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What are the fountains of the great deep (Genesis 7:11)? |
Answer
In Noah’s time, when the [great flood](global-flood.html) destroyed the earth, the floodwaters poured forth from two sources: rainfall from above and, from below, vast amounts of subterranean water rising to the surface. Moses records what happened this way: “All the fountains of the great deep were broken up, and the windows of heaven were opened” (Genesis 7:11, NKJV).
The “fountains of the great deep” (ESV, NKJV, NASB) and the “windows of the heavens” (ESV) describe the origins of water that supplied the great flood. The global catastrophe occurred when “all the underground waters erupted from the earth,” and “the rain fell in mighty torrents from the sky,” and the flood waters rose (Genesis 7:11, NLT). “For forty days the flood kept coming on the earth, and . . . the waters increased” (verse 17\). The earth was thrown into chaos, and all the land’s inhabitants except Noah and his family were swept away. But then “the fountains of the deep and the windows of the heavens were closed,” and “the rain from the heavens was restrained” (Genesis 8:2, ESV). The waters began to recede.
The word translated as “deep” (*tehôm* in Hebrew) in Genesis 7:11 and 8:2 also appears in the creation account (see Genesis 1:2\) and in the Song of Moses remembering the drowning of Pharoah’s army in the Red Sea (see Exodus 15:5, 8\). The word means “ocean” or “sea depths” and carries the sense of unfathomed waters (Psalm 104:6–9; Job 38:16; Jonah 2:3\). It is sometimes used metaphorically in Scripture for desperate circumstances (Psalm 18:16; 30:1; 69:2, 15; 2 Samuel 22:17\). Given its biblical association with catastrophic events and as the source of divine punishment, it’s unsurprising that the “great deep” is also a metaphor for God’s righteous judgments in Psalm 36:6\.
The word translated as “fountain” (*ma‘yənōṯ* in Hebrew) in Genesis 7:11 and 8:2 refers to a natural flow of groundwater, such as a spring or headwater. The image of a fountain or spring is used figuratively throughout the Bible to represent God (Psalm 36:9; Jeremiah 2:13\), wisdom (Proverbs 10:11; 13:14; 14:27; 16:22; 18:4\), a spouse (Proverbs 5:18\), prosperity (Hosea 13:15\), the fear of the Lord (Proverbs 14:27\), life (Ecclesiastes 12:6\), and eternal life (Revelation 7:17; 21:6\).
The exact phrase *fountain of the deep* only appears in the flood account and in wisdom literature. Proverbs 8:22–31 ties the wisdom of God with creation and draws readers back to some of the events of Genesis, including the creation of the firmament, the sky, and “the fountains of the deep” (verse 28, ESV).
When the time came for God to [judge the world](Noah-flood.html), He sent rain—lots of it—and He also brought floodwaters up from a place below the earth. The “fountains of the great deep” were broken up, releasing the pent\-up water below and allowing it to gush up onto dry ground.
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What does it mean to expose the works of darkness (Ephesians 5:11)? |
Answer
Ephesians 5:11 delivers a clear directive: “Have nothing to do with the fruitless deeds of darkness, but rather expose them.” The first part of this command urges Christians to avoid sinful deeds, that is, everything contrary to God’s commands. This includes sexual immorality, greed, and foul language (Ephesians 5:3–4\). However, adhering to Christian conduct extends beyond mere avoidance of [sin](what-is-sin.html); we are also called to expose sin where it is hidden in the darkness. Understanding what it means to expose the works of darkness becomes our responsibility.
In the preceding verse, Paul urged his readers to “find out what pleases the Lord” (Ephesians 5:10\), which serves as an initial step. To expose the works of darkness, we must discern the difference between what pleases the Lord and what doesn’t. God defines what’s right and wrong, not we, and not societal norms. Once we’ve established the parameters of right and wrong from God’s perspective, we take a public stand for righteousness and denounce evil deeds. In contemporary culture, defining right and wrong can be perceived as judgmental, particularly when God’s standards clash with worldly values. Nevertheless, God commands us not to ignore evil but rather to unveil its dangers and encourage others to steer clear of it.
In a post\-Christian culture, Christians live like Israelites in Babylon. Much of what is celebrated in our world is abhorrent by biblical standards. That is why we must be aligned with Scripture; to lose sight of Scripture is to risk operating out of a faulty view of morality influenced by the media and the world system. To expose the works of darkness, we must avoid falling in love with those works or the system that produces them. As the apostle John wrote, “[Do not love the world](do-not-love-the-world.html) or anything in the world. If anyone loves the world, love for the Father is not in them. For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world. The world and its desires pass away, but whoever does the will of God lives forever” (1 John 2:15–17\).
Exposing the works of darkness also entails radiating the light of Christ through our words and actions. Merely labelling an act as wrong is insufficient; a diagnosis is incomplete without solution. The act of exposing darkness must always be coupled with a call to [repentance](repentance.html)—a change of mind about Christ, sin, and salvation—and faith in Christ’s offer of perfect forgiveness. Only the light can dispel the darkness.
The principle of exposing the works of darkness can likewise be applied in our interactions with our Christian brothers and sisters. We should hold ourselves accountable (Luke 17:3; Galatians 6:1; 1 Thessalonians 5:14\), which includes the compassionate confrontation of a fellow believer who may be straying. James goes a step further, encouraging us to strive for the restoration of those who have wandered from the truth, saying that “whoever turns a sinner from the error of their way will save them from death and cover over a multitude of sins” (James 5:19–20\).
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What does it mean that God holds His Word above His name (Psalm 138:2)? |
Answer
Psalm 138 is a song of wholehearted praise and thanksgiving written by King David to the Lord for His wonderful salvation. Depending on the Bible translation, David seems to suggest in verse 2 that God holds His Word above [His name](name-of-God.html):
“I will worship toward Your holy temple,
And praise Your name
For Your lovingkindness and Your truth;
For You have magnified Your word above all Your name” (NKJV).
According to Bible scholars, the wording found in the ASV, KJV, and NKJV of Psalm 138:2 (“For You have magnified Your word above all Your name”) is problematic and debatable. In this passage, *His Word* refers to God’s solemn promises in Scripture. God’s Word reveals His divine oaths (Isaiah 55:11; Joshua 21:45; 1 Kings 8:56\) and His holy nature—His “lovingkindness” or “unfailing love” (NIV) and “truth” or “faithfulness” (NIV). Through the Word of God, believers learn who He is and all He has promised to us.
*His name* in this verse denotes God’s reputation and holy character. The original literal significance of *His name* is “himself revealed.” Throughout the Bible, God is closely associated with “the Name” (Leviticus 24:10–16; 2 Samuel 6:2; Acts 5:41; 3 John 1:7\). God’s name is representative of His person (2 Samuel 6:2\) and reflective of His presence (Deuteronomy 12:5–7; 1 Chronicles 13:6; Psalm 20:1\). God’s fame or reputation is also revealed through His trustworthy actions (Psalm 136:1–26\). Thus, His name—all that God has revealed about who He is—is exalted above all things (Nehemiah 9:5; Psalm 8:1; 148:13; Philippians 2:9; Ephesians 1:21\). God’s name is sovereign and supreme (Isaiah 26:13; Psalm 29:2\).
*God holds His Word above His name*, then, can only mean that God, because of His [unfailing love](unfailing-love.html) and faithfulness, keeps His Word. God’s promises are trustworthy; they come true. David confirms the line’s meaning in the following verse: “As soon as I pray, you answer me; you encourage me by giving me strength” (Psalm 138:3, NLT). God answers David’s prayers.
God’s Word holds true and never fails: “The Lord is trustworthy in all he promises and faithful in all he does” (Psalm 145:13; see also Numbers 23:19; Romans 4:21; Hebrews 10:23\). His Word is consistent with His revealed self. In the NLT, the last line of Psalm 138:2 is, “Your promises are backed by all the honor of your name.” The NIV has, “For you have so exalted your solemn decree that it surpasses your fame.” The ESV says, “For you have exalted above all things your name and your word.” The TEV reads, “You have shown that your name and your commands are supreme.”
David endured many troubles, trials, and afflictions (Psalm 25:18; 37:32–33; 40:12–15; 119:107\), but he experienced the Lord’s salvation and deliverance through them all (Psalm 40:2–10; 109:31\). In 2 Samuel 7:12–17, God made a [covenant with David](Davidic-covenant.html) that his house and his throne would endure forever. That divine promise was ultimately and eternally fulfilled in the Messiah, Jesus Christ, who descended from David’s bloodline (Luke 1:26–33\).
*God holds His Word above His name* means that God is as good as His Word, and His Word is as good as He Himself. The two are exalted above everything else.
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Who was Charles Hodge? |
Answer
Charles Hodge (1797—1878\) was an American [Presbyterian](Presbyterians.html) theologian and a professor at Princeton Theological Seminary for most of his adult life. As the leading expounder and defender of conservative Calvinistic theology, Hodge was immersed in several Old School\-New School controversies that eventually led to the 1837 schism in the Presbyterian Church. Charles Hodge is probably best remembered for his three\-volume *Systematic Theology* (1872—1873\), considered one of the most effective nineteenth\-century presentations of traditional Calvinism and the teachings of the [Westminster Confession](Westminster-Confession-of-Faith.html). The work strongly emphasizes the Bible’s infallibility, inspiration, and inerrancy.
Charles was born in Philadelphia, Pennsylvania, to a Scots\-Irish physician, Hugh Hodge, and his wife, Mary Blanchard. Although Charles’ father died of yellow fever while Charles was still an infant, the family lived comfortably for a while on income produced through their shipping yard property holdings. Mary, a devoted believer, raised her children in the Presbyterian Church of Philadelphia, where Ashbel Green was the minister. Eventually, when government embargoes and the War of 1812 ended the family’s livelihood, they fell on hard times.
In 1812, the Hodge family moved to Princeton, New Jersey, where Charles’ mother took in boarders to generate income and provide for her two sons’ education. The boys attended the College of New Jersey (later named Princeton University). The elder brother, Hugh, followed in his father’s footsteps, becoming a medical doctor and contributing financially to support the family. A revival spread throughout the college campus in 1814, the year before Charles graduated from Princeton University. The young man confessed his faith publicly and joined the Presbyterian Church in Princeton.
After traveling and studying for a year, Charles Hodge entered Princeton Theological Seminary in 1816\. He became an ardent student and close friend of Archibald Alexander, the theology professor who profoundly impacted his beliefs. Hodge graduated in 1819 and was licensed for ministry by the Presbytery of Philadelphia that same year.
Hodge joined the staff at Princeton Seminary in 1820 as an instructor of Greek and Hebrew. He was ordained the following year and, in 1822, was elected Professor of Oriental and Biblical Literature at Princeton. He held this post until 1840 when he was transferred to the chair of Exegetical and Didactic Theology. Starting in 1854 and until he died in 1878, Charles Hodge served as a Professor of Exegetical, Didactic, and Polemic Theology.
During his tenure at Princeton, Charles Hodge established *The Biblical Repertory*, later known as *The Princeton Review*. He edited this prestigious and scholarly journal for nearly five decades, contributing hundreds of articles on theology, biblical criticism, psychology, philosophy, spirituality, politics, science, social issues such as abolition, church government, church history, and ecclesiastical affairs. He also added insightful and intellectual commentary to theological discussions and debates with some of the brightest minds across Europe and the United States.
To expand his biblical and theological scholarship, Hodge completed two years (1826—28\) of study in France and Germany, becoming one of America’s most respected Bible scholars and theologians. Despite being bedridden with rheumatism during most of the 1830s, Hodge continued to write and teach.
Charles Hodge wrote biblical commentaries on Romans (1836\), Ephesians (1856\), 1 Corinthians (1859\), and 2 Corinthians (1857\). He argued against the theory of evolution and natural selection in *What Is Darwinism?* (1873\) and published *The Way of Life* (1841\), a layman’s theology for the American Sunday School Union. Hodge’s defining work was his *Systematic Theology* (1872—1873\), which is still in print today.
Although Hodge was passionately conservative in his defense of traditional Calvinism, he remained moderate in many areas of American religion and culture. He disagreed with the zealots of the temperance movement who deemed all use of alcohol to be sinful. He also did not side with radical abolitionists who wished to ban slaveholders from attending Christian churches. Instead, Hodge believed that enslaved people ought to be gradually emancipated. Since the Bible does not condemn slavery outright, Hodge could not consider all forms of the institution to be inherently sinful. However, he did assert that slavery in America had failed the biblical benchmark and was indeed evil and abusive and needed to be done away with.
Charles Hodge met his wife, Sarah Bache, in 1813 when her family of four siblings and her widowed mother became boarders in his home. Sarah, a great\-granddaughter of Benjamin Franklin, was only fourteen at the time. After nine years of friendship and courtship, they were married in 1822\. The couple had eight children who lived past infancy. Two of their sons, Casper Wistar and Archibald Alexander Hodge, later joined their father on the faculty of Princeton as educators. After twenty\-seven years of marriage, Sarah died in 1849\. Charles remarried in 1852 to Mary Hunter Stockton, a navy lieutenant’s widow.
Historians characterize Charles Hodge as a man of intense personal devotion and rigorous scholarship. In his fifty\-five years in the classrooms of Princeton Theological Seminary, he strongly influenced the lives of some three thousand students. Most of the works he wrote continue to be used more than a century after his death.
Reflect on a few quotes from Charles Hodge:
“To be in Christ is the source of the Christian life; to be like Christ is the sum of his excellence; to be with Christ is the fullness of his joy.” (*Commentary on Romans*)
“No one book of scripture can be understood by itself, any more than any one part of a tree or member of the body can be understood without reference to the whole of which it is a part.” (*Systematic Theology*)
“Sanctification is not a work of nature, but a work of grace. It is a transformation of character effected not by moral influences, but supernaturally by the Holy Spirit.” (*Systematic Theology*)
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What are the Garima Gospels? |
Answer
The Garima Gospels are among the oldest biblical manuscripts in existence. Housed in the remote Abba Garima Monastery in the Tigray region of Ethiopia, these manuscripts provide insight into Ethiopian Christianity, art, and culture. The preservation of the Garima Gospels is therefore a part of Ethiopia’s religious and cultural heritage.
The Garima Gospels contain the [four canonical Gospels](four-Gospels.html) and some supplemental material, as well as many full\-color illustrations. Monastic tradition ascribes the Garima Gospels to Abba Garima, who was one of the Nine Saints who came to “Christianize” parts of Ethiopia. According to legend, Abba Garima arrived from Syria and completed the Gospels in a single day. Scholarly research suggests that the Gospels were created between the fourth and seventh centuries, making them contemporary with other early Christian texts. The difference between the Gospels and other manuscripts is their unique Ethiopian context. They are written in Ge’ez, the ancient liturgical language of the [Ethiopian Orthodox Church](Ethiopian-Orthodox-Church.html).
The Garima Gospels consist of two volumes: Garima 1 and Garima 2\. Each volume contains beautifully illustrated pages. The text is written on parchment and arranged in columns. The illustrations include images of the Evangelists, intricate geometric designs, and various religious symbols.
The craftmanship of the Gospels is extraordinary. The use of natural pigments for the illustrations contributes to their lasting vibrancy, and the detailed calligraphy showcases the skill of the scribes. Although the binding of the manuscripts has been worn by time, the Gospels are a testament to the meticulous care taken to preserve them from ruin.
The Garima Gospels are significant to the history of the Ethiopian Orthodox Church. As some of the earliest Christian texts, the Garima Gospels provide a direct link to the formative years of Ethiopian Christianity. The Garima Gospels also have cultural significance. Ethiopia was one of the first nations to adopt Christianity (in the early 4th century). The illustrations and iconography within the Garima Gospels highlight the integration of Ethiopian culture with Christian elements. The result is a distinctly Ethiopian Christian art form.
The Garima Gospels have been preserved at the Abba Garima Monastery for centuries, largely protected from external influences by the monastery’s remote location. Despite the age of the Gospels, they have remained in relatively good condition, thanks to the dry climate and the faithful stewardship of the monks.
In recent years, the Garima Gospels have garnered international attention from scholars and conservators. Modern techniques, such as digital imaging, have revealed new details about the manuscripts’ composition and history. These scholarly efforts have not only enhanced our understanding of these Gospels but have also ensured their continued preservation for future generations.
For Ethiopian Christians, the Garima Gospels are more than ancient texts; they are a living part of their theological, religious, and cultural identity. The Garima Gospels are also an incredible testament to the early spread of Christianity in Africa. As some of the oldest Christian texts, they provide valuable insights into early Christian theology, art, and manuscript traditions. The preservation of these Gospels honors Ethiopia’s history and contributes to our understanding of early Christianity.
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Were Adam and Eve white? |
Answer
The racial identity of Adam and Eve is a subject of considerable debate and speculation. In the end, whether or not Adam and Eve were white is an issue of little importance.
In many artistic depictions of our first parents, Adam and Eve have white European features. This is simply a matter of the artist projecting his or her racial biases onto the canvas rather than expressing a biblio\-historical fact about the physical characteristics of Adam and Eve. The truth is that no one knows what Adam and Eve looked like. Of course, this has not stopped people from creating images of their own.
The Bible does not provide information about the skin complexion of Adam and Eve, making it impossible to assert their racial identity. Were Adam and Eve white? Were they black? A shade of brown? All we know is this: “The Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature” (Genesis 2:7, ESV).
Some point out that the words *Adam* and *Edom* are related and interpret Adam’s name as “[man from the red dirt](meaning-of-adamah.html).” But that does not speak of skin color. The expression *dust from the ground* does not indicate that Adam was white, black, brown, or of any other skin complexion. Instead, it refers to God’s method of forming Adam before breathing life into him.
Furthermore, in Genesis 2:22, Moses does not mention anything about the physical appearance of Eve. He simply says, “The rib that the Lord God had taken from the man he made into a woman and brought her to the man” (ESV). We can conclude that the primary concern of the creation account is not the racial identity of Adam and Eve but God’s special act of creation: “Know that the Lord, he is God! It is he who made us, and we are his; we are his people, and the sheep of his pasture” (Psalm 100:3\).
Adam was the “one man” from whom God “made all the nations, that they should inhabit the whole earth” (Acts 17:26\), and Eve was “the mother of all the living” (Genesis 3:20\). As our ultimate human parents, Adam and Eve must have had the genetic ability to produce all the races we see today. It would thus be a mistake to classify Adam and Eve as “white” or any other race.
Another reason why we cannot classify Adam and Eve as “white” or any another race is that the concept of race is a modern phenomenon. In the Bible, people are categorized by ethnicity, nationality, ancestry, and language:
Deuteronomy 32:8 — “When the Most High gave the nations their inheritance, when he divided up humankind, he set the boundaries of the peoples, according to the number of the heavenly assembly” (NET).
Acts 17:26 — “He made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place” (ESV).
Revelation 7:9 — “I saw a vast crowd, too great to count, from every nation and tribe and people and language, standing in front of the throne and before the Lamb. They were clothed in white robes and held palm branches in their hands” (NLT).
Speculation about the racial identity of Adam and Eve may be a fun thought experiment, but it is not relevant to our salvation or to any other important Bible topic. We are not saved because we know what Adam and Eve looked like. No, we are saved because we believe in the one and only Son of God, Jesus Christ. Do you know Him?
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What does it mean that no one can tame the tongue (James 3:8)? |
Answer
The tongue is a bodily organ humans use to form words. Thus, James applies the tongue as a metaphor for speech. He informs Bible readers that “no one can tame the tongue” (James 3:8, NLT). This statement is part of James’ teaching on the challenging problem of controlling our speech (James 3:1–12\).
Although a relatively small organ, the tongue is [powerful](power-of-words.html), with far\-reaching effects and great potential to produce both good and evil (see James 3:3–6, 9–10\). Wisdom literature informs, “The tongue can bring death or life; those who love to talk will reap the consequences” (Proverbs 18:21, NLT). James compares the tongue to a tiny bit in a large horse’s mouth, able to make the animal go wherever the rider chooses; and to a small rudder on a huge ship, capable of steering the vessel in any direction, even in strong winds (James 3:3–5\). For such a small thing, the tongue’s power and influence seem all out of proportion.
James emphasizes the destructive nature of the tongue, calling it a “flame of fire” able to “set a great forest on fire” with one tiny spark and “a whole world of wickedness, corrupting your entire body. It can set your whole life on fire, for it is set on fire by hell itself” (James 3:6, NLT). Sadly, most of us recognize the truth in this passage when we look back at the devastation and ruin some of our ill\-spoken words have caused.
James makes it clear that taming the tongue is a task beyond human capability: “People can tame all kinds of animals, birds, reptiles, and fish, but no one can tame the tongue. It is restless and evil, full of deadly poison” (James 3:7–8, NLT). However, he does not suggest that believers are helpless and should give up on the prospect of controlling our speech. Despite its difficulty, taming the tongue is imperative: “If you claim to be religious but don’t control your tongue, you are fooling yourself, and your religion is worthless” (James 1:26, NLT).
No person can tame the tongue and gain mastery over his speech in his own strength or by mere willpower. But Christians are called in obedience to God to say only what is good and helpful, to exercise self\-control, to get rid of unkind speech, and to speak wholesome, life\-affirming words (Ephesians 4:29; 5:4; Galatians 5:22–23; Colossians 3:8; 1 Peter 2:1; Titus 3:2\). Jesus said that on the day of judgment believers will have to give an account for every [idle word](idle-words.html) they speak (Matthew 12:36\).
Christ’s followers must yield to God and rely on the Holy Spirit’s power to overcome sin and the terrible evil that our tongues can produce. While perfect victory over sin is not possible in this life, we can make significant progress by God’s grace (Romans 6; 8:2–3; Hebrews 7:25; 1 Peter 2:24; Titus 2:14\).
Left to our own devices, none of us can tame the tongue. But thanks to God and Christ’s resurrection power that lives within us, we can put to death the deeds of our sinful nature (Romans 8:10–14\). We can offer ourselves as living and holy sacrifices to God and give Him control of our tongues (Romans 12:1\). What we humans are incapable of doing, God can do supernaturally in us.
James wrote, “No one can tame the tongue,” because he knew believers would need to remain vigilant, depending on God and His Word in this area (see Psalm 39:1; Proverbs 21:23\). Our tongues are restless; they are prone to gossip, criticize, and complain. They can spread destruction rapidly and uncontrollably, like a raging fire. Therefore, the tongue must be kept in check by the Holy Spirit. If we fail in this area, we must repent and ask for forgiveness and the Spirit’s help, guidance, and strength. The psalmist’s prayer should be our own: “Set a guard over my mouth, Lord; keep watch over the door of my lips” (Psalm 141:3\). When the Lord has control of our tongues, then we know He has control over our hearts and whole lives (Matthew 12:34; 15:18–19\).
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What does the “foolishness of the message” mean in 1 Corinthians 1:21? |
Answer
The [believers in Corinth](church-in-Corinth.html) were spiritual infants with misunderstandings about the wisdom of God, the principles of His kingdom, and the truth of the gospel message. Thus, in 1 Corinthians 1:18–31, the apostle Paul clarifies that God’s wisdom has long been considered nonsense to ungodly people. Using rhetoric to refute his opponents (see 1 Corinthians 1:10–17\), Paul affirms that many of the world’s most brilliant minds discount the gospel’s message, classifying it as foolishness: “Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe” (1 Corinthians 1:20–21, NKJV).
The “foolishness of the message” Paul speaks of in 1 Corinthians 1:21 is God’s paradoxical power and wisdom in the person of Jesus Christ (see 1 Corinthians 1:24, 30\). The Greek term translated as “foolishness” in 1 Corinthians 1:21 means “a ridiculous thought, folly, a wildly mistaken or unfounded opinion or idea.” The unsaved—those who do not have the Spirit of God indwelling them, enlightening and regenerating their minds—cannot accept God’s wisdom, which is conveyed whenever the message of the gospel is preached: “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).
The [message of the cross](message-of-the-cross-foolishness.html) is that God sent His only Son, Jesus Christ, to be crucified as the atoning sacrifice for humanity’s sins. Because Jesus gave His life on the cross, all who put their faith in Him can receive His forgiveness and salvation. To the unsaved, the essential truth of the gospel equates to meaningless hogwash because the worldly mind only values and appreciates human wisdom.
Paul underlines the stark contrast between human wisdom and [God’s wisdom](godly-wisdom.html). He reinforces his teaching by referencing Isaiah 29:14, in which the prophet rebuked Israel for relying on the “wisdom of the wise” and the “intelligence of the intelligent” instead of God’s divine wisdom. The believers in Corinth were making the same grave mistake. Rather than trusting in the wisdom that comes down from heaven, they were depending on the kind of wisdom James labeled “earthy, unspiritual,” and “demonic” (James 3:15\). In their spiritual immaturity, the Corinthian believers were still thinking and acting like unbelievers.
The Holy Spirit renews and transforms the mindset of those who are being saved (Romans 12:2; 2 Corinthians 2:15–16\). Paul said, “It pleased God” (1 Corinthians 1:21, NKJV) to save those who believe in Him through a message that seems like “foolish preaching” to the world (1 Corinthians 1:2, NLT). This is one of the upside\-down truths of God’s kingdom: the way to salvation and [eternal life](eternal-life.html) is through the death of Jesus Christ on a cross (John 6:51; 11:25–26; 14:6\).
Paul states that God’s way of salvation is “foolish to the Jews, who ask for signs from heaven” as irrefutable and tangible proof of God, “and it is foolish to the Greeks, who seek human wisdom. So when we preach that Christ was crucified, the Jews are offended and the Gentiles say it’s all nonsense. But to those called by God to salvation, both Jews and Gentiles, Christ is the power of God and the wisdom of God. This foolish plan of God is wiser than the wisest of human plans” (1 Corinthians 1:22–25, NLT).
By establishing a plan of salvation that is foolish in the world’s estimation, God turned the world’s wisdom into folly and the “foolishness of the message” into divine power and wisdom. No one can come to know God through human understanding. An earthly mindset will only comprehend the gospel as a ridiculous idea. But those who come to the Lord in humble faith are enlightened to see that the message of His redeeming sacrifice on the cross is the power and wisdom of God that sets people free from sin and death and leads to eternal life.
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Why did Jesus say, “I have called you friends” in John 15:15? |
Answer
In John 15:1–17, Jesus illustrates His relationship with believers: He is the “[true vine](true-vine.html),” and we are the “branches.” Christ is the center and source of the Christian life. The key to a healthy and productive relationship with Him is abiding in Jesus because, apart from Him, we can do nothing (verses 4–8\). Obedience is another vital element to the vibrant love relationship we share with Him (verses 9–12\). That obedience stems not from a sense of obligation or servitude but from a bond of friendship: “Greater love has no one than this: to lay down one’s life for one’s friends. You are my friends if you do what I command. I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you” (verses 13–15\).
Christ’s statement, “I have called you friends,” must have deeply moved the disciples since only Abraham and Moses were called God’s friends in Scripture (Exodus 33:11; 2 Chronicles 20:7; Isaiah 41:8; James 2:23\). Jesus credits the disciples’ promotion to friendship status to their becoming privy to His insider teachings: “A master doesn’t confide in his slaves. Now you are my friends, since I have told you everything the Father told me” (John 15:15, NLT).
Disclosing confidential information has been a feature of close friendships since the beginning of time. God shared His previously undisclosed plans with Abraham (Genesis 18:16–22\) and spoke privately with Moses face to face (Exodus 33:11\). Now, as friends of Jesus Christ, believers have the extraordinary opportunity to get to know God intimately. He takes us into His confidence (Psalm 145:18; James 4:8; Revelation 3:20\). As members of His inner circle, the Lord lets us in on the secret mysteries of God (Ephesians 1:9; Romans 16:25\). Jesus makes known to us everything He has learned from the Father. Christians receive unrestricted access to the truth, although we are limited by our ability to comprehend it all (John 16:12\).
While Jesus is our [Lord](Jesus-is-Lord.html) and Master, and we are His willing servants (Luke 12:35–36; 1 Corinthians 7:22; Colossians 3:23–24; Ephesians 6:6; 1 Peter 2:16\), our relationship with Him takes on a different quality than mere Master and slave. A slave or bondservant was expected to obey his master’s orders without explanation. Because Jesus calls us into a loving alliance, we are privileged to partake of His divine revelation (Hebrews 1:1–2; John 1:18; 14:10; 17:6\). With “those who fear him,” the Lord holds nothing back (Isaiah 50:4; Psalm 25:14; John 8:31–32; 14:7\).
In Jesus, we have the greatest possible friend. He loves us so much that He was willing to lay down His life on the cross to save us (John 3:16; 5:13; Romans 5:7–8\). He is the “[Good Shepherd](Good-Shepherd.html)” who “lays down his life for the sheep” (John 10:11\). He is “a friend who sticks closer than a brother” (Proverbs 18:24\) and a faithful companion who “will never leave \[us] nor forsake \[us]” (Joshua 1:5\). He loves us “to the very end” (John 13:1\), which in the original language means He loves us “to love’s fullest extent and uttermost limit.”
Because Jesus said, “I have called you friends,” we ought to treasure that relationship by drawing near to Him every day, spending time in His Word, learning what He wants to teach us about the Father, obeying His commands, abiding in Him, bearing fruit, and doing “the good things he planned for us long ago” (Ephesians 2:10\). We have the privilege and honor of being called His friends only because of His grace in choosing us (John 15:16\).
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What does the Bible say about belief? |
Answer
According to the Oxford Dictionary, belief is “something one accepts as true or real; a firmly held opinion or conviction.” For Christians, this means we believe that God exists and has revealed Himself in His authoritative Word (i.e., Scripture). It also means that we trust in His only begotten Son, Jesus Christ, who died and rose again on the third day. In Christ, there is forgiveness of sins and the hope of [eternal life](what-is-eternal-life.html). This is the essence of Christian belief.
In Scripture, belief is synonymous with trust and [faith](Bible-faith.html). God expects us to believe, trust, and have faith in Him rather than our own capabilities. Hebrews 11:6 says, “Without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him” (ESV). Faith includes belief in God’s existence, a given in the Bible—the writers of Scripture did not see the need to provide philosophical arguments demonstrating God’s existence. The existence of the world and humanity is the only “proof” needed to affirm God’s existence: “By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible” (Hebrews 11:3, ESV).
Perhaps the most well\-known passage concerning belief is John 3:16\. Jesus says, “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (ESV). Here, the word *believes* means “has personal trust.” This kind of trust is more than acknowledging that God exists or that Jesus died on the cross for the sins of the world. Those things are important to believe, but the [belief that saves](signs-saving-faith.html) involves a total commitment of one’s eternal destiny to the Lord, a confidence that God can and will forgive sin on the basis of Jesus Christ’s sacrifice and resurrection.
Belief in Christ also leads to a change in behavior. James 2:26 says, “As the body apart from the spirit is dead, so also [faith apart from works](faith-without-works-dead.html) is dead” (ESV). Justification or salvation is by faith alone, but good works are the natural result of being united with Christ. The new birth will inevitably lead one away from sin and toward the righteousness of Christ. Paul hits the nail on the head when he says, “We are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:10, ESV).
Failure to [believe in Christ](faith-in-Jesus.html) for salvation has eternal consequences. Jesus warns, “Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God” (John 3:18, ESV). The word *condemned* means “punished.” The punishment for unbelief is eternal damnation and suffering: “In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out” (Luke 13:28, ESV). To avoid this terrible reality, we must “confess with \[our mouths] that Jesus is Lord and believe in \[our hearts] that God raised him from the dead, and \[we] will be saved” (Romans 10:9, ESV). Where will you spend eternity?
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What is an anthropopathism? |
Answer
The Bible occasionally ascribes human characteristics to God using metaphorical language. Such poetic descriptions, though not literal, make certain stories more relatable for readers. Scholars call these figures of speech anthropomorphisms, meaning “human form.” One type of [anthropomorphism](anthropomorphism.html) the Bible uses is anthropopathism, meaning “human feeling.” Specifically, anthropopathism ascribes human emotion to God.
To understand anthropopathic descriptions in the Bible, it’s helpful to know the literal meaning of these figures of speech. To start, God’s fundamental nature is spirit (John 4:24; 1 Timothy 1:17\). This means passages describing Him with arms (e.g. Isaiah 40:10\) or sitting down (e.g., Psalm 47:8\), suggesting He has a physical body, are anthropomorphic. Moreover, verses that describe Him as experiencing human emotions are communicating truth about Him in non\-literal ways so people can understand Him better.
The Bible attributes a range of emotions to God. Emotions that solicit positive responses from readers include rejoicing (Isaiah 62:5; cf. Zephaniah 3:17\), compassion (Exodus 34:6; Joel 2:13\), and yearning (Jeremiah 31:20; Hosea 11:8\). Such descriptions are consistent with God’s love and goodness. However, some readers wrestle with the attributing of emotions like regret or repentance to God, inferring that He is remorseful over His own sin. Such an implication would contradict God’s holy and righteous nature (Psalm 18:30; James 1:13\).
For instance, Moses, the author of the book of Genesis, describes God using human emotion in the flood story. He writes that, in the days of Noah, God was displeased with how wickedness increased greatly on the earth (Genesis 6:5\). Yet, before He externally judged the world with water, God internally mourned over humanity’s transgressions. Bible translations render the key word in different ways. The ESV reads, “And the Lord *regretted* that he had made man on the earth, and it grieved him at his heart” (Genesis 6:6, emphasis added). The NASB says God “was sorry He had made man.” The KJV says “it repented the Lord that he made man.” Each translation suggests God felt remorse over His creation of humanity.
Another passage that describes God [repenting](God-repented.html) or regretting is 1 Samuel 15:11\. In the ESV, the verse reads, “I regret that I have made Saul king, for he has turned back from following me and has not performed my commandments.” The NIV also uses the word *regret*, while the KJV says, “It repenteth me that I have set up Saul to be king.”
Despite Bible translations using words like *regret* and *repent*, anthropopathism doesn’t teach that God grieved over His own sin. Instead, such descriptions use words associated with human emotion to convey God’s reaction to human sin. Confirming this explanation, the same passage that says God “regretted” making Saul king unambiguously states that God doesn’t experience regret and repentance like people do: “And also the Glory of Israel will not lie or have regret, for he is not a man, that he should have regret” (1 Samuel 15:29, ESV). Thus, descriptions of God regretting and repenting are anthropopathic, expressing His sorrow over humanity’s sinful behaviors—not His own.
Furthermore, while descriptions of God regretting and repenting are anthropopathic, it will also help readers to consider how Bible translations use certain words with nuanced meanings, words whose connotations can change over time. For instance, the word *sorry* has more than one connotation in English. It doesn’t always imply an admission of wrongdoing, e.g., “I’m sorry for acting selfishly.” It can also express sorrow without implying confessing moral irresponsibility, e.g., “I’m sorry to hear your grandmother passed away.”
Likewise, the word *repent* has multiple connotations. Expressing grief over the sin of others, rather than guilt over one’s own wrongdoing, is within its semantic range. In fact, the KJV uses the “expression of grief” meaning of the word. The KJV uses the word *repented* in Judges 21:6 to describe people’s sorrow without the connotation of guilt. In the story, Israel sorrowed over the tribe of Benjamin’s sin: “And the children of Israel repented them for Benjamin their brother, and said, There is one tribe cut off from Israel this day” (KJV). According to the KJV, the children of Israel “repented,” yet they hadn’t done anything wrong—only Benjamin had.
Anthropopathic descriptions of God in the Bible convey truth about Him. Using figurative language, anthropopathism reveals God’s nature and character in emotional terms to people who feel similar emotions. While these figures of speech convey important truths, the chief expression of God’s communication to humanity isn’t found in metaphors but in Jesus of Nazareth. As truly God and truly man, Jesus experienced human emotions like anger (Mark 3:5\), grief (John 11:35\), and joy (Luke 10:21\), giving full, non\-metaphorical expression to God’s sympathy and care for people and their choices.
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What is the Testament of Job? |
Answer
[Job](life-Job.html) is one of the most well\-known figures in the Bible. Readers have always resonated with the Old Testament book that tells his story. People sympathize with Job as he experiences loss, echo the questions he asks about faith amid suffering, and grow alongside him when God finally speaks. Given Job’s legacy, it’s no wonder another ancient text that bears his name makes people curious. Yet, the Testament of Job plunders the Bible story to spread false teaching, using historical fiction to promote unbiblical theology.
The Testament of Job belongs to a category of literature known as the [Pseudepigrapha](pseudepigrapha.html)—a collection of non\-biblical writings composed from the sixth century BC to the third century AD. The word *pseudepigrapha* literally means “false writings.” In common use, the term refers to literature written under an assumed name. Other well\-known books from the Pseudepigrapha include 1 Enoch, the Apocalypse of Peter, and the Gospel of Thomas.
In biblical studies, the word [*canon*](canon-of-Scripture.html) refers to the official list of texts that demonstrate inspiration from God (Psalm 119:160; cf. 2 Timothy 3:16–17\). The divinely inspired books—that is, the 66 books of the Bible—are called “canonical,” while those that aren’t are “non\-canonical.” The Testament of Job fails to exhibit inspiration; thus, it’s not canonical. None of the three major branches of historic Christianity—Roman Catholicism, Eastern Orthodoxy, or Protestantism—recognize the Testament of Job as canonical.
Comparing the biblical [book of Job](Book-of-Job.html) with the Testament of Job reveals stark contrasts, starting with when the narratives occurred and who wrote them. Most scholars believe the historical figure Job lived during the lifetime of Abraham, though his story wasn’t recorded in book form until centuries later. Though the book of Job is anonymous, tradition considers Moses or Solomon as [probable authors](who-wrote-the-book-of-Job.html). In contrast, the Testament of Job, likely written by a Hellenistic Jew in the first century AD, contains fictional stories about Job.
The two books share themes like God’s sovereignty and human suffering, yet they have important differences, too. For instance, the beginning of the book of Job features Satan’s dialogue with God, but the Testament of Job contains more passages about spiritual warfare. In the biblical book, Satan interacts with God in the heavenly court (Job 1—2\), but in the pseudepigraphal book, he interacts with Job’s family on earth. Additionally, while the book of Job doesn’t mention any dealings angels or demons had with Job, the Testament of Job depicts Job talking with angels and demons afflicting his daughters (Testament of Job, chapters 8—9; 40\).
Another difference between the writings is that the biblical book, although named for Job, is ultimately about God. Job illustrates this when he focuses his attention on God amid his loss saying, “Naked I came from my mother’s womb, and naked shall I return. The Lord gave, and the Lord has taken away; blessed be the name of the Lord” (Job 1:21\). In contrast, the pseudepigraphal book places Job in the foreground of the narrative and God in the background. This difference is noticeable through the dialogues Job has with his friends who are mentioned in both books. Job receives praise from his friends in the Testament of Job, making him the hero of the narrative (e.g., chapters 8—9\); in contrast, in the book of Job his friends mostly question and criticize him (e.g., Job 8:20–22\).
Furthermore, the Testament of Job lacks a climactic epilogue, unlike the historical narrative where it is the theological heart of the story. In the climax of the biblical book, when God speaks to Job out of the storm, He says, “Where were you when I laid the foundation of the earth? Tell me, if you have understanding” (Job 38:4\). This conclusion emphasizes Job’s humility rather than his merit, emphasizing that God is the main character of the book.
Popular media sometimes refer to the ancient literature that doesn’t meet the standards of canonicity as the “[lost books of the Bible](lost-books-Bible.html).” This description is historically inaccurate because the Christians knew these books well and rejected them for lacking inspiration. Thus, despite its name, the Testament of Job doesn’t offer readers biblical truth about history or theology.
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What is fiat creationism? |
Answer
The beginning of the universe has fascinated people for millennia. Some think its origin is exclusively the result of natural processes that occurred over billions of years. Others believe the universe materialized when God purposefully spoke it into being. This view—that God created the universe through direct command—is called “fiat creationism.”
The English word *fiat* refers to an authoritative decree. It comes from a Latin word with the same spelling, meaning “let there be.” In early Latin Bible translations, *fiat* appears six times in the first chapter of Genesis. Its first appearance is found in the phrase *fiat lux*, meaning “let there be light” (Genesis 1:3\). The word describes God calling into existence different aspects of the created order (see Genesis 1:6, 9, 14, 20, 24\).
