaction, and in many circles the idea of sacrifice is considered unnecessary or even repugnant. In contrast to our diluted version of love, agape shines brightly. For Christians, the expression of this “greater love” isn’t limited to literally laying down our lives. We don’t have to wait for a grandiose moment of sacrifice to love others as Jesus loves us. Our daily lives should be characterized by selflessness and deference, a denying of ourselves for the good of others. Such displays of love should be common in the body of Christ (John 13:35\). We are called to follow Christ, which includes showing love in the way He demonstrated. Other portions of Scripture also reflect the truth of John 15:13\. For instance, Philippians 2:3–4 instructs us to “do nothing out of selfish ambition or vain conceit. Rather, in humility, value others above yourselves, not looking to your own interests but each of you to the interests of the others.” Romans 12:10 urges Christians to “be devoted to one another in love” and to “honor one another above \[them]selves.” The Christian lifestyle does not nurture self\-aggrandizement but centers on humility and self\-denial. It is worth delving into the word *friend* in John 15:13\. Are we only supposed to love our friends? Wouldn’t this contradict other passages like Matthew 5:46–47? In the context of John 15:13, the friendship Jesus refers to is the relationship He had with the disciples. Yet we know that Jesus did not just die for His “friends” alone. Romans 5:6 says, “Christ died for the ungodly.” So, the principle of laying down one’s life extends further than just benefiting friends. We show love even to enemies. There is no greater love than laying down one’s life for others. Jesus exemplified this love for us, and we are called to walk in the same selfless love.

Who was Beverly LaHaye?

Answer Beverly Jean Davenport LaHaye (1929—2024\) was an influential American [evangelical](evangelicalism.html) Christian, conservative political activist, best\-selling writer, and wife of [Dr. Tim Francis LaHaye](Tim-LaHaye.html) (1926—2016\). Her husband was a fellow evangelical activist, minister, and author of the widely popular *Left Behind* fiction book series. The couple hosted many Christian radio and television programs promoting traditional family values and published numerous Christian growth, marriage, and Bible study books. Beverly LaHaye is best remembered for founding Concerned Women for America (CWA), the foremost conservative women’s political action organization in the United States. Beverly grew up in Southfield, a suburb of Detroit, Michigan. When she was two years old, her father suffered a ruptured appendix and died suddenly. The family had no options but to move in with a kindhearted neighbor couple, and Beverly’s mother took a job at the Michigan telephone company. By the time Beverly turned four, her mother had remarried to a forty\-year\-old bachelor, Daniel Ratcliffe, who lived nearby and worked in the Detroit automobile industry. At this time, Beverly and her older sister, Blanche, adopted their stepfather’s surname. When her mother experienced a debilitating health crisis, Beverly stayed home from school temporarily to help manage the household and care for her mother. Although not exceptionally devout, the family attended a missions\-focused church in Highland Park, Michigan. As a teenager, Beverly’s relationship with the Lord deepened, and she began to feel called to the mission field. At eighteen, after graduating from Highland Park Community High School in 1946, Beverly left home to study at Bob Jones University (BJU), a conservative Christian college in Greenville, South Carolina. Soon, she befriended Tim LaHaye, who was also a first\-year student. Within a year, the two were married in July 1947\. Tim completed his education and began ministering as a pastor, while Beverly dropped out of college when their first child was born. She also worked to supplement her husband’s meager ministerial salary. By 1956, the family had moved from South Carolina to Minnesota, finally landing in California. Tim became the senior pastor of Scott Memorial Baptist Church in El Cajon, near San Diego. He would serve in this position for two and a half decades. By 1958, Beverly had given birth to the couple’s four children: Linda, Larry, Lee, and Lori. Once settled in California, Tim and Beverly LaHaye’s lives changed drastically. The church soon grew from a congregation of three hundred to two thousand. The couple started a television show called *The LaHayes on Family Life* that aired weekly for thirty minutes until 1959\. As their marriage and family ministry developed, they began hosting Family Life Seminars in 1972\. These popular seminars were offered across the nation and in more than forty other countries, giving the couple an expanding pulpit to inspire and activate conservative evangelicals in politics and policy. In 1976, with her children all grown, Beverly began to write. She published *The Spirit\-Controlled Woman* as the companion book to her husband’s *The Spirit\-Controlled Temperament* (1966\). That same year, Tim and Beverly co\-wrote *The Act of Marriage* (1976\), a descriptive guidebook on sexual intimacy for married couples that sold millions of copies. Over the next several decades, Beverly LaHaye wrote or co\-wrote more than thirty books, including *Who but a Woman?* (1984\), *Understanding Your Child’s Temperament* (1997\), and *The Desires of a Woman’s Heart* (1993\). Beverly, quiet and shy by nature, began to overcome her reluctance to speak in public. As she listened to voices of the radical feminist movement gaining traction in the United States, Beverly felt called by God to provide a place for the average Christian woman in America to stand up for traditional family values. In 1979, LaHaye founded Concerned Women for America, which sought to protect biblical values for Christian women and families through prayer, education, and advocacy. Throughout the 1980s and 90s, Tim and Beverly LaHaye’s influence on the conservative social agenda was profound. Their radio and television programs, such as *Beverly LaHaye Live* and *Beverly LaHaye Today*, were platforms for their advocacy for traditional family values. Their views, endorsed by millions of evangelicals, carried significant weight in shaping the social and political landscape of the time. In 1985, the couple moved to Washington, D.C., to better support their activist causes and establish the American Coalition for Traditional Values. By then, CWA had become the nation’s largest public policy women’s organization. The group’s chief concerns involve guarding the [sanctity of human life](sanctity-of-life.html) for the unborn, defending traditional families, reforming public education by returning authority to parents, protecting religious liberty in the US, safeguarding national sovereignty, stopping sexual exploitation in the world, and standing with Israel. Beverly LaHaye retired as president of the CWA in 2006, the same year her husband was diagnosed with Parkinson’s disease. Tim LaHaye died in 2016 after 69 years of marriage. He had been his wife’s biggest supporter and encourager. Ronald Reagan called Beverly LaHaye “one of the powerhouses” of the conservative political movement who helped change the face of American politics (https://www.reaganlibrary.gov/archives/speech/remarks\-annual\-convention\-concerned\-women\-america, accessed 7/23/24\). Tim and Beverly were named “The Christian Power Couple” by *TIME* magazine in 2005\. Beverly LaHaye passionately defended conservative Christian politics, becoming a leading voice for evangelical women in America. Her work significantly influenced the conservative political movement, particularly in the areas of traditional family values, pro\-life advocacy, and religious liberty. She died in April 2024 at age 94, leaving behind a legacy that continues to shape the landscape of conservative Christian activism.

What does it mean that to those who have more will be given (Matthew 13:12; 25:29)?

Answer Matthew 13:12 conveys a spiritual principle: “Whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them.” In context, the disciples had questioned Jesus about His increased use of parables. The same idea is reiterated in Matthew 25:29 at the conclusion of the parable about the talents. Some might take this to be a general life principle, as we observe the rich getting richer. However, in this context, Jesus is not discussing financial prosperity but the fact of judgment on unbelief. In Matthew 13:12, Jesus explained that He used parables so the disciples could grasp the secrets of the kingdom while others could not. The “secrets” here are simply the facts of the kingdom just then being brought to light through Jesus’ teaching. The disciples were committed to Jesus as Messiah, which resulted in their receiving more knowledge of the kingdom. In contrast, the Jews who rejected the Messiah received progressively less information. The truth was being hidden from them, and Jesus’ use of parables without explanations underscored this point. [Parables](Jesus-parables.html) served a two\-pronged purpose as teaching tools and as obscuring screens, much like riddles. Those who rejected Christ did not have the privilege of understanding the secrets of the kingdom, but the disciples were granted that privilege. Matthew 25:29 comes at the end of the [Parable of the Talents](parable-talents.html). The master in the parable did not distribute an equal amount of money to each servant but expected them all to be productive. The first two servants were faithful and productive for the kingdom. The third servant, through his inaction, proved to be unfaithful and wicked; he should have at least put forth a minimal effort (Matthew 25:27\). At the end of the story, the master says, “Take the bag of gold from \[the wicked servant] and give it to the one who has ten bags” (verse 28\). So, the servant with the most talents receives even more. So, what does it mean that to those who have more will be given? John MacArthur explains it this way: “The recipients of divine grace inherit immeasurable blessings in addition to eternal life and the favor of God (cf. Rom. 8:32\). But those who despise the riches of God’s goodness, forbearance, and longsuffering (Rom. 2:4\), burying them in the ground and clinging instead to the paltry and transient goods of the world, will ultimately lose everything they have (cf. Matt. 6:19; John 12:25\)” (*The MacArthur Study Bible*, ESV, Crossway, 2010, p. 1,407\). God multiplies His blessings on those who believe in Christ.