Fiat creationism is theologically consistent with the Bible’s teaching on the nature of God’s Word. Isaiah 55:11 says a central characteristic of God’s Word is that it never fails: “It shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it” (ESV). For example, God’s Word has instantly saved people from calamity: “He sent out his word and healed them, and delivered them from their destruction” (Psalm 107:20\). Also, when the devil tempted Jesus, the Lord expressed faith in God’s Word to directly sustain Him: “Man shall not live by bread alone, but by every word that comes from the mouth of God.’” (Matthew 4:4; cf. Deuteronomy 8:3\). These examples affirm that God’s Word has the power to immediately enact and fulfill God’s decrees, reflecting the essence of fiat creationism.
Fiat creationism is compatible with certain views that Christians have about the universe’s origins, but not with others. For instance, it aligns with [young earth creationism](young-earth-creationism.html), the position of Got Questions Ministries. According to this interpretation, the creation account describes seven consecutive 24\-hour periods that occurred between 6,000 and 10,000 years ago. In contrast to taking billions of years to slowly evolve, God spoke each aspect of creation into existence instantaneously. For example, when God called land animals into existence, they immediately appeared: “And God said, ‘Let the earth bring forth living creatures according to their kinds—livestock and creeping things and beasts of the earth according to their kinds.’ *And it was so*” (Genesis 1:24, emphasis added).
However, fiat creationism isn’t compatible with [old earth creationism](old-earth-creationism.html), also called “progressive creationism” or “[day\-age creationism](Day-Age-Theory.html).” According to this view, the “days” mentioned in the creation account describe seven unequal periods of time, each consisting of billions of years. Each “day” in the passage reflects a symbolic summary of changes that occurred over billions of years.
Fiat creationism has varying degrees of compatibility with other views on the origin of the universe. First, it’s not compatible with [theistic evolution](theistic-evolution.html), which posits that God guided the evolutionary process whereby the natural world evolved gradually over billions of years. Second, although advocates of [intelligent design](intelligent-design.html) agree that purposeful design is found in creation, and they reject purely Darwinian explanations for the origin of the universe, they lack consensus regarding God calling creation into existence through direct commands. Third, the [gap theory](gap-theory.html) holds that billions of years elapsed between Genesis 1:1 and 1:2, yet the subsequent six\-day period (Genesis 1:3—2:3\) consisted of instantaneous creations called into existence through God’s direct commands. Fourth, adherents of the framework view of the creation account posit that the creation account isn’t scientific or historic, but merely contains literary structure to convey theological truth. So, it doesn’t address, and therefore doesn’t affirm, fiat creationism.
The most common view of the origin of the universe among non\-Christians today is the opposite of fiat creationism. It attributes the universe’s beginning to the so\-called “[Big Bang](big-bang-theory.html),” hypothesized to have occurred 13\.8 billion years ago. The term *Big Bang* is a misnomer because, although proponents believe the alleged event was “big,” they don’t hold that a “bang” occurred in terms of a loud sound or an explosion. According to the theory, the universe began in a hot, dense state and has been slowly expanding ever since. Advocates of the Big Bang hold that there was no singular moment that can be likened to a sudden fiat\-directed appearance of the material universe. Therefore, fiat creationism and the Big Bang are incompatible positions.
Fiat creationism reflects faith in God’s power, which Jeremiah relates to the universe’s beginning when he writes, “Ah, Lord God! It is you who have made the heavens and the earth by your great power and by your outstretched arm! Nothing is too hard for you” (Jeremiah 32:17\). The psalmist illustrates that the appropriate response to reflecting on God’s power is praise: “Great is our Lord, and abundant in power” (Psalm 147:5\).
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What does it mean that all things were made through Him (John 1:3)? |
Answer
John 1:3 states, “All things were made through him, and without him was not any thing made that was made” (ESV). This verse is part of John’s opening lines, which parallel Genesis 1:1, likely done on purpose to affirm [Christ’s deity](is-Jesus-God.html). The “him” through which all things were made refers to the Living Word, who is Jesus. Here, John makes a powerful declaration: everything was created through Jesus.
First and foremost, John 1:3 proves that Jesus was neither a created being nor an angel, as some might argue. Since Jesus is the One through whom everything was created, He couldn’t have been created Himself. Indeed, He is the Source of all that was made, so nothing would exist without Him. Because of this, Jesus’ declaration about being the way, the truth, and the life holds profound meaning (John 14:6\). It is not merely a religious claim but the words of the Creator.
Additionally, the fact that that all things were made through Him provides us a glimpse of the Godhead’s joint work in creation. The Father spoke, and the Son—the Word—brought to reality what was said. Genesis 1:2 relates the work of the Third Person of the Trinity, saying that “the Spirit of God was hovering over the waters.” The Triune God is united in purpose and in power from creation to restoration.
If there are any doubts regarding Scripture’s teachings about Jesus’ deity and His unity with the Father, the book of John clears them up. Jesus is our Savior and our Source of Life. Thus, true life is found only in Christ, and our true humanity is realized when we conform to His image. The Christian message is not solely about reaching heaven after death but about reconciliation with the Father, being united with the Source of Life and becoming the people our Creator intended. The statement that all things were made through Christ is a radical claim that lifts Jesus to a place of deity and assigns Him a position of paramount importance.
John’s affirmation of Jesus’ deity and His role in creation adds fascination to the concept of [incarnation](incarnation-of-Christ.html). It certainly lends credence to Paul’s words often referred to as the Christ Hymn: “In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!" (Philippians 2:6–8\). In a staggering display of humility, the Source of Life descended from heaven to assume an inferior nature in order to save us all.
John’s introduction to his Gospel serves as a reminder that Jesus transcends being just a carpenter’s son, a religious leader, or a rabbi. He is not an angel, a created being, or a lesser god. Jesus is the [*Logos*](what-is-the-Logos.html), the Wisdom and Order of the whole created world, and nothing was created except through Him.
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What is the unquenchable fire in Matthew 3:12? |
Answer
In Matthew 3:12, John the Baptist gives a powerful description of Jesus’ role in judgment: “His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat in to the barn, but the chaff he will burn with unquenchable fire” (ESV). The phrase *unquenchable fire* highlights the severity and finality of divine judgment. To better understand the meaning of this phrase, we must examine both the Old and New Testaments.
First, it is important to understand the agricultural metaphor used by [John the Baptist](life-John-Baptist.html). The winnowing process involves using a fork\-like tool to toss harvested wheat into the air, allowing the wind to separate the worthless chaff from the valuable wheat. In this metaphor, the wheat represents the righteous, who are safely gathered. The chaff, on the other hand, represents the wicked, who are destined for “unquenchable fire.” Being unquenchable, this fire continues to burn and cannot be extinguished, indicating everlasting torment.
The concept of an “unquenchable fire” is rooted in Old Testament imagery. For instance, Isaiah 66:24 mentions a fire that “shall not be quenched” (ESV), referring to the fate of the wicked. Likewise, Jeremiah 17:27 warns of an unquenchable fire that will consume the people in Jerusalem if they do not keep the Sabbath holy. Both Isaiah 66:24 and Jeremiah 17:27 understand the “unquenchable fire” as God’s wrath and judgment that is relentless and all\-consuming. John the Baptist uses the same imagery in Matthew 3:12 to stress the seriousness of the coming judgment, when Jesus will separate the righteous from the unrighteous.
The idea of unquenchable fire is also found in other New Testament passages. In Mark 9:48, Jesus warns that it is better to enter heaven without any limbs than to be thrown into hell, “where their worm does not die, and the fire is not quenched” (ESV). Mark 9:48 reinforces the idea that the “unquenchable fire” represents the eternal punishment awaiting the unrighteous. This is the unfortunate reality for everyone who chooses to remain in sin rather than submit to Christ in faith.
The book of Revelation also provides a vivid description of final judgment, where those whose names are not written in the book of life are thrown into the lake of fire (Revelation 20:15\). This [lake of fire](lake-of-fire.html) is the “unquenchable fire” that John the Baptist mentions in Matthew 3:12\. The fire refers to an eternal state of punishment for the wicked. There will be no reformation or restoration of the wicked; the fire of their punishment burns eternally.
The mention of “unquenchable fire,” then, is a call to [repentance](repentance.html), which is the essence of John the Baptist’s ministry. The urgency of this message is clear: the time to repent is now, before judgment comes. Sinners must awaken to the truth of eternal punishment, turning from sin and to God. As 2 Peter 3:9 states, “The Lord is not slow to fulfill his promise, as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance” (ESV). God’s patience, however, should not be taken for granted, since the “unquenchable fire” remains an impending reality for those who do not heed His call to repent.
The “unquenchable fire” is also a reminder of God’s holiness and justice, which demands that sin be dealt with in an appropriate manner. The fire of God is how ultimate justice is served, reflecting the Lord’s righteous indignation against sin and His commitment to eradicating it. In Hebrews 12:29, God is described as a “consuming fire,” emphasizing the purity of His nature, which cannot coexist with sin. For believers, this truth compels us to live in a manner worthy of the gospel, always mindful of God’s righteous judgment.
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Who wrote the book of Zephaniah? Who was the author of Zephaniah? |
Answer
The [book of Zephaniah](Book-of-Zephaniah.html) is included in the Twelve and is the ninth book among the Minor Prophets. According to the first verse, the prophet Zephaniah composed his work during the reign of Josiah (Zephaniah 1:1\). This suggests that Zephaniah experienced the dark days of kings like Manasseh, who “shed so much innocent blood that he filled Jerusalem from end to end—besides the sin that he had caused Judah to commit, so that they did evil in the eyes of the Lord” (2 Kings 21:16). Despite the occasional good king such as Josiah (2 Kings 22:15–20; 2 Chronicles 34:26–28\), prophets like Zephaniah affirmed that judgment was inevitable. Given the prevalent evil, God’s response is understandable and reflective of His nature.
There is no dispute regarding the authorship of Zephaniah, although our knowledge of the prophet is solely derived from the book itself. The introductory verse indicates that Zephaniah is “the son of Cushi.” Since the name *Cushi* means “black” and is related to the Hebrew word for “Ethiopian,” some scholars have proposed that Zephaniah had African roots. Interestingly, Zephaniah’s great\-great grandfather is named Hezekiah, and that’s where the recorded lineage stops. Some scholars believe this to be [King Hezekiah](life-Hezekiah.html). If that’s accurate, Zephaniah would be one of a few prophets from a royal lineage, placing him at the heart of political activities. His position would amplify the impact of his words.
Outside the book of Zephaniah, no evidence aids in placing the prophet in a particular historical context. Thus, we must rely on the information provided in the first verse. It suffices to know that Zephaniah was a prophet used by God to warn Israel: “The Lord warned Israel and Judah through all his prophets and seers: ‘Turn from your evil ways. Observe my commands and decrees, in accordance with the entire Law that I commanded your ancestors to obey and that I delivered to you through my servants the prophets’” (2 Kings 17:13\).
Zephaniah extensively explored the theme of the “[day of the Lord](day-of-the-Lord.html)” more than any other prophet. While prophets like Isaiah, Ezekiel, Joel, Obadiah, and Malachi also wrote on the day of the Lord, none delved as deeply as Zephaniah. Through this theme, Zephaniah proclaimed the fall of Judah (see Zephaniah 1:4–6\) and the future restoration of humanity (verse 12\).
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Who wrote the book of Micah? Who was the author of Micah? |
Answer
The [book of Micah](Book-of-Micah.html) is one of the minor prophets in the Old Testament canon. It was written by the [prophet Micah](Micah-in-the-Bible.html), who lived in the eighth century BC.
In the tradition of other prophets, Micah condemned injustice (Micah 2:1–2; 3:1–3\), criticized empty religious rituals (6:6–8\), called for repentance (6:9; 7:18–19\), and prophesied about a future restoration (4:1–4; 5:2\). Notably, Micah includes a well\-known prophecy about Jesus’ birth in Bethlehem, recorded approximately seven hundred years before the actual event (Micah 5:2\). The book of Micah provides valuable insights for our relationship with God and others, as well as a glimpse into God’s future plan to renew all things.
The first verse of the book attributes the text to Micah, a prophet from Moresheth Gath. He prophesied during the reigns of Jotham, Ahaz, and Hezekiah, making him a contemporary of Hosea and Isaiah. Unlike some other prophets, Micah proclaimed messages to both Israel and Judah, specifically addressing the capitals of Samaria and Jerusalem. The northern kingdom of Israel had experienced a prolonged period of bad kings, while the southern kingdom of Judah alternated between righteous and unrighteous kings. In the midst of the turmoil on both sides, Micah delivered his prophecies.
Micah’s name, meaning “who is like Yahweh?,” serves as a reminder of God’s sovereignty and uniqueness. During the latter prophets’ era, Israel and Judah had forgotten about God’s uniqueness, turning to other gods and provoking God’s anger (see Micah 5:10–15\). The attitude of both Israel and Judah during this period sharply contrasts with Micah’s name, but we also see elements of hope in God’s undying unfaithfulness.
Despite its brevity, the book of Micah commands respect for its utilization of different literary styles, including lament (Micah 1:8–16; 7:8–10\) and a hymn (7:14–20\). A distinctive genre in Micah is the “covenant lawsuit,” portraying God suing Israel:
Listen to what the Lord says:
“Stand up, plead my case before the mountains;
let the hills hear what you have to say.
“Hear, you mountains, the Lord’s accusation;
listen, you everlasting foundations of the earth.
For the Lord has a case against his people;
he is lodging a charge against Israel.
“My people, what have I done to you?
How have I burdened you? Answer me.
I brought you up out of Egypt
and redeemed you from the land of slavery.
I sent Moses to lead you,
also Aaron and Miriam.”
(Micah 6:1–4\).
As with some other books of the Bible, some critics have questioned Micah’s authorship. There is little controversy over the first three chapters, covering the judgment of Israel and Judah, but some critics view the prophetic foretelling portion of the book, chapters 4—5, as a late addition. This perspective reveals a naturalistic bias regarding prophecy. There is no reason to dispute Micah’s authorship of any part of the text. God is well able to predict the future through His prophets (see Isaiah 46:10\).
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Who wrote the book of Nahum? Who was the author of Nahum? |
Answer
The [book of Nahum](Book-of-Nahum.html) is part of the Twelve in the Hebrew Bible and is categorized as a Minor Prophet in the Old Testament. Like Obadiah, Nahum did not prophesy against Israel and Judah. Instead, his proclamations of judgment were directed at [Nineveh](Nineveh-in-the-Bible.html), the same Assyrian city that had repented during Jonah’s time. Between Jonah and Nahum, Nineveh relapsed into their old ways, possibly worsening. Nahum prophesied the collapse of the Assyrian Empire, attributing their defeat to God’s judgment for their oppressive actions. God’s patience is evident in the time taken to act against Assyrian oppression, but His justice is certain.
The prophet Nahum is widely regarded as the author of the book that bears his name, with little controversy among scholars. While some have considered multiple authorship, the traditional view prevails. Little is known of the prophet himself, except what is said in the first verse, “A prophecy concerning Nineveh. The book of the vision of Nahum the Elkoshite” (Nahum 1:1\). Elkosh is located in southern Judah, and some scholars identify it as a city that was later named Elcesi.
Nahum likely prophesied during the reign of King Manasseh, when the [Assyrian Empire](Assyria-in-the-Bible.html) was the dominant force in the Near East. King Manasseh was a wicked king, so Judah also went through dark times. Nahum’s message shows that God is sovereign over all nations and exercises justice at the right time. Yahweh was never just the God of Israel. He is the God of the whole world (see Isaiah 49:6 and Acts 26:22–23\.
Nahum presented his prophecy in two parts. Chapter 1 acts as a prelude, while chapters 2 and 3 describe the eventual [fall of Nineveh](God-judge-Nineveh.html), which finally happened in 612 BC, marking the decline of the Assyrian Empire.
The book of Nahum is less known compared to other biblical texts, but like every other part of Scripture, it is inspired and given for “teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work” (2 Timothy 3:16–17\). The themes in Nahum remain vitally pertinent in today’s deteriorating world, leading us to acknowledge God’s sovereignty over nations, the consequences of sin, the universality of God’s justice, and His involvement in all of human history. Like other prophets, Nahum leaves a message of hope for us, “The Lord is good, a refuge in times of trouble. He cares for those who trust in him” (Nahum 1:7\).
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Who wrote the book of Zechariah? Who was the author of Zechariah? |
Answer
The prophet Zechariah is the author of the book bearing his name, as indicated in the first verse (Zechariah 1:1\). Part of the twelve Minor Prophets, the [book of Zechariah](Book-of-Zechariah.html) is placed just before the final Old Testament book. Zechariah was penned during the reign of King Darius of Persia, during the time the Israelites’ were rebuilding their temple in Jerusalem. Haggai was a contemporaneous prophet.
The book of Zechariah contains warnings and encouragement for the returned exiles. It also includes messianic prophecies that point toward a coming king who would also be a priest (see Zechariah 6:9–13\). Similar to Daniel, Ezekiel, and Isaiah, Zechariah had symbolic visions that form a major aspect of his message.
Zechariah came from a priestly lineage, being the grandson of Iddo, a priest. Iddo is listed among the priests and Levites who had returned to Jerusalem with Zerubbabel and Joshua (Nehemiah 12:1–4\). Zechariah is also listed as the “leader of the family of Iddo” (verse 16\), indicating that he returned from exile with his grandfather. In addition to being a prophet, Zechariah held a priestly role, a duality reflected in his writings. Zechariah was likely young when he prophesied (Zechariah 2:4\).
The book of Zechariah is divided into two sections. The first part abounds with symbolic visions, following a general call to repentance. These eight visions are all geared toward encouraging the people in the building of the temple. Like Haggai, Zechariah emphasizes the rebuilding of the temple and the restoration of Jerusalem. The central vision portrays the coronation of Joshua, the high priest, symbolizing the Priestly King called the Branch (Zechariah 6:11–14\). The second part of Zechariah carries messianic significance (see Zechariah 9:9\). Of all the minor prophets, Zechariah has the highest number of [messianic prophecies](messianic-prophecies.html), leading some commentators to view it as a miniature Isaiah. Some scholars also view Ezekiel as a potential influence on Zechariah.
Authorship of Zechariah isn’t highly contested. However, some scholars suggest a dual authorship theory, attributing the first part to the prophet and the second to later contributors. However, there’s no reason to dispute the single authorship of Zechariah.
The name *Zechariah*, meaning “Yahweh remembers,” encapsulates the book’s main theme. Despite the past and future sin of the people, God remains faithful. Israel had paid a hefty price for their persistent rebellion, but God always remembers His promises. His promises will ultimately be fulfilled in [the Branch](Branch-of-the-Lord.html), Jesus Christ.
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What does it mean that “two nations are in your womb” in Genesis 25:23? |
Answer
Genesis 25:19–26 describes the birth of [Jacob and Esau](Jacob-and-Esau.html). Abraham’s son Isaac was forty years old when he married Rebekah, but they did not have children until he was sixty (verses 20, 26\). While Rebekah was pregnant, “the babies jostled each other within her” (verse 22\). The young mother was puzzled and asked the Lord why this was happening to her. He explained, “Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the older will serve the younger” (verse 23\).
God revealed to [Rebekah](Rebekah-in-the-Bible.html) that she was carrying twins in her womb—two sons who would each become the progenitor or father of a nation. These two nations would be rivals—they would be divided, and one would be stronger than the other. Contrary to the cultural norm of the day, the younger son (Jacob) would be favored, and the older son (Esau) would serve the younger.
Through cunning and deception, Jacob, whose name means “deceiver” or “supplanter,” snatched for himself Esau’s birthright (Genesis 25:27–34\) and blessing (Genesis 27:1–45\). As the firstborn of the twins, according to custom, Esau should have held the “birthright,” or the position of head of the household with the right to inherit his father’s estate. Typically, he would have also been given a greater blessing at the time of his father’s passing. This blessing was akin to a last will and testament. But God had chosen Jacob over Esau to be heir to the covenant. Bible commentators note that this selection of Jacob instead of Esau was proof of God’s gracious and sovereign election in the lives of His people (see Romans 9:10–13\). He chooses people not according to their human merit or worthiness but for His own purposes.
*Two nations are in your womb* was a prophetic announcement that Jacob was destined to become the father of the twelve tribes of Israel and patriarch of God’s chosen people. Conversely, Esau would become the progenitor of the nation of Edom (Genesis 25:30; 32:3; 36:1, 30\). The sibling rivalry that had begun with jostling in the womb would continue throughout their lives and be inherited by the nations these twins would father.
[Edom](Edom-Obadiah.html) was Israel’s enemy throughout most of the nation’s history. King Saul and King David waged war against the Edomites, with David defeating them and pressing them into labor (1 Samuel 14:47–48; 2 Samuel 8:13–14\). During Jehoram’s reign, Edom revolted against Judah and installed an independent king (2 Kings 8:20–22\).
The [Edomites](Edomites.html) continued to cause trouble for Israel, raiding Judah after it fell to the Babylonians (Ezekiel 25:12–14\). Here, and later in Ezekiel 35:1–15, Edom is portrayed as a prototype of all of Israel’s later adversaries. As a result, God pronounced judgment on Edom (Jeremiah 49:7–22\). Harking back to His love for Jacob and disapproval of Esau, God declared that Edom would become a wasteland left to desert jackals (Malachi 1:2–5\).
God dealt harshly with the Edomites because of their pride (Obadiah 1:3\), violence (Obadiah 1:10\), and apathetic attitude toward Israel (Obadiah 1:11–12\). In Obadiah, God’s judgment on Edom becomes a picture of worldwide judgment, assuring Israel that He will avenge all the wrongs done to His people (Obadiah 1:15–17\).
As Rebekah’s twins, Jacob and Esau were siblings. The two nations that came from her womb were related by blood, like brothers (Deuteronomy 2:4–5\). Because of their common ancestry, they should have been close and cared for one another, but they did not act like brothers. For this reason, God held Edom accountable for mistreating Israel, and His judgment on the nation was severe (see Amos 1:11\).
As believers, we are members of God’s family—we are brothers and sisters in Christ. We are called to love one another and “lay down our lives for our brothers and sisters” (1 John 3:16–18\). The biblical account of two nations in one womb directs God’s family to the way of love (Leviticus 19:18; Romans 13:8; 1 Thessalonians 4:9; 1 Peter 1:22\). Whether friend or foe, relative or enemy, we are called to love (Matthew 5:43–44; John 13:34–35\).
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What does “Satan entered into him” mean regarding Judas in John 13:27? |
Answer
In John 13:27, the apostle writes, “Then after \[Judas] had taken the morsel, Satan entered into him. Jesus said to him, ‘What you are going to do, do quickly’” (ESV). The one who accepted the morsel of bread at the [Last Supper](Last-Supper.html) was Judas Iscariot, who had already planned to betray Jesus (verse 2\). Despite Judas’ treachery, Jesus continued to extend love and friendship to Judas by [washing his feet](Jesus-washing-feet.html) and sharing a meal with him (verses 1–30\). It is deeply distressing, then, that Judas would still give himself over to the power of darkness and allow Satan to enter him.
In the broader biblical context, Judas’ betrayal fulfills Old Testament prophecy: “Even my close friend, someone I trusted, one who shared my bread, has turned against me” (Psalm 41:9; cf. John 13:18\). Although God sovereignly orchestrated the events leading to Judas’ betrayal, Judas remains morally responsible for his vile and horrifying actions: “Satan could not have entered into him had he not granted him admission. Had he been willing to say ‘No’ to the adversary, all of his Master’s intercessory power was available to him there and then to strengthen him” (Bruce, F. F., *Gospel of John*, Eerdmans, 1983, p. 290\).
Previously, Satan had put it into Judas’ mind to betray the Lord (John 13:2\). But now there is a climax of evil in that disciple’s heart: he is possessed by Satan, who has filled his mind to perform this evil act and to eagerly see it through to completion. What had started as a suggestion in the mind has now become a full possession of mind, body, and will.
After Satan entered [Judas](Judas-Iscariot.html), Jesus responds with a sense of urgency: “What you are about to do, do quickly” (John 13:27\). Aware that Judas had moved beyond any appeal to conscience or heart, Jesus recognized the inevitability of Judas’ decision. In his misguided belief that he now held the upper hand, Judas presumed that Jesus would be left to grapple with the ensuing consequences. So, Jesus deemed it preferable for this delusion to reach its conclusion sooner rather than later—it was time to lay down His life.
Matthew 26 reveals something else Jesus said to Judas. When Jesus said, “One of you will betray me” (Matthew 26:21\), the disciples became sorrowful and asked, “Is it I, Lord?” (verse 22, ESV). Judas, however, privately asked if it was he: “Surely you don’t mean me, Rabbi?” Jesus then told him, “You have said so” (verse 25\). At that point, Judas knew that Jesus was aware of his impending betrayal.
There are two things of note here: First, the other disciples address Jesus as “Lord” (Matthew 26:22\), but Judas addresses him as “[Rabbi](Jewish-rabbi.html)” or “Teacher” (verse 25\). In fact, there is no biblical record of Judas ever addressing Jesus as “Lord.” For Judas, Jesus was never his Lord; Satan was—a fact that would eventually become apparent to the other disciples.
Second, the words *you have said so* (Matthew 26:25\) deflect responsibility to the one asking the question. In verse 64, when the high priest asks if He is the Christ, Jesus says, “*You have said so*. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven” (ESV, emphasis added). Jesus is the Christ, the Son of God, but Judas “loved the darkness rather than the light because \[his] works were evil” (John 3:19, ESV).
After receiving the morsel of bread, symbolic of Jesus’ love and favor, Judas “immediately went out. And it was night” (John 13:30, ESV). This proves to us that sinful humanity requires more than good teaching to be saved. Judas had the greatest Rabbi and Teacher, yet he was still lost. He had the greatest Light, yet he was still in darkness.
Remorseful for what he had done, Judas later attempted to reverse course, but it was too late (Matthew 27:3–5\). The Jewish leaders proceeded with their plan to execute an innocent man. Consequently, Judas went away to hang himself, a tragic conclusion to an even more tragic betrayal.
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What does it mean that “these people honor me with their lips” (Matthew 15:8)? |
Answer
As Jesus traveled around performing miracles, His disciples worshiped Him, saying, “Truly you are the Son of God” (Matthew 14:33\). However, the Jewish religious leaders grew more hostile and antagonistic toward Jesus. In Matthew 15, the scribes and Pharisees track Jesus down to confront Him for not keeping their religious rituals regarding ceremonial cleanliness (verses 1–2\). In response, Jesus challenges their traditions and accuses them of being hypocrites (verses 3–9\).
Jesus directly addresses the [scribes](scribes-Jesus.html) and [Pharisees](Pharisees.html) with an eighth\-century BC prophecy of Isaiah concerning Judah’s hypocrisy: “You hypocrites! Isaiah was right when he prophesied about you: ‘These people honor me with their lips, but their hearts are far from me. They worship me in vain; their teachings are merely human rules’” (Matthew 15:7–9\). Jesus emphatically states that Isaiah was talking about them when he prophesied, “The Lord says: ‘These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is based on merely human rules they have been taught’” (Isaiah 29:13\).
The word translated as “[hypocrite](Bible-hypocrisy.html)” in Matthew 15:8 has its origin in a classic Greek term meaning “one who wears a mask.” It referenced an actor or pretender on the stage of a Greek drama. A hypocrite professes beliefs and opinions he does not hold to conceal his real feelings and motives. A hypocrite wears an outward mask to cover up what’s inside his heart. He says one thing with his lips, but his heart reveals a different truth.
Jesus (and God through Isaiah) said, “These people honor me with their lips, but their hearts are far from me,” because He recognized the false piety and spiritual acting of these Jewish religious leaders. They claimed with their mouths and lips to love, honor, and worship God, but their hearts rebelled against Him. Their rebellion was evident in their rejection of Jesus Christ and their insistence that others follow their self\-made rules.
Religious rituals and traditions are external trappings—an outward show. In Matthew 6:2–4, Jesus presented an example of how we might honor God with our lips yet, at the same time, have hearts that are far from Him: “When you give to someone in need, don’t do as the hypocrites do—blowing trumpets in the synagogues and streets to call attention to their acts of charity! I tell you the truth, they have received all the reward they will ever get. But when you give to someone in need, don’t let your left hand know what your right hand is doing. Give your gifts in private, and your Father, who sees everything, will reward you” (NLT).
In religious circles today, people still perform pious rituals and honor the Lord only with their lips. They do it to please people or gain status (see Galatians 1:10–14; Matthew 6:1, 5, 16; 23:5–7\). But God desires [authentic worship](true-worship.html) that is more than external observance or lip service; it is a total and heartfelt commitment to loving, obeying, and pleasing God (Psalm 51:16–17; Matthew 22:37; Romans 2:29; 6:17; 14:17–18; Ephesians 6:6; 1 Thessalonians 2:4\).
In Romans 2:25–29, Paul taught that a true worshipper “is one whose heart is right with God” (verse 29, NLT). Obeying “the letter of the law” (verse 29, NLT) in practices such as circumcision is merely an outward ceremony. What counts in God’s eyes is having “a change of heart produced by the Spirit. And a person with a changed heart seeks praise from God, not from people” (verse 29, NLT).
We please God when we obey His Word and not human traditions. We honor Him when our words and actions reflect what we truly believe in our hearts (Romans 10:9–10; Colossians 3:16\). Jesus said that religious pretenders “honor Me with their lips, but their hearts are far from me.” May we be true worshippers who honor, love, and obey the Lord with our whole hearts, souls, minds, and strength. May we express our devotion to God in words that truthfully reflect our inner convictions.
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What does “whenever you stand praying, forgive” mean in Mark 11:25? |
Answer
During His final week in Jerusalem, Jesus took a moment to reinforce His previous teachings on [prayer](what-is-prayer.html) to His disciples. He emphasized two crucial elements of prayer: faith and forgiveness. He said, “Therefore I tell you, whatever you ask in prayer, believe that you have received it, and it will be yours. And whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses” (Mark 11:24–25, ESV).
When rooted in faith and forgiveness, our prayers are effectual and powerful. Holding unforgiveness in our hearts will hinder our prayers. Jesus had already shown His disciples the correlation between forgiveness and prayer in the [Lord’s Prayer](Lords-prayer.html) and other teachings (see Matthew 5:23–24; 6:12, 14–15; 18:15–35; Luke 17:3–4\). Our willingness to forgive others is a condition for receiving God’s forgiveness, and both are requirements for answered prayer. It’s not that we earn God’s favor by forgiving our brothers and sisters in Christ; our willingness to forgive shows that our hearts are right with God. The psalmist affirms, “If I had cherished sin in my heart, the Lord would not have listened” (Psalm 66:180\).
[Forgiveness](forgiveness.html) is a natural outflow of a humble heart submitted to God’s will. Praying in line with God’s will is another fundamental prerequisite in prayer: “This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us. And if we know that he hears us—whatever we ask—we know that we have what we asked of him” (1 John 5:14–15\). So, forgiving others as we have been forgiven is God’s will for us (Luke 6:37; Colossians 3:12–13; Ephesians 4:32; 2 Corinthians 2:5–11\). Praying according to His will instills confidence (or faith) that God will hear and answer our prayers. If we cannot [forgive](forgive-forgiven.html), we are praying empty, faithless prayers.
Standing was a traditional Jewish posture for prayer (1 Samuel 1:26; 1 Kings 8:22\). When Jesus stated, “Whenever you stand praying, forgive,” He likely brought to the disciples’ minds the image of arrogant Jewish religious leaders standing in the synagogues to pray. Earlier, Jesus explained, “When you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward” (Matthew 6:5, ESV; see also Luke 18:11\).
In essence, Jesus said, “If you’re going to stand up and set an example in prayer, let that example not be one of self\-righteous pride and hypocrisy. Instead, always be humble, authentic, and forgiving. Let your prayers rise from a heart of faith and obedience to reach the Father’s ears.”
By not forgiving others, we fail to acknowledge that “from his fullness, we have all received, grace upon grace” poured out on us “through Jesus Christ” (John 1:16–17, ESV; see also Ephesians 1:7; 2:4–9\). We do not deserve the mercy, grace, and forgiveness God granted us, yet He embraced us with open arms, offering the most profound and unconditional love. When we truly appreciate His divine generosity, it inspires us to extend similar grace toward those who have wronged us. Doing so will demonstrate our genuine and complete commitment to the Lord. When obeying His will becomes our highest objective, forgiveness will flow from pure hearts, creating an atmosphere in which our prayers will never fail.
Jesus’ words, “Whenever you stand praying, forgive,” ought to remind us to examine our hearts in prayer. If we want to remain in right relationship with our heavenly Father, we must maintain loving fellowship with our brothers and sisters on earth.
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What is the spirit of a sound mind (2 Timothy 1:7)? |
Answer
In 2 Timothy 1:7, Paul writes to Timothy, saying, “God hath not given us the spirit of fear; but of power, and of love, and of a sound mind” (KJV). The “spirit of a sound mind” is the Holy Spirit, who empowers believers to live with discernment, discipline, and self\-control.
The spirit of a sound mind is evident in our ability to exercise self\-control. Galatians 5:22–23 lists the [fruit of the Spirit](fruit-of-the-Holy-Spirit.html), concluding with temperance: “The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law” (KJV). The Greek word translated as “temperance” is *enkrateia*, meaning “self\-control” or “self\-discipline. The fruit of self\-control is the direct result of the Holy Spirit’s work within us, shaping and molding us into the image of Christ. To remain self\-controlled, we must live by the Spirit and keep in step with Him (Galatians 5:25\).
Romans 8:6 provides further insights into the spirit of a sound mind: “To be carnally minded is death; but to be spiritually minded is life and peace” (KJV). To be spiritually minded means to have our thoughts, wills, and actions governed by the Spirit instead of our sinful flesh. In this way, we will experience life and peace rather than death. The Holy Spirit brings life and peace because He aligns our thoughts with the truth of God’s Word, helping us to confront sin and temptation with biblical truth and sound judgment.
Another passage that illuminates our understanding of the spirit of a sound mind is 1 Corinthians 2:12–16\. In this passage, Paul contrasts the [natural man](natural-man.html), who does not accept the things of the Spirit, with the spiritual man who has the mind of Christ. To have the mind of Christ is to think and behave in God\-honoring ways. This is accomplished not by our own power but by the power of the Holy Spirit, who is “the spirit of a sound mind” (2 Timothy 1:7, KJV).
Ephesians 4:22–24 says, “Put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness” (ESV). A renewed mind is essential to living in the spirit of a sound mind. The Holy Spirit transforms our inner selves, enabling us to live righteously and reflect the holiness of God.
Paul also speaks about the grace of God that teaches us to live self\-controlled, upright, and godly lives: “The grace of God has appeared that offers salvation to all people. It 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\). Again, the spirit of a sound mind is linked to self\-control, as the Holy Spirit instructs us to reject sin and pursue godliness.
Peter, too, highlights that God has given us everything we need for a godly life, including self\-control: “His divine power has given us everything we need for a godly life through our knowledge of him who called by his own glory and goodness. For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self\-control; and to self\-control, perseverance; and to perseverance, godliness; and to godliness, mutual affection; and to mutual affection, love.”
The spirit of a sound mind, as mentioned in 2 Timothy 1:7, is the Holy Spirit working in us to produce discernment, discipline, and self\-control. By yielding to the Holy Spirit, we can live without fear, knowing that He has supplied us with everything we need.
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Why does God say, “I will open the windows of heaven” in Malachi 3:10? |
Answer
The book of Malachi often serves as ammunition in the [tithing debate](tithing-Christian.html), particularly Malachi 3:10: “Bring the full tithe into the storehouse, that there may be food in my house. And thereby put me to the test, says the Lord of hosts, if I will not open the windows of heaven for you and pour down for you a blessing until there is no more need” (ESV).
[Prosperity gospel](prosperity-gospel.html) preachers and advocates of compulsory tithing often cite Malachi 3:10 as a proof text, highlighting God’s command to “test” Him and the promise that He will “open the windows of heaven.” But a proper understanding of the verse involves taking the verse in the context of the law given to Israel under the Old Covenant. Before they entered the Promised Land, God gave the children of Israel the promise of future blessing, conditioned upon their obedience: “If you faithfully obey the commands I am giving you today—to love the Lord your God and to serve him with all your heart and with all your soul—then I will send rain on your land in its season, both autumn and spring rains, so that you may gather in your grain, new wine and olive oil. I will provide grass in the fields for your cattle, and you will eat and be satisfied” (Deuteronomy 11:13–15\). Tithing, or giving 10 percent of their income, was part of the law the Israelites were to obey.
The promise found in Malachi 3:10 also harkens back to Deuteronomy 28, where God outlined the blessings and curses of the covenant made through Moses. The chapter begins with the condition, “If you fully obey the Lord your God and carefully follow all his commands” (Deuteronomy 28:1\). Among the blessings listed is this: “The Lord will open the heavens, the storehouse of his bounty, to send rain on your land in season and to bless all the work of your hands” (Deuteronomy 28:12\). It is against this backdrop that God made the promise in Malachi 3:10\.
To open the windows of heaven is to send blessings. The blessings could take the form of rainfall—references to the “windows of heaven” in the story of the flood were related to rain (Genesis 7:11; 8:2\). Such a blessing would counteract the effects of drought and famine. But the more general idea is that opening the windows of heaven allowed God to “rain down” blessings of all sorts. The “doors” of heaven provided manna in Psalm 78:23\. The “windows” of heaven resulted in the lifting of a siege in Samaria and life for the residents of that city (2 Kings 7:1–2, 19\).
In Malachi’s day, there was likely a shortage of food in Israel. Physically, this was caused by a combination of drought, blight, and pests. We surmise this condition because of the verses that immediately follow God’s promise to open the windows of heaven: “‘I will prevent pests from devouring your crops, and the vines in your fields will not drop their fruit before it is ripe,’ says the Lord Almighty. ‘Then all the nations will call you blessed, for yours will be a delightful land,’ says the Lord Almighty” (Malachi 3:11–12\). Spiritually, as the prophet points out, the lack of food was caused by the people’s disobedience regarding the [Lord’s tithe](Malachi-tithing.html). To those who doubted that blessing would follow obedience, God says, “Test me in this” (Malachi 3:10\).
Centuries earlier, under [King Hezekiah](life-Hezekiah.html), the people “generously gave the firstfruits of their grain, new wine, olive oil and honey and all that the fields produced” (2 Chronicles 31:5\) and “faithfully brought in the contributions, tithes and dedicated gifts” (verse 12\). The offerings were so numerous that they overflowed the temple storehouses and had to be piled in heaps (verse 6\). When the king inquired about the heaped\-up gifts, Azariah the chief priest said, “Since the people began to bring their contributions to the temple of the Lord, we have had enough to eat and plenty to spare, because the Lord has blessed his people, and this great amount is left over” (verse 10\). In other words, the people honored the Lord in their giving, and the Lord blessed them in return.
Does God still “open the windows of heaven” for His children today? Yes, we do experience showers of blessing in many ways. But it’s important to understand that Christians are not under the Old Covenant. Rather, we are part of the [New Covenant](new-covenant.html) mediated by Jesus Christ. The New Testament contains no command to tithe; neither does it promise *material* blessings to the obedient. The specific terms and conditions of the Old Covenant do not apply to us. There’s a covenantal distinction between us and the Old Testament Jews, and we risk falling into error if we act like we are still under the Old Covenant.
Tithing, as practiced in the [theocracy](theocracy-definition.html) of the Jews, was essentially a tax system designed to support the Levites (Numbers 18:21\) and the needy in the community (Deuteronomy 14:28–29\). During Malachi’s time, the Jews had neglected the tithing command, leading to divine judgment. If they repented, God promised to pour out blessings, as per the covenant they were under. He would open the windows of heaven for them, and they would be flooded with His goodness.
Under the New Covenant, tithing is not prescribed as a system for the church. Rather, we are commanded to give generously, with the flexibility to give more or less than 10 percent, according to a person’s capacity. Many Christians have experienced needless guilt over not adhering strictly to the 10\-percent guideline, overlooking the explicit New Testament instruction to “give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver” (2 Corinthians 9:7\). The principle of Malachi 3:10 applies to us in the sense that God rewards generosity and obedience, but He does so in more ways than just blessing us materially.
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Who was Adrian Rogers? |
Answer
Adrian Pierce Rogers (1931—2005\) was an American Southern Baptist pastor, author, and broadcaster. He was also a leader, a visionary, and a catalyst for change. His influence was felt far beyond the walls of Bellevue Baptist Church in Memphis, Tennessee, where he served as senior pastor for more than three decades. As president of the [Southern Baptist Convention](Southern-Baptist-Convention.html) (SBC) in 1979, 1986, and 1987, Rogers was at the forefront of the conservative resurgence, calling his denomination and its leaders back to an immovable commitment to the authority of Scripture. His impact was profound, his legacy enduring.
Adrian Rogers was born and raised in West Palm Beach, Florida. His parents were Arden and Rose Rogers. Adrian graduated in 1950 as Palm Beach High School’s star quarterback. By then, he had already surrendered his life to Jesus Christ and felt a profound calling to Christian ministry. He often recalled the night when he stretched out alone on the football field with his face to the ground, praying, “Lord, I want you to use me!”
After high school, Rogers continued his education at Stetson University in DeLand, Florida, where he earned his bachelor of arts degree in 1954\. During his time at Stetson, he married his grade school sweetheart, Joyce Gentry, in September 1951\. The couple went on to have two daughters (Gayle and Janice) and two sons (Stephen and David). Tragically, a fifth child, a boy, died in infancy.
Adrian Rogers’ early years in the ministry were marked by determination and hard work. At nineteen, he was ordained by the Northwood Baptist Church in West Palm Beach, Florida. While attending college and seminary, he drove hundreds of miles every weekend to pastor a remote, rural church with only fifty members. Rogers also took on various jobs, including construction, butchery, car sales, fruit packing, and elevator mechanics. In 1958, he earned a master of divinity from Baptist Theological Seminary in New Orleans.
Rogers’ first senior pastorate was at Fellsmere Baptist Church, a modest congregation on the east coast of Florida. From 1964 to 1972, he served as senior pastor of First Baptist Church in Merritt Island, Florida. His next position took him to Memphis, Tennessee, where he became senior pastor of Bellevue Baptist Church from 1972 until his retirement in March 2005\. During his 32\-year tenure, the congregation’s already substantial membership more than tripled (from 9,000 to nearly 30,000\) under his leadership. Upon retirement, Adrian Rogers was honored with the title of [pastor emeritus](pastor-emeritus.html).
Rogers is the only person in modern history to have been elected three times to the office of SBC president. His first victory came in 1979 through a grassroots movement of conservative leaders to regain control of the sixteen\-million\-member denomination. At the time, moderates and [liberals](liberal-Christian-theology.html) had taken over and were drifting away from the denomination’s commitment to the infallibility and inerrancy of the Bible. Rogers was reelected in 1986 and 1987 and continued leading the charge to return the SBC’s committees, trustee boards, and seminaries to their theologically conservative roots—a position the denomination has retained ever since.
Adrian Rogers was instrumental in the lives of several U.S. Presidents, including George W. Bush and Ronald Reagan. Twice, he preached sermons at the White House.
In 1987, Rogers started *Love Worth Finding*, an internationally syndicated evangelical broadcast that continues to air on tens of thousands of outlets worldwide. In 1998, *Love Worth Finding* won the National Religious Broadcasters Television Program of the Year Award; in 2001, it won the Radio Program of the Year Award. In 2003, Adrian Rogers was inducted into the National Religious Broadcasters’ Hall of Fame.
Rogers wrote numerous books and held evangelistic crusades around the globe. But his favorite place to minister was in the pulpit. “What really melts my butter is preaching the Gospel and getting people saved,” he once told a Memphis magazine (www.latimes.com/archives/la\-xpm\-2005\-nov\-16\-me\-rogers16\-story.html, accessed 8/3/24\). He was fondly nicknamed “Old Golden Throat” by fellow ministers.
His preaching style was simple, practical, and powerful. Richard Land, the SBC’s seventh president of the Ethics and Religious Liberty Commission, said Adrian Rogers was “one of the giants of the faith” and “perhaps the last half\-century’s premier example of an expository preacher who used his gifts to magnify the Lord Jesus Christ and his victory for humanity on the cross” (www.nbcnews.com/id/wbna10056815, accessed 8/3/24\). In 2016, New Orleans Baptist Theological Seminary established an Adrian Rogers Center for Expository Preaching.
While receiving treatment for colon cancer, Adrian Rogers contracted double pneumonia and died on November 15, 2005, in Memphis, Tennessee. He was 74\.
Here is a sampling of Adrian Rogers’ one\-liners:
“Faith in faith is just positive thinking, but faith in Jesus is salvation.” (*Adrianisms*)
“It is better to be divided by truth than be united by error.” (*Unmasking False Prophets*)
“A lot of kneeling will keep you in good standing.” (*Adrianisms*)
“The heart of the human problem is the problem of the human heart.” (*Adrianisms*)
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What is the difference between Judaism and Islam? |
Answer
Christianity, [Judaism](Judaism.html), and [Islam](Islam.html) are Abrahamic religions, as all three view Abraham as a patriarch. They are also monotheistic. In our pluralistic society, these three religions are often seen as fundamentally similar, differing only in peripheral aspects. Judaism and Islam do share some strong similarities. However, there are also significant differences between them.
The first major difference between Judaism and Islam is the basis for their beliefs. Both religions believe in one all\-powerful, infinite God, but they arrive at this belief differently. Judaism is based on divine revelation to the nation of Israel through Moses, while Islam is based on a revelation to [Mohammed](who-was-Muhammad.html), the key prophet in the religion. This distinction is significant as it highlights a historical conflict between Jews and Muslims. Muhammad expected acceptance from Jews because of similarities in their practices, such as following certain dietary laws, and he was disappointed when this did not occur.
The prophethood of Muhammad is another significant difference between Islam and Judaism. Islam considers Muhammad the final prophet in a long line that includes Adam, Abraham (Ibrahim), Lot (Lut), Moses (Musa) and Jesus (Isa). Judaism, however, denies that Muhammad was a prophet. In addition to the prophets, Judaism extols other figures like patriarchs (Genesis 12:1–9\), kings (1 Samuel 16:1–13\), and judges (Judges 4:4–10\).
Another notable difference between Judaism and Islam is their sacred texts. Judaism’s central text is the [Tanakh](Jewish-Bible.html), the Christian’s Old Testament, which recounts the relationship between God and the Jewish nation. Islam’s central text is the [Quran](what-is-the-Quran.html), which Muslims say is an extension of the Law of Moses and the ultimate revelation to humanity. Both texts recount similar narratives, with important differences. For instance, Judaism considers Isaac the child of promise, but Islam prioritizes Ishmael. The method the books were compiled also differs. The Tanakh was written by different human authors over a long period of time, primarily in Hebrew, while the Quran was said to be given verbatim to Muhammad and is primarily in Arabic.
Both Judaism and Islam deny the deity of Jesus, but they differ on who He is. Muslims see Jesus as an important prophet and accord Him respect. Judaism has varying views on Jesus, ranging from a prophet to a rabbi to an idol of Christians.
Differences between Judaism and Islam also include their places of worship and the rituals they follow. Jews worship in synagogues, and Muslims gather in mosques. Muslims have specific prayer times and rituals that Jews don’t observe, such as Ramadan. Similarly, Jews celebrate Yom Kippur, but Muslims don’t.
Finally, there are questions of ethics and salvation. Judaism’s basis for ethics is the Torah, which encompasses the [Ten Commandments](Ten-Commandments.html) and other regulations. Islam emphasizes the [Five Pillars](five-pillars-Islam.html) as the basis for ethics. Both religions view salvation as merited but in slightly different ways. Islam teaches that salvation comes through obedience to the will of Allah, coupled with his mercies. The afterlife is framed in terms of paradise (*Jannah*) and hell (*Jahannam*). Judaism places salvation within the context of the nation’s covenant with God. The afterlife is not highly emphasized, but there is the concept of *Olam Ha\-Ba* (“the world to come”) where the righteous receive a reward.
How should Christians respond to both Judaism and Islam? With both groups, we should seek to show how Jesus is the Messiah prophesied in the Old Testament. Both groups need to know that, through the gospel, they can have a personal relationship with God, by grace through faith.
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What does “one new man” mean in Ephesians 2:15? |
Answer
Ephesians 2:14–15 is a central passage in understanding Paul’s thought on the reconciliation of Jews and [Gentiles](what-is-a-Gentile.html) through the finished work of Christ. The verse reads, “He himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace” (ESV). In this article, we will examine the significance of “one new man” in the context of Ephesians.
The first recipients of Ephesians were primarily Gentiles, highlighting the unity, peace, and reconciliation of all believers, both Jews and Gentiles, in the body of Christ. Thus, Ephesians 2:11–22 specifically deals with the breaking down of “the dividing wall of hostility” (verse 14\) that separated Jews and Gentiles, a reference that alludes to the separation of both groups under the Old Covenant.
To grasp the full import of Paul’s reference to “one new man,” it is important to understand what is meant that Christ abolished “the law of commandment expressed in ordinances” (Ephesians 2:15\). This does not mean that Christ abolished the moral and ethical teachings of the law (cf. Matthew 5:17–20\); rather, it means that Christ fulfilled the law’s requirements and thus abolished the divisive legal and ceremonial ordinances that distinguished Jews from Gentiles. For example, [circumcision](circumcision.html) was historically part of what separated Jews from Gentiles (Ephesians 2:11\). But, under the New Covenant, circumcision means nothing; the “dividing wall of hostility” has been broken down, and Jesus is our peace.
The expression *one new man* is rich with meaning. The Greek word for “new” means “fresh or unused” rather than chronologically new. Here, Paul emphasizes the creative—or re\-creative—act of God in Christ that produces a new spiritual community distinct from either former group. This new community, comprised of Jews and Gentiles, is a “new man” who is defined by union with Christ: “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” (Galatians 3:28, ESV).
Furthermore, in Ephesians 2:15, Paul draws an analogy to the first Adam. As Adam was the representative of fallen and sinful humanity, Christ, the [second Adam](Jesus-second-Adam.html), is now the head of a new humanity (1 Corinthians 15:45–49\). This new creation is not a return to the innocence of Eden but is a move toward a redeemed humanity unified in Christ. Again, Jews and Gentiles are “one” in Christ.
In making “one new man,” Christ is our peace, having made two groups into one by destroying what divided them. This peace is not only a cessation of hostility between Jews and Gentiles but is also a proactive creation of unity. As the ambassador of peace, Christ perfectly embodies the “[Prince of Peace](Prince-of-Peace.html)” title that Isaiah prophesied about in Isaiah 9:6\. On the cross Jesus reconciled Jews and Gentiles together in His body (Ephesians 2:16\).
In Ephesians 2:15, Paul articulates a radical and new transformation obtained through faith in the sacrificial work of Christ. In Christ, there is “one new man” or “one new humanity” that supersedes all natural, social, and religious distinctions. As part of this new man, believers are no longer defined by things that divide them from one another but are instead defined by their union with Christ.
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What does it mean to obey your parents in the Lord (Ephesians 6:1)? |
Answer
In Ephesians 5:21, the apostle Paul urges believers to submit “to one another out of reverence for Christ” (ESV). The meaning of this verse is first explained through the relationship between husband and wife (verses 22–33\), and it is further explained through the relationship between children and parents (Ephesians 6:1–4\). In this article, we will focus on what it means for children to obey their parents in the Lord (verse 1\).
Ephesians 6:1–3 says, “Children, obey your parents in the Lord, for this is right. ‘Honor your father and mother’—which is the first commandment with a promise—‘so that it may go well with you and that you may enjoy long life on the earth.’” In instructing the children, Paul quotes Deuteronomy 5:16, the commandment “with a promise.”
To fully comprehend the weight of Paul’s exhortation, we must first review the biblical context. The Mosaic Law prescribed severe penalties, including death, for children who struck or cursed their parents (Exodus 21:15, 17; Leviticus 20:9\). These penalties indicate the seriousness of disobeying one’s parents.
In the New Testament, Paul lists disobedience to parents as a grave sin (Romans 1:30; 2 Timothy 3:2\). Thus, [obedience to our parents](Bible-obeying-parents.html) is more than a sociocultural expectation; it is a moral imperative rooted in God’s holy commandments. To disobey or dishonor one’s parents is to commit a sin against God Himself (cf. Luke 15:18\).
In Ephesians 6:1, Paul unequivocally states that children are God\-bound to obey both parents, emphasizing the shared importance of fathers and mothers within the family unit. It is crucial to note that a mother’s submission to her husband, as outlined in Ephesians 5:22–24, does not diminish her parental authority. Rather, it reaffirms the unity and shared responsibility of both parents to raise their children in the ways of the Lord, setting a biblical example of what godliness and love should look like.
The phrase *in the Lord* in Ephesians 6:1 modifies the verb *obey*. This means that obedience to our parents is not blind submission to human authority. Instead, we obey “in the Lord”; our obedience is rooted in understanding God’s design for the family unit and recognizing that our earthly relationships should conform to His sacred will. We obey Christ first, and in our obedience to Him, we will obey our parents.
In Ephesians 6:2–3, Paul provides a compelling reason for why such obedience is “right” or “just.” He cites the fifth commandment: “Honor your father and mother” (Exodus 20:12\) to demonstrate God’s preceptive will for humanity. In the Old Testament, there were many commands with a promise (see Genesis 17:1–2\), but this is the first and only of the Ten Commandments that contains a promise.
In the transition from the Old Covenant to the [New Covenant](new-covenant.html), we notice a shift in God’s promise that obedient children will “live long in the land”; i.e., in the Promised Land. In the New Covenant, the land promise (Genesis 12:7\) takes on a spiritual dimension. The promise does not refer to a section of physical land on earth; rather, it points to the inheritance of eternal life in the presence of God (cf. John 17:3\).
Paul does not teach that salvation is based on works (see Ephesians 2:8–9\). To the contrary, he teaches that obedience to our parents is evidence of genuine faith: “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (verse 10\).
The injunction for children to obey their parents in the Lord transcends time and culture, resonating as a timeless truth and moral imperative rooted in the Ten Commandments. The duty to obey our parents extends beyond outward compliance to sociocultural or familial expectations, as it exemplifies a heart that has been consecrated to God: “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\).
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What are the endless genealogies in 1 Timothy 1:4? |
Answer
In 1 Timothy 1:3–4, Paul urges Timothy to remain in Ephesus to “charge certain persons not to teach any different doctrine, nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith” (ESV). Those who are devoted to “endless genealogies” have an excessive preoccupation with lineages and lines of heredity.
Of course, the Torah contains several [genealogies](Bible-genealogies.html) of biblical characters, but false teachers had produced speculative, allegorical interpretations of the Old Testament genealogies. Additionally, the [Judaizers](Judaizers.html) and other followers of Mosaic Law went to great lengths in their attempts at tracing their heredity back to the patriarchs, creating convoluted pedigrees. Such activity, Paul says, distracted believers from “advancing God’s work—which is by faith” (1 Timothy 1:4\).
Paul also highlights the danger of “endless genealogies” in Titus 3:9: “Avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless” (ESV). Paul’s emphasis here is on the futility of “endless genealogies” that do not advance God’s kingdom on earth. Such genealogies only create controversies and disagreements. There is no profit in focusing on fanciful theories, and their teaching leads to things contrary to “the unity of the Spirit in the bond of peace” (Ephesians 4:3, ESV).
Because speculation over endless genealogies has a detrimental effect on the church, believers must try to avoid it. [Unity](church-unity.html) is to be zealously preserved. In 1 Corinthians 1:10, Paul says, “I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment” (ESV). To be united in the same mind and judgment, we must avoid quibbles over endless genealogies and other subjects that create divisions within the church.
The false teachers used their “endless genealogies” to create elaborate and fanciful myths about Old Testament characters. Their misuse of Old Testament genealogies is emblematic of twisting Scripture to serve personal agendas rather than promoting “the stewardship from God that is by faith” (1 Timothy 1:4, ESV).
It is not a coincidence that Paul refers to the misuse of the law in 1 Timothy 1:6–7\. He says, “Certain persons . . . have wandered away into vain discussion, desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions” (ESV). The false teachers had diverted the Ephesian church away from the true purpose of the law, which is “love that issues from a pure heart and a good conscience and a sincere faith” (1 Timothy 1:5, ESV). Endless genealogies thus represent a departure from sound doctrine, leading to speculation that is empty of gospel power.
Paul contrasts speculative use of “endless genealogies” with “the stewardship from God that is by faith” (1 Timothy 1:4, ESV). The Greek word translated as “stewardship” refers to God’s orderly plan of salvation. Endless genealogies detract from God’s redemptive plan by replacing faith\-based stewardship with vain speculation.
Believers must faithfully advance God’s kingdom by remaining committed to the gospel. They should not allow themselves to be distracted by unprofitable, manmade theories. In Ephesians 1:10, Paul speaks about God’s plan “to unite all things in \[Christ], things in heaven and things on earth” (ESV). God’s divine economy is in sharp contrast to the disorder and speculation brought about by endless genealogies. Believers are called to participate in God’s plan through faith, love, and obedience to God’s Word.
First Timothy 1:4 reminds believers to avoid “endless genealogies” and focus on the true purpose of the gospel, which is love, peace, and unity. We must advance God’s kingdom through the stewardship entrusted to us by God. When we avoid being drawn into discussions of endless genealogies, we can remain committed and faithful to the mission, grounded in the truth of God’s Word. In doing so, we can be effective witnesses for Christ.
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What does it mean that “nothing will be impossible with God” in Luke 1:37? |
Answer
In Luke 1:26–38, the angel [Gabriel](angel-Gabriel.html) visits teenage Mary and foretells the birth of Jesus, Israel’s long\-awaited Savior and Son of God. The angel reassures the young virgin, “Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus” (verses 30–31, ESV). Mary, understandably confused, asks the angel, “How will this be, since I am a virgin?” (verse 34, ESV). Gabriel answers, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God. And behold, your relative Elizabeth in her old age has also conceived a son, and this is the sixth month with her who was called barren. For nothing will be impossible with God” (verses 35–37, ESV).
God’s messenger announced two human impossibilities—divine miracles—that God was performing: [Mary](virgin-Mary.html), a virgin, would conceive a child through the power of the Holy Spirit and bring the Son of God into the world. And [Elizabeth](Elizabeth-in-the-Bible.html), Mary’s elderly, barren cousin, was already miraculously in her sixth month of pregnancy with a son who would grow up to be John the Baptist. When Mary wonders, “How can this happen?” The angel redirects Mary’s focus from natural human prospects to God’s supernatural, wonder\-working power. One explanation remains: “With God, nothing will be impossible!”
The Lord encouraged the faith of other saints with similar words. When Isaac’s birth was promised to Abraham and Sarah, God said, “Is anything too hard for the Lord? I will return about this time next year, and Sarah will have a son” (Genesis 18:14, NLT). Many Bible figures have declared that nothing will be impossible with God (see Job 42:2; Jeremiah 32:17\). Jesus Himself testified, “With man this is impossible, but with God all things are possible” (Matthew 19:26; see also Mark 14:36\).
The Greek phrase *ouk pan rhema*, translated as “nothing” in Luke 1:37, expresses the idea of “no word or promise” in the original language. Thus, we can understand the saying, *for nothing will be impossible with God*, to mean “no word or promise of God will be impossible.” The New International Version renders Luke 1:37, “For no word from God will ever fail.” “For the word of God will never fail,” states the New Living Translation. The American Standard Version says, “For no word from God shall be void of power.” Mary believes and humbly embraces God’s plan, as improbable as these pregnancies sound, for she responds, “I am the Lord’s servant. . . . May your word to me be fulfilled” (Luke 1:38\).
If God declares it, He will do it. He fulfills His purposes through the power of His word: “For when he spoke, the world began! It appeared at his command” (Psalm 33:9, NLT; see also Psalm 148:5\). Our God created everything from nothing. He spoke, and life came into being (2 Peter 3:5\). He sustains all things by His powerful word (Hebrews 1:3\). God’s word always accomplishes what He desires and the purpose for which He sends it out (Isaiah 55:11\).
The angel reminded Mary that her Savior, Redeemer, and Lord is the God of the impossible. The miracle He accomplished through Sarah, He was doing again through Elizabeth. And He would perform an even greater miracle through Mary.
As God worked in Mary’s life, He continues to work in ours today. He often chooses to do the unlikely and the humanly impossible to remind us that His purposes and power are not restricted. We must live each day with unwavering faith, knowing and believing that nothing—not one word or promise of God—will be impossible.
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What does it mean that the love of the Father is not in him (1 John 2:15)? |
Answer
A theme in John’s letters is love. In 1 John 2:7–11, the apostle encourages believers to exercise brotherly love, which Jesus exemplified. Next, in 1 John 2:12–17, he warns believers about a different kind of love that is contrary to everything God stands for, a love that God despises: “[Do not love the world](do-not-love-the-world.html) or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world” (verses 15–16, ESV).
Why is loving “the world” and “the things in the world” a sign that God’s love is not in us? In the Bible, *the world* is used in several senses. It can refer to God’s creation (the world of nature) and humanity (the world of people). But in 1 John 2:15 *the world* does not reference either of these.
“The world” in 1 John 2:15 is the fallen world system comprising the values, beliefs, and heart attitudes that are in barefaced opposition to God. In a state of sin and rebellion against God, “the world” and those ruled by it are under the control of Satan (John 14:30; 1 John 5:19; Ephesians 6:12\), who is “the prince of this world” (John 12:31\).
The love of the Father is not in those who love the world because they have not yet been redeemed. They do not know God, who is love, nor do they love Him (1 John 4:8–11\). They are separated from Him by sin. They cannot see their need, because “the god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God” (2 Corinthians 4:4\).
In Ephesians 2:1–5, the apostle Paul describes the experience of loving the world before salvation: “Once you were dead because of your disobedience and your many sins. You used to live in sin, just like the rest of the world, obeying the [devil](Satan-god-world.html)—the commander of the powers in the unseen world. He is the spirit at work in the hearts of those who refuse to obey God. All of us used to live that way, following the passionate desires and inclinations of our sinful nature. By our very nature we were subject to God’s anger, just like everyone else. But God is so rich in mercy, and he loved us so much, that even though we were dead because of our sins, he gave us life when he raised Christ from the dead. (It is only by God’s grace that you have been saved!)” (Ephesians 2:1–5, NLT).
Before salvation, we did not have the love of the Father in us; rather, we craved the evil things of this world and followed the passions of our sinful nature. We “loved darkness more than the light” (John 3:19–20\). But, thanks be to God, “Jesus gave his life for our sins, just as God our Father planned, in order to rescue us from this evil world in which we live” (Galatians 1:4, NLT). Our Savior chose us to come out of the world (John 15:18–19\).
After salvation, with the love of the Father living in us through the Spirit of Christ, we no longer “conform to the pattern of this world” but are “transformed by the renewing of \[our] mind” (Romans 12:2\). We begin to understand that “friendship with the world” makes us “an enemy of God” (James 4:4, NLT). At last, we can “know what real love is because Jesus gave up his life for us,” and we, in turn, “give up our lives for our brothers and sisters” (1 John 3:16, NLT). We can only possess God’s love and love like He does if the love of Jesus is in us (1 John 3:11–17; 4:20; John 14:19–24\).
We cannot [love God](love-God.html) and love the world at the same time. “For the world offers only a craving for physical pleasure, a craving for everything we see, and pride in our achievements and possessions. These are not from the Father, but are from this world” (1 John 2:16, NLT). Jesus said, “No one can serve two masters. For you will hate one and love the other; you will be devoted to one and despise the other” (Luke 16:13, NLT).
The world represents our self\-centered life without Jesus. The world is separated from God and seeks its own way. When we live for ourselves, we do not live for God. If we love the world, we do not love God—the love of the Father is not in us. Ultimately, such a path leads to suffering and judgment (see 1 Corinthians 3:12–15; 11:27–34\). One day, this world will fade away “along with everything that people crave. But anyone who does what pleases God will live forever” (1 John 2:17, NLT).
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Who wrote the book of 1 Samuel? Who was the author of 1 Samuel? |
Answer
In our contemporary Bible, there are two books of Samuel, divided based on a difference in content and theme. The [book of 1 Samuel](Book-of-1-Samuel.html) centers on the life of the prophet Samuel, the establishment of monarchy in Israel, Saul’s anointing, his eventual fall, and the coronation of David—a key figure in Israel’s history. The narrative seamlessly continues in 2 Samuel, concentrating on King David’s reign. In the Tanakh, the two books are undivided, existing as the single *Sefer Shmuel*.
The book of 1 Samuel contains no explicit mention of the author, nor do we have convincing testimony from other parts of the Bible. Nevertheless, the Jewish Talmudic tradition attributes a substantial portion of the book to the [prophet Samuel](life-Samuel.html), with the section recounting his death written by either [Gad](Gad-the-seer.html) or [Nathan](Nathan-in-the-Bible.html). This attribution is logical, as Samuel was literate (he is seen writing in 1 Samuel 10:25\), and he was a leader among a group of prophets (1 Samuel 19:18–24\). The book of Chronicles further cites the records of “Samuel the seer, Nathan the prophet and Gad the seer” as contributors to events in David’s life (1 Chronicles 29:29\). So, Samuel kept records on David’s life, and that is a strong clue that he at least contributed to the book of Samuel, with the final product likely being edited by one or more men from the “[school of prophets](school-of-prophets.html).”
Yet, the question of authorship remains inconclusive. Some Bible commentators propose that the writing of Samuel occurred during the period of the divided kingdom of Israel and Judah, pointing to verses like 1 Samuel 11:8 and 17:52, which reference both kingdoms. These references imply that the division had transpired by the time Samuel was written. Additionally, 1 Samuel 27:6 notes the city of Ziklag as belonging to “the kings of Judah unto this day” (KJV), indicating a period after King Solomon. These details challenge the traditional attribution as Samuel, Gad, and Nathan, but they do not entirely dismiss it. It is quite plausible that the author(s) and editor(s) drew information directly from the three prophets and the records they kept.
So, who wrote the book of 1 Samuel? It was probably compiled by one or more prophets from the period of the divided kingdom, utilizing written materials from Samuel, Gad, and Nathan. Regardless of the specifics of who held the pen, we are privileged to hold this ancient, divinely inspired text that traces God’s redemptive history through the annals of Israel’s history.
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Who wrote the book of Haggai? Who was the author of Haggai? |
Answer
The [book of Haggai](Book-of-Haggai.html), situated among the final books of the Old Testament, is part of the Minor Prophets. It was written by a prophet of God named Haggai. In his short book, Haggai provides a distinctive perspective in Israel’s history and God’s redemptive story as a whole. This prophetic work emerged during the post\-exilic period, a time when the vulnerable remnant struggled to rebuild the temple and city.
According to the first verse, the prophet Haggai directed his writings to the governor [Zerubbabel](Zerubbabel-in-the-Bible.html) and [Joshua](Joshua-the-high-priest.html), the high priest. He urged these leaders to finish rebuilding the temple, a work that had been [neglected](rebuilding-the-temple.html) for years. While Haggai’s four messages were specifically addressed to the leaders, their relevance extended to the broader populace.
Haggai delivered his four messages over four months. In the initial message, he linked the lack of God’s blessing on Israel’s crops to the neglect of the temple construction. The Israelites responded positively to Haggai and finished constructing the temple (Haggai 1:12; Ezra 6:14–15\).
The [rebuilt temple](Zerubbabel-second-temple.html) paled in comparison to its former glory (Ezra 6:14; Haggai 1:12–14; 2:3–9\). Nevertheless, Haggai assured them, in the second message, that the “glory of this present house shall be greater than the glory of the former house” (Haggai 2:9\), a reference to the fact that the Messiah would come to this one. Haggai’s third message continued the reassuring tone, as Haggai promised that God would replenish the Israelites’ crops. The final message was specifically tailored to [encourage and strengthen Zerubbabel](Zerubbabel-signet-ring.html), the heir to David’s throne and a human ancestor of Jesus.
In Haggai 2:3, the prophet poised some poignant questions: “Who of you is left who saw this house in its former glory? How does it look to you now? Does it not seem to you like nothing?” These questions suggest Haggai’s familiarity with Jerusalem before the exile and the destruction of Solomon’s temple. If so, this implies that Haggai penned his messages as an aged prophet with a strong desire to see the Israelite nation rise again. He probably spent time in Babylon as well. Notably, Haggai stands out for precisely dating his messages. The New Living Translation specifies dates as “August 29” (1:1\), “October 17” (2:1\), and “December 18” for the final two (2:10, 20\).
Some scholars have expressed uncertainty regarding Haggai’s authorship due to the frequent use of the third person perspective. However, it is not uncommon for an author to refer to himself in the third person. Additionally, if Haggai was advanced in age when composing his messages, it’s plausible that he received assistance from some helpers. Either way, there is no compelling reason to dispute the validity of his authorship.
Within the book of Haggai, the people’s response to Haggai distinguishes itself from their previous hardness of heart toward other prophets, signifying a gradual return to God and a turning away from selfish interests.
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Who wrote the book of Joel? Who was the author of Joel? |
Answer
The [book of Joel](Book-of-Joel.html) is one of the twelve Minor Prophets. It was written by the prophet Joel. Unlike certain other prophets, such as Hosea and Zechariah, Joel does not reference a ruling king during his time, making it difficult to date the book. Some commentators suggest Joel wrote during the period after [Queen Athaliah’s](Athaliah-in-the-Bible.html) rule. At that time, the priest Jehoida governed until Athaliah’s grandson, Joash, came of age. Such a placement would explain the book’s omission of named rulers. The mention of priests and temple rituals also hints at an early date. Joel may have been a contemporary of Elisha, but we can’t be certain.
The book opens with the statement that “Joel, son of Pethuel” is the author. Little is known of [Joel](Joel-in-the-Bible.html) beyond his background as the son of Pethuel. However, his focus on Jerusalem and his prophecies concerning Judah suggest that he was a prophet from the southern kingdom of Judah.
Joel’s prophetic style is artistic as he employs poetry to communicate with his readers. His name, meaning “The Lord Is God,” aligns with his overarching message urging people to return to God. Joel also develops the biblical theme of the [day of the Lord](day-of-the-Lord.html) (Joel 2:1–2\), using a recent calamity (a disastrous swarm of locusts) to highlight God’s judgment against sin. In the New Testament, Peter references one of Joel’s prophecies as being partially fulfilled on the day of Pentecost:
“In the last days, God says,
I will pour out my Spirit on all people.
Your sons and daughters will prophesy,
your young men will see visions,
your old men will dream dreams.
Even on my servants, both men and women,
I will pour out my Spirit in those days,
and they will prophesy” (Acts 2:17–18; cf Joel 2:28\).
Controversy surrounding Joel’s authorship is limited, but some scholars, due to dating challenges, question the traditional attribution. There is, however, no reason to doubt that Joel is the author of the book bearing his name.
As part of the Minor Prophets, the book of Joel is short, containing only three chapters. While some modern readers are tempted to skip Joel and the other Minor Prophets, these works contribute significantly to the overall biblical narrative. Joel imparts crucial lessons about the certainty of God’s judgment, the need for repentance, the place of calamity in drawing us away from selfishness and toward God, and the future hope fulfilled by the Messiah.
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Who wrote the book of Obadiah? Who was the author of Obadiah? |
Answer
The [book of Obadiah](Book-of-Obadiah.html), written by a prophet named Obadiah, is the shortest book in the Old Testament and remains an enigma to many Christians today. Historical information is insufficient to place the text in a proper context. The book of Obadiah addresses Edom and mentions their violence against Judah as reason for God’s judgment (Obadiah 1:10\).
[Obadiah](Obadiah-in-the-Bible.html) may have written the book right after the Babylonian exile or possibly earlier, following an invasion of the Philistines and Arabians. Either way, the Edomites had joined the enemy in looting the city of Jerusalem. They had killed some survivors and turned others over to the enemy. Though the invasion of Jerusalem was an expression of divine judgment, the lack of compassion from the Edomites brought God’s wrath upon Edom. The Edomites were descendants of Esau and thus were related to the Israelites (Genesis 36:43\). They should have helped their brothers, not joined in their destruction (Obadiah 1:10–12\).
The book begins with an attribution of authorship to Obadiah (Obadiah 1:1\). Beyond this introduction, the prophet’s identity remains shrouded in mystery. If he lived during the time of the Babylonian exile, he would have been a contemporary of Ezekiel, Jeremiah, and Daniel. The similarity between Jeremiah 49:7–22 and the entire book of Obadiah suggests both books were written at nearly the same time and by authors who possibly knew one another. Scholars propose that Jeremiah either paraphrased from Obadiah, or the two writers drew from a single source. Given the divine inspiration of both texts and the uniform purpose, overlaps and parallels are to be expected.
How does Obadiah’s [condemnation of Edom](prophecies-against-Edom.html) apply to us today? The first clue lies in the name of the prophet. *Obadiah* means “worshiper of Yahweh”—implying humility—a contrast to the pride of Edom (Obadiah 1:3–4\). Human pride is always condemned in Scripture (Proverbs 8:13; 16:18; James 4:6; 1 Peter 5:5–6; Philippians 2:3–4\), and Obadiah gives an example of God’s judgment on a prideful people.
Furthermore, we also learn compassion from the book of Obadiah, even toward people who may be suffering the consequences of their own sin. Even as God brought judgment on His people of Israel, He showed them compassion and avenged them for the brutality of other nations against them. Edom’s merciless gloating over Israel was dealt with by the Judge of all nations. “Judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment” (James 2:13\).
Finally, Obadiah touches on the certainty of God’s judgment, reflecting the proclamation of Ecclesiastes 12:14, “God will judge us for everything we do, including every secret thing, whether good or bad” (NLT).
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What does it mean to be twisting the Scriptures to their own destruction (2 Peter 3:16)? |
Answer
Second Peter 3:16 states, “There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures” (ESV). In this verse, Peter is referring to [Paul’s letters](Pauline-epistles.html) (see verse 15\), which, importantly, he categorizes as “Scripture.” Peter also says that Paul’s epistles contain some things that are “hard to understand” (verse 16\). Some people were taking these difficult statements and twisting and distorting them. Peter warns that twisting and distorting Scripture will lead to destruction.
The purpose of 2 Peter is to warn believers about false teachers who challenge the truth of the gospel. In chapter 3, Peter specifically deals with “the [day of the Lord](day-of-the-Lord.html)” (2 Peter 3:10\), which he also calls “the day of God” (verse 12\). That day is coming, despite what scoffers said (verse 3\). It is in this context that Peter warns against the distortions of “ignorant and unstable people” (verse 16\). Peter urges all believers to remain steadfast, growing in the grace and knowledge of Christ (2 Peter 3:18\).
Peter’s acknowledgement that some of Paul’s writings are difficult to understand (2 Peter 3:16\) is significant. It shows that the early church recognized both the depth of special revelation and the complexity of some theological doctrines. The difficulty of some portions of Scripture might lead to misinterpretation, so readers must take care. This is especially true when the Scriptures are being handled by those who are “ignorant and unstable.” The term *ignorant* suggests a lack of knowledge or understanding (see Ephesians 4:18\), while *unstable* indicates a lack of firm grounding in the faith (James 1:8\). An ignorant and unstable person is susceptible to twisting the Scriptures to his own destruction. In the context of 2 Peter 3:16, Scripture\-twisters were denying the coming day of judgment.
Twisting, or distorting, the Scriptures refers to the intentional or unintentional misinterpretation and misapplication of biblical texts. This is not merely about misunderstanding the text but also involves a manipulation of the text to serve personal agendas, justify sinful behaviors, or propagate false teachings. Peter warns that such “twisting” leads to destruction. We should understand this destruction in two ways: present and eternal. The present danger of twisting the Scriptures is that it leads others away from the truth of the gospel, causing disunity within the body of Christ. The eternal danger of twisting the Scriptures is eternal punishment in hell.
In Scripture, there are many instances of people who twisted the Scriptures to their own destruction. Jeremiah 23:36, for example, addresses those who were misrepresenting the Word of God: “Each one’s word becomes their own message. So you distort the words of the living God, the Lord Almighty, our God.” In Matthew 23:13–36, Jesus rebukes the Pharisees and teachers of the law for their misinterpretations and hypocritical applications of the Scriptures. They had added human traditions to God’s law, burdening people and obscuring the law’s true intent.
Paul personally contended with false teachers who had distorted his doctrine. Speaking to the Galatians, Paul says, “I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel—not that there is another one, but there are some who trouble you and want to distort the gospel of Christ” (Galatians 1:6–7, ESV). Paul says that anyone who distorts the gospel of Christ should be “accursed” (verse 8, ESV). This language is similar to Peter’s warning that twisting the Scriptures will lead to destruction.
When we intentionally or unintentionally distort the Word of God, we cause harm both to ourselves and others. For this reason, we must “present \[ourselves] to God as one approved, a worker who has no need to be ashamed, [rightly handling](rightly-dividing-the-word-of-truth.html) the word of truth” (2 Timothy 2:15, ESV).
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What does it mean to be light in the Lord (Ephesians 5:8)? |
Answer
Ephesians 5:8 describes followers of Christ and exhorts them: “You are light in the Lord. Live as children of light.” From the beginning, the Bible develops and explores the theme of moral dualism, or “good versus evil,” using the contrasting elements of light and darkness. God created light from darkness (Genesis 1:2–3\). His presence, goodness, and life are represented as light, whereas His absence, evil, and death are pictured as darkness (see Job 33:28; Psalm 56:13; cf. Job 18:5; Psalm 49:18–19; Jeremiah 13:16\). In the New Testament, the symbolism of light focuses sharply on Jesus Christ as Messiah and incarnate revelation of God.
The Gospel writers cited Old Testament Scripture to declare that Jesus Christ’s arrival brought the presence of God to earth: “The people who sat in darkness have seen a great light. And for those who lived in the land where death casts its shadow, a light has shined” (Matthew 4:16, NLT; see also Luke 1:79; Luke 2:32; cf. Psalm 23:4; 107:10; Isaiah 9:2; 42:7\). John’s Gospel offers the most thorough development of the light and darkness theme. Jesus is the Light that “shines in the darkness, and the darkness can never extinguish it” (John 1:5, NLT). Jesus presented Himself as “the [light of the world](light-of-the-world.html). Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12\).
Naturally, God’s children—those who belong to Jesus Christ—would be called people of light. The apostle Paul told the Ephesian Christians not to behave like the unsaved people of the world: “For you were once darkness, but now you are light in the Lord. Live as children of light (for the fruit of the light consists in all goodness, righteousness and truth) and find out what pleases the Lord” (Ephesians 5:8–10\). Since “[God is light](God-is-light.html)” and “in him there is no darkness at all” (1 John 1:5\), God’s children are meant to be “light in the Lord.” Believers are to “take no part in the worthless deeds of evil and darkness” but instead, “expose them . . . for the light makes everything visible” (Ephesians 5:11–14\), NLT).
The “real life” of every Christian is said to be “hidden with Christ in God” (Colossians 3:3, NLT; see also Ephesians 2:13\). Jesus is our life (Colossians 3:4\), our light, and our salvation (Psalm 27:1\). God through Jesus is the source of our light (Psalm 34:5; Isaiah 60:19–20\). Therefore, “we walk in the light, as he is in the light” (1 John 1:7, ESV).
Light represents the righteousness of God (2 Corinthians 6:14\), and therefore, believers are the righteousness of God in Jesus Christ (2 Corinthians 5:21\). We are “light in the Lord” to a lost and dying world (Ephesians 5:8\). Jesus taught His followers, “You are the light of the world. A town [built on a hill](city-on-a-hill.html) cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:14–16\). As lighthouses pointing the way to the Father and beacons of His truth, we must be careful to “live clean, innocent lives as children of God, shining like bright lights in a world full of crooked and perverse people” (Philippians 2:15, NLT).
As Jesus neared the hour of His death, He told His disciples, “My light will shine for you just a little longer. [Walk in the light](walk-in-the-light.html) while you can, so the darkness will not overtake you. Those who walk in the darkness cannot see where they are going. Put your trust in the light while there is still time; then you will become children of the light” (John 12:35–36, NLT).