What does it mean that neither height nor depth separates us from the love of God (Romans 8:39)?

Answer People are plagued with phobias. [Fear of death](fear-death-scared-dying.html) is a big one. We worry about the future and the cares of this life. Some people suffer from an extreme fear of heights, while others are terrified of deep, dark, confined spaces such as tunnels. In Romans 8:31–39, the apostle Paul identifies a range of desperately troubling circumstances and almost every human fear imaginable. He then pronounces one of the most comforting reassurances in all the Bible: “No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (verses 37–39, ESV). *Height* and *depth* are terms used in Scripture to express the extreme nature of God and His great love (see Job 11:7–8; Romans 11:11\). In Ephesians 3:16–19, Paul prayed for the Ephesians to grasp the width, length, height, and depth of Christ’s love. The perfect love of God in Jesus Christ is not just a comforting thought but a powerful force that can cast out all our fears (1 John 4:18\). The born\-again child of God is not just known in advance but chosen by the Father in love to be conformed into the image of His Son and to be justified and glorified (Romans 8:29–30\). God’s love is so all\-encompassing that absolutely nothing and no one, neither in this life nor in the life to come, neither angels nor demons, nor height nor depth, can harm the one who is kept in His loving presence. The original Greek word Paul used (*hypsōma*), translated as “height” in Romans 8:39, means “that which is lifted up.” In this context, the word refers to the inhabitants of heaven, understood as occupying the transcendent heights. Thus, *height* here represents everything in the world above. Similarly, *depth* (*bathos* in Greek) refers to everything in the world below, in the transcendent depths. The wording “nor height nor depth” becomes “no power in the sky above or in the earth below” in the New Living Translation. No matter how high we climb or how low we descend, nothing can separate us from Christ’s love. The psalmist affirms, “If I go up to the heavens, you are there; if I make my bed in the depths, you are there” (Psalm 139:8\). As believers, we are constantly enveloped in God’s loving care. We are safe, secure, and protected, no matter where we go, because nothing in all the universe can separate us from His love. Paul’s list of potential fear\-inducing situations represents the full spectrum of human horrors. Death and life are on opposite ends of the spectrum, as are angels and demons, the present and the future, and height and depth. Anything and everything that could cause us to [fear](Bible-fear.html), whether tangible or intangible, is powerless to break the bond of God’s love for His children. Anything we feel might barricade us from the Lord’s presence is dealt with under God’s sovereign control (Ephesians 1:22; 1 Corinthians 15:27–28; Hebrews 2:8\). God does not always spare us from life’s steep uphill climb or from traversing the depths of sorrow and pain. Sometimes, we need the [difficulties](being-a-Christian.html) to stretch us and cause us to grow spiritually (Romans 5:3–5; James 1:2–3; 1 Peter 1:6–7\). But God does promise to walk beside us on the mountain and in the valley with His mighty, loving presence to dispel our fears (Psalm 23:4\). In both the heights and depths of our walk with God, in the joyous moments and the dark nights of the soul, we can trust and “know that in all things God works for the good of those who love him, who have been called according to his purpose” (Romans 8:28\). He allows these challenges for our good and His glory (Hebrews 12:10–11; 1 Peter 1:6–9; 4:13\).

What is the Catholic view of “invincible ignorance”?

Answer As defined by moral theology, *ignorance* is a lack of knowledge or instruction that a person ought to have. In the theology of the [Roman Catholic Church](Roman-Catholicism.html), ignorance is divided into a couple categories. *Invincible ignorance* is the Catholic term used to excuse a person’s culpability or guilt for sin based on the condition of ignorance. One who is invincibly ignorant is not considered at fault because he or she is unaware of the church’s teachings and lacks such knowledge because of circumstances beyond his control. A person is said to be in a state of invincible ignorance if, when he acts, he is altogether unaware of the law or the teaching of the church and, therefore, is unconscious of his obligation and incapable of arriving at specific knowledge. He does not know something that he *should* know, but it’s not his fault. He cannot remove his ignorance. A related term in Roman Catholic [moral theology](moral-theology.html) is *vincible ignorance*. Vincible ignorance results when a person is conscious of his lack of knowledge yet fails to obtain the information that would enable him to avoid sin. Ignorance is deemed vincible if that person recognizes his duty to make further inquiries but neglects to take advantage of his opportunities to do so. In this case, he doesn’t know something that he should know, and it *is* his fault. He could have taken steps to remove the ignorance. We can frame the difference between invincible and vincible ignorance a different way: invincible ignorance is the state of someone who is ignorant and has no power to change the fact. Vincible ignorance is the state of someone who is ignorant but has the power to change—a power he neglects to use. According to Catholic theology, invincible ignorance excuses one from sin, whereas vincible ignorance does not. Catholicism teaches that, outside of the Roman Catholic Church, there is no salvation (*Lumen Gentium* 16\). The *Catechism of the Catholic Church* then explains that “this affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church” (847\). So, for example, a person who has never heard of Christ, the gospel, or the church, but who sincerely seeks God and follows his conscience, “may achieve eternal salvation” (ibid.). Such a person is given grace because he is “invincibly ignorant.” Invincible ignorance can also apply to those who *have* heard the gospel but for one reason or another, cannot understand it (see Luke 23:34\). Also, invincible ignorance does not mean that the person is incapable of further enlightenment on a particular teaching; it only signifies that he or she was in a state of invincible ignorance when the offending action was committed. The concept of invincible ignorance allows for the salvation of non\-Catholics, such as morally upright pagans, young children, the mentally disabled, and others who meet certain criteria. The biblical teaching, although it may allow for the salvation of those who truly [cannot understand](age-of-accountability.html), is different. Fallen mankind is “dead in transgressions” (Ephesians 2:5\). He does not seek God (Romans 3:10–11\) because he loves the darkness (John 3:19\). Sinners are accountable to respond to the knowledge they have, but they do not, so “people are without excuse” (Romans 1:20\). They suppress the truth of God in unrighteousness (Romans 1:18\), and Scripture gives this verdict: “There is no one righteous, not even one; there is no one who understands; there is no one who seeks God. All have turned away, they have together become worthless; there is no one who does good, not even one” (Romans 3:10–12, quoting Psalm 14:1–3\). That is, all men are [culpable for sin](total-depravity.html), and all ignorance is vincible.

What does it mean to judge nothing before the time (1 Corinthians 4:5)?

Answer In 1 Corinthians 4:5, the apostle Paul writes, “Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one’s praise will come from God” (NKJV). In this verse, Paul instructs us not to judge other Christians. In the next chapter, however, he instructs us to judge other Christians. He asks, “What have I to do with judging outsiders? Is it not those inside the church whom you are to judge?” (1 Corinthians 5:12, ESV). Paul is not contradicting himself. He is simply saying that there is a proper and improper way to judge other Christians. Because we do not know “the things now hidden in darkness” (1 Corinthians 4:5, ESV), we should be slow to pronounce judgment against our brothers and sisters in Christ. Our cautiousness in passing judgment stems from the fact that so much is hidden from us. We do not know a person’s thoughts, motives, or extenuating circumstances, for example. So, Paul advises, judge nothing before the time. When the Lord Jesus returns, all will be revealed, and the Just Judge will set things right. The exception to the “[do not judge](do-not-judge.html)” rule is dealt with in the next chapter. If a professing believer does something that is blatantly sinful, then that action needs to be discerned and dealt with: “It is actually reported that there is sexual immorality among you, and of a kind that is not tolerated even among pagans, for a man has his father’s wife” (1 Corinthians 5:1, ESV). Paul then tells the church to “put \[him] out of your fellowship” (verse 2\). In the case of sinful behavior, we are permitted to “judge” fellow church members—that, is we exercise [church discipline](church-discipline.html). Even so, our judgment should be loving, kind, and gracious: “Brothers and sisters, if someone is caught in a sin, you who live by the Spirit should restore that person gently. But watch yourselves, or you also may be tempted” (Galatians 6:1\). Some Corinthians contended that Paul was not an eloquent orator and did not cut an imposing figure (see 1 Corinthians 1:17, 2:3–4; 4:18–21; 2 Corinthians 10:9–10\). As a result, some of the Corinthians believed that there was something deficient in Paul’s character and ministry (1 Corinthians 4:5\). This demonstrates our tendency to judge others based on superficial qualities such as speaking ability. Paul may not have preached with “words of eloquent wisdom” (1 Corinthians 1:17, ESV), but he always proclaimed “Jesus Christ and him crucified” (1 Corinthians 2:2, ESV). The Corinthians’ tendency to issue snap judgments is a good reason to judge nothing before the time. Harsh and unfair judgment undermines the spirit of peace and unity. For this reason, Paul urges believers 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). Peace and [unity among believers](unity-Spirit-bond-peace.html) is of great importance, as it reflects the oneness of the Father and Son (John 17:21\). Moreover, Paul reminds us that we will all stand before the [judgment seat](judgment-seat-Christ.html) of God (Romans 14:10–13\). We may not know the secret things of a person’s heart, but God does, and He will bring everything to light on judgment day (1 Corinthians 4:5\). When we judge others harshly or prematurely, we give Satan a foothold to cause division within the church. This is why Paul instructs us to judge nothing before the time.