The Lord appointed Paul as a light to the Gentiles: “To open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins” (Acts 26:18\). Later, Paul wrote, “The night is almost gone; the day of salvation will soon be here. So remove your dark deeds like dirty clothes, and put on the shining armor of right living” (Romans 13:12, NLT). He urged Christians to stay alert: “For you are all children of the light and of the day; we don’t belong to darkness and night. So be on your guard, not asleep like the others” (1 Thessalonians 5:5–6, NLT).
Being light in the Lord means being an imitator of Jesus Christ (1 Corinthians 11:1\), following in His footsteps (Hebrews 12:1–2; 1 Peter 2:21\), and living in a way that honors, glorifies, and reflects God’s life in everything we do (Ephesians 4:1; 5:2; Colossians 1:10; 3:17 1 Corinthians 10:31; 1 Peter 4:11\).
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What does it mean that the gospel is the power of God unto salvation (Romans 1:16)? |
Answer
Jesus anticipated that His followers would sometimes be tempted to feel ashamed of the [gospel](what-is-the-gospel.html). That is why He warned, “If anyone is ashamed of me and my message, the Son of Man will be ashamed of that person when he returns in his glory and in the glory of the Father and the holy angels” (Luke 9:26, NLT; see also Mark 8:38\). Paul, through his ministry as an apostle of Jesus Christ, had apprehended a vital truth that produced in him radical hope and confidence in the message of the gospel: “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Romans 1:16, KJV).
The good news that Jesus came to sacrifice His life to save us from our sins is the gospel. This message is, in fact, the mighty power of God because it is the only message that brings forgiveness and eternal salvation to everyone who believes it. When Paul said, “I am not ashamed of the gospel,” he expressed the highest degree of confidence in it. He had come to believe that the gospel could be fully trusted.
Anyone who wholeheartedly believes and embraces the gospel message ultimately will not be disappointed, and therefore, those who proclaim it ought never to feel disgraced or embarrassed because of it. Paul urged his pastoral protégé, Timothy, “So never be ashamed to tell others about our Lord. And don’t be ashamed of me, either, even though I’m in prison for him. With the strength God gives you, be ready to suffer with me for the sake of the Good News” (2 Timothy 1:8, NLT).
The original Greek word translated as “power” in Romans 1:16 is *dynamis*. It is frequently used in the New Testament to speak of Christ’s miraculous works (see Matthew 7:22; 11:20; Mark 6:2\). Paul applied the term to God’s ability to deliver people from sin, death, future judgment, and eternal separation from God. He told the Corinthians, “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; see also 1 Corinthians 1:24\).
The gospel is the power of God because it transforms lives (2 Corinthians 5:17; Romans 6:4; Hebrews 4:12\). It saves people from the penalty and power of sin and gives them a new life filled with joy, peace, and the hope of eternal life with God (Romans 8:1–2\). This saving work is initiated by God and carried out by His power (Romans 5:15–17; 8:10–11; 2 Corinthians 3:18\).
Paul also explains that the gospel is the power of God because “in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: ‘The righteous will live by faith’” (Romans 1:17\). The gospel reveals how God makes believers right in His sight and restores them to eternal fellowship with Himself: “We are made right with God by placing our faith in Jesus Christ” (Romans 3:22, NLT). Jesus saves us “not because of the righteous things we had done, but because of his mercy. He washed away our sins, giving us a new birth and new life through the Holy Spirit. He generously poured out the Spirit upon us through Jesus Christ our Savior” (Titus 3:5–6, NLT). Salvation is God’s work, and it is accomplished by His power and not our own.
When Christ died on the [cross](meaning-of-the-cross.html), God revealed His righteousness by punishing sin (Romans 3:23–26\). Believers are “made right in God’s sight by the blood of Christ” who “certainly save\[s] us from God’s condemnation” (Romans 5:9, NLT). When Christ was resurrected to life, God revealed His righteousness by making salvation available to every sinner who places his or her faith in Jesus (Romans 4:22–24; 10:4; Galatians 3:24; Philippians 3:9; Genesis 15:6\).
Through the gospel, God’s saving power is made available to everyone who believes (John 3:16; Romans 3:22–23; 4:4–5; Galatians 3:6–9\). The power of the gospel proceeds from its core—the person of Jesus Christ (1 Corinthians 1:24\).
The world is hostile to the gospel (Colossians 1:21; James 4:4\). The nature of the gospel is unimpressive to those who are worldly wise (1 Corinthians 1:18–25\) and offensive to the carnal\-minded (Romans 8:7\). But those who believe it, live it, and proclaim it, know that the gospel is the supreme power of God Himself directed toward the salvation of humanity.
Within the gospel of Jesus Christ is the power to create light and give life to the world (see Genesis 1:3; cf. John 1:1–4; 8:12\). For this reason, believers can unashamedly say like Paul, “We now have this light shining in our hearts, but we ourselves are like fragile clay jars containing this great treasure. This makes it clear that our great power is from God, not from ourselves. We are pressed on every side by troubles, but we are not crushed. We are perplexed, but not driven to despair. We are hunted down, but never abandoned by God. We get knocked down, but we are not destroyed. Through suffering, our bodies continue to share in the death of Jesus so that the life of Jesus may also be seen in our bodies. Yes, . . . we continue to preach because we . . . know that God, who raised the Lord Jesus, will also raise us with Jesus and present us to himself” (2 Corinthians 4:7–14, NLT; see also 2 Timothy 2:8–9\).
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What is infantilization? |
Answer
The term *infantilization* cannot be found directly in the Bible, but the concept can be explored in the light of Scripture. *Infantilization* is a relatively modern word. *Merriam\-Webster’s Collegiate Dictionary* dates its first known use to 1943\. To infantilize a person is to make that person immature or keep him baby\-like.
In modern usage, *infantilization* refers to the act of treating someone capable of more mature behavior or understanding as if he or she is a child. When adults are coddled, babied, kept in a dependent state, regarded as if they’re helpless, and not given responsibilities they are fully able to handle, they are victims of infantilization.
The Bible does not support infantilization but encourages growth and maturity. The writer of Hebrews issues a warning to immature believers and calls them to spiritual adulthood. At first, he acknowledges that the Hebrews are behaving like infants: “There is much more we would like to say about this, but it is difficult to explain, especially since you are spiritually dull and don’t seem to listen. You have been believers so long now that you ought to be teaching others. Instead, you need someone to teach you again the basic things about God’s word. You are like babies who need milk and cannot eat solid food. For someone who lives on milk is still an infant and doesn’t know how to do what is right. Solid food is for those who are mature, who through training have the skill to recognize the difference between right and wrong” (Hebrews 5:11–14, NLT).
Then, the author calls the Hebrews to grow up in their spiritual understanding and application of God’s Word: “So let us stop going over the basic teachings about Christ again and again. Let us go on instead and become mature in our understanding. Surely we don’t need to start again with the fundamental importance of repenting from evil deeds and placing our faith in God. You don’t need further instruction about baptisms, the laying on of hands, the resurrection of the dead, and eternal judgment. And so, God willing, we will move forward to further understanding” (Hebrews 6:1–3, NLT).
Spiritual infantilization is when we insist on treating mature Christians like babies, only giving them basic\-level teachings. The Bible compares this to feeding them milk or baby food when they should be advancing to heartier, more challenging instructions (1 Corinthians 3:2\).
The believer’s ultimate ambition is to grow up into full spiritual stature (Ephesians 4:13–15; Colossians 1:28; 2:2, 6–7; 4:12; 2 Corinthians 7:1; 13:11; James 1:4\). The apostle Paul continually pressed himself and others toward Christian maturity (Philippians 3:12–14; Galatians 4:19; 2 Corinthians 13:11; 1 Timothy 6:11\).
“Brothers and sisters,” counseled Paul, “Stop thinking like children. In regard to evil be infants, but in your thinking be adults” (1 Corinthians 14:20\). He never shied away from rebuking churches when they were acting immaturely: “Dear brothers and sisters, when I was with you I couldn’t talk to you as I would to spiritual people. I had to talk as though you belonged to this world or as though you were infants in Christ. I had to feed you with milk, not with solid food, because you weren’t ready for anything stronger. And you still aren’t ready, for you are still controlled by your sinful nature” (1 Corinthians 3:1–3, NLT).
One of Paul’s ministry goals was to help his spiritual children grow up in their faith and not stay in spiritual infancy: “So we tell others about Christ, warning everyone and teaching everyone with all the wisdom God has given us. We want to present them to God, perfect in their relationship to Christ. That’s why I work and struggle so hard, depending on Christ’s mighty power that works within me” (Colossians 1:28–29, NLT). He urged believers to “no longer be immature like children . . . tossed and blown about by every wind of new teaching,” and to “not be influenced when people try to trick us with lies so clever they sound like the truth. Instead, . . . speak the truth in love, growing in every way more and more like Christ, who is the head of his body, the church” (Ephesians 4:14–15, NLT).
Infantilization—stunting someone’s growth or treating him as less capable than he is—is contrary to our calling in Christ. We are never to hold anyone back, but always to build up ourselves (Jude 1:20; Colossians 2:6–7; 1 Peter 2:2; 2 Peter 1:5–8\) and others in the faith (Romans 14:19; 15:2; 1 Corinthians 14:1–5; Ephesians 4:29; Hebrews 3:13\). We are to nurture fellow believers (1 Corinthians 3:2; 1 Peter 5:1–3\) until we all “become mature, attaining to the whole measure of the fullness of Christ” (Ephesians 4:13\).
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What does it mean that the world is passing away (1 John 2:17)? |
Answer
The apostle John reminds believers not to become too attached to this world: “Do not [love the world](do-not-love-the-world.html) or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever” (1 John 2:15–17, ESV).
The Bible makes no bones about it: this world will not last forever. It is passing away. Life, as we know it here on earth, is only temporary. We are “[foreigners and strangers](sojourner-in-the-Bible.html)” passing through (see Hebrews 11:13\). For this reason, the apostle Paul urges Christians to “use the things of the world, as if not engrossed in them. For this world in its present form is passing away” (1 Corinthians 7:31\).
In 1 John 2:17 and 1 Corinthians 7:31, the Greek verbs translated as “passing away” are forms of *paragō*, which means “to cease to exist; to vanish.” The prophet Isaiah also foresaw the passing away of the heavens and earth: “All the stars in the sky will be dissolved and the heavens rolled up like a scroll; all the starry host will fall like withered leaves from the vine, like shriveled figs from the fig tree” (Isaiah 34:4; see also Isaiah 51:6\). The apostle Peter trained his sights on this future reality too: “But in keeping with his promise we are looking forward to a new heaven and a new earth, where righteousness dwells” (2 Peter 3:13\).
The “world” in 1 John 2:17 refers to the ungodly system of human civilization, activity, values, beliefs, and morals that is in rebellion against God (see 1 John 5:19\). It represents everything that alienates people from God and prevents them from loving and obeying Him. John was looking forward to the end of this present age when the oppressively wicked world system would come to an end. Jesus said, “Heaven and earth will pass away, but my words will never pass away” (Matthew 24:35; see also Matthew 5:18\). Through His sacrifice for our sins on the cross, the Lord Jesus Himself promised “to rescue us from the present evil age, according to the will of our God and Father” (Galatians 1:4\).
Because the world is passing away, we must keep an [eternal perspective](eternal-perspective.html), spending our time and energy living for God’s kingdom and His purposes. The only things from this world that will last into eternity are people who are united with God’s will as opposed to their own (1 John 2:17\). So, we must build our lives on the solid, unshakable foundation of God’s Word (Matthew 7:24–27\). We “seek the Kingdom of God above all else, and live righteously” instead of worrying about all the things (e.g., food and clothing) we need in this world (Matthew 6:33, NLT). Rather than obsessing over the acquisition of money and possessions, we “store \[our] treasures in heaven, where moths and rust cannot destroy, and thieves do not break in and steal” (Matthew 6:19–20, NLT).
Because the world is passing away, we “strip off every weight that slows us down, especially the sin that so easily trips us up,” we “run with endurance the race God has set before us. We do this by keeping our eyes on Jesus, the champion who initiates and perfects our faith. Because of the joy awaiting him, he endured the cross, disregarding its shame. Now he is seated in the place of honor beside God’s throne” (Hebrews 12:1–2, NLT).
Jesus is our best representative of living in the world with an eternal perspective. Christ loved the people in the world so much that He left heaven to come live among sinners and give His life to save them (John 3:16; Romans 5:8; 1 John 4:10\). But He did not love their sinful attitudes and values (see 1 John 2:15; John 15:18–25; Romans 12:2; James 4:4\).
Knowing that this world is passing away inspired Paul to live with his gaze fixed on heaven’s unseen but eternal reality. Although He was persecuted, abandoned, in danger, and suffering great hardships, He never gave up serving Jesus, preaching the love of Christ, and living for God’s glory (see 2 Corinthians 4:7–18\).
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What does it mean to dwell together in unity (Psalm 133:1)? |
Answer
King David’s fourth [Song of Ascent](Songs-of-Ascent.html) enthusiastically declares the blessing of unity among God’s people:
Behold, how good and how pleasant it is
For brothers to dwell together in unity! (Psalm 133:1, NASB 1995\).
Using two similes, David describes harmonious living: “It is like precious oil poured on the head, running down on the beard, running down on Aaron’s beard, down on the collar of his robe. It is as if the dew of Hermon were falling on Mount Zion. For there the Lord bestows his blessing, even life forevermore” (Psalm 133:2–3\).
David paints a striking picture of dwelling together in [unity](unity-in-Christ.html). The anointing oil running down the high priest’s beard and onto his robe represents the presence of God among His people. Every year on the day of atonement, Aaron entered the Holy of Holies in the tabernacle to offer sacrifices for the people’s sins, thereby restoring fellowship with God. Christians today come into a relationship with God through the atoning sacrifice of our high priest, Jesus Christ.
The dew of Hermon falling on Mount Zion symbolizes God’s divine provision. Both illustrations depict abundant spiritual blessings being poured out from above, from the head downward, from God to His spiritual leaders and then spreading to cover the whole body of believers. The Lord’s holy presence creates an atmosphere where unity can flourish, bringing refreshment and nourishment to God’s people. Where there is unity, God’s blessings will abound.
Unity is an expression of God’s character. It is reflected in the three Persons of the Trinity unified in one Godhead (Deuteronomy 6:4; John 1:1; 17:11, 22; 2 Corinthians 13:14; 1 John 5:7–8\). Unity is also a purpose of God. The Lord purposed “according to his good pleasure, which he purposed in Christ, to be put into effect when the times reach their fulfillment—to bring unity to all things in heaven and on earth under Christ” (Ephesians 1:9–10\).
Harmony among God’s people is good and pleasing to the Lord. Dwelling together in unity means understanding that every believer is a child of God. He is our heavenly Father, and we are all brothers and sisters, created to be His children (Malachi 2:10; Matthew 23:8–9; Romans 8:15–17; 1 John 3:1; 5:1\). We all belong to Him (Exodus 6:7; Ephesians 1:14; 1 Peter 2:9–10\) and are members of the family of God. We share a common union through Jesus Christ (1 Corinthians 10:16–17; John 11:52; Galatians 3:26–28; Ephesians 2:16–19; Ephesians 4:25\). Likewise, we recognize that as believers and members of Christ’s body, we all belong to each other (Romans 12:4–5; 1 Corinthians 12:12, 27; Ephesians 4:16; 1 Corinthians 12:13\).
Unity does not equal uniformity. Dwelling together in unity does not mean that we are all the same. Instead, we acknowledge that we have different gifts, personalities, and ministries (1 Corinthians 12:4–30; Ephesians 4:11–13\). But we all live and work together peacefully (Colossians 3:15; Philippians 2:1–2\), united in purpose (Philippians 1:27; Matthew 18:19–20; 1 Corinthians 10:24\), making every effort to use our unique giftings in harmony with all the others (Ephesians 4:3; 1 Corinthians 14:26\). The apostle Peter urged, “Finally, all of you, be like\-minded, be sympathetic, love one another, be compassionate and humble” (1 Peter 3:8\). The apostle Paul encouraged, “Live in harmony with each other” (Romans 12:16, NLT) and “let there be no divisions in the church. Rather, be of one mind, united in thought and purpose” (1 Corinthians 1:10, NLT).
God wants His people to enjoy the rich blessing of dwelling together in unity. He calls us to help and support one another (Philippians 4:14\), share resources as we are able (Acts 2:44–45; 4:32; Luke 3:11; Romans 12:13; 15:27\), worship and fellowship together (Romans 15:5–6\), pray for one another, and build each other up in the faith (Acts 2:42; Hebrews 10:24–25; Galatians 6:6; 2 Corinthians 1:7; 13:11\).
Above all, dwelling together in unity means [loving one another](love-one-another.html) deeply and sincerely (John 15:12; Romans 13:10; Galatians 5:14; Colossians 2:2; 1 Thessalonians 4:9; Ephesians 4:2; Hebrews 13:1; 1 Peter 1:22; 4:8; 1 John 3:23\). Such unity among the people of God gives off a pleasing aroma that is attractive to unbelievers (John 13:35; 17:21, 23; 1 John 2:10; 3:14\), but the stench of division destroys our witness in the world and drives unbelievers away (1 Corinthians 3:3–4; 6:1–6; 11:17–26; Romans 14:13–23; James 4:11–12\).
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What does the Bible say about sologamy / autogamy? |
Answer
Sologamy or autogamy is a concept that has garnered attention in recent years, involving a focus on the individual. Sologamy is the act of marrying oneself in a public ceremony, a symbolic act of committing to self\-acceptance and self\-love. In this context, *sologamy* and *autogamy* are synonymous terms.
Sologamy or autogamy involves holding a marriage ceremony for oneself, celebrating self\-love. This ceremony features traditional wedding elements such as spoken vows, formal clothing, music, and sometimes even a reception—with toasts made to oneself. Advocates of sologamy argue that it promotes self\-esteem and personal empowerment. Happiness, says the sologamist, does not depend on having a partner.
From a biblical perspective, [marriage](God-design-marriage.html) is a union between a man and woman. Genesis 2:24 states, “A man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh” (ESV). God intended for marriage to be a complementary union between husband and wife. Sologamy mocks that model.
Ephesians 5:31–32 elaborates on the purpose of marriage: “A man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh. This mystery is profound, and I am saying that it refers to Christ and the church” (ESV). Here, marriage is not presented as a social contract but as a sacred covenant that mirrors the relationship between Christ and His church.
In contrast to the union of two people, sologamy focuses on the individual. The self\-sacrifice required in a marriage is replaced by self\-acceptance and self\-love. Biblical marriage emphasizes love (for the spouse), humility, and unity. Ecclesiastes 4:9–10 supports this view of marriage, stating, “Two are better than one, because they have a good reward for their toil. For if they fall, one will lift up his fellow. But woe to him who is alone when he falls and has not another to lift him up!” (ESV).
Sologamy or autogamy significantly diverges from the biblical definition of marriage and, more basically, places undue emphasis on the self. Rather than seek to develop a meaningful, deep, and loving relationship with oneself, we should seek a meaningful, deep, and loving relationship with God and, as He leads, with a spouse.
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Who was Kathryn Kuhlman? |
Answer
Kathryn Johanna Kuhlman (1907—1976\) was a [charismatic](Charismatic-movement.html) Christian evangelist whose healing ministry took off in the late 1940s and ’50s. By the 1960s, her ministry had expanded to the national and international level, including a weekly television program, *I Believe in Miracles*, regular services in several cities, and two best\-selling books. While countless individuals claimed to be miraculously healed during Kathryn Kuhlman’s meetings, she maintained that divine healing was “secondary to the transformation of a life” and that her primary purpose in ministry was “the salvation of souls” (“Healing in the Spirit,” *Christianity Today* interview with Kathryn Kuhlman, 1973\).
Kathryn Kuhlman was born on May 9, 1907, near the town of Concordia, Missouri. She was the third of Joseph and Emma Kuhlman’s four children. In 1911, the family moved into Concordia, where Kathryn’s father operated a livery stable and served as mayor. Kathyrn experienced a profound spiritual awakening in her early teens while attending a local revival service. Two years later, in 1923, she dropped out of high school to begin preaching and traveling with her sister and brother\-in\-law, Myrtle and Everett Parrott, a Moody Bible Institute graduate.
Within a few years, the Parrot’s unstable marriage interfered with the trio’s ministry arrangement, so Kathryn charted her own course, accepting preaching opportunities in Idaho, Utah, and Colorado. By 1933, she had established the Kuhlman Revival Tabernacle in Denver, Colorado. She quickly outgrew that facility and moved the operation to a larger building known as the Denver Revival Tabernacle. From there, Kuhlman began broadcasting services on a local radio station.
In 1938, Kathryn Kuhlman met and married Burroughs Allen Waltrip, a traveling evangelist from Texas. Because Waltrip had divorced his wife to marry Kuhlman, controversy swept through the Denver church, and the couple was forced to move on. They made a short attempt at pastoring a church in Mason City, Iowa. When that failed, they tried traveling evangelism together and separately. In 1944, after eight years of marriage, the couple divorced, and Kathryn returned to her independent ministry as an evangelist.
In 1946, Kathryn began holding ongoing revival services in Franklin, Pennsylvania. At these meetings, participants began to testify about their experiences of spontaneous physical healing. Crowds filled the Franklin Gospel Tabernacle, where Kuhlman was also broadcasting on the radio. By 1950, she had moved to Pittsburgh, Pennsylvania, holding services at the Carnegie Library auditorium. These weekly rallies attracted press coverage, some favorable and some unfavorable.
Good\-natured feature stories in magazines like *Redbook* made Kathryn Kuhlman a household name, endearing some while prompting others to challenge her theology and the authenticity of her healings. One skeptical medical doctor, William Nolen, MD, wrote a critical book, *Healing: A Doctor in Search of a Miracle* (1974\), claiming that several of Kuhlman’s healings did not hold up under scrutiny. However, many other medical authorities countered with claims of authentic healing.
Wherever Kathryn Kuhlman ministered, multitudes of followers testified to being miraculously healed. She was not directly associated with the [Pentecostal movement](Pentecostals.html), so she rarely touched people or used the dramatic techniques of many healing evangelists. She did claim to have the gifts of discernment and knowledge, which enabled her to identify the conditions from which people were healed. Many who came forward for prayer in her meetings fell on the ground or were “[slain in the Spirit](Spirit-slain.html)” in her presence.
With the explosive growth of the charismatic movement in the 1960s, Kuhlman’s ministry was in high demand. From 1965 until 1975, she traveled back and forth between Pittsburg and Los Angeles, sharing the gospel and holding regular miracle services. She also traveled with the Full Gospel Business Men’s Association.
Although Kathryn Kuhlman enjoyed the lavish luxuries that accompanied her increasing recognition, she was equally generous. She set up the Kathryn Kuhlman Foundation, which offered scholarships and financial aid to people in crisis. She also supported Teen Challenge’s drug rehabilitation efforts and the [Christian and Missionary Alliance’s](Christian-and-Missionary-Alliance.html) missionary work.
Kuhlman visited Vietnam in 1970 to support U.S. participation in the Vietnam conflict. As a result, she was awarded the Vietnam Medal of Honor, one of the highest civilian honors the military can bestow. In 1972, Oral Roberts University granted Kuhlman an honorary doctorate.
By the time she died, Kuhlman had written nine books, including three bestsellers: *I Believe in Miracles* (1968\), *God Can Do It Again* (1969\), and *Nothing Is Impossible with God* (1974\). She had also produced hundreds of thirty\-minute television broadcasts and thousands of radio programs.
Kuhlman’s final years were fraught with stressful disputes surrounding her ministry. Her personal administrator sued her over salaries, contracts, and valuable items, and her integrity was questioned in the *Los Angeles Times*, the *New York Times*, and *People* magazine.
A naturally private person, Kathryn Kuhlman never revealed the extent of her own physical struggles. She died on February 20, 1976, in Tulsa, Oklahoma, after undergoing open heart surgery. She was buried in Forest Lawn Cemetery in Glendale, California, where Oral Roberts delivered the funeral sermon.
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What is co-inherence? |
Answer
Co\-inherence (or coinherence) denotes a relationship characterized by interdependence and interconnectedness between two or more entities, or different things existing within each other. To inhere is to exist permanently and inseparably in something. Inherent qualities are intrinsic and innate. To *co*inhere is to inhere *together*. For example, ingredients within a cake are interdependent and inseparable; together, they form a whole cake. In Christian theology, co\-inherence is a concept related to [the Trinity](Trinity-Bible.html).
In the realm of theology, *co\-inherence* is a word sometimes applied to the mutual indwelling of the Father, Son, and Holy Spirit. This concept goes beyond their eternal co\-existence and denotes their relational depth. Unlike human relationships, there is no conflict, loss of intimacy, or estrangement within the Godhead. Furthermore, though the members of the Trinity are separate Persons (the Father is not the Son, the Son is not the Holy Spirit, etc.), they co\-inhere; that is, they exist in and through each other.
Several writers and theologians have used the term *co\-inherence* in their theological discourse. Charles Williams, a member of the Inklings, a literary discussion group that also included [C. S. Lewis](C-S-Lewis.html) and J. R. R. Tolkien, coined the word *co\-inherence*. Williams viewed co\-inherence as a spiritual principle stemming from the Trinity and extending to other areas of life.
The [hypostatic union](hypostatic-union.html) of Jesus could be seen as a form of co\-inherence. In Jesus, the divine and human natures are perfectly united, without confusion or division. Jesus is fully human and fully God, not half of each, and one nature does not overshadow the other. The interconnectedness enables Jesus to be the Perfect Mediator between God and Man.
Another possible biblical instance of co\-inherence is the union of Jesus and His church. Paul describes this in Romans 6:3–4, “Or have you forgotten that when we were joined with Christ Jesus in baptism, we joined him in his death? For we died and were buried with Christ by baptism. And just as Christ was raised from the dead by the glorious power of the Father, now we also may live new lives” (NLT). Accepting Jesus’ sacrifice for our sin binds us to Him to the extent that we were crucified with Him and resurrected with Him: “I have been crucified with Christ and I no longer live, but Christ lives in me” (Galatians 2:20\). The union or co\-inherence of Jesus and the church is such that those who persecute the church are actually persecuting Jesus (Acts 9:4–5\).
Therefore, co\-inherence begins with the strong, interconnected relationship of the Persons within the Godhead. It is further seen in the nature of Christ and His union with the church. For Christians, the co\-inherence in the Godhead provides a template for our relationships as a community. Beyond simply co\-existing, we should strive for unity in purpose, interconnection, and interdependence among the different parts of the body.
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Who was Lottie Moon? |
Answer
Charlotte Diggs “Lottie” Moon (1840—1912\) was a pioneering Southern Baptist missionary, teacher, evangelist, and church planter who lived and worked in China for nearly forty years. Although small in stature—just four feet three inches tall—she was a woman of towering intellect, character, and accomplishments. With friendship as the basis of her evangelistic work, Lottie developed strong ties with the Chinese people. She was generous to a fault, giving her own food supplies to starving families. [Southern Baptists](Southern-Baptist-Convention.html) honor her as a hero because of her profound influence on missionary outreach and giving, especially through the denomination’s Woman’s Missionary Union. Lottie Moon died of starvation on Christmas Eve 1912\.
Charlotte Diggs Moon, nicknamed “Lottie,” was born in Albermarle County, Virginia, into a well\-to\-do family of dedicated Southern Baptists. Although she attended church throughout her childhood, Lottie had become a determined skeptic by age seventeen. In 1858, Moon heard the preaching of Dr. John Broadus at an evangelistic meeting. Later that evening, Lottie’s sleep was interrupted by a barking dog, and her mind turned to a late\-night contemplation of Dr. Broadus’ sermon and the words of Scripture she’d had heard all her life. God’s Spirit convinced Lottie of the gospel’s truth, and she decided to devote her life to Jesus Christ that night.
Lottie Moon studied at the Virginia Female Seminary (renamed Hollins College) and Albemarle Female Institution in Charlottesville, where she earned a master’s degree in classics in 1861\. Lottie, one of the first Southern women to earn a master’s, was fluent in six languages. After the Civil War ended, she taught school in Georgia, Kentucky, and Virginia.
God called Lottie Moon to the [mission field](world-missions.html) when she was thirty\-two years old. By then, her younger sister, Edmonia Moon, was already serving as the first Baptist unmarried female missionary in China. A year later, in 1873, the Southern Baptist Convention (SBC) Foreign Mission Board commissioned Lottie to serve in China, where she spent the remainder of her life.
Lottie Moon first sailed to Shantung (now Shandong) Province but later settled in Tengzhou (now Qingdao), where she taught in a children’s school. During a period of loneliness, Lottie came close to marrying a brilliant, missions\-focused man. She broke off the engagement because of their incompatible views on evolution and various Christian doctrines.
After twelve years in Tengzhou, Moon moved to P’ing\-tu to focus on the work she felt passionately called to do—evangelizing the poor and church planting. Lottie treated the Chinese people with respect and friendship. She wore traditional Chinese clothing, spoke the language, and adopted the people’s customs. She was the first single woman to independently establish a Chinese missionary post. Although her field leaders initially opposed her working as an evangelist, they later recognized that her post was one of China’s most successful evangelistic centers. Through Lottie Moon’s efforts, thirty new churches were planted in P’ing\-tu.
Lottie constantly wrote letters home to challenge the men and women of her denomination to support and promote foreign missions work, especially to create an organization to sponsor women in missions. In 1888, she inspired the women of the SBC to begin a yearly Christmas offering for China’s poor, which raised $3,000 in its initial year. After her death, the offering was named the Lottie Moon Christmas Offering for Foreign Missions and continued to raise millions of dollars annually for overseas missions.
When a national famine caused the daily deaths of thousands of people in China, Lottie opened her pantry to the poor and often went without food herself. She had battled through loneliness, plague, revolutions, wars, disease, and malnutrition. Finally, when she weighed just fifty pounds, fellow missionaries urged her to go home on furlough to recuperate. She set sail in December 1912 but never made it home. On Christmas Eve, Lottie Moon died from complications of starvation onboard a ship anchored in the harbor of Kobe, Japan. She was seventy\-two years old.
Here are a few quotes from Lottie Moon’s letters:
“Why should we not . . . do something that will prove that we are really in earnest in claiming to be followers of him who, though he was rich, for our sake became poor?”
“A young man should ask himself not if it is his duty to go to the heathen, but if he may dare stay at home. The command is so plain: ‘Go.’”
“Please say to the new missionaries that they are coming to a life of hardship, responsibility and constant self denial. . . . They will . . . need to be strong and courageous. If the joy of the Lord be their strength, the blessedness of the work will more than compensate for its hardships. Let them come ‘rejoicing to suffer’ for the sake of that Lord and Master who freely gave his life for them.”
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What does it mean that the Spirit helps us in our weakness (Romans 8:26)? |
Answer
In Romans 8:18–27, the apostle Paul encourages believers to endure trouble, suffering, and persecution in this present life by holding on to the living hope of our future redemption and “glorious freedom from death and decay” (verse 21, NLT). While we wait, eagerly anticipating that future day “when God will give us our full rights as his adopted children” (verse 23, NLT), Paul wants us to remember that we are not alone. God cares about our trials here on earth. He has given us the Holy Spirit to share the load and help carry our burden: “And the Holy Spirit helps us in our weakness. For example, we don’t know what God wants us to pray for. But the Holy Spirit prays for us with groanings that cannot be expressed in words” (verse 26, NLT).
In Romans 8:26, Paul uses the Greek noun *astheneia*, translated as “weakness,” to refer to our limited capacity as human beings and our susceptibility to sin and death. Instead of condemning us for our frailty, the Holy Spirit comes alongside us in our weakness, providing strength, guidance, and His comforting presence. One way the Spirit helps us in our weakness is through prayer—when we don’t know what God wants us to pray for.
If you’ve been a Christian for any length of time, you’ve probably struggled with prayer. Especially during times of suffering, it’s easy to be overcome with doubt and confusion about God’s will and purposes. Sometimes, we don’t know whether to pray for healing, deliverance from an affliction, or the grace to endure. In these moments, we can let the Spirit intercede for us with [groanings that cannot be expressed in words](Spirit-intercedes-with-groanings.html). The Spirit may direct us to specific Scriptures or lead us to pray in a way that aligns with God’s will.
In Paul’s case of the “[thorn in the flesh](Paul-thorn-flesh.html),” three times the apostle pleaded with the Lord to remove something he was struggling with physically. But God answered Paul, “My grace is sufficient for you, for my power is made perfect in weakness” (2 Corinthians 12:9\). In this instance, the Holy Spirit did not remove Paul’s weakness but empowered him to endure it and find strength through it. This is an example of how the Spirit can work in our lives, even amid physical or emotional challenges.
What a relief to know that the effectiveness of our prayers does not depend on us. Even when we don’t know what we need, “the Father who knows all hearts knows what the Spirit is saying, for the Spirit pleads for us believers in harmony with God’s own will” (Romans 8:27\). When we pray in the Spirit, the Holy Spirit goes to bat for us, intervening before the Father on our behalf (Ephesians 6:18\).
As believers, we should not be ashamed of weakness (2 Corinthians 11:30\). When we feel powerless and vulnerable, we have an opportunity to depend on God and let His strength become evident in our lives (Isaiah 40:29–31\). For this reason, Paul said, “I take pleasure in my weaknesses, and in the insults, hardships, persecutions, and troubles that I suffer for Christ. For when I am weak, then I am strong” (2 Corinthians 12:10, NLT; see also 1 Corinthians 1:27–29\).
Before Jesus departed this earth, He promised to send the Holy Spirit as an advocate and teacher to be with us forever and testify to the truth (John 14:16, 26; 15:26; 16:7\). The Father knew that, in our powerlessness and limited capacity as fallen humans, we would need to depend entirely on the Lord and His Spirit to endure the hardships of this life. Through faith, trust, and reliance on the Spirit, we receive God’s strength to help us in our weakness.
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What does it mean to be servant of all (Mark 9:35)? |
Answer
As the disciples traveled with Jesus toward Jerusalem, they argued about who among them was the greatest. Jesus sat the twelve down and explained, “Anyone who wants to be first must be the very last, and the servant of all” (Mark 9:35\). To illustrate His point, Jesus held a small child in His arms and said, “Anyone who welcomes a little child like this on my behalf welcomes me, and anyone who welcomes me welcomes not only me but also my Father who sent me” (Mark 9:37, NLT).
The values of God’s kingdom are often at odds with human ideals. Young children were not regarded highly in Jesus’ day. Because they were powerless and needy, children occupied a low status in first\-century Israel. But Jesus overturned this concept. He showed that the greatest in His kingdom must maintain the humble attitude of a lowly child (see also Mark 10:13–16\), and those who want to be first must be willing to take the last place as servant of all.
The true measure of greatness in God’s eyes is not wealth, status, or achievement but [service](servanthood.html). Jesus Christ, God’s own Son, set the benchmark by coming “not to be served but to serve others and to give his life as a ransom for many” (Mark 10:45, NLT). Jesus is the Suffering Servant of Isaiah 52:13—53:12, who sacrificed His life for the benefit of others.
If we desire spiritual greatness, we will seek opportunities to minister to others and choose the lowest and most humble places. The apostle Paul taught that being a servant to all requires having the same attitude as Jesus: “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. In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!” (Philippians 2:3–8\).
In John 13:1–17, Jesus washed the disciples’ feet to show what it means to be a servant of all. Even though He was their Lord and Master, Christ lowered Himself to perform one of the most menial tasks. Jesus took the humble position of a servant to demonstrate to His disciples the full extent of His love for them. When Peter’s turn to be washed arrived, he resisted until Jesus explained, “Unless I wash you, you have no part with me” (verse 8\). In his typical exuberance, Peter exclaimed, “Then wash my hands and head as well, Lord, not just my feet!” (verse 9, NLT).
Again, Christ turned the disciples’ thinking upside down. This act of [foot\-washing](Jesus-washing-feet.html) and the Lord’s teaching about being a servant of all were meant to prepare the disciples for Christ’s soon\-to\-come sacrificial death on the cross. By offering up His life for their sins, Jesus would serve them beyond the limits of human understanding to the full extent of divine love (see John 13:1\). He would become servant to all by dying “once for all” (Romans 6:10; Hebrews 7:27; 9:28; 10:10\). Christ Himself “is the sacrifice that atones for our sins—and not only our sins but the sins of all the world” (1 John 2:2, NLT).
Like the twelve disciples, all followers of Jesus desperately need to understand Christ’s teaching on [humility](Bible-humility.html) and service to all: “Since I, your Lord and Teacher, have washed your feet, you ought to wash each other’s feet. I have given you an example to follow. Do as I have done to you. I tell you the truth, slaves are not greater than their master. Nor is the messenger more important than the one who sends the message. Now that you know these things, God will bless you for doing them” (John 13:14–17, NLT).
Christ called us to lower ourselves, to minister to one another, to take the last place, and to sacrifice our selfish desires for the sake of others. If we do these things, we are practicing what it means to be a servant of all. The apostle John affirms: “We know what real love is because Jesus gave up his life for us. So we also ought to give up our lives for our brothers and sisters” (1 John 3:16, NLT).
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What does it mean to obey the gospel of God (1 Peter 4:17)? |
Answer
In 1 Peter 4:12–19, the apostle [Peter](life-Peter.html) urges fellow believers not to be surprised or ashamed if they suffer painful trials because of their faith in Jesus Christ. Indeed, Peter frames suffering not as something unintentional or shameful but as part of God’s purpose for our lives. Suffering is often the Lord’s refining or testing instrument to purify, strengthen, and develop us (see Romans 5:3–5; Malachi 3:1–3; James 1:3\). Within this context, Peter states, “For it is time for judgment to begin with God’s household; and if it begins with us, what will the outcome be for those who do not obey the gospel of God? And,
‘If it is hard for the righteous to be saved,
what will become of the ungodly and the sinner?’” (1 Peter 4:17–18\).
*Tyndale Bible Dictionary* defines *obedience* as the act of “submitting to the restraint or command of an authority.” The believer’s authority is God the Father (Romans 9:19–21; 13:1–2\), and His command is the gospel, which, in a nutshell, is the good news of God’s redemption plan for humanity contained in Scripture. To obey the gospel is to act in accordance with God’s will (Romans 14:7–8; Ephesians 1:11\).
The [gospel](what-is-the-gospel.html) is the good news that Jesus died for our sins and rose again the third day (1 Corinthians 15:1–4\). To obey the gospel is to believe it, to accept that Jesus is the Savior. Peter speaks of those who do *not* believe the gospel, that is, those who in obstinate unbelief reject the message that God revealed through His Son. Peter says that the judgment faced by unbelievers will be harsh. “Whoever does not believe stands condemned” (John 3:18\).
In the city of Rome, [Emperor Nero](who-was-Nero.html) was brutally persecuting Christians, dragging their bodies through tar and burning them at the stake. Peter would later be tortured and killed himself. Obedience to the gospel would require unyielding commitment and patient endurance. Believers must never give up as they wait patiently for the Lord’s return. At that time, they will stand in His presence, face to face, and share in His glory (1 Peter 4:13; 2 Corinthians 4:16—5:4\).
When Peter mentioned judgment, he was referring to both God’s refining judgment and future judgment at Christ’s return. No matter how painful the trials become, if we obey the gospel and live for Jesus, we can be confident that God’s future judgment will validate our present suffering (Romans 8:18\). Peter quotes Proverbs 11:31 to support this idea from the perspective of ungodly sinners. Unbelievers (those who do not obey the gospel) do not experience God’s refining, purifying judgment as believers do. Thus, Peter reflects on how much worse the outcome will be for them.
Obeying the gospel begins with believing in God the Father (Hebrews 11:6; John 10:38; John 11:25–27; 14:8–11\) and all that He has done for us in Jesus Christ (John 3:14–16\). It means putting our faith and trust in Jesus as Lord and Savior: “And anyone who believes in God’s Son has eternal life. Anyone who doesn’t obey the Son will never experience eternal life but remains under God’s angry judgment” (John 3:36, NLT; see also John 20:31; Romans 10:9–10\). It involves repenting from sin (Acts 3:17–20; 8:22; 20:21; James 4:8–10\).
For the rest of our lives, we obey the gospel through discipleship—by following Christ’s example in everything (John 13:14–15; Philippians 2:5; 1 Peter 2:21\). Out of love for Him, we submit to Him and obey His Word (John 14:15, 21, 23; 15:10; 1 John 2:3–6; 3:21–24; 5:3\).