What does it mean to not be like the hypocrites in prayer (Matthew 6:5)?

Answer According to Jesus, our motivation is as crucial as our conduct. In Matthew 6:5, He states, “And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by others. Truly I tell you, they have received their reward in full.” To be a hypocrite in prayer is to pray with the wrong motive—seeking acknowledgement by people. [Hypocrisy](Bible-hypocrisy.html) can take many forms. One of those forms is to seek public venues for prayer for the express purpose of being seen by men. There is nothing wrong with praying in public, per se. But the hypocrites’ aim in prayer was to demonstrate their righteousness, wanting other people to see them as pious and therefore to be admired. They loved to be conspicuous in their praying. Jesus emphasizes that, for those who pray with that type of motive, the approval of others will be their sole reward. They should expect no reward from God. While reading the Gospels, it is important to remember that the Pharisees were considered the most devout people of their time. Paul, raised as a Pharisee, stated that he adhered strictly to the law (Philippians 3:5\). But Jesus calls them “hypocrites” because, in many cases, they masked their greed and self\-indulgence with a fair show of religious observance (see Matthew 23:13\). It is not typically the unbelieving sinner who risks being like a Pharisee; rather, it is the biblical Christian who can fall into the trap of self\-righteousness and pride. Jesus’ teachings serve as a warning to us. Prayer is not to be used as a means of gaining the plaudits of men. Rather than praying like hypocrites, Jesus offers the right approach: “But when you pray, go into [your room](prayer-closet.html), close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you.” True spirituality isn’t based on outward behavior or appearances. Prayer, public or otherwise, is a means of communing with God and should never be pursued for human praise. Hypocrites are pretenders. They are actors (the Greek word translated “hypocrite” literally means “actor”). When we come to God in [prayer](what-is-prayer.html), we should not pretend. There should be no play\-acting or feigning or dissembling; instead, the one who prays should bring a sincere, heartfelt seeking after God. Here are some tips to avoid being like the hypocrites in prayer: • cultivate a genuine desire to commune with the Lord • refuse to engage in public prayer while neglecting private prayer • examine your motives for praying, eschewing ostentation and pretension • avoid the rote recitation of formulaic and memorized prayers

What does it mean to find your identity in Christ?

Answer The world places constant pressure on believers to conform to its understanding of identity and purpose. For believers, however, we must find our identity in Christ. Life will not make sense until we do. To find our identity in Christ, we must accept that our worth is not defined by societal standards, achievements, or personal qualities but by our relationship with Christ. The Bible teaches that we are created in God’s image (Genesis 1:27\), redeemed by the blood of Christ (2 Corinthians 5:17\), adopted into God’s family (John 1:12\), and empowered by the Holy Spirit (Romans 8:9\). These teachings fundamentally alter how we view ourselves and our relation to Christ. Finding our identity in Christ begins with understanding that we are [created in God’s image](image-of-God.html). This foundational belief affirms our inherent worth and dignity, countering any negative self\-perceptions or societal devaluation. Embracing this truth requires faith, seeing ourselves the way God sees us. The beauty of this truth is knowing that we have God\-given value and purpose. The process of finding our identity in Christ involves accepting the redemptive work of Christ. Second Corinthians 5:17 declares, “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (ESV). This means, among other things, that our past sins do not define us. On the contrary, we are a new creation, forgiven and set free to live a God\-honoring life. We must accept this new identity, letting go of our former self that is rooted in sin. We can also find our identity in Christ by recognizing our adoption into God’s family. John 1:12 states, “But to all who did receive him, who believed in his name, he gave the right to become children of God” (ESV). This new spiritual relationship means that God loves us unconditionally and has brought into His family, providing a sense of belonging and support: “See what great love the Father has lavished on us, that we should be called [children of God](children-of-God.html)! And that is what we are!” (1 John 3:1\). As children of God, we actively participate in the life of the church, cultivating positive relationships with our brothers and sisters in Christ. The indwelling presence of the Holy Spirit is another way to find our identity in Christ. Romans 8:9 explains, “You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you” (ESV). The Holy Spirit empowers and guides us, enabling us to live in a way that honors God. His empowerment leads to spiritual growth and the ability to bear fruit such as love, joy, peace, and patience (Galatians 5:22–23\). To find our identity in Christ, we must follow the Holy Spirit, who conforms us into the image of Christ. The results of finding our identity in Christ are life\-changing and wonderful. Perhaps the most significant benefit is freedom from condemnation. Romans 8:1 assures us, “There is therefore now [no condemnation](no-condemnation.html) for those who are in Christ Jesus” (ESV). This freedom allows us to live confidently and joyfully, unburdened by past sins. Another result of finding our identity in Christ is a renewed sense of purpose. Ephesians 2:10 says, “We are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (ESV). When we know that God has a purpose for our lives, we are motivated to pursue good works. Finding our identity in Christ means recognizing that our value, worth, and purpose come through a personal relationship with Him. We can say, “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20\). We are freed from condemnation, have a renewed sense of purpose, a new spiritual community, and a heart that reflects Christ.

Who are the great and small in Revelation 20:12?

Answer In Revelation 20:12, John has a vision of the final judgment before the [great white throne](great-white-throne-judgment.html): “I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done” (ESV). John’s vision of the “great and small, standing before the throne” reveals that people of all rank and status will be judged by God. This includes those who had significant positions in life and those who did not. When John mentions the “great and small” in Revelation 20:12, he is referring to people from all walks of life. The “great” are those who held positions of power and influence in their earthly lives, such as leaders, rulers, wealthy people, and those who were highly regarded by society. The “small,” on the other hand, are everyday people who lived without recognition or notoriety. Whether great or small, “each of us will give an account of himself to God” (Romans 14:12, ESV). The “books” in Revelation 20:12 are a meticulous record of everyone’s actions. As such, they contain everything we did in our earthly lives, whether we were “great” or “small.” Ecclesiastes 12:14 says, “God will bring every deed into judgment, with every secret thing, whether good or evil” (ESV). Ecclesiastes 11:9 makes a similar point: “Walk in the ways of your heart and the sight of your eyes. But know that for all these things God will bring you into judgment” (ESV). God will evaluate the deeds of everyone according to His fair and righteous judgment. The “[book of life](book-of-life.html)” in Revelation 20:12 is essential for understanding the final judgment. It is a list of those who have eternal life through faith in Jesus Christ. Paul, in Philippians 4:3, mentions the book of life, saying, “Yes, and I ask you, my true companion, help these women, who have labored side by side with me in the gospel together with Clement and the rest of my fellow works, whose names are in the book of life” (ESV). Everyone, whether great or small, will be judged by their works, but salvation only comes through the work of Christ. Those who belong to Christ are written in the book of life. John’s vision of the final judgment in Revelation 20:12, then, emphasizes that everyone, regardless of his or her status, is accountable to God. In fact, the expression *great and small* reinforces that no one is excluded from God’s judgment. The Bible’s clear teaching is that unbelievers are storing up wrath against themselves (Romans 2:5\) and that God will “repay each person according to what they have done” (Romans 2:6\). Justice will be on full display on that day. Present\-day actions have eternal consequences. John’s vision presents a clear image of the final judgment, where the dead, great and small, stand before the great white throne. Because everyone will be judged by God, we should heed Jesus’ words in Matthew 10:28: “Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell.”