To obey the gospel, we must daily die to our selfish desires (2 Corinthians 5:15; Galatians 2:20; 1 Peter 4:2\). Jesus told His disciples, “If any of you wants to be my follower, you must give up your own way, take up your cross, and follow me” (Matthew 16:24, NLT). We humbly serve others, loving them sacrificially (John 13:12–17; 15:9–14; 1 John 4:7–21\). We are willing to suffer for the sake of Christ (Acts 14:21–22; Philippians 1:29; 2 Timothy 3:10–12; James 1:2; 1 Peter 3:14\). We obey the gospel when we live for Christ—when we make it our aim to do His will and please Him in everything (Romans 14:7–8; 2 Corinthians 5:9, 15; 1 Peter 4:2\).
When the Lord returns, believers will be vindicated because they obeyed the gospel despite many afflictions in this life. But unbelievers will stand before God as their judge and face punishment through His fiery wrath. The apostle Paul affirms, “And God will use this persecution to show his justice and to make you worthy of his Kingdom, for which you are suffering. In his justice he will pay back those who persecute you. And God will provide rest for you who are being persecuted and also for us when the Lord Jesus appears from heaven. He will come with his mighty angels, in flaming fire, bringing judgment on those who don’t know God and on those who refuse to obey the Good News of our Lord Jesus” (2 Thessalonians 1:5–8, NLT).
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What is a tetramorph? |
Answer
A tetramorph is a symbolic representation of Matthew, Mark, Luke, and John through the imagery of four creatures: Matthew is pictured as a man, Mark as a lion, Luke as an ox, and John as an eagle. This representation is derived from prophetic visions in Ezekiel and Revelation. The word *tetramorph* comes from a Greek word meaning “of four shapes.” Tetramorphs have significance in Christian art and iconography.
The concept of the tetramorph originates in Ezekiel 1:4–10\. There, the prophet has a vision of four living creatures, each having four faces. “Their faces looked like this: Each of the four had the face of a human being, and on the right side each had the face of a lion, and on the left the face of an ox; each also had the face of an eagle” (Ezekiel 1:10\). These creatures are called [cherubim](cherubim.html) in Ezekiel 10\. They are depicted as bearing divine messages and embodying God’s presence.
A somewhat similar vision appears in the book of Revelation. In Revelation 4:6–8, John the apostle describes [four living creatures](four-living-creatures.html) surrounding the throne of God. The four creatures resemble a man, lion, ox, and an eagle—the same symbols Ezekiel saw. These living creatures continually worship God and proclaim His holiness.
The tetramorphs have been traditionally associated with the four Gospel writers:
• The human figure symbolizes Matthew, whose Gospel begins with the genealogy of Jesus. Matthew thus emphasizes the humanity of Christ and His connection to mankind. The man in the tetramorph also symbolizes reason and intelligence, qualities that Matthew’s Gospel conveys through detailed teachings and discourses of Jesus.
• The lion in the tetramorph symbolizes Mark, whose Gospel begins with John the Baptist “roaring” in the wilderness and portrays Jesus as a courageous and powerful figure. The lion symbolizes royalty and strength, qualities evident in Mark’s portrayal of Jesus’ authority and miracles.
• The ox, a sacrificial animal, symbolizes Luke. Luke’s Gospel opens with the priestly duties of Zechariah and focuses on the sacrificial aspects of Jesus’ life and death. The ox (or bull) in the tetramorph symbolizes service and sacrifice, mirroring Luke’s emphasis on Jesus’ role as the Savior of all, including the marginalized and the poor.
• The eagle in the tetramorph symbolizes John, whose Gospel soars to theological heights, especially on the divinity of Christ. The eagle, known for its ability to fly high and its keen gaze, symbolizes spiritual insight and the divine nature of Jesus. Both themes are central to John’s Gospel.
The association of a man, lion, ox, and eagle with the four Gospel writers goes back to Irenaeus of Lyon, who believed the creatures were symbolic representations of the Gospel writers. Over the centuries, the practice of using tetramorphs became widely accepted in Christian art and iconography. By the Middle Ages, the tetramorph was a common motif in illuminated manuscripts, church sculptures, stained glass windows, and other religious artworks. The tetramorph was not only a visual representation of the Gospel writers but was also a didactic tool to teach believers about the distinct yet harmonious messages of the four Gospels.
A famous example of the tetramorph is found in the Book of Kells, an illuminated manuscript from the ninth century. Gothic cathedrals, such as Chartres and Notre Dame, contain tetramorphs adorning the façades and stained\-glass windows. In St. Mark’s Square in Venice is a winged lion atop a granite column. On the pinnacle of St. Mark’s Basilica in Venice is a statue of Mark; beneath him is a winged lion holding an open Bible.
The tetramorph is an enduring symbol in Christian art, and modern students of religion should recognize it as representing the four Gospel writers.
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What is progressive theology? |
Answer
Progressive theology attempts to merge liberal values with Christianity. Such merging gratifies left\-wing convictions but does so at the expense of sound biblical theology (Titus 1:9; 2:1\). Liberals generally celebrate the rise of progressive theology because it reflects and promotes their cultural sensibilities, while conservatives mostly oppose it because the values it champions contradict the Bible’s teachings on various topics.
In social and political contexts, the term *progressive* describes a person, group, or idea that favors implementing liberal ideals, often through social reform. This includes promoting LGBTQIA\+ causes, safeguarding limitless access to abortion, and demanding action on climate change. Progressives often consider people who disagree with their values as hateful, close\-minded, fearful, anti\-science, racist, sexist, and bigoted. The desire to avoid these labels drives many people to accept progressive theology, compromising their faith in the Bible.
Progressive theology’s priority of conforming to contemporary social values over the Bible signals a sharp departure from orthodox approaches to Christian doctrine. Progressive theology replaces Scripture as the standard for faith and practice with modern liberal ideals like tolerance, relativism, and sustainability. Progressive theology enthrones subjective personal feelings. As a result, love, compassion, and justice—as progressive theology defines those terms—don’t exist alongside truth, righteousness, and orthodoxy, but override and supplant them.
While progressive theology represents a subdiscipline in the study of Christian doctrine, it’s fundamentally different from orthodox approaches like historical, systematic, and exegetical theology. Historical theology examines doctrines at different times in history: worship in the early church, prayer in the Middle Ages, or pneumatology during the Reformation. [Systematic theology](systematic-theology.html) studies all that Scripture says about a topic, from Genesis to Revelation. Exegetical theology aims to describe the original meaning of a passage. Each of these three approaches upholds the inspiration of Scripture as the unerring Word of God and the truthfulness of the gospel of Jesus Christ.
In contrast to these biblically sound subdisciplines, progressive theology is rooted in modern liberal ideology. While orthodox approaches to Christian theology are unified in their core convictions on the nature of God, the person and work of Jesus, the deity of the Holy Spirit, the inborn sinfulness of humanity, and Scripture as the Word of God, progressive theology opposes these doctrines. Progressive theology criticizes the Bible as outdated, patriarchal, and oppressive. The compromises progressive theology makes are so extensive that its adherents illustrate Paul’s warning: “For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions” (2 Timothy 4:3, ESV).
The roots of progressive theology are found in its hermeneutics, i.e., the principles and methods it uses for interpreting the Bible. Progressive theology tailors its interpretation of Scripture to guarantee conclusions that align with its liberal worldview. Alternatively, sound hermeneutics involves the grammatical\-historical method of biblical interpretation. This method ensures the integrity of the interpretation by emphasizing authorial intent and literary and historical contexts. The goal of [biblical hermeneutics](Biblical-hermeneutics.html) is to make objective and accurate interpretations of the Bible.
Progressive theology began in the nineteenth century and grew to incorporate elements of feminist theology, which seeks to reform Christianity’s perceived patriarchy; and process theology, which believes in the evolving nature of God and the universe. More recently, it has adopted queer theology and its affirmation of various sexual identities and practices, and environmental theology, which focuses on environmental stewardship, especially global warming.
James teaches that championing the morality of society when its values are antithetical to the character of God is tantamount to spiritual infidelity: “You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God” (James 4:4, ESV). Progressive theology doesn’t represent an orthodox approach to Christianity because it contradicts Scripture. Tragically, its heretical conclusions are the result of rejecting God and using His written Word in a sinful manner.
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What is the Apocalypse of Moses? |
Answer
The Apocalypse of Moses, also known as the Life of Adam and Eve, belongs to a category of literature called the [Pseudepigrapha](pseudepigrapha.html), meaning “false writings.” Despite the book’s title attributing authorship to Moses, historians agree that an anonymous writer composed the work in the first century AD. The book contains fictionalized stories about Adam and Eve. As a result, unlike the books of the Bible, the Apocalypse of Moses fails to demonstrate divine inspiration (2 Timothy 3:16–17\). Neither Jewish nor Christian tradition has ever recognized the Apocalypse of Moses as authoritative.
The 66 books of the Bible have all met the standard of the [canon](canon-of-Scripture.html)—a term derived from a Latin word meaning “rule.” They each show evidence that God inspired the words. Though Protestant Christianity, Roman Catholicism, and Eastern Orthodoxy sometimes disagree on which books meet the standard for the canon, none of these three branches of historic Christianity believe the Apocalypse of Moses is inspired or authoritative. No branch of Christianity uses the book to establish doctrine or practice.
The Apocalypse of Moses is one of several pseudepigraphal books whose titles contain the word *apocalypse*, such as the Apocalypse of Ezra, the Apocalypse of Zephaniah, and the Apocalypse of Abraham. While many modern Christians associate this term with the end times, pseudepigraphal writers used it in a general sense, referring to an unveiling or revelation. Thus, the word *apocalypse* in the title indicates that the anonymous author is “unveiling” to readers new information purportedly passed down from Moses.
Furthermore, the title of the Apocalypse of Moses falsely credits [Moses](life-Moses.html) with authorship. The historical figure Moses, known for leading the Israelites out of slavery in Egypt (Exodus 12:31–42\), receiving the Ten Commandments from God (Exodus 20:1–17\), and writing the first five books of the Bible (Exodus 17:14; Numbers 33:1–2; cf. Matthew 19:8\) lived from approximately 1520 to 1400 BC. The Apocalypse of Moses appeared about 1,500 years after his death and therefore has no direct association with him.
The Apocalypse of Moses’ false title isn’t unique, as many books in the Pseudepigrapha assign authorship to well\-known Old and New Testament characters. Other well\-known pseudepigraphal books include [1 Enoch](book-of-Enoch.html), the Testament of Job, and the [Gospel of Thomas](gospel-of-Thomas.html). Anonymous writers hoped that their deceptive attributions would trick people into reading their work and thus spread unbiblical ideas. In addition to referencing popular Old and New Testament figures in their titles, pseudepigraphal writings often reference well\-known Bible stories but distort them in ways that change their meaning.
For example, the Apocalypse of Moses adds narrative elements to the life of Adam and Eve that aren’t in Genesis. One such detail concerns their deaths. When Adam is dying, he sends Eve and Seth to get healing oil from the Tree of Life (9:3\), but Michael the archangel intervenes and denies his request (13:2\). Without the oil, Adam dies, and his spirit ascends into the third level of heaven while his body is buried next to Abel’s on earth, and seven angels “brought many fragrant spices and placed them in the earth” (40:7, trans. by Charles, R. H., 1913\). The text then states that Eve died shortly after Adam (42:8\), and three angels buried her next to her husband (43:1\).
The Apocalypse of Moses distorts the true stories of Adam and Eve as told in the Bible and adds to them, which Scripture strongly forbids (Proverbs 30:5–6; Revelation 22:18–19\). For this reason, readers interested in the lives of Adam and Eve would benefit from studying the divinely inspired book of Genesis to learn about the first man and woman.
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What is the meaning of “plans in a man’s heart” in Proverbs 19:21? |
Answer
Proverbs 19:21 says, “There are many plans in a man’s heart, Nevertheless the Lord’s counsel—that will stand” (NKJV). The phrase *a man’s heart* refers to one’s innermost thoughts, intentions, and desires that drive his actions. When we examine this proverb, we have a better understanding of the relationship between human ambition and God’s will.
In biblical terms, “a man’s heart” is more than emotions, although it includes emotions. The *Encyclopedia of the Bible* defines [*heart*](what-is-the-heart.html) as “that central agency and facility within man whereby he imagines, intends, purposes, thinks, and understands.” A man’s heart is his “inner self.” God “sees the heart” (Jeremiah 20:12, ESV), and it is the heart that He is most concerned with.
A man’s heart is affected by sin. Jeremiah 17:9 states, “The heart is deceitful above all things, and desperately sick; who can understand it?” (ESV). This verse highlights the contradictory nature of man’s heart. We have plans and ambitions, but we are influenced by sin and selfishness. Our plans, as Robert Burns wrote, “oft go awry.”
Proverbs 19:21 reminds us that it is the Lord’s purpose that prevails, despite the number of plans we may have in our hearts. There exists a tension between divine sovereignty and human freedom. In James 4:13–15, the apostle draws practical application from this tension: “Come now, you who say, ‘Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit’—yet you do not know what tomorrow will bring. What is your life? For you are a mist that appears for a little time and then vanishes. Instead, you ought to say, ‘If the Lord wills, we will live and do this or that’” (ESV). Human plans are uncertain compared to the certainty of [God’s will](Gods-will.html).
Instead of trusting man’s heart, we should trust in God’s sovereign plan. Proverbs 3:5–6 advises, “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). If we follow this proverb, we will not trust in our own flawed plans but in the perfect and infinite wisdom of God. We will submit our plans to His wisdom and care.
Given the [deceitfulness](desires-of-my-heart.html) of man’s heart, we must pray for our plans to align with God’s will. Philippians 4:6–7 states, “Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus” (ESV). When we pray, trust, and obey, God aligns the plans of our hearts with His purpose.
The Bible has many examples of God redirecting the plans in man’s heart for His sovereign purpose. Young Joseph had certain dreams and ambitions, but those changed when he was betrayed by his brothers, sold into slavery, and imprisoned. In the end, God used Joseph to save many lives (Genesis 50:20\). Paul had plans to persecute Christians from town to town, but the counsel of the Lord overrode his plans. Paul’s heart was transformed, and he was given a new mission (Acts 9:1–22\). When we surrender our plans to God, He uses us for His purposes. We are not our own (see 1 Corinthians 6:19\).
Surrendering our plans to God’s will does not mean sacrificing ambition or effort. It does mean taking a posture of humility and a willingness to be guided by God’s hand. Psalm 37:4–5 encourages, “Delight yourself in the Lord, and he will give you the desires of your heart. Commit your way to the Lord; trust in him, and he will act” (ESV). When we delight in the Lord and commit our ways to Him, He will align our plans with His purpose.
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What did Jesus mean when He said, “flesh and blood has not revealed this to you” (Matthew 16:17)? |
Answer
In Matthew 16, Jesus tells Peter that “flesh and blood has not revealed this to you” (verse 17, ESV). The statement comes in the context of an important conversation that begins with Jesus asking an [important question](who-do-you-say-that-I-am.html). Here is the lead\-up to the statement:
Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?” And they said, “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.” He said to them, “But who do you say that I am?” Simon Peter replied, “You are the Christ, the Son of the living God.” And Jesus answered him, “Blessed are you, Simon Bar\-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven” (Matthew 16:13–17, ESV).
Peter gives the correct answer to Jesus’ question “Who do you say that I am?” in contrast to what some other people were saying. Jesus is the Christ (or the Messiah), the Son of the living God. Jesus commends Peter: “Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven.”
In the Old Testament, *flesh and blood* frequently refers to biological offspring or relatives (compare Genesis15:4; 29:14; 37:27; Judges 9:2; 2 Samuel 5:1\.) Eventually, *flesh and blood* came to be another term for “humanity” or “human being,” as all human beings have flesh and blood and are the biological offspring and relatives of other human beings. We see this usage in Hebrews 2:14\. Speaking of Jesus, the writer says, “Since the children have flesh and blood, he too shared in their humanity.”
Flesh and blood, or humanity, is often contrasted with spiritual entities who do not have a body made of flesh and blood. “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms” (Ephesians 6:12\). Here, the rulers and authorities are not human, but spiritual. Flesh and blood beings are distinct from spiritual beings.
In Matthew 16:17 Jesus contrasts “flesh and blood” with “my Father in heaven.” In essence, when Jesus says, “Flesh and blood did not reveal this to you,” In essence, when Jesus says, “Flesh and blood did not reveal this to you,” He points out that Peter’s understanding of the truth did *not* come from human nature. Peter did not figure it out on his own, nor did any other human being explain it to him. The only way that Peter knew the truth about Jesus is that God Himself revealed it to Peter.
The need for divine revelation is clearly demonstrated in a debate between Christian apologist John Lennox and evolutionary biologist [Richard Dawkins](God-delusion.html). In his conclusion, Lennox summed up: “I would remind you that the world Richard Dawkins wishes to bring us to is no paradise except for the few. It denies the existence of good and evil. It even denies justice. But ladies and gentlemen, our hearts cry out for justice. And centuries ago, the apostle Paul spoke to the philosophers of Athens and pointed out that there would be a day on which God would judge the world by the man that he had appointed, Jesus Christ, and that he’d given assurance to all people by raising him from the dead. And the resurrection of Jesus Christ, a miracle, something supernatural, for me constitutes the central evidence upon which I base my faith, not only that atheism is a delusion, but that justice is real and our sense of morality does not mock us. Because if there is no resurrection, if there is nothing after death, in the end the terrorists and the fanatics have got away with it.”
Dawkins replied: “Yes, well that concluding bit rather gives the game away, doesn’t it? All that stuff about science and physics, and the complications of physics and things, what it really comes down to is the resurrection of Jesus. There is a fundamental incompatibility between the sophisticated scientist which we hear part of the time from John Lennox. . . . That’s all very grand and wonderful, and then suddenly we come down to the resurrection of Jesus. It’s so petty, it’s so trivial, it’s so local, it’s so earth\-bound, it’s so unworthy of the universe” (The God Delusion Debate, University of Alabama, 10/3/07\).
For one like John Lennox, or like Peter, who has been enlightened by the Spirit of God, the resurrection is the basis of everything. For others, like Richard Dawkins, it is “petty” and “trivial.”
Ultimately, every spiritual truth can only be understood because of God’s revelation. He may use human beings to explain it—just as He used human authors to write His Word and He uses His followers to share the gospel. But if a person really understands truth, it is only because God has enabled his understanding. First Corinthians 2:14 says, “But a natural person does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually discerned” (NASB).
The truth does not come from flesh and blood; it comes from the Father in heaven. This is why two people can hear the same passage of Scripture or listen to a biblically based sermon, and to one person it is like fresh air and a hearty meal for the soul while to the other person it seems to be utter nonsense. Unless God enlightens the heart, the human being can never make sense of it—even if he understands the words, the significance of the message is lost.
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What does it mean to have the communion of the Holy Spirit (2 Corinthians 13:14)? |
Answer
In 2 Corinthians, the apostle Paul emphasizes the importance of restoring relationships with other believers and preserving unity in the church. Therefore, it is fitting that he concludes his letter with this final benediction: “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all” (2 Corinthians 13:11–14, NKJV).
Second Corinthians 13:14 is referred to as “the benediction of the Trinity” by Bible scholar [Warren Wiersbe](Warren-Wiersbe.html). Commenting on the passage, he writes, “The ‘grace of our Lord Jesus Christ’ takes us back to Bethlehem, where He became poor for us (2 Cor. 8:9\); ‘the love of God’ takes us to Calvary, where God the Father gave His Son; and ‘the communion of the Holy Spirit’ takes us to Pentecost, where the Spirit baptized all believers into the body of Christ” (*Wiersbe’s Expository Outlines on the New Testament*, Victor Books, 1992, p. 512\). These three elements—grace, love, and communion—are vital to the spiritual well\-being of the church.
[*Koinōnia*](koinonia.html) is the original Greek word translated as “communion” in 2 Corinthians 13:14 (NKJV, KJV). It’s a rich and multifaceted word, meaning “participation fellowship — the act of sharing in the activities or privileges of an intimate association or group; especially used of marriage and churches” (*Lexham Research Lexicon of the Greek New Testament*). The communion of the Spirit goes beyond mere participation to the deep, intimate, interconnected sense of community that is a quality of our relationship with the Holy Spirit. Other Bible translations of 2 Corinthians 13:14 use the phrase *fellowship of the Holy Spirit* (ESV, NIV, NLT).
Paul makes a similar appeal to the Philippians, reminding them that our union with Christ calls us to live together humbly as one body joined in the communion of the Holy Spirit: “Is there any encouragement from belonging to Christ? Any comfort from his love? Any fellowship together in the Spirit? Are your hearts tender and compassionate? Then make me truly happy by agreeing wholeheartedly with each other, loving one another, and working together with one mind and purpose” (Philippians 2:1–2, NLT).
At salvation, every Christian [receives the Holy Spirit](indwelling-of-the-Holy-Spirit.html). The Spirit enters us and enables us to commune with the Father. The Holy Spirit also empowers us in our daily walk of faith. God comes to live in us and respond to others through us by the Spirit’s indwelling power. Likewise, the communion of the Holy Spirit permits mutual participation and acceptance among the members of Christ’s body. We find common ground, shared objectives, and reciprocal concerns with people who are different but united in one family of God (Ephesians 2:18–19\).
True Christian fellowship is the Holy Spirit’s gift to the church (John 14:16–17\). The church is the body of Christ on earth. It does not consist of a building or a denomination but is a union of redeemed individuals who participate in a united life of fellowship (1 Corinthians 10:16–17; 12:27; Ephesians 5:23; Colossians 1:24\). The communion of the Holy Spirit makes us—the collective body of believers—all part of the same body. This body is made up of many parts, each belonging to the other (Romans 12:5; 1 Corinthians 12:20; Ephesians 4:13, 25\). We are all one in Jesus Christ (Galatians 3:28; 1 Corinthians 6:15\).
As members of the [same body](body-of-Christ.html), we are not just recipients of the communion of the Holy Spirit, but God also calls us to live out its implications. We are to live in love, harmony, humility, and service to one another (John 13:35; 1 Peter 3:8; 4:8; Romans 12:16; Ephesians 2:21–22; 4:2–3\). This fellowship of the Holy Spirit is a transformative force, producing sanctification (Romans 15:16; 1 Corinthians 6:11; 2 Corinthians 3:18; 1 Peter 1:2\) and drawing us into an ever\-deepening love relationship with God and our brothers and sisters in Christ (1 John 4:12\).
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What does it mean to say, “If the Lord wills” (James 4:15)? |
Answer
James 4:1–17 deals with a widespread problem of [worldliness](worldliness.html) among believers. James warns that worldliness produces a critical and judgmental spirit (verses 11–12\) and an ungodly, arrogant reliance on self (verses 13–17\). He notes that some worldly people confidently plan out their future and boastfully do business with no regard for the will of God. To these, James counters, “Yet you do not know what tomorrow will bring—what your life will be! For you are like vapor that appears for a little while, then vanishes. Instead, you should say, ‘If the Lord wills, we will live and do this or that.’ But as it is, you boast in your arrogance. All such boasting is evil” (James 4:14–16, CSB).
To say, “If the Lord wills,” is to humbly recognize that our lives are in the hands of a sovereign God. Instead of boasting about tomorrow (as if we can somehow know the future), we accept that the Lord controls our lives and times, from the big moments to the small ones. Only He knows what each new day will hold for us (see Proverbs 27:1; Luke 12:16–20\). When we say, “If the Lord wills,” we understand and embrace our fragile human condition—that we are “a mist that appears for a little while and then vanishes” (James 4:14\). We realize that we must place our complete dependence on the Lord and not on ourselves.
James is not suggesting that we dismiss planning from our lives altogether. The apostle Paul traveled and made ministry plans, but he was in the habit of including in his plans the saying, “If the Lord wills” (1 Corinthians 4:19, ESV; see also Acts 18:21; 1 Corinthians 16:7; Romans 1:10; 15:32\). Warren Wiersbe writes, “Paul did not consider the will of God a chain that shackled him; rather, it was a key that opened doors and set him free” (*The Bible Exposition Commentary*, vol. 2, Victor Books, 1996, p. 372\).
We, like Paul, must seek God’s will in all our plans. If we sense that He desires a change of direction, we gladly surrender and adjust course. We do our best to stay in tune with what God wants, always listening for His voice (see Ephesians 5:17\). We “don’t copy the behavior and customs of this world, but let God transform \[us] into a new person by changing the way \[we] think. Then \[we] will learn to know God’s will for \[us], which is good and pleasing and perfect” (Romans 12:2, NLT).
To say, “If the Lord wills,” is to follow these ancient words of wisdom:
Trust in the Lord with all your heart
and lean not on your own understanding;
in all your ways submit to him,
and he will make your paths straight” (Proverbs 3:5–6\).
It means accepting that we are not the captains of our destiny. As Christians, we say these words not as a mantra but because they reflect the continual posture of our hearts.
Jesus told His disciples, “My food . . . is to do the will of him who sent me and to finish his work” (John 4:34\). Our Savior came to carry out the Father’s will (John 5:30; 6:28; Matthew 26:39\), and we are to follow His example.
Worldly thinkers say, “Let my own will be done; I am in control of my life.” They follow the way of the proud and the obstinate. But the servant of God always tries to “find out what pleases the Lord” (Ephesians 5:10\). Paul wrote, “Don’t act thoughtlessly, but understand what the Lord wants you to do” (Ephesians 5:17, NLT).
To [know God’s will](know-God-will.html), we must have a living, abiding relationship with the Lord (see John 14:26; 15:15; 16:13; Matthew 11:29\). We seek to know Him in prayer and through spending time in His presence and studying His Word. Daily, we set aside our own will to obey Him unconditionally. We follow Paul’s advice and “as slaves of Christ, do the will of God with all \[our] heart” (Ephesians 6:6, NLT). When we give up our worldly inclinations and depend on God with all our hearts, we’ve learned what it means to say, “If the Lord wills.”
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What does it mean that whatsoever is born of God overcomes the world (1 John 5:4)? |
Answer
In 1 John 5:1–12, the [apostle John](life-John-Apostle.html) discusses the victory of the Christian faith. Genuine Christians believe Jesus Christ is the incarnate Son of God and Savior of the world, and they demonstrate that faith through loving God the Father and obeying His commands. Such faith holds a special reward, which is victory over the world: “For whatever is born of God overcomes the world. And this is the victory that has overcome the world—our faith” (verse 4, NKJV).
Being “born of God” literally means “to be fathered of God.” Redeemed, “born of God” believers have the divine nature within them through the indwelling Holy Spirit (John 3:5–8\). Those who put their faith in Jesus Christ “become children of God—children born not of natural descent, nor of human decision or a husband’s will, but born of God” (John 1:12–13\).
The verb translated as “overcomes” in 1 John 5:4 is a favorite of John’s (see 1 John 2:13–14; Revelation 2:7, 11, 17, 26; 3:5, 12, 21\). It refers to winning a victory over something or someone, as in a contest or military conflict. Christians are [overcomers](Bible-overcomer.html) not because of any particular virtue of their own but because they are born of God, having the Spirit of Christ living inside them. This indwelling spiritual source is greater than any power in this world (1 John 4:4\).
There are different types of conflicts in the Christian life that believers overcome. “The world” here in 1 John 5:4 refers explicitly to the worldly system, comprised of those living in sin and rebellion against God and ruled by satanic powers of darkness (see John 3:19–20; Galatians 1:4; 1 John 2:15–16\).
Christians are engaged in a [real battle](spiritual-warfare.html) against the devil and his spiritual forces. Believers are “not fighting against flesh\-and\-blood enemies, but against evil rulers and authorities of the unseen world, against mighty powers in this dark world, and against evil spirits in the heavenly places” (Ephesians 6:12, NLT; see also 1 Thessalonians 2:18; 1 Peter 5:8–9\). Jesus Christ, through His death on the cross, disarmed these spiritual forces and gave us victory over them (Colossians 2:15\). Jesus broke the devil’s powerful death grip upon us (John 11:25–26; Hebrews 2:14; 1 Corinthians 15:22–23, 54–57\).
Nevertheless, in Ephesians 6:11–17, the apostle Paul teaches believers that they must continue to overcome the world through prayer and spiritual warfare, staying alert and on guard against surprise attacks from the devil: “Put on the full armor of God, so that you can take your stand against the devil’s schemes” (verse 11; see also 1 Peter 5:8–9\).
Overcoming “the world” also refers to the believer’s [victory over sin](victory-over-sin.html): “No one who is born of God will continue to sin, because God’s seed remains in them; they cannot go on sinning, because they have been born of God” (1 John 3:9; see also 1 John 5:18; Romans 6:11–14; 7:24–25\). John isn’t saying we will never sin again as Christians (see 1 John 1:8, 10\). Instead, he is encouraging a lifestyle of careful, consistent resistance to sin (Acts 20:28; 1 Corinthians 15:34; 1 Peter 2:11; Hebrews 3:13; James 1:21\) so that, when we fall short, we humbly confess our sins and receive His cleansing forgiveness (1 John 1:9\). When we fail, we don’t give up. When we fall, we stand back up, firm in our confession of faith until the end (1 Corinthians 16:13; Galatians 5:1; 1 Thessalonians 3:8\). When we are tempted, we resist the devil (James 4:7; Romans 6:13; Ephesians 4:26–27\) and look for the way of escape that God always provides (1 Corinthians 10:13; Hebrews 2:18; 4:15–16\). Every day, we depend on God alone for strength, grace, direction, purpose, and wisdom to live for Him and follow His plan (Proverbs 3:5–6; 2 Corinthians 12:9; Titus 2:11–13; 2 Peter 1:3–4\).
We who are born of God overcome this world as we endure afflictions, troubles, trials, suffering, and heartache (John 16:33; James 1:12; Romans 8:35–39\). Through it all, the ever\-present love of Christ sustains us, and “despite all these things, overwhelming victory is ours through Christ, who loved us” (Romans 8:37, NLT). Ultimately, we receive the victor’s crown of eternal life (1 Corinthians 9:25; James 1:12; 2 Timothy 4:7–8; 1 Peter 5:4; Revelation 2:7, 10; 4:4, 10\).
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What does it mean to be a bondservant of Christ (Galatians 1:10)? |
Answer
The apostle Paul encountered spiritual enemies in [Galatia](churches-in-Galatia.html) who accused him of compromising the gospel message to make it more palatable to the Gentiles. Speaking rhetorically, Paul resolutely refuted their accusations: “For do I now persuade men, or God? Or do I seek to please men? For if I still pleased men, I would not be a bondservant of Christ” (Galatians 1:10, NKJV).
Paul’s unwavering dedication to winning the approval of God and not people is a testament to his faith (1 Thessalonians 2:4; Ephesians 6:6\). He was devoted to serving Christ alone. The word rendered “[bondservant](bondservant.html)” (NKJV), or “bond\-servant” (NASB), in Galatians 1:10 is alternately translated as “servant” (NIV, NLT, ESV). The original Greek word (*doulos*) carries nuances within its cultural context.
The term *doulos* has been applied to a variety of relationships in the Bible, including “slave,” “bondservant,” and “servant,” depending on the circumstances and setting. In ancient times, a person might have become a slave either voluntarily (e.g., to pay off a debt) or involuntarily (e.g., through birth or criminal sentencing). Slavery in Bible times did not necessarily carry the current associations of cruelty and dehumanization related to the nineteenth\-century institution.
In the New Testament, *doulos* most often refers to a bondservant. In the first\-century Roman world, a bondservant was someone bound by an official contract to serve his master for seven years. Under Roman law, the bondservant was considered the owner’s property, with no personal rights while serving his time. He could even be executed with impunity by his owner. Bondservants of Caesar were bound under a fourteen\-year contract. However, when the contract term ended, a bondservant was paid his wages and allowed to go free.
In Galatians 1:10, “servant of Christ” rather than “bondservant of Christ” seems a more fitting translation. Paul possessed the freedom to either serve Christ or not. He had chosen to become Christ’s servant, not for seven or fourteen years, but for the remainder of his life. He was walking in His Master’s footsteps, who “did not come to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:28; see also Isaiah 53:11; Philippians 2:7\).
Many other Bible figures, like David and Job of the Old Testament, and New Testament Christians like Timothy, James, Peter, and Jude, identified themselves as servants of the Lord (1 Samuel 1:11; Job 1:8; Philippians 1:1; James 1:1; 2 Peter 1:1; Jude 1:1\). When God called the young virgin Mary, she understood that being a servant of the Lord was a tremendous honor. She willingly submitted and embraced her servant role (Luke 1:38\).
Today, every Christian is called to be a bondservant of Jesus Christ (1 Corinthians 12:5; Colossians 3:24\). Since we are all “Christ’s slaves” (1 Corinthians 7:22\), we must humbly serve one another (John 13:12–17; Romans 12:3–8; 1 Peter 4:10; 5:2\). Instead of seeking position and status, we remember the Lord’s teaching that the greatest in His kingdom are those who serve others: “Whoever wants to be first must take last place and be the servant of everyone else” (Mark 9:35, NLT).
As bondservants of Christ, like Paul, we are to live to please God and not people, “doing the will of God from the heart” (Ephesians 6:5–6, ESV; see also Titus 2:9–10\). We commit ourselves wholeheartedly and without compromise to following the Lord Jesus Christ (Matthew 16:24\). We bow down to Him alone (Matthew 6:24\).
Paul told the Colossians, “Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving” (Colossians 3:23–24\). God takes good care of His servants (Psalm 35:27; Isaiah 54:17\) and promises them a great eternal reward (Luke 12:37–38; 19:17; John 12:26; 15:14–15; Revelation 22:3–5\).
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What does “baptized into his death” mean in Romans 6:3? |
Answer
In Romans 5:12–21, the apostle Paul discusses the widespread problem of sin, which “entered the world through one man \[Adam], and death through sin, and in this way death came to all people, because all sinned” (verse 12\). In Romans 6:3–7, Paul introduces the solution to this universal human problem of sin: “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Romans 6:3–4, ESV).
[Water baptism](water-baptism.html) serves as a visual representation of the profound spiritual reality in which born\-again believers are identified with the [second Adam](Jesus-second-Adam.html), who is Jesus Christ (see Romans 5:14–21; 1 Corinthians 15:47\). Through spiritual baptism, believers become partakers in the death, burial, and resurrection of Jesus Christ, the source of their new life in Christ: “For you were buried with Christ when you were baptized. And with him you were raised to new life because you trusted the mighty power of God, who raised Christ from the dead” (Colossians 2:12, NLT). Adam’s “one trespass resulted in condemnation for all people,” whereas Christ’s “one righteous act resulted in justification and life for all people” (Romans 5:18\).
Paul’s message in Romans 6 is that believers in Jesus Christ are no longer condemned to a life of sin and death. At the moment of salvation, we are baptized by the Holy Spirit into Christ’s death and subsequent resurrection (John 3:5; Ephesians 2:18; 1 Corinthians 12:13; Acts 8:12; 10:44–48\). Our death sentence, which we inherited through Adam, is reversed through our union with Jesus Christ and our participation in His death, burial, and resurrection. We are not literally crucified as Christ was, but when we believe in Him and what He did—that He died on the cross for our sins, was buried, and rose to life—we are spiritually baptized into His death.
The word *baptized* means “submerged or immersed in.” As believers, we are all “in Jesus Christ . . . through faith, for all of you who were baptized into Christ have clothed yourselves with Christ” (Galatians 3:26–27\). We have become spiritual participants who are wholly immersed in Christ’s death so that “we too might walk in newness of life” (Romans 6:4, ESV) in Him. Since we are “united with him in his death,” we are also “raised to life as he was” (Romans 6:5, NLT). Our old sinful nature is “[crucified with Christ](crucified-with-Christ.html) 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).
Before salvation, we “were dead because of \[our] disobedience and \[our] many sins. \[We] used to live in sin, just like the rest of the world, obeying the devil—the commander of the powers in the unseen world . . . following the passionate desires and inclinations of our sinful nature. . . . But God is so rich in mercy, and he loved us so much, that even though we were dead because of our sins, he gave us life when he raised Christ from the dead” (Ephesians 2:1–4, NLT).
Being baptized into His death signifies our death to sin (Galatians 2:20\). Christ’s atoning sacrifice breaks the power of sin over us (Romans 6:9–14\), liberating us to live for God’s glory (Romans 6:10, 13\) and to “become slaves to righteous living” (Romans 6:18, NLT). Our previous identification with Adam in sin, shame, judgment, and death is now replaced by an alliance with Christ in righteousness, justification, freedom, and life.
[Warren Wiersbe](Warren-Wiersbe.html) expounds on the believer’s identification with Christ through baptism into His death: “I am in Christ and identified with Him. Therefore, whatever happened to Christ has happened to me. When He died, I died. When He arose, I arose in Him. I am now seated with Him in the heavenlies! . . . Because of this living union with Christ, the believer has a totally new relationship to sin” (*The Bible Exposition Commentary*, vol. 1, Victor Books, 1996, p. 531\).
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What is a Bapticostal? |
Answer
The relatively modern term *Bapticostal* is a combination of the words *Baptist* and *Pentecostal*. The broad definition of *Bapticostal* is someone who, in terms of beliefs and practices, stands somewhere between the traditional [Baptist](Baptists.html) doctrinal positions and those of [Pentecostals](Pentecostals.html). Many independent, non\-denominational churches and church associations loosely identify themselves as Bapticostal. The characterization of a Bapticostal, more specifically, boils down to a person’s or church’s beliefs regarding the baptism of the Holy Spirit and the operation and manifestation of the gifts of the Holy Spirit in the lives of believers.
Even more particularly, the Bapticostal movement is a group of current\-day Baptist churches that are embracing aspects of the [charismatic](Charismatic-movement.html) or Pentecostal movement. These churches place great emphasis on the presence and manifestation of the Holy Spirit, such as healing and [speaking in tongues](gift-of-tongues.html). The Bapticostal Church International describes itself as a “Global Movement” that grew out of The River Church—a “Spirit\-filled” Baptist church in Perry, Florida. The Bapticostal Church International was founded in 2019 by Bishop Charles W. Willis III and Brother Justin Earl Wagner (https://bapticostal\-church\-international.webnode.page/about\-us/, accessed 2/5/24\).
Baptists and Pentecostals have many beliefs in common. Most Baptist and Pentecostal churches are traditionally conservative in theology and interpretation of Scripture. Both are evangelical and believe that salvation is God’s gift of eternal life through the work of Jesus Christ on the cross. They believe in the inerrancy and authority of the Bible, the Trinity, the Lord’s Supper, and believer’s baptism. They agree that the Holy Spirit fills, empowers, and regenerates believers at salvation and performs the internal work of sanctification.
However, unlike most Baptists, Pentecostals believe it is possible, even usual, for Christians today to experience the same supernatural manifestations of the Holy Spirit as the apostles did on the day of Pentecost (Acts 2:1–13; 1 Corinthians 12:4–10, 28\). These believers intentionally seek the Holy Spirit’s leading and the manifestation of the gifts of the Holy Spirit in their personal lives and in corporate worship. They give particular emphasis to speaking in tongues, prophecy, and healing.
Many Pentecostals or charismatic Christians believe that a separate baptism in the Holy Spirit must take place after conversion. According to this viewpoint, this Spirit\-baptism is typically accompanied by speaking in tongues as evidence of the experience (based on Acts 8:14–17\). Pentecostal denominations such as the [Assemblies of God](Assemblies-of-God.html) and Church of God hold this belief.
Traditional Baptist worship services emphasize Bible teaching and winning souls for Christ. Pentecostal worship services also prioritize these but are usually characterized by more expressive adoration and emotional spontaneity, dancing, shouting, and raising hands in praise. Most charismatic churches believe in allowing freedom for a “move of the Spirit” and for believers to operate in the various gifts of the Holy Spirit.
There is no one\-size\-fits\-all Bapticostal definition. Instead, a Bapticostal defines, understands, and experiences the gifts of the Holy Spirit and the baptism of the Holy Spirit based on some blending of the Baptist and Pentecostal viewpoints. A believer—either a Baptist or a Pentecostal—who chooses not to focus on the differences between the two denominations may call himself a Bapticostal. Likewise, someone with a background in one or the other or both denominations may be labeled a Bapticostal or label himself a Bapticostal.
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What does it mean that a woman’s long hair is her glory (1 Corinthians 11:15)? |
Answer
The [church in Corinth](church-in-Corinth.html) was experiencing problems of disunity and disorder in their public gatherings. In 1 Corinthians 11, the apostle Paul focuses on the appropriate, God\-glorifying behavior of men and women in communal worship. He acknowledges some of the differences between men and women, which should be considered if their worship is to honor God and show off His divine order of authority in the church (verses 2–16\). In Paul’s day, one societal custom that distinguished men from women was the [length of their hair](hair-length.html): “Does not nature itself teach you that if a man wears long hair it is a disgrace for him, but if a woman has long hair, it is her glory? For her hair is given to her for a covering” (1 Corinthians 11:14–15, ESV).
First, Paul establishes a theological argument based on creation. He points out that Adam was created first, and woman was made from his flesh, indicating God’s divine design for men to exercise spiritual leadership in the home and the local church body under the authority of Jesus Christ (1 Corinthians 11:3; see also 1 Timothy 2:13\). It’s crucial to note that this headship does not imply superiority of men over women in the family or the church. Women are [equal](men-women-equal.html) to men in God’s eyes (Genesis 1:27; see also Genesis 2:20–24; 5:2; Galatians 3:28\), but they are different and have unique, interdependent roles in God’s pattern of relationships within the home and the church (see 1 Corinthians 11:11; Galatians 3:28\).
Then, by pointing to customs regarding wearing [head coverings](head-coverings.html) and the length of hair, Paul includes a cultural appeal in his theological argument. In first\-century Greco\-Roman society, respectable women wore long hair and covered their heads with a wrap in public. Prostitutes and other promiscuous women went out in public with their heads uncovered. Thus, wearing a head covering signified a woman’s purity and submission to her husband’s authority.
In New Testament times, a woman who disgraced her husband by committing adultery could have her hair shaved off as prescribed by Roman law. Not covering a woman’s head with long hair or a shawl was considered shameful. You might even say that long hair was “a woman’s pride and joy” (1 Corinthians 11:15, NLT). When she wore long hair and covered her head in worship with a veil, she showed honor and respect to her husband and reverence for God. A woman who discarded her head covering in worship was also likely to be a sexual distraction to men in church. Such behavior would bring dishonor to her husband and God.
Paul stresses the importance of men and women expressing their unique male and female differences. There should be no disgrace in embracing and emphasizing our differences as men and women because doing so brings honor and glory to God and displays the divine pattern of authority in the body of Christ. By wearing a veil and letting their hair grow long, the Corinthian women displayed for humans and [angels](because-of-the-angels.html) the glorious truth that in Christ, being female is a God\-honoring distinction (see 1 Corinthians 11:10\).
The purpose of [worship](Christian-worship.html) is to glorify God. For the Corinthians, “a woman’s hair is her glory” meant it displayed the value, worth, and beauty of her womanhood (see Song of Solomon 7:5\) as it brought glory to God in the church. Today, women express their unique femininity, respect for their husbands, and reverence for God in different ways, but still within contemporary society’s cultural\-religious norms and customs. To some degree, hairstyles and clothing are still part of that expression.
Christian men and women ought to be careful to maintain a community of worship that does not dishonor God or the church through unacceptable, shameful practices. The church is God’s beacon to a broken and fallen world. We must never let our freedom in Christ bring criticism and disgrace to the church or hinder the spreading of the gospel message. Everything we do—especially our public worship—should bring glory to God (1 Corinthians 10:31\).
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What does “you have need of endurance” mean (Hebrews 10:36)? |
Answer
Hebrews 10:36 could be considered an encapsulation of the entire message of the book of Hebrews: “For you have need of endurance, so that when you have done the will of God you may receive what is promised” (ESV). Previously, the author exhorted the reader to “not throw away your confidence, which has a great reward” (verse 35, ESV). This confidence stems from all that was previously written in Hebrews, concerning the [superiority of Christ](supremacy-of-Christ.html) in both His person and salvific work. Now, the recipients of the epistle have a need of endurance.
The book of Hebrews was directed toward persecuted Jewish Christians, many of whom had grown weary and entertained considerations of reverting to Judaism. The goal of the book was to stop their defection from Christ. The author thus portrays the superiority of the New Covenant over the Old, the sufficiency of Christ, and the dangers of [apostasy](apostasy.html). Given the richness of the gifts God has offered through Christ, we are called to persevere in life. The Hebrew Christians faced real persecution. When the writer of Hebrews says, “You have need of endurance,” he is issuing a call for perseverance and persistence, needed traits in the Christian journey. We live in an ungodly world full of hardship and adversity, and endurance is essential.
Jesus and His apostles also emphasized on the need for endurance. Speaking to His disciples, Jesus said, “You will be hated by everyone because of me, but the one who *stands firm to the end* will be saved” (Matthew 10:22, emphasis added). He also commended the church in Ephesus for persevering (Revelation 2:2\) and encouraged the church at Smyrna to “not be afraid of what you are about to suffer. . . . Be faithful, even to the point of death” (Revelation 2:10\). In the same vein, Peter commends believers who suffer for doing good (1 Peter 2:20\), Paul encourages us not to become weary (Galatians 6:9\), and James points to the Old Testament prophets as examples to follow (James 5:10–11\). The uniform witness of Scripture is that Christians need endurance.
We may not all face malicious [persecution](Christian-persecution.html) in the modern world, but every Christian has experienced trials, including unexpected bills, financial strains, family breakdowns, or pressure to conform to unbiblical values. Added to these external hardships are temptations and struggles with the flesh. Like the Jewish Christians, one may feel tempted to leave Christianity or “deconstruct” to a compromised version of the faith. The words of Jesus, His apostles, and the book of Hebrews ring true today. We need endurance as much as the Christians of the first century.
Unfortunately, some Christians neglect the need for endurance. Some churches promote the false belief that Christians are exempt from suffering and promise unending comfort if they say the right words and apply faith. Such doctrine may appease the carnal mind, but it leaves believers to face the trials of life. Far better to teach the whole counsel of Scripture, including the need to endure trials.
But how do we endure trials? By our own strength? Hardly. Before Jesus’ arrest, the disciples believed their human effort would help them stand firm, but they abandoned Jesus in Gethsemane (Mark 14:50\). Later, they all endured great persecution and remained unshaken in their faith. What made the difference? Witnessing the resurrection, and the indwelling power of the Holy Spirit. The gospel and the Spirit help us endure.
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What are the works of God in John 9:3? |
Answer
In John 9, Jesus and His disciples encounter a man born blind. Turning to Jesus, the disciples ask, “Rabbi, who sinned, this man or his parents, that he was born blind?” (verse 2, ESV). The disciples’ question reflects the belief that suffering is always linked to personal sin (or the sin of one’s parents). Jesus challenges this belief, saying, “It was not that this man sinned, or his parents, but that the works of God might be displayed in him” (verse 3, ESV).
In John 9:2, the disciples sought confirmation of a cause\-and\-effect relationship between sin and suffering. The disciples’ assumptions can be likened to those of [Job’s friends](Jobs-friends.html), who insisted that Job must have sinned to illicit the wrath of God (Job 4—25\). Job’s friends were wrong, and so were the disciples.
Jesus tells the disciples that the suffering of the blind man had a purpose—to display the works of God. The Bible repeatedly emphasizes that [suffering](Bible-suffering.html) is not always linked to personal sin. In Luke 13:2–3a, for example, Jesus responds to a report about some Galileans who were killed while offering sacrifices. He asks, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? No, I tell you” (ESV).
We must make room for the works of God in our lives. In 2 Corinthians 12:7, the apostle Paul mentions that God gave him a “[thorn in the flesh](Paul-thorn-flesh.html)” to keep him from becoming conceited. His affliction was not directly linked to personal sin; God was doing a work in his life. Likewise, in Galatians 4:13, Paul’s illness became an opportunity for him to preach the gospel to the Galatians.
The crucifixion of Jesus is the best example of someone who suffered but did not sin. As the apostle Peter wrote, “He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly” (1 Peter 2:22–23, ESV).
Jesus’ statement in John 9:3, “That the works of God might be displayed in him,” reveals the purpose for the man’s blindness. God has a purpose for every kind of suffering. In God’s hands, suffering is not to meant to break us but to build us up: “We rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope” (Romans 5:3–4, ESV).
The phrase *the works of God* in John 9:3 involves not only the man’s physical healing (which takes place in verses 6–7\) but also the revelation of God’s character and glory (see John 11:40\). The reason God allows suffering is to allow His children to experience His mercy and power in delivering them or sustaining them. As Paul testified, “Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me” (2 Corinthians 12:9, ESV).
In John 9:3, Jesus challenges the disciples, and by extension, all of us, to transcend a deterministic view of suffering. Instead of assigning blame or seeking a direct cause for the suffering, we should focus on the glory of God. In our suffering, the works of God are on full display. God in His wisdom and mercy is cultivating spiritual growth and deeper reliance on Him.
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What does it mean that the Spirit searches all things (1 Corinthians 2:10)? |
Answer
In 1 Corinthians 2:10, Paul writes, “The Spirit searches all things, even the deep things of God.” The Greek word for “searches” is *erauná*, which refers to a thorough investigation of something or someone. In this case, the [Holy Spirit](who-Holy-Spirit.html) thoroughly investigates “the deep things of God” and reveals them to believers. Let us further explore what it means for the Spirit to search all things and why this is significant for believers.
In the context of the Spirit searching all things, Paul contrasts human wisdom and God’s wisdom. Paul begins the chapter with a reminder of his core message: “Jesus Christ and him crucified” (1 Corinthians 2:2\). Paul’s preaching was not based on “eloquence or human wisdom” (verse 1\) but was a “demonstration of the Spirit and of power, so that your faith might not rest in the wisdom of men but in the power of God” (verses 4–5, ESV). Intellectualism does not save sinners; the Holy Spirit does (see John 3:3, 5 and Titus 3:5\).
Paul’s distinction between divine and human wisdom continues into the next section (1 Corinthians 2:6–16\). The sinners who crucified Jesus did not understand their actions (cf. Luke 23:34\). “If they had,” says Paul, “they would not have crucified the Lord of glory” (1 Corinthians 2:8, ESV). We, too, would not have understood the message of the cross without the Spirit revealing its meaning to us. This is because the Spirit knows and searches the depths of God, graciously revealing them to sinners.
The Holy Spirit searches all things, including the depths of God, because He is God. Nothing is hidden from the Spirit. In Romans 8:27, the Spirit searches the human heart: “He who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God” (ESV). In 1 Corinthians 2:10, the Spirit searches the depths of God. The “deep things of God” encompass the Father’s redemptive plan in Christ and the reward God has in store for believers. These things transcend mere human comprehension. The fallen human mind is incapable of grasping the things of God without the Spirit’s assistance.
The Spirit’s role in searching “the deep things of God” is significant for believers, for the Holy Spirit knows the mind of God like no other. Just as a human spirit knows the thoughts of that person, so the Holy Spirit knows the thoughts of God (1 Corinthians 2:11\). There is a personal and intimate relationship between the Father and Holy Spirit, and the Spirit fully understands and communicates the mind of God to believers.
The Spirit’s search also bridges the gap between divine wisdom and human finitude. In 1 Corinthians 2:9, Paul writes, “No eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him” (ESV). However, these things have been revealed to believers by the Holy Spirit (verse 10\). The Spirit opens our hearts and minds to understand the Scriptures, enabling us to trust and obey God’s Word (John 14:26\). If the Spirit did not open the eyes of our hearts, the Bible would remain a closed book to us.
Because the Spirit searches all things, including “the deep things of God,” He effectively reveals divine things to believers. The Spirit’s search is not a passive observation of what God is doing but is an active and thorough exploration of God’s redemptive plan in Christ. For believers, this is profoundly significant because it draws us closer to God.
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What is kingdom race theology? |
Answer
Kingdom race theology (KRT) is a biblical framework that emphasizes the unity and diversity of God’s people, advocating for racial reconciliation and justice. The term *kingdom race theology* was coined by Dr. Tony Evans to counter the unbiblical ideas found in [critical race theory](critical-race-theory.html) (CRT). KRT is based on the principle that everyone is created in the image of God (*imago dei*) and that the kingdom of God transcends racial, ethnic, and cultural boundaries. Kingdom race theology teaches that racism has no place in society or the church.
The foundation of kingdom race theology is the biblical affirmation of human equality. 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). Every person has inherent dignity, irrespective of his or her race or ethnicity. The recognition of the [*imago dei*](image-of-God.html) in every person is central to kingdom race theology.
The New Testament further reinforces the theme of unity and equality among believers. In Galatians 3:28, 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, racial and social barriers come down. We are all sinners saved the same way, by grace through faith. In the kingdom of God, all are equally forgiven and equally granted an eternal inheritance in Christ.
Kingdom race theology does not ignore racial or ethnic distinctives; rather, it affirms and celebrates them as being divinely created. Those differences can be the means “through which God displays His multi\-faceted glory as His people justly, righteously, and responsibly function personally and corporately in unity under the Lordship of Jesus Christ” (Evans, A., sermon preached at Oak Cliff Bible Fellowship, 7/14/21\).
Kingdom race theology also draws inspiration from the life of Jesus, who actively challenged the racial and social prejudices of His time. In the Parable of the Good Samaritan (Luke 10:25–37\), Jesus teaches His disciples about the importance of loving and showing compassion to those who are different from us, regardless of ethnic and cultural traditions. The Samaritan, a member of a group despised by Jews (cf. John 4:9\), is the true neighbor who shows mercy in the parable. The Samaritan exemplifies the kingdom call to love our neighbors as ourselves (Mark 12:31\).
The story of Pentecost in Acts 2 is another example of the inclusive nature of God’s kingdom. On this day, people from various nations and ethnic backgrounds gathered in Jerusalem. The Holy Spirit then enabled the disciples to speak in different languages, allowing everyone to hear the gospel in their own tongue. This moment signifies the unifying power of the Holy Spirit and the inclusion of all peoples in God’s redemptive plan.
Additionally, the vision of the heavenly worship described in Revelation 7:9–10 presents a picture of ultimate unity and diversity in the kingdom of God. John writes, “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, and crying out with a loud voice, ‘Salvation belongs to our God who sits on the throne, and to the Lamb’” (ESV). There were differences amid the multitude, and those differences were noticeable, but the unity before God’s throne was primary.
Kingdom race theology calls for practical application in the lives of believers. KRT teaches that Christians should actively pursue racial reconciliation and true justice, reflecting the biblical principles of humility, justice, and mercy. Those who have shown racist behaviors must acknowledge and repent of past and present racial injustices, build relationships across racial lines, and work toward systemic change.
Critics of kingdom race theology may argue that focusing on race detracts from the spiritual unity believers have in Christ. Proponents of kingdom race theology maintain that addressing racial issues is integral to living out the gospel. They argue that ignoring racial injustices perpetuates division and hinders the church’s witness. So, by actively engaging in racial reconciliation and justice, Christians embody the kingdom values of love, justice, and peace.
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What is kingdom race theology? |
Answer
Kingdom race theology (KRT) is a biblical framework that emphasizes the unity and diversity of God’s people, advocating for racial reconciliation and justice. The term *kingdom race theology* was coined by Dr. Tony Evans to counter the unbiblical ideas found in [critical race theory](critical-race-theory.html) (CRT). KRT is based on the principle that everyone is created in the image of God (*imago dei*) and that the kingdom of God transcends racial, ethnic, and cultural boundaries. Kingdom race theology teaches that racism has no place in society or the church.
The foundation of kingdom race theology is the biblical affirmation of human equality. 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). Every person has inherent dignity, irrespective of his or her race or ethnicity. The recognition of the [*imago dei*](image-of-God.html) in every person is central to kingdom race theology.
The New Testament further reinforces the theme of unity and equality among believers. In Galatians 3:28, 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, racial and social barriers come down. We are all sinners saved the same way, by grace through faith. In the kingdom of God, all are equally forgiven and equally granted an eternal inheritance in Christ.
Kingdom race theology does not ignore racial or ethnic distinctives; rather, it affirms and celebrates them as being divinely created. Those differences can be the means “through which God displays His multi\-faceted glory as His people justly, righteously, and responsibly function personally and corporately in unity under the Lordship of Jesus Christ” (Evans, A., sermon preached at Oak Cliff Bible Fellowship, 7/14/21\).
Kingdom race theology also draws inspiration from the life of Jesus, who actively challenged the racial and social prejudices of His time. In the Parable of the Good Samaritan (Luke 10:25–37\), Jesus teaches His disciples about the importance of loving and showing compassion to those who are different from us, regardless of ethnic and cultural traditions. The Samaritan, a member of a group despised by Jews (cf. John 4:9\), is the true neighbor who shows mercy in the parable. The Samaritan exemplifies the kingdom call to love our neighbors as ourselves (Mark 12:31\).
The story of Pentecost in Acts 2 is another example of the inclusive nature of God’s kingdom. On this day, people from various nations and ethnic backgrounds gathered in Jerusalem. The Holy Spirit then enabled the disciples to speak in different languages, allowing everyone to hear the gospel in their own tongue. This moment signifies the unifying power of the Holy Spirit and the inclusion of all peoples in God’s redemptive plan.
Additionally, the vision of the heavenly worship described in Revelation 7:9–10 presents a picture of ultimate unity and diversity in the kingdom of God. John writes, “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, and crying out with a loud voice, ‘Salvation belongs to our God who sits on the throne, and to the Lamb’” (ESV). There were differences amid the multitude, and those differences were noticeable, but the unity before God’s throne was primary.
Kingdom race theology calls for practical application in the lives of believers. KRT teaches that Christians should actively pursue racial reconciliation and true justice, reflecting the biblical principles of humility, justice, and mercy. Those who have shown racist behaviors must acknowledge and repent of past and present racial injustices, build relationships across racial lines, and work toward systemic change.
Critics of kingdom race theology may argue that focusing on race detracts from the spiritual unity believers have in Christ. Proponents of kingdom race theology maintain that addressing racial issues is integral to living out the gospel. They argue that ignoring racial injustices perpetuates division and hinders the church’s witness. So, by actively engaging in racial reconciliation and justice, Christians embody the kingdom values of love, justice, and peace.
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What does “gullible women” mean in 2 Timothy 3:6? |
Answer
In 2 Timothy 3:6, Paul explains how false teachers “creep into households and make captives of gullible women loaded down with sins, led away by various lusts” (NKJV). The Greek word for “gullible” is *gunaikaria*, which refers to women who are easily deceived or manipulated. Apparently, there were women in Ephesus who had been deceived and manipulated by [false teachers](false-teachers.html) because of their guilt and their lack of self\-control (they are “burdened with the guilt of sin and controlled by various desires,” NLT).
Paul begins the third chapter of 2 Timothy with a description of false teachers in the last days (2 Timothy 3:1–9\). In the last days, “people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable, slanderous, without self\-control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, having the appearance of power, but denying its power” (verses 1–5, ESV). It is in this context that Paul mentions “gullible women” who are easily swayed by false teachers because of the burden of their sin.
The word *gunaikaria*, translated “gullible women” in the NKJV, is a diminutive word, literally meaning “little women” or “small women.” These women were “small” in their strength, “small” in their discernment, and “small” in their knowledge of and commitment to the truth. These women were targeted by false teachers who “worm their way into homes and gain control over” them (2 Timothy 3:6\). The charlatans sought to secure the good graces of weak\-willed women, promising relief from their guilt and taking advantage of their unchecked desires. In this way, the false teachers followed the example of Satan himself, who tempted Eve in the garden, rather than attack Adam directly. If they could get the women on their side, the false teachers had a foothold in the home.
Nothing in this passage suggests that *all* women are “gullible” or weak\-willed. Paul is referring to a particular type of woman who was being victimized by false teachers. Generally, in Paul’s day, women were kept in isolation and were considered a lower social class than men. Most were uneducated, and few had much public interaction. It was among these women that the false teachers sought ways to finagle inroads. The unscrupulous religious frauds were preying on women and taking advantage of their problems.
All of us need spiritual maturity and discernment to protect ourselves from false teachers. The apostle John exhorts, “Dear friends, do not believe every spirit, but [test the spirits](test-the-spirits.html) to see whether they are from God, because many false prophets have gone out into the world” (1 John 4:1\). Christians must stand firm on the truth. Other passages, such as Ephesians 4:14, emphasize the need for believers not to be “carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes” (ESV).
False teachers “creep into households” (2 Timothy 3:6, NKJV) to find their victims, exploiting gullible women for personal gain. The tactics of false teachers should be a warning for all believers to be vigilant. In Matthew 7:15, Jesus warns about “false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves” (ESV). Creeping into households is even easier today, with the prevalence of false teaching on broadcast television and streaming devices.
The mention of “gullible women” or “small women” in 2 Timothy 3:6 is significant for believers today. We dare not be “small” in strength, discernment, or knowledge. We must be strong\-willed. We must grow in the grace and knowledge of our Lord. We must remain rooted and grounded in Christ, who is the foundation of our faith. Moreover, we must not be weighed down by past guilt; instead, we should trust and believe that Christ covered our past, present, and future sins. “He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9, ESV).
Church leaders must protect their congregation, especially the gullible, from the deceptive practices of false teachers. The primary way to do this is to teach [sound doctrine](sound-doctrine.html). Paul urges Timothy to “preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching” (2 Timothy 4:2, ESV). Leaders should teach sound doctrine, instruct, correct, and encourage. In doing so, they can protect gullible women and other believers from the influence of false teachers.
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How did Jesus die? What was the precise cause of Jesus’ death? |
Answer
The crucifixion of Jesus Christ is one of the most significant events in human history, marking the moment of His ultimate sacrifice for the sins of humanity. This monumental event is not only the foundation of Christianity but is also a testament of Christ’s faithful obedience to the Father (Philippians 2:8\). Jesus died by way of [crucifixion](crucifixion.html), but what was the precise cause? What physical factors contributed to His death?
The story of Jesus’ death begins with His arrest in the Garden of Gethsemane. According to the Gospels, Jesus went to pray in the garden after the Last Supper, fully aware of the physical trauma He was about to endure. In Matthew 26:39, Jesus prayed, “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will” (ESV). Despite Jesus’ impending agony, He submitted to the Father’s will. Jesus’ prayer was so intense that “his sweat became like great drops of blood falling down to the ground” (Luke 22:44, ESV). Luke’s description of Jesus’ agony suggests a rare medical condition known as [hematidrosis](sweat-blood-Jesus.html), where extreme stress causes blood vessels in the sweat glands to rupture.
After His arrest in the garden, Jesus was taken before a Jewish court, which found Him guilty of blasphemy. Then “the guards took him and beat him” (Mark 14:65\). Early in the morning, the Jewish court bound Jesus and handed Him over to [Pilate](Pontius-Pilate.html), the Roman governor of the province (Mark 15:1\). Pilate interviewed Jesus and sent Him to [Herod](Herod-Antipas.html), the ruler of Galilee, and Herod promptly sent Him back to Pilate. So, after a stressful and sleepless night, Jesus was forced to walk more than two and a half miles from [trial to trial](trials-of-Jesus.html).
Pilate determined that the charges against Jesus were baseless and, finding no fault in Jesus, attempted to release Him (John 19:4, 12\). However, the crowd demanded Jesus’ crucifixion. Pilate succumbed to the pressure and had Jesus scourged before handing Him over to be crucified (John 19:1–16\).
[Scourging](39-lashes.html) was a severe form of flogging, reserved for those condemned to death. Roman soldiers used a flagrum, a short whip consisting of several leather thongs attached to small fragments of metal, bone, or lead. Each strike of the flagrum would embed the sharp fragments into the skin. As the whip was pulled back, it would tear away chunks of flesh, exposing muscles and even bones. The scourging would cover the back, buttocks, and legs, but could also extend to the chest and stomach. Many victims of scourging would go into shock from sheer agony and blood loss. The intent was to bring Jesus to the brink of death, weakening Him before the final act of crucifixion.
After the scourging, Jesus was forced to carry His cross to the place of execution. This would have been an immense burden for Jesus, who was already weakened from the scourging, the prior beating, and the sleepless night. Jesus collapsed multiple times under the weight of the cross, so [Simon of Cyrene](Simon-of-Cyrene.html) was pressed into service (Mark 15:21\). Upon reaching Golgotha, Jesus was stripped of His clothing. He was then laid on the ground with the crossbeam beneath His shoulders. The Roman soldiers then drove large iron nails, likely 5 to 7 inches long, through Jesus’ wrists. The nails were placed at the point where the wrist meets the hand, between the radius and ulna bones, and the carpal bones of the wrist. This location allowed the nails to support the weight of the body without tearing through the flesh. Driving nails through the wrist also ensured that the median nerve would be struck, leading to a condition known as causalgia, or complex regional pain syndrome. Causalgia is characterized by a severe burning pain in the limb.
After nailing His wrists to the crossbeam, the soldiers lifted the beam and fixed it to the upright post, called the stipe, already positioned in the ground. Jesus’ feet were then nailed to the stipe. This was done by placing one foot over the other and driving a single large nail through both feet into the wood. The position of Jesus’ feet required Him to push up on the nail to breathe. This act caused excruciating pain with every breath.
The combination of shock, blood loss, and the inability to breathe was meant to lead to a slow and agonizing death. The factors contributing to Jesus’ death could have included asphyxiation, heart failure, and hypovolemic shock. He endured this inconceivable torment for approximately six hours. At that time, “Jesus called out with a loud voice, ‘Father, into your hands I commit my spirit.’ When he had said this, he breathed his last” (Luke 23:46\). As Jesus had earlier taught, “No one takes \[My life] from me, but I lay it down of my own accord” (John 10:18\).
After Jesus died, a soldier confirmed death by piercing Jesus’ side with a spear. With that, “a sudden flow of [blood and water](blood-water-Jesus.html)” gushed from His body (John 19:34\), indicating that Jesus had indeed died from the trauma inflicted upon Him.
*Note: This article uses data from “On the Physical Death of Jesus Christ” by William D. Edwards, W. J. Gabel, and F. E. Hosmer in* The Journal of the American Medical Association*, 255(11\), Apr 1986, p. 1455–63\.*
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What is a synod? |
Answer
A synod is a council or assembly usually convened to discuss and decide on matters of church doctrine or administration. The term *synod* comes from the Greek word *synodos*, which means “assembly” or “meeting.” In various Christian denominations, synods have shaped church policies, resolved theological disputes, and cultivated unity among believers.
Synods can be convened at a local, regional, national, or global level. The decisions made by synods have a significant impact on church life, influencing everything from liturgical practices to doctrinal affirmations and disciplinary actions.
In church history, various synods helped to develop Christian doctrine and church organization. The first was the [Council of Jerusalem](Jerusalem-Council.html) (c. AD 49\), which is described in Acts 15\. The next seven synods in church history are accepted by all branches of Christianity as valid. These include the [Council of Nicea](council-of-Nicea.html) (AD 325\), which resulted in the important Nicene Creed; and the [Council of Chalcedon](council-of-Chalcedon.html) (AD 451\), which precisely defined Christ’s nature and person. Below is a list of some other notable synods:
• [Synod of Hippo](Council-of-Hippo.html) (AD 393\): The Synod of Hippo, held in Hippo Regius (modern\-day Annaba, Algeria), helped to recognize the biblical canon. This synod confirmed the list of Old and New Testament books that were to be considered authoritative Scripture for the church. Although the decisions were not immediately accepted by the church as a whole, they laid the groundwork for later councils that affirmed the canonical books.
• [Synod of Carthage](Council-of-Carthage.html) (AD 397\): Continuing the work of the Synod of Hippo, the Synod of Carthage further confirmed the biblical canon. This synod, held in Carthage (modern\-day Tunisia), reiterated the list of canonical books and helped solidify the Bible we know today. This was an important step in creating a unified Scripture and doctrine.
• Synod of Whitby (AD 664\): The Synod of Whitby, held at the monastery of Whitby in Northumbria (modern\-day England), was a critical moment in the history of the English church. This synod resolved the dispute between the Roman and Celtic Christian traditions over the calculation of Easter and other ecclesiastical practices. The synod’s decision to follow Roman customs aligned the English church more closely with the broader Christian world.
• Synod of Frankfurt (AD 794\): The Synod of Frankfurt, convened by Emperor Charlemagne, addressed various theological and disciplinary issues within the Carolingian Empire. A significant outcome was the rejection of the [Second Council of Nicea’s](Second-Council-of-Nicea.html) veneration of icons, reflecting the Frankish church’s stance on [iconoclasm](iconoclasm.html). This synod also dealt with matters of church reform and administration.
• Synod of Dort (1618—1619\): The [Synod of Dort](Synod-of-Dort.html), also known as the Synod of Dordrecht, was an international synod held in the Dutch city of Dordrecht. This synod addressed the theological controversy between Arminianism and Calvinism within the Dutch Reformed Church. It concluded with the rejection of Arminianism and the affirmation of the doctrines of total depravity, unconditional election, limited atonement, irresistible grace, and the perseverance of the saints, known collectively as the [doctrines of grace](doctrines-of-grace.html) or the five points of Calvinism.
• Synod of Bishops (1965 — Present): The Synod of Bishops, established by Pope Paul IV in 1965 following the Second Vatican Council, is an ongoing series of synodal assemblies in the Roman Catholic Church. These synods provide an opportunity for Catholic bishops from around the word to discuss important issues facing the church and to advise the pope. Topics have included evangelism, family life, and the challenges of modern society.
Synods have been instrumental in shaping Christianity and church governance throughout history. From the early resolutions on the biblical canon to the theological affirmations of the Synod of Dort, these synods have addressed critical theological questions and helped to guide the church through times of change and challenge. Studying important synods in church history helps believers to appreciate the dynamic and evolving landscape of Christianity.
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What is the way of Cain (Jude 1:11)? |
Answer
The author of [Jude](Book-of-Jude.html), most likely the half\-brother of Jesus, wrote to warn believers of the dangers of [false teachers](false-teachers.html) who had crept into the early church. He called these false teachers “ungodly people, who pervert the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord” (Jude 1:4\). In a lengthy description of these godless men, Jude explained how they had rebelled against God, rejecting His authority and wallowing in sin (Jude 1:5–10\). Then Jude pronounced doom on them for a terrible trio of sins plucked from the pages of the Old Testament: “Woe to them! They have taken the way of Cain; they have rushed for profit into Balaam’s error; they have been destroyed in Korah’s rebellion” (Jude 1:11\).
To literally take “the way of Cain” is to behave or conduct oneself in the same manner as [Cain](Cain-in-the-Bible.html). These ungodly people “follow\[ed] in the footsteps of Cain” (NLT) or “traveled down Cain’s path” (NET). Bible scholars attribute various behaviors to the sinful “way of Cain.” Cain’s story unfolds in Genesis 4, beginning with Cain and his brother [Abel](Abel-in-the-Bible.html) making offerings to God: “Cain presented some of his crops as a gift to the Lord. Abel also brought a gift—the best portions of the firstborn lambs from his flock. The Lord accepted Abel and his gift, but he did not accept Cain and his gift. This made Cain very angry” (Genesis 4:3–5, NLT). Cain’s offering was unacceptable to God because it came from an evil heart (see 1 John 3:11–12\).
Warren Wiersbe suggests that Cain’s offering represented a rejection of God’s way of salvation: “By clothing Adam and Eve with the skins of slain animals (Gen. 3:21\), God made it clear that the only way of forgiveness is through the shedding of blood. This is the way of faith, not the way of good works (Eph. 2:8–10\). But Cain rejected this divinely authorized way and came to the altar with the fruits of his own labor. God rejected Cain’s offering because God rejected Cain: his heart was not right before God. It was by faith that Abel’s sacrifice was offered, and that was why God accepted it (Heb. 11:4\)” (*The Bible Exposition Commentary*, vol. 2, Victor Books, 1996, p. 554\).
The “way of Cain” is the religious person’s approach to salvation rather than God’s way. It is self\-righteousness based on one’s own works. The “way of Cain” is paved with human pride, which tries to make oneself right with God by following legalistic rules instead of coming to Him through faith in Jesus Christ (Romans 10:1–4; Philippians 3:3–12\). Cain was outraged because God rejected his offering. Genesis 4:7 reveals that God had shown Cain the right way, but Cain knowingly refused to walk in it. Therefore, God warned him, “Sin is crouching at your door; it desires to have you” (Genesis 4:7\). Cain refused to submit to God’s way, and in a fit of jealous anger, he murdered his brother.
The “way of Cain” is the conduct of disobedient, unbelieving cynics who, even though they clearly understand what God expects from them, choose to chart their own course in life (see Isaiah 53:6; Hebrews 3:12; 18–19; 4:2, 6\). Instead of trusting in the Lord with all their hearts and seeking His will in all they do, they depend on human wisdom and worship God according to their own understanding rather than His divine revelation (see Proverbs 3:5–6\).
Bible commentators also associate the way of Cain with people who are consumed with jealousy, hatred, and envy of others and who have a murderous spirit, like Cain. The false teachers in New Testament times certainly fit this description (Matthew 23:27; Acts 20:29–31; Romans 16:17–18; 1 Timothy 6:3–5\). The apostle Peter gave a scathing portrayal of false teachers in 2 Peter 2:1–22\. He pictured them as rebellious against authority, destructive, greedy, and proud. “They have wandered off the right road and followed the footsteps of Balaam son of Beor, who loved to earn money by doing wrong,” writes Peter (verse 15\). These false prophets may not have been committing murder in the literal sense, but they were killing the faith and the souls of many (Matthew 7:15; 15:14; Galatians 1:6–9; 1 Timothy 4:1–2; 6:20–21; 2 Timothy 2:17–18; Titus 1:10–11; 2 Peter 2:1\).
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What does “walk before me, and be blameless” mean in Genesis 17:1? |
Answer
[Abraham](life-Abraham.html) was visited by three men one day; the men turned out to be unusual guests, to say the least, and the visit was life\-changing for Abraham and Sarah. Genesis 18:1–2 says, “The Lord appeared to Abraham near the great trees of Mamre while he was sitting at the entrance to his tent in the heat of the day. Abraham looked up and saw three men standing nearby. When he saw them, he hurried from the entrance of his tent to meet them and bowed low to the ground.” Abraham showed immediate hospitality to the three men, inviting them to rest under a tree and preparing a big meal for them (verses 3–8\).
Genesis 17:1 says, “When Abram was ninety\-nine years old, the Lord appeared to him and said, "I am God Almighty; walk before me faithfully and be blameless.” Here we have God identifying Himself as [El\-Shaddai](God-Almighty.html) and giving him some instructions on how to live. Later in the same conversation, God renames Abram (verse 5\) and commands [circumcision](circumcision.html) as a sign of the covenant (verses 9–14\).
[Abram](life-Abraham.html) had already received promises from God, such as the promise of countless descendants and the land of Canaan (Genesis 12:1–3\). However, at ninety\-nine years old, Abram had yet to see these promises fulfilled. God’s appearance to Abram in Genesis 17 reaffirms His earlier promises. He renames Abram as Abraham, meaning “father of a multitude.” God’s dual command to Abraham (“walk before me and be thou perfect”) is given in the context of this reaffirmation. Every promise will be fulfilled, but Abraham has a responsibility to be faithful and obedient.
The Hebrew phrase translated as “walk before me” suggests an ongoing relationship with God. In other words, Abraham must continue to walk with God. Moreover, Abraham should be “perfect.” This does not imply sinless perfection but rather wholehearted devotion to God. In this sense, God is calling Abraham to a life of unwavering devotion. Other translations word the command as “Serve me faithfully and live a blameless life” (NLT) and “Live in my presence and be blameless” (CSB).
Abraham’s life is a great example of what it means to walk before God and be perfect. He was not without his faults, but his life was one of faithful obedience. Hebrews 11:8–10 commends Abraham’s faith, noting that he obeyed God’s call to leave Haran and go to Canaan (see Genesis 12:1–4\). Abraham’s faith was not just intellectual assent but life\-changing action. Abraham demonstrated his faith in his obedience (see Genesis 15:6 and Galatians 3:6\).
To “walk before me” means to be aware of God’s presence and align with His will. There are several places in Scripture that speak of one’s “walk” with God. For instance, in Micah 6:8, the prophet states, “He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (ESV; cf. Deuteronomy 10:12\).
Likewise, the New Testament emphasizes the importance of walking with God. In Ephesians 4:1, Paul writes, “I therefore, a prisoner for the Lord, urge you 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” (ESV). To “walk” in the biblical sense is to live habitually, to practice a lifestyle. To “walk before God” is to live with the knowledge that God is always with us; that all we do is observed by Him.
The call for Abraham to be “perfect” in Genesis 17:1 is about having integrity of heart toward God. Psalm 101:2 expresses the psalmist’s desire to be perfect or blameless: “I will ponder the way that is blameless. Oh, when will you come to me? I will walk with integrity of heart within my house” (ESV). Jesus calls His disciples to pursue this type of maturity and blamelessness: “You therefore must [be perfect](be-perfect-as-your-heavenly-Father-is-perfect.html), as your heavenly Father is perfect” (Matthew 5:48, ESV).
Like Abraham, we should strive to live with a continuous awareness of God’s presence and to pursue integrity of heart in our relationship with Him. We must trust and obey His Word, knowing that faithful obedience is pleasing to Him. As Paul says in Philippians 2:15, we are to be “blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world” (ESV). May we always walk with God, shining the light of His glory.
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What does it mean that the strength of sin is the law (1 Corinthians 15:56)? |
Answer
First Corinthians 15:56 says, “The sting of death is sin, and the strength of sin is the law” (NKJV). Some translations, like the New International Version and the English Standard Version, replace *strength* with *power*, both words reflecting the Greek *dunamis*. The first phrase, *the sting of death is sin*, affirms that sin brought about death; there would be no death without sin. But what does it mean that the strength of sin is the law?
Paul’s statement in 1 Corinthians 15:56 should not be misconstrued to mean that the law is evil. Paul specifically states that the law is good (Romans 7:12\). David also proclaimed that “the law of the Lord is perfect, refreshing the soul. The statutes of the Lord are trustworthy, making wise the simple. The precepts of the Lord are right, giving joy to the heart. The commands of the Lord are radiant, giving light to the eyes. The fear of the Lord is pure, enduring forever. The decrees of the Lord are firm, and all of them are righteous” (Psalm 19:7–9\). The law is not the ultimate revelation of God’s perfect ideal (Jesus is), but in it we find timeless principles of justice, moral order, and care for the marginalized. The law is righteous.
Therefore, the law being the strength of sin does not mean that the law *created* sin. Neither does it *encourage* sin. Sin existed before the law, brought in by Adam’s disobedience (Romans 5:12, cf. Genesis 3:6\). Although Abraham, Isaac, and other patriarchs had an understanding of sin and its effects, the full condition of sin was revealed through the law.
Paul explains in Romans 7:7–8, asking, “Is the law sinful? Certainly not! Nevertheless, I would not have known what sin was had it not been for the law. For I would not have known what coveting really was if the law had not said, ‘You shall not covet.’ But sin, seizing the opportunity afforded by the commandment, produced in me every kind of coveting. For apart from the law, sin was dead.” The law is the strength of sin in that the law defined sin and brought it from the heart of man to where it could be perceived. The law clarified God’s will and thus set man’s sinful will in starker contrast.
The root of [sin](definition-sin.html) is rebellion, and it leads to a choice to satisfy one’s desires and needs at the expense of others. It is survival of the fittest at its worst, a disregard for laws, moral standards, or authority. Ergo, when the law came, sin showed its true nature of rebellion. We were naturally inclined toward disobeying the law, even in the face of the severe consequences provided for in the law. The strength of sin is the law because sin’s rebellious nature is shown when a law is given. Commentator John Gill explained it this way: “The more \[our nature] is forbidden anything, the more desirous it is of it; to which may be added, that sin is the more exceeding sinful, being committed against a known law” (*Exposition of the Entire Bible*, entry for 1 Corinthians 15:56\).
Because we are inclined to sin, our disposition in the sight of the law is to disobey it, thus showing that we cannot earn salvation by obeying the law. Even more, the law can only restrain our sinfulness through a system of blessings and curses. It holds no power to transform our hearts. The best sinners can do is to outwardly conform to obedience to the law.