What is the Old Catholic Church?

Answer The Old Catholic Church is a group of independent Catholic churches who seek to maintain the doctrine and traditions of the undivided church, that is, the church prior to the [Great Schism](great-schism.html) of 1054\. The Old Catholic Church has about 18 million members worldwide. The various groups within the Old Catholic Church emerged at various times. The Church of Utrecht began in 1724, separating from Rome over the right to elect their own archbishop. The German, Austrian, and Swiss Old\-Catholic churches refused to accept the doctrine of papal infallibility as defined at the [First Vatican Council](Vatican-I.html) of 1869—70\. The Old Catholic Church of Croatia started in 1924\. Churches in communion with the Old Catholic Church include the [Anglican Church](Anglicans.html) and the Philippine Independent Church. There has always been resistance to the centralization of authority in the Roman See and the pope. Movements such as [conciliarism](conciliar-conciliarism.html) in the fifteenth century and [Jansenism](Jansenism.html) in the seventeenth century are examples of that resistance. The First Vatican Council’s declaration of papal infallibility in 1870 sparked fierce opposition, especially from church historian J. J. I. von Döllinger. Following the council, many opposing bishops eventually accepted the new dogma. However, von Döllinger continued to oppose [papal infallibility](papal-infallibility.html) and was excommunicated. While he did not directly establish separatist churches, he was instrumental in the formation of Old Catholic churches in countries like Germany, Switzerland, and Austria. These groups turned to the Jansenist Church in Holland, which had maintained an episcopal succession recognized by Rome as valid though irregular. Joseph H. Reinkens was the first bishop in this new movement. He was consecrated in Germany by Bishop Heykamp of the Jansenist Church of Holland in 1873\. Likewise, the Polish National Church of America and Canada received episcopal succession from Bishop E. Herzog of Switzerland. The Declaration of Utrecht (1889\) is the charter of Old Catholic doctrine and polity. The Old Catholic Church operates under the authority of a conference of bishops, with the archbishop of Utrecht holding an honorary primacy. Each diocese has a synod that includes both clergy and laity, ensuring full participation in all aspects of church life, including the election of bishops. In three key propositions, von Döllinger outlined the vocation of the Old Catholic churches: 1\. To bear witness to the truth and against new errors, especially the arbitrary development of new articles of faith. 2\. To gradually conform the Church more closely to the undivided church. 3\. To serve as an instrument for the future reunion of separated Christians and churches. Based on these principles, the Old Catholics have been dialoguing with both the [Eastern Orthodox](Eastern-Orthodox-church.html) and [Roman Catholic](Roman-Catholicism.html) churches. Old Catholics accept the Apostles’ and Nicene creeds, and the dogmatic decisions of the first seven [ecumenical councils](ecumenical-councils.html). They place high value on tradition and recognize seven sacraments. They teach [apostolic succession](apostolic-succession.html), allow clergy to marry, reject [transubstantiation](transubstantiation.html), and, since 1996, have opened the priesthood to women. Von Döllinger’s third principle commits the Old Catholics to persistently work toward Christian unity. This commitment was emphasized at their first conference in 1874 and reiterated at subsequent international congresses of the Old Catholic Church. The quarterly journal *Internationale Kirchliche Zeitschrift*, first published in 1893, is a sourcebook on Old Catholicism and interchurch relationships worldwide.

What does it mean that Satan is a dragon (Revelation 12)?

Answer In Revelation 12, the apostle John witnesses a terrible tribulation period before the second coming of Jesus Christ. His revelation includes a sweeping, down\-through\-the\-ages look at the ongoing spiritual battle between Jesus, God’s people, and the devil. The [vision](Revelation-chapter-12.html) features a pregnant woman who represents Israel. The woman gives birth to a child, Jesus Christ, Israel’s Messiah (verse 5; cf. Revelation 19:15; Psalm 2:9\). He is the beacon of hope amid the tribulation and the story’s hero. Of course, there is also the antagonist, a dragon, who is explained beyond doubt as a metaphor for [Satan](who-Satan.html): “This great dragon—the ancient serpent called the devil, or Satan, the one deceiving the whole world—was thrown down to the earth with all his angels” (Revelation 12:9, NLT). John describes the dragon: “I saw a large red dragon with seven heads and ten horns, with seven crowns on his heads. His tail swept away one\-third of the stars in the sky, and he threw them to the earth” (verses 3–4, NLT; see also Revelation 13:1; 17:3\). This dragon resembles the “fourth beast” of Daniel’s vision which was “terrifying, dreadful, and very strong. It devoured and crushed its victims with huge iron teeth and trampled their remains beneath its feet” (Daniel 7:7, NLT). Daniel’s beast also had ten horns representing ten powerful earthly kings whom the dragon influenced to oppress God’s people (see Revelation 17:12\). Satan has long been God’s archenemy, the great adversary and the accuser of His people (Genesis 3:1–5; Ephesians 6:11–13; 1 Peter 5:8; Revelation 12:10\). Scripture portrays Satan as a dragon because he is powerful, terrifying, and capable of causing much harm (1 John 5:19; 1 Peter 5:8\). Interestingly, in Genesis, Satan appears as a serpent; by the book of Revelation, this serpent has grown into a monstrous dragon. The dragon of Revelation 12 seeks vengeance against the church through persecution because he has been cast down from heaven (Revelation 12:9; cf. Isaiah 14:12–15\) and will ultimately be defeated by Christ (John 14:30; Romans 8:1; 1 John 3:8; Colossians 1:13; 2:15\). The dragon is eventually locked away for one thousand years (Revelation 20:1–3; cf. Job 7:12\) and later released for final destruction (Revelation 20:7–10; Isaiah 27:1\). Bible scholars generally recognize Revelation 12 as an example of the literary “combat myth motif,” an ancient storytelling technique in which “the basic plot line describes a dragon . . . elevating itself above the ruling god or gods. The dragon achieves a temporary victory, which results in a period of chaos. However, the defeated god—or a promised deliverer—conquers the dragon and reasserts the sovereignty of the appropriate ruling people” (Barry, J. D., et al., *Faithlife Study Bible*, Lexham Press, 2016, notes on Revelation 12:1–18\). John would have drawn from stories familiar to his audience to describe his vision. For example, in Greek mythology, the account of the birth of Apollo has some parallels, including a pregnant mother (Leto), a great sea dragon (Python) intent on killing the unborn child, and a hero (Poseidon), who hides Leto on a secluded island until Apollos is born. Later, Apollo slays Python on Mount Parnassus. A dragon is a reptilian, chaos\-bringing creature commonly found in ancient mythology and iconography of the ancient Near East. In the Old Testament, the dragon is associated with pagan gods and the enemies of God’s people. In several passages, God defeats a symbolic sea\-dragon called “[Rahab](cut-Rahab-in-pieces.html)” (see Psalm 89:10 and Isaiah 51:9; cf. Job 26:12–13 and Ezekiel 29:3\). Our Lord is the true dragon\-slayer. Satan is indeed like a dragon with the power to perform supernatural feats (2 Thessalonians 2:9\), tempt (Matthew 4:1; Ephesians 4:26–27; 1 Thessalonians 3:5\), deceive (John 8:44; 2 Corinthians 11:14; Revelation 20:10\), accuse (Job 1:8–11; Zechariah 3:1–2\), destroy, and torment (2 Corinthians 12:7; 1 Peter 5:8\). But God’s power is greater (Romans 8:31; 2 Peter 1:3–4\). If we are born\-again, Satan has no hold over us (Hebrews 2:14–15\). We who know Jesus Christ as Lord and Savior have everything we need to live godly lives in Him (2 Peter 1:3–4\). The Spirit of Christ in us is superior to any scheme of Satan (1 John 4:4\). We have victory over the dragon through our faith in Jesus Christ (1 John 5:4\).

What does it mean that hope that is seen is not hope (Romans 8:24)?

Answer In Romans 8:24, the apostle Paul writes, “For in this [hope](hope-Bible.html) we were saved. Now hope that is seen is not hope. For who hopes for what he sees?” (ESV). Here, Paul captures the eschatological tension between our present salvation and the future hope that awaits us in heavenly bliss. To fully understand that “hope that is seen is not hope,” we must grasp both the “already” and “not yet” aspects of salvation. In Romans 8:24, Paul begins, “For in this hope we were saved,” pointing to the “already” aspect of salvation—what has already taken place for those who have placed their faith in Christ. Salvation includes the following blessings, already realized in the life of a believer: **Justification:** Believers have been [declared righteous](justification.html) in the sight of God through faith in Christ (Romans 5:1\). As a result, their sins have been forgiven and they now have peace with God through the Lord Jesus Christ. **Regeneration:** Believers are spiritually reborn (John 3:3–6\) and therefore a new creation (2 Corinthians 5:17\). They have also received the Holy Spirit who dwells within, conforming them into the image of Christ (Romans 8:9, 29\). **Adoption:** Believers have been [adopted](Christian-adoption.html) into God’s family and are now children of God (John 1:12–13; Romans 8:15\). Consequently, they have become “heirs of God and fellow heirs with Christ” (Romans 8:17\). **Eternal Security:** Believers are [eternally secure](eternal-security.html), and nothing in heaven or on earth can separate them from the love of God in Christ (Romans 8:38–39; cf. John 10:28–30\). The second clause in Romans 8:24 introduces the tension: “Now hope that is seen is not hope” (ESV). This statement emphasizes the fundamental difference between hope and sight. When something is seen, it is no longer a matter of hope since it becomes a present reality. For this reason, Paul declares that our future hope is not grounded in sight but in the irrevocable promises of God, who will finish what He started (see Philippians 1:6\). So, what is the “not yet” aspect of salvation—the part of salvation that we still look forward to? **Glorification:** Although believers have been justified and regenerated, they still await the future event of [glorification](glorification.html). In the future, God will exchange our corruptible bodies for incorruptible, glorified bodies (1 Corinthians 15:35–49\). On that day, we will be fully conformed into the image of Christ (Romans 8:29\). **Cosmic Redemption:** All creation is awaiting the day that it will be liberated from decay and suffering, which is another part of the “not yet” aspect of God’s salvation (Romans 8:19–22\). **Perfect Sanctification:** At present, believers continue to wrestle with sin and the “spiritual forces of evil in the heavenly places” (Ephesians 6:12, ESV). Although the Holy Spirit continues to grow us in holiness and sanctification, the process will not be completed until we are removed from the presence of sin (Philippians 1:6\). **Full Inheritance:** Although believers are heirs of God and co\-heirs with Christ (Romans 8:17\), they have not yet received the fulness of their inheritance in Christ: “No eye has seen, no ear has heard, and no mind has imagined what God has prepared for those who love him” (1 Corinthians 2:9, NLT). Romans 8:24 reminds us that, while we have already received the initial blessings of salvation, we eagerly await the complete fulfillment of our future hope. As we wait, let us remain faithful and hopeful, knowing that the best is yet to come: “Hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us” (Romans 5:5, ESV).

What does it mean to be “not hearers only” of the Word in James 1:22?

Answer James’ epistle is often regarded as a guide for practical Christianity, as exemplified in James 1:22: “But be doers of the word, and not hearers only, deceiving yourselves” (ESV). James illustrates the difference between a hearer and a [doer of the Word](doers-of-the-Word.html) in the next verses: “If anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like” (James 1:23–24, ESV). The subsequent verse completes James’ thought: “But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does” (verse 25, NKJV). James’ analogy leads to a simple conclusion: merely hearing God’s Word is not enough; we must also be doers of the Word. The hearer of the Word simply listens to God’s Word and stops there. In the first\-century church, it was customary for someone to read Scripture aloud while the assembly listened, a practice that continues today through public Bible reading. In our modern context, the “hearer of the word” applies to those who attend church, listen to sermons, and engage with their Bibles. What distinguishes the hearer of the Word from the doer is action. A doer not only comprehends the Word but obeys it. The doer lives out the message received. In a broad sense, God’s Word encompasses the entirety of God’s revealed truth. We bear a responsibility to practice what is preached. James is insistent in his imperative: “Do not merely listen to the word, and so deceive yourselves. Do what it says” (James 1:22\). The hearer\-only will forget what he heard (James 1:25\); the doer will reinforce the truth in his mind through action. The doer focuses on understanding and meditating on Scripture and then applies the truths to his or her life. In a more specific sense, God’s Word refers to the gospel, which James calls “the perfect law that gives freedom” (James 1:25\). The message of Jesus Christ is the authoritative standard for all of humanity, and it gives liberty through the new birth. Hearers of the gospel are those who have heard what God has done through Christ. However, the gospel message has its full impact when we repent and believe, leading to a transformed life. That is, we are not just hearers of the gospel message; we must also be doers, allowing the Spirit to guide us in our new lives and living out what we have heard. Many of us are fortunate enough to have easy access to God’s Word. We possess printed Bibles and digital Bibles, and we hear from faithful preachers who help us better understand Scripture. However, these privileges are in vain if we only remain hearers of the Word and not doers. As James points out, it is absurd to gaze into a mirror and then forget our reflection. In the same way, it is senseless to hear God’s Word and take no action. This emphasis on being doers rather than just hearers is found in other parts of Scripture, too. In Matthew 7:24–27, Jesus compares the doer of His teachings to “a [wise man](wise-man-built-house-rock.html) who built his house on the rock,” but the mere hearer is “a foolish man who built his house on the sand.” John also urges us not to merely “love in word or talk but in deed and in truth” (1 John 3:18\). Even Paul, often celebrated for his message of grace through faith, included imperatives in his epistles, such as Romans 12:1, “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.” James wraps up his command to be doers of the Word, not just hearers, with the promise of blessing: “Whoever looks intently into the perfect law that gives freedom, and continues in it—not forgetting what they have heard, but doing it—they will be blessed in what they do.” Or, as the psalmist said, “In keeping \[God’s commands] is great reward” (Psalm 19:11\).

What does it mean to preach the gospel of peace in Romans 10:15?

Answer The apostle Paul begins Romans 10 by expressing a heartfelt desire for his fellow Jews, the people of Israel, to be saved (see verse 1\). In verses 14–21, Paul asks a series of questions through which he implies that the Jewish people had the opportunity to hear the gospel message but [rejected it](Jews-reject-Jesus.html). To emphasize the importance of sending out people to preach the gospel so that others may hear and believe the good news, Paul quotes from the Old Testament prophets: “And how shall they preach unless they are sent? As it is written: ‘How [beautiful](how-beautiful-on-the-mountains.html) are the feet of those who preach the gospel of peace, Who bring glad tidings of good things!’” (Romans 10:15, NKJV). The preaching of the gospel of peace to Israel is cited from Isaiah 52:7: How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, “Your God reigns!” In Isaiah, God brings good news to the people of Israel regarding their deliverance from captivity in Assyria (see Isaiah 52:4, 7–12\) and their future deliverance from sin through the coming Messiah. A similar gospel of peace is mentioned in Nahum 1:15 as a reference to the destruction of the [Assyrian Empire](Assyria-in-the-Bible.html): Look, there on the mountains, the feet of one who brings good news, who proclaims peace! Celebrate your festivals, Judah, and fulfill your vows. No more will the wicked invade you; they will be completely destroyed. These messages are all “good news” of deliverance for the people of Israel. In its earliest context, *good news* or *the gospel* referred to news of military victories. But by New Testament times, these words had become associated with the message of God’s redemption, deliverance from captivity to sin, and salvation of sinful humanity through the life, death, and resurrection of Jesus Christ, God’s Son. The [good news](gospel-good-news.html) is a gospel of peace because it brings peace between God and those who put their faith in Jesus Christ: “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” (Romans 5:1–2, NLT). Through a restored relationship with God in Jesus Christ, we receive His gift of peace (John 14:27; Romans 8:1–4, 31–35; 2 Thessalonians 3:16\). The “God of peace” is our Great Shepherd (Hebrews 13:20\) and source of peace for all who trust in Him (Romans 15:13; see also Romans 14:17\). He tells us not to be anxious or afraid (Matthew 6:25–34\) because His caring provision and loving presence are always with us (Romans 8:31–35; Philippians 4:9\). We don’t have to worry about anything but “instead, pray about everything. Tell God what \[we] need, and thank him for all he has done. Then \[we] will experience God’s peace, which exceeds anything we can understand. His peace will guard \[our] hearts and minds as \[we] live in Christ Jesus” (Philippians 4:6–7, NLT). The good news is a gospel of peace because it breaks down all divisions of race, gender, and nationality by forming [one united body](unity-in-Christ.html) in Christ, the church: “For Christ himself has brought peace to us. He united Jews and Gentiles into one people when, in his own body on the cross, he broke down the wall of hostility that separated us . . . by creating in himself one new people . . . He brought this Good News of peace to . . . Gentiles who were far away from him, and peace to the Jews who were near. Now all of us can come to the Father through the same Holy Spirit because of what Christ has done for us” (Ephesians 2:14–18, NLT).