Our only hope is for God to save us (see Psalm 3:8\). To His eternal praise, God offers salvation through Jesus Christ, who paid the wages of our disobedience. The salvation we receive when we trust in Jesus is a full package, breaking the power of sin in our lives. Because Jesus fulfilled the law, we are [no longer under it](not-under-the-law.html); rather, we operate in a new relationship of faith displayed in love. Also, when we are in Christ, have (spiritually speaking) died and been resurrected, breaking the power of sin (Galatians 2:20; Romans 6:3–14; Colossians 2:20; 3:3; 2 Timothy 2:11\). The strength of sin is the law, but that is not the entire story. God “gives us victory over sin and death through our Lord Jesus Christ” (1 Corinthians 15:57, NLT)!
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Is Calvinism heresy? |
Answer
No, Calvinism is not heresy. Its core doctrines, though, often summarized by the acronym *TULIP*, have sparked debates across Christian traditions. The degree to which [Calvinism](calvinism.html) is viewed as biblical or unbiblical depends largely on the theological perspective from which it is evaluated.
Calvinism, named after [John Calvin](John-Calvin.html), was birthed during the [Protestant Reformation](Protestant-Reformation.html), a time of intense theological scrutiny and fervent debate. Charges of heresy were flying in all directions. Both Catholics and Protestants were quick to point fingers at each other’s perceived departures from biblical Christianity. Calvinism, much like Lutheranism and other Reformation movements, was a direct response to doctrinal errors and unbiblical practices within the Catholic Church.
Calvinism, with its solidified position as a central theological doctrine, has exerted a profound influence not only in its birthplace, Switzerland, but also in the Netherlands, Scotland, and parts of France and England. Its influence has spread far and wide, leaving an indelible mark on Protestantism in various countries.
The Five Points of Calvinism, developed in response to the Arminian controversy in the early seventeenth century, form the core of Calvinist soteriology:
1\. **Total Depravity:** This doctrine posits that every aspect of human nature is corrupted by sin, making humans incapable of choosing God or doing good without divine intervention.
2\. **Unconditional Election:** Calvinists believe that God has chosen certain individuals for salvation, not based on any foreseen merit or action on their part but solely according to His will.
3\. **Limited Atonement:** This point asserts that Christ’s atoning sacrifice was made specifically for the elect, effectively securing salvation for those whom God has chosen.
4\. **Irresistible Grace:** According to this doctrine, the grace of God, which brings individuals to salvation, cannot be resisted when extended to the elect.
5\. **Perseverance of the Saints:** This final point holds that those God has elected and saved will persevere in faith and will not lose their salvation.
Calvinists view their theology as a faithful and rigorous interpretation of the Bible. There is debate over some of the finer points of Calvinism, but Calvinism itself is not heresy. The doctrines of grace, as articulated in Calvinism, uphold God’s sovereignty, human depravity, and the necessity of divine grace for salvation. God’s absolute sovereignty is a central biblical theme in Calvinism.
For those within the Reformed tradition, Calvinism represents a set of doctrines and a worldview that informs their understanding of God, humanity, and the cosmos. Reformed confessions like the [Westminster Confession of Faith](Westminster-Confession-of-Faith.html) and the [Belgic Confession](Belgic-Confession.html) articulate Calvinist theology in detailed and systematic ways, supporting every point with Scripture.
The question of Calvinism’s orthodoxy becomes more complex when viewed from the perspectives of other Christian traditions. Different denominations and theological systems have varied reactions to Calvinism, ranging from acceptance to outright rejection, accompanied by charges of heresy.
The Roman Catholic Church and the Eastern Orthodox Church have historically rejected critical elements of Calvinistic doctrine, particularly the ideas of predestination and irresistible grace. At the Council of Trent, the Catholic Church condemned many of the ideas associated with Protestantism, including some that would later be identified with Calvinism. Catholicism emphasizes human free will and cooperation with divine grace, in sharp contrast with Calvinistic notions of predestination and total depravity.
Eastern Orthodoxy also rejects Calvinism, particularly its understanding of predestination and original sin. Orthodox theology emphasizes cooperation between divine grace and human free will in the process of salvation. While neither tradition might explicitly label Calvinism as “heresy” in the way it historically condemned Arianism or Pelagianism, they both see it as a severe deviation from orthodox Christian teaching.
The most significant theological counterpoint to Calvinism is [Arminianism](arminianism.html), named after the Dutch theologian Jacobus Arminius. Arminians reject the Calvinist doctrines of unconditional election and limited atonement, advocating instead for a view of salvation that includes human free will and the potential for all people to be saved.
Arminians often view certain aspects of Calvinism as incompatible with God’s character, particularly the idea that God would predestine some individuals to salvation without regard for their choices. Some Arminians may call Calvinism “heresy” based on what they see as a distortion of the nature of God’s love and justice.
Calvinism is a legitimate and faithful interpretation of biblical Christianity. There are other perspectives on the process of salvation and the [*ordo salutis*](ordo-salutis.html), but the system known as Calvinism is not heresy.
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Is Arminianism heresy? |
Answer
No, Arminianism is not heresy. Like Calvinism, though, its doctrines have sparked considerable debate within theological circles. The degree to which [Arminianism](arminianism.html) is viewed as biblical or unbiblical depends largely on the theological perspective from which it is evaluated.
Arminianism is a theological framework that responds to specific interpretations of predestination and grace associated with Calvinism. Named after its founder, Dutch theologian [Jacobus Arminius](Jacobus-Arminius.html) (1560—1609\), Arminianism emphasizes free will, conditional election, and the potential for apostasy.
Arminianism arose in the late sixteenth and early seventeenth centuries as a reaction against [Calvinism](calvinism.html). Jacobus Arminius, initially a Calvinist, began to question some of the core ideas of Calvinism, particularly the doctrine of unconditional election—the belief that God predestines specific individuals to salvation without regard to any foreseen merit or faith on their part. Arminius proposed an alternative view that emphasized human free will and responsibility more.
After Arminius died in 1609, his followers systematized his teachings into what became known as the [Five Articles of Remonstrance](Five-Articles-of-Remonstrance.html), which were later presented to the Dutch government in 1610\. These articles articulated five key aspects of Arminian theology. The [Synod of Dort](Synod-of-Dort.html) (1618—1619\), convened to address this growing theological controversy, ultimately rejected the Remonstrants’ views and reaffirmed the Calvinist doctrines in what became known as the Five Points of Calvinism. Here are the five main points of theology held by Arminians:
• **Partial Depravity:** Arminianism teaches that humanity is depraved but still able to seek God. We are fallen and tainted by sin but not to the extent that we cannot choose to come to God and accept salvation, with the help of prevenient grace from God. Given such grace, human will is free and has the power to yield to the influence of the Spirit. (Note: many Arminians reject partial depravity and hold a view very close to Calvinistic total depravity.)
• **Conditional Election:** Arminianism teaches that God’s election is based on His foreknowledge of who would freely choose to believe in Christ. Rather than being arbitrary or unconditional, God’s election is conditioned upon faith, which God foresees in those who will ultimately be saved.
• **Unlimited Atonement:** Arminians believe Christ’s atonement is available to all humanity, not just the elect. This view holds that Jesus died for the entire world’s sins and that salvation is available to anyone who believes in Him.
• **Resistible Grace:** Contrary to the Calvinist notion of irresistible grace, Arminianism asserts that God’s grace, while necessary for salvation, can be resisted. Humans have the free will to accept or reject God’s offer of grace.
• **Conditional Salvation:** Arminians maintain that a true believer can fall from grace and lose salvation if he does not persevere in faith. Christians can refuse to maintain their salvation and actively reject the Holy Spirit’s influence in their lives. (Note: many Arminians deny conditional salvation and instead hold to eternal security.)
Whether Arminianism is viewed as heretical depends on one’s theological system. Those who argue that Arminianism is heretical often point to its perceived undermining of God’s sovereignty and its emphasis on human free will. From a strict Calvinist perspective, Arminianism appears to elevate human choice at the expense of God’s sovereign election, potentially leading to a works\-based understanding of salvation. This concern is particularly acute regarding the doctrine of conditional election, which suggests that human decision plays a role in God’s saving actions, contrary to the Calvinistic emphasis on God’s unilateral initiative in salvation.
Defenders of Arminianism argue that it remains firmly within the bounds of Christian orthodoxy. They contend that Arminian theology upholds the essential doctrines of the Christian faith, such as the Trinity, the divinity of Christ, and the authority of Scripture. Moreover, Arminians emphasize that their theology is grounded in a sincere effort to reconcile the biblical teachings on God’s love, human responsibility, and the universal offer of salvation.
Many respected Christian theologians and denominations have embraced Arminianism or Arminian\-influenced theology, including John Wesley, the founder of Methodism, and various Baptist and Pentecostal traditions. Debates continue over some of the finer points of Arminianism, but, for Arminians and many within the Holiness tradition, it is a legitimate interpretation of biblical Christianity. There are other perspectives on the process and order of salvation, but the system known as Arminianism is not heresy.
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How should a Christian view drag queens? |
Answer
The topic of drag queens has become increasingly prominent in contemporary culture. Modern media and entertainment often celebrate drag performances as expressions of identity. However, Christians must examine this phenomenon through the lens of biblical ethics. While society may view drag queens as a harmless form of entertainment or self\-expression, the Bible provides clear guidance on issues of gender and sexual expression that should shape a Christian’s perspective.
God created humans as [male and female](how-many-genders-are-there.html), with distinct roles and purposes. 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). Gender is not a fluid concept or a mere social construct but rather a fundamental aspect of God’s design for humanity. The distinction between male and female is part of God’s established order.
The practice of drag, which involves men dressing and performing as women (or vice versa), directly challenges this divine order. Deuteronomy 22:5 states, “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” (ESV). This verse reflects the seriousness of God’s view on the blurring of gender distinctions. It is not merely about clothing but the intentional confusion of the God\-ordained genders.
Engaging in or supporting drag is an endorsement of a practice contrary to God’s design. The Bible consistently upholds the importance of living according to the truth of God’s creation, and part of creation is a distinction between male and female. In Romans 1:26–27, Paul describes behaviors that go against nature, saying, “God gave them up to dishonorable passions. For their women exchanged natural relations for those contrary to nature; the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in themselves the due penalty for their error” (ESV). While this passage directly addresses homosexual behavior, it indirectly upholds the biblical principle that deviating from God’s design for gender and sexuality has moral and spiritual consequences.
Drag culture also often involves exaggerated performances that can be seen as mocking or trivializing womanhood. The Bible calls Christians to treat all people with dignity and respect because everyone is made in the image of God (Genesis 1:27\). Men dressing as women in a way that caricatures or sexualizes femininity can be viewed as disrespecting a gender that God created with dignity and purpose. Such behavior is inconsistent with the biblical call to love and honor others.
Moreover, the practice of drag can be seen as a form of deception, which is another significant concern from a Christian perspective. The Bible repeatedly condemns deceit and calls for honesty and integrity in all aspects of life. Proverbs 12:22 says, “Lying lips are an abomination to the Lord, but those who act faithfully are his delight” (ESV). A man presenting himself as a woman, or vice versa, is a form of deception that can confuse or mislead others about a person’s natural gender.
In Ephesians 4:22–24, Paul urges believers to “put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness” (ESV). For Christians, this means rejecting deceptive practices and refusing to distort God’s truth. Believers instead embrace a life that reflects the holiness and righteousness of God.
Christians are called to respond to cultural trends with [grace and truth](grace-and-truth.html). While it is essential to stand firm on biblical principles regarding gender and identity, it is equally important to approach individuals involved in drag culture with compassion and a desire for their redemption. Jesus modeled this balance of grace and truth throughout His ministry (John 1:17\), speaking boldly against sin while extending mercy to lost people.
In John 8:11, after saving a woman caught in adultery from being stoned, Jesus told her, “Neither do I condemn you; go, and from now on sin no more” (ESV). Jesus did not shy away from calling sin what it is, but He also offered a path to repentance and forgiveness. Christians should likewise seek to share the truth of God’s Word about gender and sexual expression while also pointing people toward the hope and redemption found in Christ.
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What does the Bible say about having a teachable spirit? |
Answer
Jesus Christ refers to His followers as “disciples,” a term that means “learners,” making teachability an important characteristic of Christians. According to the Bible, the mind, which is central to learning, isn’t a blank slate at birth because sin has blinded, hardened, and perverted it (2 Corinthians 4:4; 3:14; Romans 1:28\). Its corrupt condition is the basis of the apostle Paul’s instruction for Christians to be transformed by the renewal of their minds (Romans 12:2\). This requires having a teachable spirit—an inner disposition that is eager and receptive to learning.
To be more precise, being “teachable” implies a readiness and openness to acquire knowledge, whether from individuals, such as preachers, or through various forms of media, like books. Teachable people seek godly, biblically based instruction (e.g., Acts 8:31; cf. 2 Timothy 3:16–17\). In this context, the word *spirit* refers to the unseen qualities of a person, such as having an attitude that is receptive to learning and is marked by humility (Proverbs 11:2; 1 Peter 5:5\).
The opposite of a teachable spirit is a frame of mind that is [prideful](pride-goes-before-a-fall.html), stubborn, and resistant to learning—attitudes that are sinful according to the Bible (Proverbs 1:7, 24–25\). The book of Zechariah provides a clear example of an unteachable spirit, as certain Israelites “refused to pay attention and turned a stubborn shoulder and stopped their ears that they might not hear” what God had to say through the prophet. Moreover, “they made their hearts diamond\-hard lest they should hear the law and the words that the Lord of hosts had sent by his Spirit” (Zechariah 7:11–12, ESV).
Furthermore, an unteachable person may have a know\-it\-all attitude, erroneously thinking that he has nothing to learn. As Proverbs 16:18 warns, this mindset leads to dire consequences: “Pride goes before destruction, and a haughty spirit before a fall.” Being unteachable can also manifest in a skeptical disposition, a critical and judgmental attitude, a bitterness toward learning, and an inclination to ignore sources of knowledge (Matthew 7:1\). Individuals with this mentality are often convinced that no one has anything valuable to teach them (Proverbs 13:18\).
In the Christian life, the foundation for being teachable is experiencing the transformative power of the Holy Spirit at conversion (cf. John 3:1–8\). Paul notes that only through the Spirit’s indwelling can a person understand truth that God reveals (1 Corinthians 2:11–12\). However, without the Spirit, even the most intelligent or open\-minded individuals are unable to grasp God’s teachings, which are foolish to them (1 Corinthians 2:13–14\).
Therefore, teachability isn’t a matter of having a [high IQ](higher-IQ.html) or academic success. The Bible implies that a person could be a certified genius yet not have a teachable spirit. Conversely, a person could have little or no formal education and still be teachable. The Gospel of John records an example of this in which the Jewish leaders marveled at Jesus’ understanding despite His lack of formal academic training: “How is it that this man has learning, when he has never studied?” they wondered (John 7:15\).
Adding more insight, the Gospel of Luke recounts that, when Jesus was 12 years old, Joseph and Mary found Him “in the temple, sitting among the teachers, listening to them and asking them questions.” People were “amazed at his understanding and his answers” (Luke 2:46–47\). Growing up, “Jesus increased in wisdom and in stature and in favor with God and man” (Luke 2:52\)—demonstrating that He had a teachable spirit that was eager and receptive to learning.
Having a teachable spirit is a defining characteristic of a disciple of Jesus. We are to love God with all our minds (Proverbs 9:9; Mark 12:30\). We should strive to be not only receptive but proactive in learning about God (Proverbs 23:12\). An eagerness to learn plays an important role in how a person cooperates with the Holy Spirit’s ongoing work of making him or her more like Jesus (1 Thessalonians 5:23\).
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Why are we told to “stand therefore” in Ephesians 6:14? |
Answer
Ephesians 6:14 is part of Paul’s discourse on spiritual warfare. The verse reads, “Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness” (ESV). To understand the significance of the command to “stand therefore,” we should also understand the need to “take up the whole armor of God” (verse 13\).
Ephesians 6:10–20 contains Paul’s famous metaphor of “the [whole armor of God](full-armor-of-God.html),” which equips and prepares believers to resist “the schemes of the devil” (verse 11\). The passage follows a broader discussion on righteous living, modeled after our Lord (Ephesians 4—5\). Paul’s transition to spiritual warfare reflects both the internal struggles against sin and external battles “against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places” (Ephesians 6:12, ESV).
Paul’s command to “stand therefore” in Ephesians 6:14 shows that it is important for believers to hold their position as they encounter evil forces. How will we stand against the devil and his minions? In the preceding verse, Paul urges believers to “take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm” (verse 13, ESV). Taking up the whole armor of God represents a posture of spiritual preparedness and readiness in the face of adversity.
The imperative to “stand therefore” is connected to God’s faithful protection of His children. Those who “stand therefore” have a firm, established position. They resist movement, and they do not collapse under pressure. Paul was well\-acquainted with God’s protection: “We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed” (2 Corinthians 4:8–9, ESV). It is the gracious power of God that sustains believers through trials and temptations.
In the Old Testament, similar commands to “stand firm” are associated with God’s presence and deliverance. For instance, in Exodus 14:13, Moses commands the Israelites to stand firm and witness God’s salvation from the Egyptians: “Fear not, stand firm, and see the salvation of the Lord, which he will work for you today. For the Egyptians whom you see today, you shall never see again” (ESV).
Paul’s instruction in Ephesians 6:14 resonates with other Pauline passages to stand firm. In 1 Corinthians 16:13, Paul exhorts believers to “be watchful, stand firm in the faith, act like men, be strong” (ESV). Believers’ watchfulness, steadiness, and strength come not by their own strength, but by the strength of the Lord.
In Ephesians 6:14, Paul’s imperative to “stand therefore” is a rallying cry for believers to maintain their position in Christ amid [spiritual warfare](spiritual-warfare.html). We are not “tossed back and forth by the waves, and blown here and there by every wind” (Ephesians 4:14\). We stand on the solid rock of God’s truth, revealed in Christ. This stance is a powerful expression of faith in God’s sovereign authority and power. God is the source of our strength and protection from evil. As the psalmist declares, “God is our refuge and strength, a very present help in trouble” (Psalm 46:1, ESV). Thus, “stand therefore” (Ephesians 6:14\) is both a command and a declaration of the secure position believers have in the hands of God (John 10:28\).
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What is hyperbole? What are some examples of hyperbole in the Bible? |
Answer
Hyperbole is an extreme exaggeration, usually employed for the sake of emphasis. Hyperbolic expressions are a type of [figurative language](biblical-symbolism.html) and are quite common in everyday conversation. Statements such as *I’m so hungry I could eat a horse*, *she waited forever*, and *he hit that ball a mile* are examples of hyperbole.
To be considered hyperbole, an exaggeration must be outlandish to the point of being ridiculous. The statement “I entered the room to find twenty other people crammed in” *could* be literal—there were actually twenty people present—but it could also be an overstatement—maybe there were only fifteen people there. To make the statement truly hyperbolic, and not just an overstatement, we could say, “I entered the room to find a million other people crammed in.” Such a declaration is obviously not intended to be taken literally; it is hyperbole.
Hyperbole is often found in literature, when an author wants to heighten the effect of his words. Hyperbole can add vibrancy and magnitude to any piece of writing. Hyperbole in literature can produce a serious or comic effect, or it can be used for satirical or ironic purposes. Examples of hyperbole used as a literary device include the following:
• “Thousands on thousands of sharks, swarming round the dead leviathan, smackingly feasted on its fatness” (Herman Melville, *Moby Dick*).
• “The men’s room had bacteria you could enter in a rodeo” (Dave Barry, “Batting Clean\-up and Striking Out”).
• “There was no hurry, for there was nowhere to go, nothing to buy and no money to buy it with, nothing to see outside the boundaries of Maycomb County” (Harper Lee, *To Kill a Mockingbird*).
• “I was quaking from head to foot, and could have hung my hat on my eyes, they stuck out so far” (Mark Twain, *Old Times on the Mississippi*).
As a rhetorical device, hyperbole is often used to stress the importance (or unimportance) of a point or simply to arouse interest. Instances of hyperbole in Scripture serve a rhetorical purpose. Hyperbole in the Bible was succinctly described by E. W. Bullinger as “when more is said than is literally meant” (*Figures of Speech Used in the Bible*, Baker, 1968, p. 423\).
Here are several examples of hyperbole in the teaching of Jesus:
*“Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye?” (Luke 6:41\).*
Jesus’ striking word picture of a “plank” (or a “a beam of timber” or a “large log”) in the eye is an obvious exaggeration meant to emphasize our tendency to criticize others while blinded to our own faults.
*“It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God” (Mark 10:25\).*
The point of Jesus’ hyperbole is that monetary wealth makes it extremely difficult to see one’s spiritual need.
*“If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell” (Matthew 5:29–30\).*
The Lord is not literally advising anyone to amputate hands or pluck out eyeballs; He is using hyperbole to stress the importance of avoiding sin.
*“But when you give to the needy, do not let your left hand know what your right hand is doing” (Matthew 6:3\).*
It’s not possible for one hand to be unaware of what the other hand is doing, so Jesus’ words are obviously hyperbolic, stressing the need for unselfish motives.
Some other instances of hyperbole in the Bible are as follows:
*“We even saw giants there. . . . Next to them we felt like grasshoppers, and that’s what they thought, too!” (Numbers 13:33, NLT).*
The ten faithless spies sent into Canaan used hyperbole to sway their hearers against entering the Promised Land.
*“Among all these soldiers there were seven hundred select troops who were left\-handed, each of whom could sling a stone at a hair and not miss” (Judges 10:16\).*
It’s not that these slingers could literally hit a single hair; rather, these troops were exceptionally good marksmen.
*“The whole Judean countryside and all the people of Jerusalem went out to him. Confessing their sins, they were baptized by him in the Jordan River” (Mark 1:5\).*
John the Baptist was widely known, and his influence was felt throughout Judea. It’s the statement that *everyone* in Jerusalem was baptized by John that is hyperbolic.
*“Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written” (John 21:25\).*
This beautiful, poignant statement at the end of the [Gospel of John](Gospel-of-John.html) is an obvious example of hyperbole. With these words, John “intended to let his reader know that, even now that he had done, he felt his materials so far from being exhausted, that he was still running over, and could multiply ‘Gospels’ to almost any extent within the strict limits of what ‘Jesus did’” (Jamieson, Fausset, and Brown, *A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments*, 1885\).
As with any figure of speech, hyperbole needs to be recognized for what it is so that we do not take it literally. A useful rhetorical device, hyperbole increases the intensity of the Bible’s warnings, aids our understanding, and adds fascinating complexity to an already rich text.
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How should Christian parents respond if one of their children declares as transgender? |
Answer
The saying, “I would rather have a living daughter than a dead son,” or vice versa, is a popular slogan expressing the response some parents have to their child’s declaration of [transgender identity](transsexualism-gender-identity-disorder.html). The saying assumes that, if a son or daughter doesn’t embrace her self\-perceived gender identity, she would commit suicide. This argument reflects a logical error called a false dichotomy, where two options are presented as the only choices when other alternatives exist. Thankfully, the Bible presents another option for Christian parents that promotes Christlike holiness and physical wellness in their children—[speaking the truth in love](speak-the-truth-in-love.html).
The term *transgender* describes a person whose perception of his or her sex differs from the anatomy they were born with, such as a biological male identifying as a female or a biological female identifying as a male. Yet, the Bible is clear that God created two genders, male and female, and every person is one or the other, based on biology (Genesis 1:26–27\). Transgenderism, whether it arises in a rebellious adult or a confused child, conceals the gender God assigned at birth according to His sovereign wisdom (Genesis 1:26–28; Deuteronomy 22:5\).
The Bible should guide a Christian parent’s response to a child declaring himself to be transgender. Specifically, the parent should speak the truth in love, as this approach both upholds a resolute commitment to the authority of Scripture and expresses an unwavering dedication to their child. This response is rooted in the apostle Paul’s teaching that truth and love are complementary virtues: “Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ” (Ephesians 4:15, ESV). As a result, truth reveals reality to a child, transforming confusion into clarity, while love demonstrates devotion to a child, transforming fear into security.
First, God commands Christian parents to tell their children the truth. Lying dishonors the truthful character of God (Romans 3:3–4\), contradicts the inerrant nature of His inspired Word (John 17:17\), violates His mandate not to lie (Proverbs 12:22\), and is an affront to Jesus Christ, who identified Himself as “the truth” (John 14:6\). Deceiving children about their biology is to exchange “the truth about God for a lie” (Romans 1:25\) regarding the climactic event in the first chapter of Genesis—the creation men and women in His image (Genesis 1:26–28\). Furthermore, willfully aiding and abetting falsehood undermines a child’s biblical worldview, threatens the trust he has in his parents, and disobeys fundamental principles of biblical parenting, including teaching children to live according to God’s Word (Deuteronomy 6:7; 31:12–13\) and raising them in the instruction of the Lord (Ephesians 6:4\).
Second, God obligates Christian parents to love their children. This includes being compassionate (Psalm 103:13\), encouraging (1 Thessalonians 2:11–12\), and affectionate (Luke 15:20\). Moreover, biblical parenting involves correcting sin rather than accepting or tolerating it (Deuteronomy 8:5; 2 Samuel 7:14; Proverbs 13:24\). Failing to correct children in a biblical manner jeopardizes their future (Proverbs 19:18; Hebrews 12:6\). In contrast, loving correction should focus on clear teachings from the Bible regarding gender. Parents should apply Scripture’s timeless truths by gently but diligently refining erroneous thinking and kindly but firmly redirecting their children’s wayward behaviors.
Contrary to the misconceptions of transgender advocates, truth and love aren’t adversaries when it comes to biblical parenting—they are allies. Christian parents don’t have to forsake love to be truthful with their child or abandon truth to love their child. Additionally, Christian parents who communicate the truth about transgenderism to their child in unloving ways commit a sin of omission (James 4:17\). Conversely, Christian parents who love their child but lie to them about gender commit a sin of deception (Proverbs 14:25\). Yet hope arises when parents combine truth and love as God will work through both virtues to transform their child into the likeness of Jesus Christ (Romans 12:2; 1 Corinthians 11:11–16\). Withholding the truth from a child is willful dishonesty; refusing to love a child is heartless betrayal.
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How should a Christian view furries? |
Answer
The term *furry* has shown up recently in our culture and refers to someone with a strong interest in humanoid animals. A humanoid is a non\-human entity with human form or characteristics, such as the ability to talk, the wearing of clothes, the expression of emotion, and more. Furries, then, are people who identify with animals as a way of relating to the environment around them.
Those involved in furry fandom have different ways of expressing their interest in anthropomorphic animals. Some create artwork or design a digital furry avatar to represent them online or in gaming. Some furries dress up in oversized animal suits called “fursuits” and then act as their animal character, usually within a community of other furries. Others will be more minimalistic, wearing cat ears or a tail, for example. A furry will even talk about having a “fursona”—an animal character’s persona or personality. The practice is similar to [cosplay](Christian-cosplay.html), in which a person dresses up as a non\-animal character (such as a superhero or fantasy character) and then roleplays that character with other people.
Most furries are quick to differentiate themselves from a subgroup of the fandom called the “therians.” A therian is someone who identifies as an animal and believes that to be the core of his or her identity. A therian who takes on a fox persona, for example, will think of himself as a literal fox—a fox trapped in a human body. Most furries simply identify *with* animals and use their created animal characters to represent their human identity. Some distance themselves further from the furry fandom altogether by calling themselves “furry animal artists“ rather than “furries.“
According to some statistics, over 75 percent of furries are 25 years of age or younger (www.msn.com/en\-us/lifestyle/lifestyle\-buzz/a\-guide\-to\-furries\-and\-furry\-fandom\-the\-celebration\-of\-anthropomorphized\-animals/ar\-AA1hW8j5, accessed 9/3/24\). As for sexuality, over half of furries identify themselves (in their non\-animal persona) as something other than exclusively heterosexual (https://furscience.com/research\-findings/appendix\-1\-previous\-research/international\-summer\-2011, accessed 9/3/24\).
As with many other topics related to one’s identity, the issue of furry fandom can be confusing and difficult to pin down. While there is nothing wrong with liking a particular character, dressing up in a costume, or engaging in the performing arts, immersion in furry culture, as commonly expressed, is not in line with God’s creative purposes for humanity.
The Bible does not use the term *furry*, but it does clearly teach us about [identity](who-does-God-say-I-am.html) and how we are to relate to other people.
The Bible teaches that the core of one’s identity is as a *human* male or female, created [in God’s image](image-of-God.html) and after His likeness (Genesis 1:26–27\). “About one in three furries feel less than 100 percent human“ (msn.com, op cit.), and that is a problem. Rather than seek to escape reality, we should embrace truth. Our identity is not to be found in furry fandom or animal fantasies, but in Christ (Galatians 2:20\). Our sense of belonging should come from the [fellowship of the Spirit](fellowship-of-the-Spirit.html) within the church, not from furry conventions or “conFURances“ (Romans 12:5\).
A Christian, then, should view furries as people who need the love and grace of God. Furries are not animals but humans made in God’s image. A Christian should point furries to the grace of Jesus just as they would with anyone else lost in sin or confused by this world’s ideas.
Christians should be bold in speaking truth about what is right and wrong, appropriate and inappropriate. But Christians are also to speak the truth in love (Ephesians 4:15\) and set love as the motivating factor in all that we do in interacting with others (1 Corinthians 16:14\).
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Who was Loren Cunningham? |
Answer
Loren Duane Cunningham (1935—2023\) was an American [Assemblies of God](Assemblies-of-God.html) (AG) evangelist and missionary whose charismatic vision helped launch millions of young people into short\- and long\-term missions. In 1965, after identifying a great need to streamline and decentralize the traditional method of training and commissioning missionaries, Cunningham started Youth With A Mission ([YWAM](Youth-with-a-Mission-YWAM.html)). This interdenominational missions organization now operates thousands of bases worldwide.
Loren Cunningham was born in Taft, California, to Thomas and Jewell Cunningham, both ordained AG ministers and descended from families of Pentecostal evangelists. When Loren’s parents were newlyweds, they lived in their car and preached on the streets of Tyler, Texas. As their family grew, the couple continued traveling as itinerant preachers and serving as pastors in small churches in the southwest United States. As parents, they modeled for Loren and his two siblings what it means to listen to God’s voice, follow His call, and put aside personal comfort for the gospel’s sake.
Loren was only six years old when God began to speak to him. By 13, he knew God had called him into full\-time ministry.
At 18, Cunningham went on his first short\-term mission trip to Mexico, evangelizing on the streets and witnessing door to door. Although he returned home sick with dysentery, he celebrated the fact that 20 people had knelt in the streets to accept Jesus Christ as Lord and Savior. The following year, Loren enrolled at Central Bible College, an AG school in Springfield, Missouri. He also joined three other students to form a gospel music quartet called the Liberators. The group traveled the country, singing and preaching.
In 1956, on a trip to the Bahamas, Loren experienced a late\-night vision that would direct the course of his future. He saw wave after wave of young people obeying the Great Commission, taking the love of Christ and the gospel message into every nation of the world. Loren was only 20 then, and it took him a while to understand the vision and what God was calling him to do. At first, he thought he was supposed to teach and train missionaries. So, after graduating from Bible college in 1957 with Bible studies and Christian education degrees, he enrolled at the University of Southern California to earn a master’s degree in education.
Cunningham’s vision began to clarify through his ministry with the youth at the Assemblies of God in Southern California. He saw many young Christians responding enthusiastically to the challenging call of world missions. But there was nothing for them to do and no way to go without several years of formal training and education. Cunningham believed there had to be a better way to harness their motivation and send them out while they still possessed youthful zeal.
In 1960, Loren Cunningham began rethinking his denomination’s current mission strategy, experimenting with a new short\-term outreach model. He organized a large\-scale spring break project, taking around one hundred young people to share the gospel in Hawaii. The students had to raise their own support or pay their way. After that, Cunningham expanded his sights to numerous locations around the globe. However, his AG leaders felt the undertaking was too ambitious, prompting Loren to set out on his own. The result was the founding of YWAM (pronounced *why\-wham*) in 1961\.
Loren struggled in the first few years, managing to send only a handful of young people on short\-term trips. That changed in 1963 when he married Darlene Joy Scratch, a young woman who shared his passion for cross\-cultural ministry.
Soon, YWAM was sending out hundreds of students through a “Summer of Service” program. They had to raise their own funds, and the work was challenging. But, the bigger the challenge, the more youths were drawn to it. These young believers were learning to take leaps of faith and let God work out the details.
By 1969, YWAM had launched a training school for its missionaries that ultimately became the University of the Nations in 1988\. This international missionary preparation school now operates over 800 campuses in 163 countries, training in evangelism, linguistics and languages, sports and fitness, science, education, art, technology, and communications. YWAM also offers a six\-month Discipleship Training School (DTS) that involves classroom learning, small group activities, personal reflection, practical service, and community living. The outreach phase of training allows students to discover their abilities and get real\-world experience serving in a foreign mission field.
In 1981, YWAM established Frontier Missions to focus on unreached peoples by equipping and sending out workers into the world’s most restricted and remote areas. YWAM is also responsible for launching a medical relief ministry called Mercy Ships (in 1979\), which became a separate ministry in 2003\.
Loren Cunningham wrote several missions books, including *Is That Really You, God?* (1984\), *Daring to Live on the Edge* (1991\), *Why Not Women?* (2000\), *The Book That Transforms Nations* (2007\), and *No Boundaries* (2023\). He was awarded three honorary doctorates.
Over the years, YWAM has faced criticism from many of its former missionaries, including accusations of abuse against several base leaders. As a result, in 2001, Loren Cunningham and other YWAM leaders began reevaluating and changing the organization’s leadership standard to reflect the New Testament qualifications of an elder. The process was solidified in 2013 with the establishment of an eldership model of leadership.
Today, YWAM has more than 20,000 full\-time workers in some 2,000 locations in approximately 200 nations. The total number of young people the organization has sent since its inception is greater than 5 million (YWAM gave up counting in 2010\).
When Loren Cunningham visited Libya in 1999, he became the first person to minister in every sovereign nation and dependent country in the world, including more than one hundred islands and independent territories. Cunningham was a global visionary and influencer who mobilized one of history’s most significant mission movements. Loren and his lifelong ministry partner and wife, Darlene, had two children, Karen and David. They lived in Kailua\-Kona, Hawaii, where Loren died on October 6, 2023, at age 88\.
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Who was Bill Bright? |
Answer
William “Bill” Rohl Bright (1921—2003\) was an American [evangelist](what-is-an-evangelist.html) and the founder and president of Campus Crusade for Christ International (now known as Cru in the United States). [Cru](Campus-Crusade-Christ-Cru.html) is one of the largest Christian organizations committed to spreading the gospel and making disciples.
Bill Bright grew up on a 5,000\-acre cattle ranch in the small town of Coweta, Oklahoma. He was one of seven children born to Forest Dale and Mary Lee Rohl Bright. His mother was a devoted Christian who took her children to church, but Bill’s authoritarian father had no interest in religion. Besides his baptism at age twelve in a Methodist church, Bill took no interest in matters of faith during childhood.
Bright received his primary education in a one\-room schoolhouse before attending Coweta High School, where he was recognized as the “best\-all\-around student” at his graduation. In the fall of 1939, Bright entered Northeastern State College in Oklahoma, where he was elected class president and student body president, served as school yearbook editor, and was chosen as the college’s most outstanding student.
After graduating in 1943 with a bachelor’s degree, Bright tried to enlist in the military but was declined due to an ear injury. He taught extension students at Oklahoma State University for a few months, but in 1944 he moved to Los Angeles, California, to pursue financial success.
Bill Bright’s first business venture—Bright’s California Confections, which sold gourmet nuts and fruits—quickly succeeded. Around this time, Bill was invited to attend Hollywood’s First Presbyterian Church, where he began to see Christianity in a different light. As a child, he had perceived religion as appropriate only for women and children. But as a regular attendee of Hollywood Presbyterian, he met successful, attractive, motivated people who were also serious believers. In the spring of 1945, Bill Bright heard the church’s director of Christian education, Henrietta Mears, share about the apostle Paul’s conversion. As he listened, Bright converted, too, committing his life to follow Jesus Christ.
That same year, Bright began corresponding with Vonette Zachary, a childhood schoolmate from Coweta who was now a sophomore at Texas State College for Women. They were soon engaged but waited three years to marry so Vonette could complete her college degree. In the meantime, Bill began theological training at Princeton Theological Seminary in 1946\. One year later, he transferred to the newly established Fuller Seminary in Pasadena, California, so he could better manage his confectionary business.
In June 1947, the vision for a campus ministry began to materialize as Bright, Mears, and others started a series of briefing conferences to inform college students about the need to win souls for Christ. By 1951, Bright believed God was calling him to leave Fuller, sell his business, and launch the Campus Crusade for Christ student ministry at the University of California in Los Angeles. In just a few months, hundreds of students had given their lives to Christ, and within a year, six people had joined Bright in ministering on three West Coast campuses.
Instead of building a traditional evangelism ministry, Campus Crusade focused on training young Christians to evangelize others. Bill Bright devised a simple gospel presentation called “God’s Plan for Your Life” as the ministry’s basic evangelism technique. By 1958, he had revised this method into a set of [four spiritual laws](four-spiritual-laws.html):
1\. God loves us and has a beautiful plan for our lives.
2\. Humans are sinful and separated from God.
3\. Jesus Christ is God’s only provision for humanity’s sin.
4\. Humans must individually receive Jesus Christ as Lord and Savior; then, they can know and experience God’s love and plan for their lives.
In 1959, Bill Bright launched his Lay Institute for Evangelism (LIFE) programs to teach his method to churches. Many college campuses and churches quickly adapted and adopted the technique. Being relatively free of dogmatism and legalism made it attractive to people from diverse religious backgrounds and traditions. Because of its simplicity, the program was highly effective in leading people to an initial faith commitment without having to explain complex theological terms.
By 1960, Campus Crusade staff had expanded to more than one hundred members actively ministering on forty campuses in fifteen states. Bright expanded from these campuses into an international movement that today operates on nearly 9,000 campuses worldwide with 26,000 staff members and 225,000 volunteers in approximately two hundred countries.
In 1979, Campus Crusade introduced the *Jesus* film, a documentary based on the life of Christ according to the Gospel of Luke. Since its release, the film has been translated into more than 1,400 languages and viewed by over 5 billion people in some 225 countries.
In 1980, Bill Bright held a prayer gathering in the nation’s capital, with one million people in attendance. It was called “Washington for Jesus.” Five years later, he sponsored Explo ’85, a satellite evangelism training event broadcast to Christian groups in sixty\-eight countries. Two years later, he unveiled a plan called New Life 2000\. Its goal was to present the gospel to every person on earth and see a billion souls saved by the year 2000\.
In 1996, Bill Bright was awarded the $1 million Templeton Prize for Progress in Religion. He donated the prize money to promote the spiritual benefits of fasting and prayer. Bright received various lifetime achievement awards and honorary doctorate degrees from colleges and universities. He was inducted into the National Religious Broadcasters Hall of Fame in 2002\.
Bright wrote more than one hundred books and pamphlets in his lifetime. His *Four Spiritual Laws* booklet has been translated into two hundred languages and distributed to an estimated 2\.5 billion people.
In 2001, Bill Bright announced that he was terminally ill with pulmonary fibrosis. He died on July 19, 2003, at age 81\. His simple yet revolutionary training approach changed the face of evangelism, giving everyday Christians the tools to share their faith and advance God’s kingdom on earth.
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What is the shelter of the Most High (Psalm 91:1)? |
Answer
In Psalm 91:1, the psalmist declares that, even in the face of overwhelming danger, the person who places his trust in God will live in safety because God Himself will be his protection: “He who dwells in the shelter of the Most High will abide in the shadow of the Almighty. I will say to the Lord, ‘My refuge and my fortress, my God, in whom I trust’” (Psalm 91:1–2, ESV).
In this passage, the psalmist uses three names for God that attest to His divine character: “[Most High](God-Most-High.html)” (*El Elyon* in Hebrew) stresses God’s utmost sovereignty and strength; “[Almighty](God-Almighty.html)” (*El Shaddai*) depicts His self\-existent, all\-sufficient ability to do what He says He will do; and “God” ([*Elohim*](meaning-of-Elohim.html)) emphasizes His supremacy and invincibility.