What are sacred frequencies?

Answer The [New Age movement](new-age-movement.html) in the 1970s popularized the concept of sacred frequencies—the belief that hearing sound at certain hertz can lead to spiritual, emotional, and physical healing. Despite the claims of some New Age teachers, and a few popular testimonials on social media, there is no historic or scientific basis for the therapeutic effectiveness of certain hertz. More importantly, like all teachings associated with the New Age movement, there is no biblical basis for the miraculous nature or healing power of specific frequencies. The New Age movement is a blend of Eastern and pagan spiritualities, often incorporating beliefs and practices like astrology, reincarnation, meditation, Tarot cards, psychic readings, and crystal healing. Although it borrows from Indian religions like [Hinduism](hinduism.html) and [Buddhism](buddhism.html) and Chinese belief systems like [Taoism](taoism-daoism.html) and traditional Chinese medicine, it remains a Western phenomenon. The New Age movement popularized belief in sacred frequencies based on the tradition of sacred sounds found in various religions and worldviews. However, the idea that sacred sounds correspond to specific hertz is original to the New Age movement. In the 1990s, New Age teacher Joseph Puleo claimed to have discovered the so\-called Solfeggio frequencies—specific hertz he believed had spiritual and physical healing properties. The term *Solfeggio*, derived from combining the syllables *sol* and *fa*, comes from an Italian word that describes the practice of assigning syllables to musical notes, such as in *do\-re\-mi\-fa\-sol\-la\-ti*. For example, the frequency of 396 Hz allegedly eradicates guilt and fear, 528 Hz enables personal transformation, and 639 Hz enhances interpersonal relationships. Practitioners believe these frequencies are among those that can match the body’s chakras or energy centers, cleansing them of impurities and promoting wellness. Puleo claimed that God told him that Numbers 7:12–83 in the Old Testament contained hidden codes that revealed specific hertz with healing power. Ignoring the content of the passage, which is about offerings presented at the tabernacle, Puleo looked for patterns in the numbers mentioned in the passage, including the verse numbers. Puleo concluded that the supernatural frequencies hidden in the passage were *396*, *417*, *528*, *639*, *741*, and *852*. To be clear, Moses, the author of Numbers, didn’t write anything about sacred frequencies in the passage. Furthermore, today’s chapter and verse divisions aren’t inspired, not having appeared in modern Bibles until the Middle Ages. Moreover, measuring frequencies in hertz wasn’t developed until the late 19th century with the work of German physicist Heinrich Rudolf Hertz (1857—1894\). Despite these facts, Puleo believed he had made a miraculous discovery. Another Bible story that some New Age teachers cite in defense of their beliefs is in 1 Samuel 16\. There “David took the lyre and played it with his hand,” exorcising a demon from Saul, thereby relieving the king’s suffering (verse 23\). Many who believe in the healing power of specific frequencies assume that David knew that certain hertz could spiritually detoxify Saul, which explains why the harmful spirit left him. However, the context of the passage attributes the music’s impact on Saul to God’s anointing of David, the presence of the Holy Spirit in David, and that the Lord was with David (1 Samuel 16:3, 13, 18\). Another false historical claim Puleo made was that Gregorian chants, a form of singing developed in the ninth and tenth centuries and named after [Pope Gregory I](Gregory-the-Great.html) (AD 540—604\), utilized sacred frequencies. New Age teaching argues that Gregorian monks knew of the supernatural power of specific hertz hundreds of years before scientists discovered the measurement, yet the Vatican suppressed knowledge about them. There is no historical basis for these claims other than Puleo’s teaching. The Bible illustrates that music can have a profound spiritual impact on people’s hearts and minds. For instance, David appointed Levites to sing and play instruments in the temple (1 Chronicles 15:16\), the psalmist encouraged people to praise God with instruments (Psalm 33:1–3\), and John heard a sound like harpists playing in heaven (Revelation 14:2\). While the Bible indicates that music used in praise and worship can be associated with good feelings (e.g., Isaiah 51:3\), the belief that certain hertz have mystical powers apart from God, as proposed in the concept of sacred frequencies, has no biblical basis.

Are Christians guilty of bigotry? Are Christians bigots/bigoted?

Answer Attitudes like intolerance, prejudice, and hatred of other people are commonly mentioned in dictionary definitions of *bigotry*. These attitudes are often expressed through offenses like [racism](racism-Bible.html), discrimination, and slander. Critics of Christianity sometimes accuse Christians of having such derogatory attitudes. However, the gospel of Jesus Christ demonstrates that, although individual Christians may fall short of the moral standards they champion, Christianity itself isn’t bigoted. The gospel emphasizes the equality of all people regarding sin and salvation and basic human worth. The gospel that Jesus proclaimed and commissioned His followers to communicate to the world is built on the fact that all people are born sinners, regardless of their race, gender, social standing, religious or family background, or moral virtue (Romans 3:23; 1 John 1:8\). The Bible’s teaching about the sinfulness of all people implies that no class of people is inherently superior to another. While the bad news is that all individuals are guilty of sin, the good news of the gospel is that Jesus’ death on the cross paid the penalty for all people’s sin, regardless of their race, gender, social status, or any other identity marker. Jesus sacrificed His life because He “loved the world” (John 3:16\), and the invitation to accept His sacrifice extends to “all nations” (Matthew 28:19–20\). The inclusive invitation of the gospel and the indiscriminate way Jesus instructed Christians to present it debunk accusations that the Christian faith is prejudiced. Jesus reminded the people of His day that “my house will be called a [house of prayer](house-of-prayer.html) for all nations” (Mark 11:17; cf. Isaiah 56:7\). Peter sometimes struggled with a type of bigotry (see Galatians 2:11–14\), but in doing so he was “not acting in line with the truth of the gospel” (Galatians 2:14\). Peter himself taught that “God does not show favoritism but accepts from every nation the one who fears him and does what is right” (Acts 10:34–35\). The unbigoted nature of the gospel is seen in the diverse makeup of people in the New Testament who embraced it and decided to follow Jesus. For instance, people from many different religious and ethnic backgrounds believed the gospel. Paul was a Jew, and Cornelius was a Gentile (Acts 9:1–9; 10:1–6\). People from different countries embraced the gospel, including an official from Ethiopia (Acts 8:26–40\) and a governor from Cyprus (Acts 13:6–12\). Moreover, a widely diverse congregation were part of the beginning of the church. The multiethnic gathering on [Pentecost](day-Pentecost.html) came from three continents: Parthians from Asia, Libyans from Africa, and Cretans from Europe (Acts 2:9–11\). Further combatting accusations of Christian bigotry is the fact that the Bible marks people of different social classes and education levels who believed the gospel, from blind beggars (Mark 10:46–52\) to the affluent Joseph of Arimathea (Matthew 27:57\). People from various professions were saved, as well, from humble fishermen like Peter (Matthew 4:18–22\) to prominent legal magistrates like Nicodemus (John 3:1–21; 19:39–42\). People with various relationship experiences also embraced the gospel, like those who had several spouses (John 4:1–42\), those guilty of adultery (John 8:1–11\), and those who experienced same\-sex attraction (1 Corinthians 6:9–11\). Despite these facts, critics sometimes depict followers of Jesus as impassioned zealots who hate and fear people different from them. This stereotype, common in secular culture, is false. It’s often built upon cherry\-picked anecdotes, like those stemming from Westboro Baptist Church. Typecasting all Christians in this manner exposes the ignorance of mockers and scoffers, as most believers find such behavior repulsive and inaccurately represents Jesus and the gospel message. When critics accuse all Christians of bigotry based on the unfortunate example of isolated individuals or groups, they commit an error in reasoning called the fallacy of composition. This fallacy involves incorrectly attributing the characteristics of a few to the many. For example, [Westboro Baptist Church](Westboro-Baptist-Church.html) has fewer than 70 members, while historic Christianity consists of 2\.4 billion people worldwide. Moreover, the 51\-million\-member World Baptist Alliance and the 13\-million\-member Southern Baptist Convention, the largest Protestant group in the United States, have condemned the tactics of Westboro Baptist Church. Sadly, individual Christians have been guilty of bigotry at times, tarnishing the truth that God made all people in His image (Genesis 1:26–28\). Followers of Jesus who are guilty of such sins should confess them, ask God’s forgiveness, and cease all prejudiced behavior as evidence of genuine repentance. Although some Christians may be guilty of bigotry on occasion, Christianity isn’t bigoted. Rather, it centers on the gospel, which invites all people to repent and believe the good news of Jesus Christ (Mark 1:15\). In Revelation, John describes the diversity in heaven, proving that the gospel isn’t inherently bigoted: “After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands” (Revelation 7:9\).

What does it mean that Christ died for our sins according to the Scriptures (1 Corinthians 15:3)?

Answer After reminding the Corinthians of the supreme importance of the [good news](gospel-good-news.html) of God’s saving grace, the apostle Paul briefly sketches out the fundamental elements of the gospel message he preached: “For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures” (1 Corinthians 15:3–4\). “Christ died for our sins” is the gospel in a nutshell. The fact that Jesus sacrificed His life on the cross, was buried, and then rose from the dead to satisfy the penalty for our sins is the essential message of the gospel and the central theme of the entire Bible. If not for Jesus Christ’s death in our place, His forgiveness of sin, and His resurrection to life, we could not be saved and restored to a right relationship with God (Romans 4:25; 5:6, 18; 1 Corinthians 15:17\). Paul asserts that every element of the gospel happened just as the Scriptures said. He repeated the phrase *according to the Scriptures* to punctuate this point: the Old Testament speaks as a witness to the reality and centrality of Christ’s death and resurrection. When Paul wrote, “Christ died for our sins according to the Scriptures,” he was likely referencing Isaiah’s messianic prophecies of the [Suffering Servant](suffering-servant-Isaiah-53.html) (see Isaiah 52:13—53:12\). Isaiah foresaw the Messiah “pierced for our rebellion, crushed for our sins. He was beaten so we could be whole. He was whipped so we could be healed. All of us, like sheep, have strayed away. We have left God’s paths to follow our own. Yet the Lord laid on him the sins of us all” (Isaiah 53:5–6, NLT). The prophet envisaged Jesus “unjustly condemned, he was led away. . . . He had done no wrong . . . But he was buried like a criminal; he was put in a rich man’s grave. . . . His life is made an offering for sin” (verses 8–10, NLT). Perhaps Paul also recalled Gabriel’s prophetic message to Daniel: “The Anointed One will be killed” (Daniel 9:26, NLT). Or he may have had in mind the striking down of the shepherd in Zechariah 13:5–9\. Or the description of an excruciating death in Psalm 22, with its many details fulfilled in Christ’s crucifixion. Paul not only affirmed Christ’s death but also His [resurrection](bodily-resurrection-Jesus.html) according to the Scriptures. Messiah’s destiny to come back to life from the grave and bring salvation and blessing to God’s children happened just as the prophets foretold and the Scriptures testified (see Isaiah 53:10–12; Psalm 16:10; cf. Acts 2:25–32; 13:33–35\). Moses also bore witness that the Messiah would suffer, die, and rise from the grave to become our Savior (see Acts 26:22–23; Luke 24:27; John 3:14–15\). Besides actual prophecies of Christ’s death and resurrection, the Old Testament Scriptures give us types and pictures that point to these events. The images begin in the Garden of Eden, with God covering Adam and Eve’s nakedness with sacrificed animal skins (Genesis 3:21\). We see a picture of Christ in the Jewish sacrificial system and feasts, such as the Day of Atonement and Passover (Leviticus 23:9–14; cf. 1 Corinthians 15:23\). So many things in the Old Testament illustrate Christ’s offering of His life as our [Substitute](substitutionary-atonement.html), Savior, and Redeemer (Hebrews 10:1–23\). The message of Christ’s death, burial, and resurrection is threaded through the story of Moses as a baby floating in a basket on the Nile and then growing up to be God’s chosen deliverer of His people. It is in the life of Joshua—whose name is a variation of *Jesus*—the one who leads the people of God into their eternal inheritance. Joseph’s experience of going from a high position to enslavement and then to an exalted ruler who saves his people (Genesis 50:20\) also foreshadows Christ’s mission. We also see Christ’s resurrection in the story of Jonah, who spent three days and three nights in the belly of a great fish (see Matthew 12:38–41\). These are just a few examples of the types and shadows demonstrating how Jesus Christ died for our sins according to the Scriptures. The gospel message—that God sent His Son to die in our place so that we might have resurrection life in Him—is the overarching theme of both the Old and New Testaments. From Genesis to Revelation, the Word of God testifies to the Father’s gift of forgiveness, salvation, and eternal life in Jesus Christ His Son.

What is God’s righteous decree (Romans 1:32)?

Answer In Romans 1:32, the apostle Paul writes, “Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them.” In this verse God’s righteous decree is knowable, it involves a death sentence, and it is ignored by some. In Romans 1:18, Paul writes, “The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness.” God’s wrath against unrighteousness is perfectly justified because He Himself is the standard of holiness. Those who practice [godlessness](godless.html) are “anti\-God.” Scripture says that we are all guilty of sin: “All have sinned and fall short of the glory of God” (Romans 3:23\). In human law, one legal principle is *ignorantia juris non excusat*, or “ignorance of the law excuses not.” The idea is that we cannot defend illegal actions by claiming that we did not know they were illegal. In the same way, we are held accountable to God’s righteous decree. We cannot defend sinful actions by claiming that we did not know they were sinful. God has supplied everyone with sufficient knowledge of who He is and what He requires (Romans 1:19–20\). For this reason, Paul says, people are “without excuse” (verse 20\). When we fail to honor God as God, our minds and our hearts become darkened (Romans 1:21\). Even the most intelligent people are “fools” if they do not honor God and give thanks to Him (verse 22\). As Solomon wrote, “The fear of the Lord is the beginning of knowledge; fools despise wisdom and instruction” (Proverbs 1:7; cf. Proverbs 9:10 and Psalm 111:10\). True wisdom, then, is to “serve the Lord your God with joyfulness and gladness of heart” (Deuteronomy 28:47, ESV). Unfortunately, many people devote their lives to things other than God (Romans 1:23\). As a result of mankind’s rejection of the light they have been given, “God gave them over in the sinful desires of their hearts to [sexual impurity](sexual-immorality.html) for the degrading of their bodies with one another. They exchanged the truth about God for a lie, and worshiped and served created things rather than the Creator—who is forever praised. Amen” (Romans 1:24–25\). The expression *God gave them up* is repeated three times (Romans 1:24, 26, and 28, ESV). In each instance, Paul articulates God’s reaction to idolatry. First, God hands sinners over to impurity (verse 24\). Here, the word *impurity* means “moral defilement.” The reason that God allows people to defile themselves is that they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator (verse 25\). In short, God gives people exactly what they desire. Second, God hands people over to “dishonorable passions” (Romans 1:26, ESV). Here, the word *passion* refers to sexual passion, which falls into two categories: honorable and dishonorable. In Matthew 19:6, Jesus points to God’s institution of marriage as the context for honorable sexual relations. Dishonorable sexual relations, such as [homosexuality](homosexuality-Bible.html), exchange “natural relations for those that are contrary to nature” (Romans 1:26, ESV). In 1 Corinthians 6:9–11, Paul warns that people who are characterized by such sins will not inherit the kingdom of God. Third, God hands people over to “a debased mind to do what ought not to be done” (Romans 1:28, ESV). The inevitable consequence is that people “become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, slanderers, God\-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; they have no understanding, no fidelity, no love, no mercy” (verses 29–31\). And here is the kicker: even though we know that God’s righteous decree (or moral law) demands that people who practice such things deserve to die, we do them anyway and give approval to others who also do the same (verse 32\). In other words, God has placed an innate knowledge of His righteous decree in the human heart. Everyone has a sense that certain things are wrong and will be judged by God. People know of evil, and they know that evil is offensive to God and deserving of His punishment. Yet they continue to engage in sin as if there were no judgment to come (see Psalm 10:13\). Despite God’s righteous decree, they not only commit sin themselves, but they applaud others for doing so. The description of our sinful condition in Romans 1 is bleak, but we are not without hope: “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). The perfect obedience of Christ met the demands of God’s righteous decree. The just sentence that was passed against us was applied to Christ instead. Because believers are united to Christ [by grace](grace-of-God.html) through faith (Ephesians 2:8–9\), we are safe from the wrath of God and the eternal consequences of sin (1 John 2:1–2\).

What does it mean that God will destroy the wisdom of the wise (1 Corinthians 1:19)?

Answer The [church in Corinth](church-in-Corinth.html) was divided because many of the believers, in their spiritual immaturity and confusion, did not understand the power of the gospel message or the true wisdom of God. In 1 Corinthians 1:18–25, the apostle Paul discussed two different kinds of wisdom: the wisdom of the wise (or human, worldly wisdom) and the wisdom of God. These two wisdoms are like antithetical opponents. Paul quoted from Isaiah 19:12, 29:14, and 33:18 as evidence that God does not need the world’s wisdom but instead will destroy it: “For it is written: ‘I will destroy the wisdom of the wise; the intelligence of the intelligent I will frustrate.’ Where is the wise person? Where is the teacher of the law? Where is the philosopher of this age? Has not God made foolish the wisdom of the world?” (1 Corinthians 1:19–20\). Paul used these Old Testament references to emphasize the stark contradiction between God’s true wisdom and the world’s counterfeit wisdom. Isaiah warned that God would destroy the wisdom of the wise and frustrate the intelligence of the intelligent. He would do this chiefly through Jesus Christ’s death on the cross and His resurrection from the dead. Those who think they possess wisdom according to the world’s standard but view the gospel as foolishness are ultimately shown to be ignorant because they will miss out on God’s forgiveness, salvation, and gift of eternal life. In the end, they will be destroyed: “The message of the cross is foolish to those who are headed for destruction! But we who are being saved know it is the very power of God” (1 Corinthians 1:18, NLT). No one comes to know God by acquiring human wisdom (1 Corinthians 1:21; 2:13\). The Greeks placed great emphasis on the wisdom of the world. They were philosophers, scribes, and great intellectuals who preferred to apply reasoning and debate to create a god of their own imagining. But they laughed at the message of Jesus Christ crucified, saying, “It’s all nonsense” (1 Corinthians 1:23, NLT). In 1 Corinthians 2:6–16, Paul noted “a secret and hidden wisdom” (verse 7, ESV) imparted to believers by God’s Spirit. Only born\-again Christians with the Holy Spirit indwelling them can understand and interpret spiritual truth (verse 13\). “But people who aren’t spiritual can’t receive these truths from God’s Spirit. It all sounds foolish to them and they can’t understand it, for only those who are spiritual can understand what the Spirit means” (verse 14, NLT). People who think they are wise yet only possess the counterfeit “wisdom of this age or of the rulers of this age” are “doomed to pass away” (verse 6, ESV). In this way, God will destroy the wisdom of the wise. Quoting from Job 5:13 and Psalm 94:11, Paul continued to stress the folly of worldly wisdom: “Let no one deceive himself. If anyone among you thinks that he is wise in this age, let him become a fool that he may become wise. For the wisdom of this world is folly with God. For it is written, ‘He catches the wise in their craftiness,’ and again, ‘The Lord knows the thoughts of the wise, that they are futile’” (1 Corinthians 3:18–20, ESV). James also had nothing good to say about earthly wisdom, labeling it “earthly, unspiritual,” and “demonic” (James 3:15\). Another name for human wisdom is intellectualism, which is often seeded by the sin of pride (Psalm 73:7–9; Proverbs 3:7; Romans 1:22; 1 Corinthians 1:20; 3:18; 8:1\). Pride rises out of humanity’s rebellion against God and refusal to submit to His way (1 Samuel 15:23; Proverbs 21:4; Romans 1:29–30\). God is long\-suffering and merciful. He pursues proud sinners to the gates of hell. But if the proud one remains wise in his own eyes, determined to make God fit into his ideas, plans, and desires, his stubborn path will lead to destruction (Philippians 3:19; 2 Thessalonians 1:9; 2 Peter 2:1, 3\). If a sinner persists in rebellion, refusing to repent, God deals with such pride as He does with any opponent—He destroys it (Proverbs 11:2; 16:5, 18; 18:12; 26:12; 29:23; 1 Peter 5:5; James 4:6\). Following the upside\-down principles of His kingdom, “God chose things the world considers foolish in order to shame those who think they are wise. And he chose things that are powerless to shame those who are powerful. God chose things despised by the world, things counted as nothing at all, and used them to bring to nothing what the world considers important. As a result, no one can ever boast in the presence of God” (1 Corinthians 1:27–29, NLT). God will destroy the wisdom of the wise because only [God’s wisdom](godly-wisdom.html) is true, only God’s wisdom is wise, and only God’s wisdom will endure.

What is marriage fraud, and what does the Bible say about it?

Answer Marriage fraud is a crime involving two people entering a fake union for the sole purpose of evading United States immigration laws and obtaining an immigration visa, green card, and eventual permanent legal residency. Marriage fraud results in what is sometimes called a sham marriage. In many cases, marriage fraud involves both parties knowingly agreeing to participate in an illegal scheme, but not always. Typical sham marriages involve a U.S. citizen asking or allowing a foreign national to marry them in exchange for permanent resident status. Often, the U.S. citizen receives payment to marry a foreign national to enable them to gain lawful permanent immigration status. “Mail\-order” marriages are another form of marriage fraud. In these cases, either one or both parties know the intent is to defraud the U.S. government, and the marriage is not a legitimate, long\-term union. Sometimes, a foreign national will seduce or mislead a U.S. citizen into believing the marriage is legitimate but has no intention of staying in the relationship once permanent resident status is achieved. Marriage fraud is a serious federal crime in the United States and is subject to severe penalties, including deportation, sentencing of up to five years in federal prison, and fines of up to $250,000\. Since marriage fraud relates primarily to U.S. immigration law, the Bible has nothing to say about it directly; however, fraud of any kind is a practice that Scripture patently condemns: “Do not steal. Do not act deceptively or lie to one another” (Leviticus 19:11, CSB; see also Zephaniah 1:9; Mark 10:19\). Fraud is an act of deceit, treachery, and falsehood. The Bible calls believers to be people of integrity who are honest in all their dealings (Psalm 34:12–13; 1 Corinthians 6:7–8; Ephesians 4:25; Colossians 3:9–10\). Committing marriage fraud is breaking the law. The Bible instructs Christians to “submit to governing authorities. For all authority comes from God, and those in positions of authority have been placed there by God” (Romans 13:1, NLT). The people of God should never knowingly engage in criminal behavior of any kind (Leviticus 19:2; 1 Peter 4:15\). God established government to ensure order, punish evildoers, and promote justice (Genesis 9:6; 1 Corinthians 14:33; Romans 12:8\). Believers are to obey the laws of the land and not circumvent them. When it comes to immigration, believers should pursue only the appropriate legal avenues, even if the legal path is more difficult, more time\-consuming, or more expensive. Marriage fraud violates God’s holy purpose in [marriage](marriage-Bible.html). The Bible says that marriage is a covenant relationship (Malachi 2:14; Proverbs 2:17; Ezekiel 16:8\). God established marriage to be a lifelong monogamous commitment between two people, one man and one woman, and Himself (Genesis 2:23–24; Matthew 19:6; 1 Corinthians 7:2; Ephesians 5:31\). One of God’s purposes in marriage is spiritual transformation—to help believers grow in holiness, becoming increasingly more like Christ as they learn to love and serve one another after the pattern He modeled (Ephesians 5:25–33\). In the Old Testament, God used marriage between a man and a woman as a symbol of God and His people (see Hosea 1:2—3:5; Jeremiah 2:1—4:4\). Christian marriage is a divine picture of Jesus Christ’s relationship with His bride, the church (Matthew 9:14–15; 22:1–14; 25:1–13; John 3:28–30; 2 Corinthians 11:1–3; Revelation 19:7–9; 21:2; 22:17–20\). For someone to engage in marriage fraud is a complete mockery of this holy institution.