The believer who lives, dwells, and constantly abides under the shelter of the Most High God can rest safely in His strong and sure protection: “For he will rescue you from every trap and protect you from deadly disease. He will cover you with his feathers. He will shelter you with his wings. His faithful promises are your armor and protection” (Psalm 91:3–4, NLT). The Lord promises to protect, deliver, save, and defend those who love and trust Him (Psalm 91:14–16\).
God is a “Mighty Warrior who saves” all those who depend on Him (Zephaniah 3:17\). As the “Most High,” He unequivocally levels every possible threat. Whatever He promises, He will do (Joshua 21:45; Psalm 145:13; Hebrews 10:23\). Because He reigns supreme over all creation, no one can thwart or undermine His plans and purposes for His beloved people (Numbers 23:19; Isaiah 55:11; Romans 4:21\).
In the original Hebrew, the noun translated as “shelter” in Psalm 91:1 means “a suitable place for hiding; covering; protection.” The same term appears in Psalm 27:5: “For in the day of trouble he will keep me safe in his dwelling; he will hide me in the shelter of his sacred tent and set me high upon a rock” (see also Psalm 31:20; 119:114\). God alone is the true refuge of believers (Deuteronomy 33:27\). His sheltering presence is our “hiding place” (Psalm 32:7\), “refuge” (Psalm 16:1; 61:3; 142:5\), “fortified tower” (Proverbs 18:10\), and “fortress” (Psalm 48:3; 62:6–7\). Isaiah pictures Him as “a shelter from the storm and a shade from the heat” (Isaiah 25:4\). No matter what life throws at us, God has us covered.
*The shelter of the Most High* vividly depicts the divine protection afforded those who live in intimate, daily fellowship with God, trusting in Him and depending on Him with their lives. Such a close relationship with God inspired the psalmist to say, “How precious is your steadfast love, O God! The children of mankind take refuge in the shadow of your wings” (Psalm 36:7, ESV). We may face danger or persecution, but we know we are safe under the protective covering of our supremely powerful God.
The apostle Paul expressed a similar sentiment: “We are pressed on every side by troubles, but we are not crushed. We are perplexed, but not driven to despair. We are hunted down, but never abandoned by God. We get knocked down, but we are not destroyed” (2 Corinthians 4:8–9, NLT). Believers are never alone, shaken, or defeated if they dwell in the safe retreat of God’s sheltering presence (see Romans 8:31–39\).
The shelter of the Most High does not guarantee immunity from trouble, danger, or threat, but it does offer the promise of [God’s presence](presence-of-God.html) and protection amid hardship and peril. If we return home again and again to abide in His presence (see John 15:4–9\), we will experience healing and renewal of strength (Psalm 23:3; 51:10–12; 73:26; 112:7–8; Habakkuk 3:17–19\). We will also discover a spiritual stronghold to launch a counter\-attack on our enemies (Psalm 9:9; Joel 3:16; Ephesians 6:10–20\).
The shelter of the Most High is God’s promise of protection to all who trust in Him. Those who live in continual communion with the Lord are constantly safe. Under His sheltering wings, they find rest and protection now and forever (Matthew 11:29; Psalm 37:28\).
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How is the devil like a roaring lion (1 Peter 5:8)? |
Answer
Some Christians fear the [devil](who-Satan.html), while others ignore him or underestimate his power. In 1 Peter 5:8–11, the apostle Peter urges believers to know their enemy and understand what he is like. As Christians, we are engaged in a life\-and\-death spiritual battle, and it is crucial not to misjudge Satan’s power or be ignorant of his schemes. Peter writes, “Stay alert! Watch out for your great enemy, the devil. He prowls around like a roaring lion, looking for someone to devour. Stand firm against him, and be strong in your faith. Remember that your family of believers all over the world is going through the same kind of suffering you are” (verses 8–9, NLT).
Lions are a recurring symbol in the Bible, often representing strength and courage. However, in 1 Peter 5:8, the devil is likened to a lion, a stark contrast to the noble image usually conveyed by that animal. This comparison serves as a warning, revealing critical aspects of the devil’s nature as he roars and prowls, seeking to destroy.
The devil is like a lion in that he is *dangerous*. First\-century believers familiar with the bloody spectacle of death in the Roman colosseums would understand the deadly threat of lions. They would also be aware of the many depictions in Psalms of enemies crouching in cover and lying in wait to “tear me apart like a lion and rip me to pieces with no one to rescue me” (Psalm 7:2; see also Psalm 10:9–10; 17:12; 22:13–21; 35:17; 58:6\).
Believers must recognize and respect that the devil is a dangerous and formidable adversary. He is sly as a serpent (Genesis 3:1–5\), slithering up and deceiving us when we least expect it (2 Corinthians 11:3; Revelation 12:9; 20:2–3\). He is a destroyer (Revelation 9:11\) and accuser (Job 1:8–11; Zechariah 3:1–2; Revelation 12:10\). He is cunning (2 Corinthians 4:4; 11:14; Ephesians 6:11\), intelligent, and powerful (1 John 5:19; 2 Thessalonians 2:9–10; Revelation 13:13–14\).
The devil is like a lion in that he *prowls* this world. Ephesians 2:2 describes him as “the prince of the power of the air, the spirit that is now at work in the sons of disobedience.” Jesus calls him “the prince of this world” (John 12:31; see also John 14:30; 16:11\). The devil lives on this earth and roams around from place to place. In this fallen world, believers reside in enemy\-occupied territory. We must be vigilant, knowing an attack could occur at any moment.
For this reason, Peter says, “Stand firm against him, and be strong in your faith” (1 Peter 5:9, NLT). God has not left us defenseless. He has given us spiritual armor—the whole armor of God—to wear as believers. This armor is God’s powerful protection, shielding us against the devil’s schemes and enabling us to stand our ground when the devil comes at us like a lion (see Ephesians 6:10–24\). We can take up the shield of faith and trust in God in all circumstances to extinguish the flaming darts of the evil one (Ephesians 6:16\). We don’t have to be afraid of the devil when we are wearing [God’s armor](full-armor-of-God.html). Instead, we do as James says, “Submit yourselves, then, to God. Resist the devil, and he will flee from you” (James 4:7\).
The devil is like a lion in that he *roars*. His roar is mighty and far\-reaching. With it, he seeks to claim his territory, boast of his power, and terrify his prey. But Scripture reveals that the devil is a great pretender (John 8:44; 2 Corinthians 11:13–15\). The child of God knows the Word of Truth (Ephesians 1:13; 2 Timothy 2:15\) and has the Spirit of Truth inside (John 14:17; 16:13; 1 John 4:6\). God’s child cannot be harmed by Satan’s roar (Romans 8:37; 1 John 2:13–14\). Jesus came to destroy the devil’s power (1 John 3:8; Hebrews 2:14–15\). As believers in Jesus, God is on our side, and no enemy can prevail against us (Romans 8:31–33\).
The devil is still actively roaming and roaring throughout this earth like a lion. He is powerful and ferocious. But those who put their faith in Jesus Christ have been rescued from the kingdom of darkness and transferred into God’s kingdom (Colossians 1:13, NLT). Jesus gave His life to free us from Satan’s dominion (Titus 2:14\). Christ disarmed the devil through His victory on the cross (Colossians 2:15\). In the end, God will crush the devil under our feet (Romans 16:20\).
Until then, we stand firm against the devil in the victorious name of Jesus, just as young David stood against the giant Goliath in the name of the Lord (1 Samuel 17:45–50\). We resist the devil with the Word of God in the same way Jesus did (Matthew 4:1–11\), and we stay alert by persisting in prayer (Ephesians 6:17–18\).
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What is the meaning of “silver and gold I do not have, but what I do have I give you” (Acts 3:6)? |
Answer
In Acts 3:6, Peter says to a lame beggar, “Silver and gold I do not have, but what I do have I give you: In the name of Jesus Christ of Nazareth, rise up and walk” (NKJV). Peter did not have alms to give the beggar, but he gave him something better—he shared the healing power of Jesus with him.
The chapter begins with Peter and John heading to the temple for prayer when they encounter a man who had been “lame from birth” (Acts 3:2, ESV). Since the lame man could not walk, he was carried to the Beautiful Gate where he begged for alms. When the man asks Peter and John for alms, Peter responds with, “Silver and gold I do not have, but what I do have I give you: In the name of Jesus Christ of Nazareth, rise up and walk” (Acts 3:6, NKJV). Peter then takes the man by the right hand, and immediately the man’s feet and ankles become strong. He leaps to his feet and begins to [walk and jump around](walking-and-leaping-and-praising-God.html), praising God as he goes into the temple with them.
Peter’s words to the lame beggar demonstrate the surpassing worth of spiritual blessings over [material wealth](wealth-Christian.html). Peter and John did not have material wealth, but they had something far more precious to offer—the healing power of Jesus Christ. There is power in the name of Jesus, including the power to heal a man who had been lame from birth. In John 14:13–14, Jesus says, “Whatever you ask in my name, this I will do, that the Father may be glorified in the Son. If you ask me anything in my name, I will do it” (ESV). In the name of Jesus, Peter provides the man with a new lease on life.
The Bible consistently teaches that true wealth is found in God. In Matthew 6:19–21, Jesus calls His disciples to choose God over wealth:
“Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also” (Matthew 6:19–21, ESV).
Peter and John showed where the true treasure lies. It is not in material wealth, but in the name of Jesus and the power of His resurrection.
Believers can learn at least two things from Peter’s words in Acts 3:6\. First, we must not equate success with material accumulation. As Paul advises in 1 Timothy 6:17, “As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy” (ESV). We should focus on eternal treasures and use our resources to bless others, as Peter and John do in Acts 3:6\.
Second, every believer has something to offer, even if it is not material wealth. This could be prayer, encouragement, or support. “As each has received a gift, use it to serve one another, as good stewards of God’s varied grace” (1 Peter 4:10, ESV). Just as Peter and John shared what they had, believers are called to share love, grace, and truth with those in need.
Acts 3 relates a beautiful story about using our resources to bless others, even if the gift is immaterial. May we say with Peter, “Silver and gold I do not have, but what I do have I give you” (NKJV). Amen.
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When was Genesis written? |
Answer
The [book of Genesis](Book-of-Genesis.html) describes the origins of the universe, humanity, sin, and redemption. Its iconic stories include God’s creation of the world, Adam and Eve’s fall into sin, the global flood in Noah’s lifetime, and the establishment and growth of the nation of Israel. The best evidence indicates that Moses wrote Genesis between 1440 and 1400 BC, during the 40\-year period after Israel’s exodus from Egypt and before the nation entered the Promised Land.
Identifying the author of Genesis is key to determining when the book was written, as it narrows the period of time to the writer’s lifespan. Thus, although Genesis is technically anonymous, as the writer doesn’t identify himself in the text, the Bible assigns authorship of Genesis to Moses (e.g., Malachi 4:4; Matthew 8:4\). Moreover, when citing events in Genesis, Jesus refers to Moses as the book’s author (Matthew 19:4–6; Mark 12:26; Luke 16:29; John 7:22\), as does the apostle Paul (Romans 10:19; 1 Corinthians 9:9\).
Furthermore, the Bible provides historical details that shed light on when [Moses](life-Moses.html) wrote Genesis. For instance, Deuteronomy 34:7 says Moses died at the age of 120, shortly before Israel entered the Promised Land: “Moses was 120 years old when he died. His eye was undimmed, and his vigor unabated” (ESV). Israel entered the Promised Land around 1400 BC, indicating Moses was born about 1520 BC. Therefore, he wrote Genesis between 1520 and 1400 BC.
However, when Moses wrote Genesis can be further pinpointed because the Bible says that he started to record Israel’s history during the last 40 years of his life. God first instructed Moses to write after Israel escaped from slavery in Egypt and fled into the Sinai Peninsula through the parted Red Sea (Exodus 17:14; cf. Numbers 33:2\). The [exodus](date-of-the-Exodus.html) occurred around 1440 BC; then Israel wandered in the desert for 40 years before finally entering the Promised Land about 1400 BC. Moses died just before Israel entered the Promised Land (Deuteronomy 34:1–7\).
The primary objection to Moses’ authorship of Genesis is called the [documentary hypothesis](documentary-hypothesis.html), which arose in the context of liberal theology in 19th\-century Europe. Its leading figure, Julius Wellhausen (1844—1918\), argued that Genesis has four authors—none of whom is Moses—and he abbreviated them J, E, P, and D. *J* stood for the Yahwist, who called God *YHWH*; *E* stood for the Elohist, who called Him “Elohim”; *P* stood for the Priestly source, primarily associated with the book of Leviticus; and *D* stood for the Deuteronomist, primarily associated with the book of Deuteronomy. According to the hypothesis, all four authors contributed and edited portions of Genesis. Wellhausen taught that the earliest sections of Genesis date to around 800 BC, and the latest sections to around 600 BC—centuries after Moses’ lifetime. Although Wellhausen’s theories have persuaded some, those who believe in the divine inspiration and inerrancy of Scripture still affirm the biblical witness of Moses’ authorship of Genesis.
Jewish tradition has attested to Moses’ authorship of Genesis for nearly 3,500 years, starting with his successor, Joshua (e.g., Joshua 8:31\). Christian tradition has held to it for over 2,000 years, beginning with the New Testament (e.g., Luke 24:27, 44; John 5:46; Acts 15:1; 2 Corinthians 3:15\). Arguments that reject Moses’ authorship of Genesis—disputing the testimony of biblical figures from Joshua to Jesus—lack evidence and expose the anti\-supernatural presuppositions of its proponents. For those who believe that God divinely inspired the authors of Scripture, there is no reason to doubt the Bible’s straightforward teaching that Moses wrote Genesis.
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When was Exodus written? |
Answer
The [book of Exodus](Book-of-Exodus.html) tells how God rescued His people from slavery in Egypt and freed them to live holy lives in a covenant with Him. Memorable parts of the story include God striking Egypt with ten plagues of judgment, Israel escaping through the parted waters of the Red Sea, and God giving Moses the Ten Commandments on Mount Sinai. Internal and external biblical evidence indicates that [Moses](life-Moses.html) wrote Exodus near the end of the events it describes, between 1440 and 1400 BC.
Since Moses wrote Exodus, knowing the dates of his lifetime provides a starting point for determining when the book was written. Moses lived between 1520 and 1400 BC, so the composition of Exodus occurred during that 120\-year period. Additionally, Exodus includes information that can further refine the timeframe. For example, Exodus 24:4 marks when Moses began to write: “And Moses wrote down all the words of the Lord. He rose early in the morning and built an altar at the foot of the mountain, and twelve pillars, according to the twelve tribes of Israel” (ESV). This occurs after Israel [crossed the Red Sea](parting-Red-Sea.html), traveled south on the Sinai Peninsula, and camped at the base of Mount Sinai. Israel’s departure from Egypt occurred when Moses was 80 years old (Exodus 7:7\), so he wrote the book of Exodus during the last 40 years of his life.
Direct references supporting Moses’ authorship of Exodus during the forty years between Israel’s departure from Egypt and their entrance into the Promised Land include mentions of Moses recording events as they happened. For example, Moses is seen writing the historical record of Israel’s battle with the Amalekites in the Sinai Peninsula (Exodus 17:14\), the Ten Commandments at Mount Sinai (Exodus 34:4, 27–29\), and God’s revelation of the Book of the Covenant (Exodus 20:22—23:33\).
Furthermore, there is an abundance of biblical evidence outside of Exodus that attributes authorship to Moses, strengthening support for the time of its composition. Sources confirming Mosaic authorship include the first passage of Joshua, where God says to Moses’ successor, “Only be strong and very courageous, being careful to do according to all the law that Moses my servant commanded you” (Joshua 1:7; also see Joshua 1:8; 8:31–32\). Additionally, the historical books and the prophets also testify to Moses’ authorship (1 Kings 2:3; 2 Kings 14:6; Nehemiah 13:1; Daniel 9:11–13; Malachi 4:4\). In the New Testament, the Gospels affirm Moses’ authorship of Exodus (Mark 7:10; 12:26; Luke 2:22–23; John 5:46–47; 7:19\), as do the writings of Paul (Romans 10:5\).
The most common argument against Moses’ authorship of Exodus, and thus the time of its composition, posits that multiple writers and editors contributed to the book’s final form hundreds of years after the events occurred. Popularized in liberal theology in Europe in the 1800s, this argument, known as the [documentary hypothesis](documentary-hypothesis.html), rejects the evidence found in Exodus, as well as in other Old and New Testament books, that assign authorship to Moses. Instead, it hypothesizes that four unnamed authors contributed to the composition of Exodus approximately 600 to 800 years after Moses lived. These theoretical authors are identified by the letters *J* for Yahwist, *E* for Elohist, *P* for Priestly, and *D* for Deuteronomist—based on the names of God used in the first five books of the Bible. The documentary hypothesis has never been proved, and it remains a fanciful idea of those who discount the testimony of Jesus and the writers of the New Testament that Moses wrote Exodus and the rest of the Pentateuch.
Understanding when Moses wrote Exodus can strengthen the reader’s faith in the historical reliability of the narrative and set the stage for understanding its relevancy for today.
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When was Leviticus written? |
Answer
The [book of Leviticus](Book-of-Leviticus.html) is about the holiness of God, the sinfulness of people, and the sacrifices and offerings that enabled ancient Israelites to be in fellowship with God. Although there is less narrative content in Leviticus and more descriptions of ritual laws compared to the other books Moses wrote—Genesis, Exodus, Numbers, and Deuteronomy—there is ample evidence regarding the time of its composition. Namely, [Moses](life-Moses.html) wrote Leviticus after the Israelites left Mount Sinai, between 1440 and 1400 BC during the 40 years they wandered in the wilderness before entering the Promised Land.
This period marks an important part of Israel’s story. After God freed the Israelites from slavery in Egypt, they traveled to [Mount Sinai](mount-Sinai.html). The setting of all 27 chapters of Leviticus takes place at the base of Mount Sinai during an 11\-month period around 1440 BC. One of the purposes of Israel’s exodus from Egypt was to enable them to worship God freely (Exodus 7:16\), and Leviticus details on how they were to do so.
The date 1440 BC is derived from references found in the books that come before and after Leviticus, specifically Exodus and Numbers. Exodus dates Israel’s arrival at Mount Sinai to the first day of the third month after leaving Egypt (Exodus 19:1–2\). Later, Numbers records Israel’s departure from Mount Sinai as the twentieth day of the second month of the second year after leaving Egypt—that is, 11 months after they established camp (Numbers 10:11–12\).
Additional evidence for when Moses wrote Leviticus is found within the book itself. A key piece of evidence is the last verse of the book: “These are the commands the Lord gave Moses at Mount Sinai for the Israelites” (Leviticus 27:34\). This summary statement is supported by other instances throughout the book that mention God giving revelation to Moses (Leviticus 7:38; 25:1; 26:46\). Moreover, some scholars have noted that Leviticus includes over fifty references to God directly communicating with Moses.
Yet another clue for when Moses wrote Leviticus is found in Exodus, which reveals that Moses was 80 years old when God freed Israel from Egyptian captivity (Exodus 7:7\). Since Moses lived between 1520 and 1400 BC, and the Israelites’ encampment at Mount Sinai occurred approximately 40 years before his death, Moses wrote Leviticus sometime between 1440 and 1400 BC.
The most common argument against Moses writing Leviticus between 1440 and 1400 BC originated in the 19th century among certain European scholars whose theology consisted of denying fundamental doctrines of biblical Christianity such as the inspiration of the Bible, the deity of Jesus Christ, His atoning death on the cross, and His physical resurrection from the dead. The proposal of these liberal scholars, called the [documentary hypothesis](documentary-hypothesis.html), is that an unnamed author wrote Leviticus in the mid\-sixth century BC—900 years after Moses lived. According to their theory, an unknown priest wrote most of Leviticus and edited portions of Genesis, Exodus, Numbers, and Deuteronomy.
In summary, a straightforward reading of the Bible reveals that Moses wrote Leviticus between 1440 and 1400 BC. Alternative proposals rely on suggestions that originate outside of the Bible and assume that the historical details of Scripture are unreliable.
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When was Numbers written? |
Answer
The [book of Numbers](Book-of-Numbers.html), named for the population counts inside the story, records the 40\-year journey of the Israelites from their stay at Mount Sinai to their encampment near the Promised Land. Details found in Numbers, along with references made elsewhere in the Bible, suggest that [Moses](life-Moses.html) wrote the book toward the end of these 40 years, around 1400 BC.
There are two specific references in Numbers that help determine the date of its composition. The first is found in Numbers 33:2, which describes Moses recording God’s itinerary for Israel’s journey north: “Moses wrote down their starting places, stage by stage, by command of the Lord, and these are their stages according to their starting places” (Numbers 33:2, ESV). This verse indicates that Moses began writing Numbers as the Israelites’ trek from Mount Sinai to the Promised Land began around 1440 BC.
The second reference that helps determine when Numbers was written describes Moses recording God’s commandments to Israel while they were on the brink of the Promised Land: “These are the commandments and the rules that the Lord commanded through Moses to the people of Israel in the plains of Moab by the Jordan at Jericho” (Numbers 36:13\). The context of this verse, found in the final section of Numbers, chapters 20—36, covers a one\-year period—the final year of Moses’ life.
This conclusion about the timing of Moses’ writing is derived from harmonizing two dates in Numbers and Deuteronomy. Numbers 20:1 says, “And the people of Israel, the whole congregation, came into the wilderness of Zin in the first month, and the people stayed in Kadesh. And Miriam died there and was buried there.” Numbers 33:38 further clarifies that the “first month” refers to the fortieth year after Israel’s departure from Egypt: “And Aaron the priest went up Mount Hor at the command of the Lord and died there, in the fortieth year after the people of Israel had come out of the land of Egypt, on the first day of the fifth month.” Thus, these verses reveal that Moses finished writing toward the end of Israel’s 40\-year journey, during the final year of his life.
The book of Deuteronomy, which follows Numbers in the Bible, supports the idea that Moses wrote Numbers around 1400 BC. First, it’s clear that the events in Numbers precede those in Deuteronomy. Specifically, Deuteronomy 1:3 refers to the second\-to\-last month in the fortieth year after Israel left Egypt: “In the fortieth year, on the first day of the eleventh month, Moses spoke to the people of Israel according to all that the Lord had given him in commandment to them.” This time indicator suggests that Moses wrote Numbers before these events. Second, the last verse in Deuteronomy—Moses’ final writing—refers to all five books he wrote, including Numbers: “When Moses had finished writing the words of this law in a book to the very end” (Deuteronomy 31:24\). Taken together, these verses strengthen the contention that Moses wrote Numbers around 1440 BC.
The theme of Numbers is Israel’s disobedience and God’s response to it (e.g., Numbers 14:1–45\). God’s purpose in recording these events was for future generations of Israelites to learn from these shortcomings and fully commit to obeying God: “And these things shall be for a statute and rule for you throughout your generations in all your dwelling places” (Numbers 35:29\). Moses wrote the book as the events occurred. He saw the consequences of their sin firsthand, making Numbers an eyewitness record.
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What are some commonalities in Eastern religions? |
Answer
Among the faith traditions classified as an Eastern religion, Hinduism and Buddhism from India, and Confucianism and Taoism from China, are among the largest and most influential. Sikhism and Jainism, from India, and Shinto, native to Japan, are also considered Eastern religions, but they are smaller, more regional, and have had less of a global impact. Although Hinduism, Buddhism, Confucianism, and Taoism each have unique beliefs, values, and practices, they also share certain characteristics. These include a focus on reducing and escaping suffering in this life, a commitment to live morally as each belief system defines morality, and a departure from exclusively monotheistic views.
First, Eastern religions generally emphasize the importance of reducing suffering. [Buddhism](buddhism.html) teaches the Four Noble Truths, which argue that suffering stems from having attachments in life. Following the Eightfold Path, including practices like meditation, leads to detachment and the end of suffering. [Hinduism](hinduism.html) posits that the law of karma determines how much a person suffers. Good karma reduces suffering in the next life, while bad karma increases it. [Confucianism](confucianism.html) addresses suffering through its instructions on ethical standards regarding society and family, such as treating elders with respect. When people live out these communal values, it leads to less individual suffering. [Taoism](taoism-daoism.html) believes reducing suffering results from living in alignment with the “Tao” (i.e., the Way), which involves pursuing balance and flow and avoiding forced or unnatural actions that lead to stress, conflict, and exhaustion.
Second, Eastern religions focus on ethical behaviors, yet each belief system has unique convictions about right and wrong. Regarding the religions from India, Hinduism teaches the importance of *ahimsa* (Sanskrit for “non\-violence”) and enjoins follower to not harm any living thing. Buddhism teaches the importance of *karuna* (Sanskrit for “compassion”) and the need to alleviate the suffering of all living things. While karuna is one of many virtues in Hinduism, it’s the central ethical principle in Buddhism.
Regarding religions from China, Confucianism teaches the importance of *ren* (Chinese for “humanness”) and emphasizes showing benevolence to all people. Taoism teaches the importance of *de*, or a person’s inner character, and promotes the ideal of treating others with kindness and compassion. Confucianism also incorporates the concept of *de*, emphasizing treating others well, whereas in Taoism it refers to aligning with the flow the universe, which also has ethical and social applications.
Third, Hinduism, Buddhism, Confucianism, and Taoism, representing the largest Eastern religions, reject strict monotheism—the exclusive belief in one God—in favor of polytheism or non\-theism. Although many varieties of theism are found in Hinduism, including monotheism, it’s almost entirely polytheistic. Buddhism and Confucianism are non\-theistic, focusing on ethical behavior. Taoism can be polytheistic or non\-theistic depending on the tradition. Although some Eastern religions are exclusively monotheistic like Zoroastrianism and Sikhism, they are smaller than the more influential Eastern religions. Specifically, Zoroastrianism has approximately 200,000 to 400,000 followers globally, and Sikhism has about 25 million. In comparison, Buddhism has about 500 million followers, and Hinduism has 1\.2 billion. Confucianism and Taoism each have 10 to 20 million devout followers, plus hundreds of millions who nominally employ their ethical principles in daily life.
Even though major belief systems like Judaism, Christianity, and Islam originated in the Middle East, which is in the Eastern Hemisphere, historians and anthropologists classify them as Western religions because that’s the part of the world they spread to and impacted the most.
The home of Eastern religions is part of the “nations” in the Great Commission: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:19–20, ESV). Understanding what Eastern religions believe can help Christians effectively share the gospel in obedience to Jesus’ charge.
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Who are the Spirit and the bride in Revelation 22:17? |
Answer
Revelation 22:17 proclaims, “The Spirit and the Bride say, ‘Come.’ And let the one who hears say, ‘Come.’ And let the one who is thirsty come; let the one who desires take the water of life without price” (ESV). In this verse, both the Spirit and the Bride extend an invitation to “Come.” To understand their invitation, we will explore who the Spirit and the Bride are, their role in God’s redemptive plan, and the significance of their unified call.
The “Spirit” in Revelation 22:17 is the Holy Spirit, the [third person of the Trinity](third-Person-of-the-Trinity.html). The Holy Spirit has an important role in the individual lives of believers and the communal life of the church. In John 14:26 Jesus says, “The Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you” (ESV). Here, the Spirit is described as a teacher who reminds believers of the teachings of Christ.
The mention of the Holy Spirit in Revelation 22:17 refers to His drawing people to Christ. The Holy Spirit works in the hearts of individuals, convicting them of sin and leading them to repentance and faith: “When he comes, he will convict the world concerning sin and righteousness and judgment” (John 16:8, ESV). This work of the Holy Spirit is essential for sinners to recognize their need for salvation in Christ and positively respond to the gospel call.
The Holy Spirit also empowers believers for gospel service. In Acts 1:8 Jesus tells His disciples, “You will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (ESV). The Holy Spirit’s empowerment enables believers to fulfill the Great Commission in Matthew 28:19–20\. In Revelation 22:17, the Spirit’s call to “come” is an extension of His empowering and guiding role. All those who are spiritually thirsty are invited to receive the life\-giving water of salvation (cf. John 7:37\).
The Bride in Revelation 22:17 represents the Church, the called\-out saints of God. In the New Testament, the Church is described as the “[Bride of Christ](bride-of-Christ.html),” symbolizing a personal, intimate, and covenantal relationship with Christ. Ephesians 5:25–27 illustrates the relationship between Christ and His Church, saying, “Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot of wrinkle of any such thing, that she might be holy and without blemish” (ESV).
As the Bride of Christ, believers are called to wholehearted devotion to Christ. Part of what it means to be devoted to Christ is proclaiming the gospel and inviting others to join the household of faith. The Bride’s role in Revelation 22:17, then, is to join the Spirit in saying, “Come.” The cooperative effort between the Holy Spirit and the Bride signifies the importance of our sharing the gospel with unbelievers.
The unified call of the Spirit and the Bride reflects the heart of God, who desires that all people come to repentance and find eternal life in Christ (2 Peter 3:9\). Their invitation to “come” is a call to everyone who recognizes their need for spiritual renewal and is willing to accept the gift of eternal life. Both the Spirit and the Bride emphasize the necessity and accessibility of salvation through faith in Christ.
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What is the meaning of “salt loses its saltiness” (Matthew 5:13)? |
Answer
In Matthew 5:13, Jesus says to His disciples, “You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot.” Salt was an important commodity in the ancient world. Salt that had lost its saltiness would be worthless, just another mineral.
Salt was primarily used to preserve food and enhance flavor. It was also used during religious sacrifices. For example, in Leviticus 2:13, the Israelites were instructed to season their grain offerings 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). Salt was a purifying and preserving agent.
When Jesus refers to His disciples as “the salt of the earth” (Matthew 5:13\), He is saying that they preserve the earth from spiritual and moral decay. Just as salt prevents food from spoiling, believers must prevent moral decadence in the world through holy conduct. Philippians 2:14–15 says, “Do everything without grumbling or arguing, so that you may become blameless and pure, ‘children of God without fault in a warped and crooked generation.’” Then you will shine among them like stars in the sky.” Believers must exemplify pure and holy conduct, reflecting the holiness of God in the world. In doing so, they are the “[salt of the earth](salt-of-the-earth.html).”
Salt also enhances the flavor of food, making it more enjoyable. Believers are called to enhance the lives of others, bringing grace and truth through their words and actions. Colossians 4:6 says, “Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person” (ESV).
In the latter part of Matthew 5:13, Jesus says, “But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot.” It is possible for believers to lose their distinctiveness from the world and influence in the world. Believers should be in the world, but not of the world (John 17:16\). Moreover, believers should influence the world for good rather than evil. If we fail to be distinct from the world, then we are like salt that has lost its saltiness. Salt that is no longer salty has lost its prime distinctive; its whole reason for existence is gone.
The loss of saltiness, then, represents a significant decline, in which believers become indistinguishable from the world. This makes our witness ineffective and fruitless. Considering Jesus’ warning in Matthew 5:13, believers must remain connected to Christ, who will ensure that we never lose our saltiness. Later, Jesus taught His disciples about the 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).
Just as salt has many benefits (preservation, purification, and seasoning), believers influence the world for good. We must preserve the world from spiritual and moral decay, pursue the holiness of God, enhance the lives of those around us with gracious speech and actions. All the while, we must maintain a distinct identity from the world by remaining connected to Christ. In doing so, we will not be like salt that has lost its saltiness.
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Why are we told, “Do not worry about your life” in Matthew 6:25? |
Answer
In Matthew 6:25–34, part of the great [Sermon on the Mount](sermon-on-the-mount.html), Jesus speaks to His followers about trusting their heavenly Father’s provision. Jesus has just spoken on the necessity for kingdom servants to offer their total devotion to God, their Master (Matthew 6:19–24\). Those who make an undivided commitment to the King, placing their absolute trust in Him, receive His unreserved care, protection, and provision in return. That is why Jesus told them, “Do not worry about your life, what you will eat or drink; or about your body, what you will wear” (verse 25\).
Jesus gives several reasons why we don’t need to be [anxious](Bible-anxiety.html) or worry about the daily needs of this life. In Luke’s account of a similar sermon, Jesus states, “For life is more than food, and your body more than clothing” (Luke 12:23, NLT). The essence of life is so much more than temporal concerns. Food and clothing may be high on our priority list, but there are higher priorities. The primary concerns of the believer’s life are loving the Lord (Matthew 22:34–38\), loving others (Matthew 22:39–40; 1 Corinthians 13:13; 1 John 4:21\), and seeking first God’s kingdom and His righteousness (Matthew 6:33\).
Next, Jesus impresses on His followers how important they are to God: “Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they?” (Matthew 6:26\). Our heavenly Father certainly treasures us—the only creatures He made in His image (Genesis 1:26–27; see also Genesis 5:1; 9:6; James 3:9\)—much more than birds and [flowers](consider-the-lillies.html), which He feeds and waters and cares for so lovingly (see Matthew 6:26, 28–30\).
Jesus comes to the crux of His teaching when He asks, “Why do you have so little faith?” (Matthew 6:30, NLT). Anxiousness and worry are the opposite of faith and trust. God’s Word to us as believers is this: “Don’t worry about anything; instead, pray about everything. Tell God what you need, and thank him for all he has done. Then you will experience God’s peace, which exceeds anything we can understand. His peace will guard your hearts and minds as you live in Christ Jesus” (Philippians 4:6–7, NLT). Peter encourages, “Give all your worries and cares to God, for he cares about you” (1 Peter 5:7, NLT). Jesus tells His disciples, “Don’t let your hearts be troubled. Trust in God, and trust also in me” (John 14:1, NLT).
The cares of this life dominate the thoughts of unsaved people, but Jesus reassures His followers that their heavenly Father already knows what they need (Matthew 6:32\). We can have confidence in His care if we are wholly devoted to Him. If we “seek the Kingdom of God above all else, and live righteously,” God will provide for our needs (Matthew 6:33, NLT). What is more, He “will keep in [perfect peace](keep-in-perfect-peace.html) all who trust in \[Him], all whose thoughts are fixed on \[Him]!” (Isaiah 26:3, NLT).
Finally, Jesus says, “So don’t worry about tomorrow, for tomorrow will bring its own worries. Today’s trouble is enough for today” (Matthew 6:34, NLT). Jesus keeps hammering the point because He understands our human weakness and tendency to concentrate on the problems of this world rather than trust in God, the sovereign ruler of this world. “But blessed are those who trust in the Lord and have made the Lord their hope and confidence. They are like trees planted along a riverbank, with roots that reach deep into the water. Such trees are not bothered by the heat or worried by long months of drought. Their leaves stay green, and they never stop producing fruit” (Jeremiah 17:7–8, NLT).
We are told, “Do not worry about your life,” because this world is not our home, and this life is not our ultimate destination (John 18:36; 2 Corinthians 4:17–18; 5:1–15; Romans 8:18–23; Colossians 1:4–5\). We can stop stressing about tomorrow because God holds the rest of our days in His hands (Jeremiah 29:11; Psalm 23\). In everything, He is working out His good plan for our lives (Romans 8:28–34\). We are secure in the Father’s loving grip (Psalm 55:22; 94:18–19; Romans 8:35–39\).
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What does the Bible say about purification? |
Answer
Purification is the process of becoming clean or pure in a physical, moral, or spiritual sense. In Scripture, God calls us to be pure, casting off anything that is unlike Him. Thus, purification is essential for those who draw near to God; it is important in worship, daily living, and becoming more Christlike.
In the Old Testament, purification was associated with ceremonial cleanliness. The Law of Moses included numerous rituals and sacrifices to achieve purification from physical and spiritual impurities. For example, Leviticus 14 describes the purification process for people healed of [leprosy](Bible-leprosy.html). This ritual involved a priest, two live clean birds, cedarwood, scarlet yarn, and [hyssop](hyssop-Bible.html). One bird was sacrificed, while the other was set free, symbolizing both the cleansing and liberation from impurity. The idea is that, after a time of corruption, purification is necessary to restore fellowship with God and the religious community.
Purification was also prominent in the context of the tabernacle and the temple. Priests underwent rigorous purification rituals before performing their duties, as noted in Exodus 30:17–21, where God instructed Moses to make a bronze basin for washing. Aaron and his sons were to wash their hands and feet before approaching the altar, ensuring their ceremonial cleanliness. This act of purification signified respect for the holiness of God and the sanctity of their service to Him.
The New Testament transitions from an emphasis on [ceremonial cleanliness](ceremonially-unclean.html) to spiritual cleanliness. The ministry of John the Baptist, for example, included a baptism of repentance for the forgiveness of sins, signifying purification of the heart. In Matthew 3:11, John says, “I baptize you with water for repentance, 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). Here, purification by water is not merely an outward sign but a reflection of a cleansed heart.
Jesus also taught the importance of purification. In Mark 7:18–23, Jesus explains that it is not what goes into a person that defiles him, but what comes out of his heart. Jesus lists things like evil thoughts, sexual immorality, theft, and others sins as [impurities](Bible-impurity.html) that corrupt from within. Purification, according to Jesus, involves a radical transformation of mind, heart, and spirit (see John 3:3, 5\).
Purification is also significant in the writings of the apostles. In 1 John 1:7, the apostle John declares, “If we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin” (ESV). Faith in the sacrificial death of Christ is how sinners are purified from all impurity, enabling them to stand justified before a holy God.
In 2 Corinthians 7:1, Paul urges believers to “cleanse \[themselves] from every defilement of body and spirit, bringing holiness to completion in the fear of God” (ESV). To bring “holiness to completion,” believers must actively put away sin in cooperation with the Holy Spirit: “If we live by the Spirit, let us also keep in step with the Spirit” (ESV).
The book of Revelation shows that entrance to the New Jerusalem requires purification: “Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city” (Revelation 22:14\). Earlier, John had seen “a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes” (Revelation 7:9\). One of the elders tells John how their robes came to be so white: “They have washed their robes and made them white in the blood of the Lamb” (Revelation 7:14\).
Purification before a holy God is an important theme in the Bible. From the rituals of the Old Testament to the regeneration of the Holy Spirit, purification is essential for [salvation from sin](Christian-doctrine-salvation.html) and fellowship with God. Believers are called to live in holiness, experiencing God’s cleansing (1 John 1:9\), and striving to reflect the character of Christ.
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What does “perfecting holiness in the fear of God” mean (2 Corinthians 7:1)? |
Answer
Second Corinthians 7:1 says, “Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (NKJV). To be cleansed from spiritual and moral uncleanliness, believers must “perfect holiness” in reverent obedience to God. This does not mean that we will reach a state of [sinless perfection](entire-sanctification.html) in this life; rather, it means that, as we obey God, we will be transformed more and more into the image of Christ. The NLT says, “Let us work toward complete holiness because we fear God.”
In the preceding chapter, Paul discusses God’s desire to dwell among His people and be their God (2 Corinthians 6:16\). More than that, God promised, “I will be a Father to you, and you will be my sons and daughters” (verse 18\). These are the promises Paul mentions in 2 Corinthians 7:1 that motivate us to separate ourselves from the world and “perfect holiness in the fear of God.” Since God has established a relationship between us and Himself, we should be holy in all aspects of life.
Holiness is the attribute of being set apart for God’s service, reflecting His perfect moral character. In Leviticus 11:44, God says, “I am the Lord your God. Consecrate yourselves therefore, and be holy, for I am holy” (ESV). Perfecting holiness in the fear of God means striving to reflect God’s character in one’s life. This is not an instantaneous process but involves continuous [sanctification](sanctification.html) through the work of the Holy Spirit.
Holiness affects both our inward thoughts and external actions. For this reason, Paul says that we must “cleanse ourselves from filthiness of the flesh and spirit” (NKJV). This corresponds to what he says in 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” (ESV). Perfecting holiness in the fear of God requires us to align our thoughts, desires, and actions with God’s will (Romans 12:2\).
The [fear of God](fear-Lord-beginning-wisdom.html) is reverent obedience to Him, recognizing His holiness, majesty, and sovereignty. Proverbs 9:10 states, “The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is insight” (ESV). Perfecting holiness in the fear of God is rooted in a deep respect for who God is. It is not about being terrified of God but about honoring Him with our body and spirit.
Reverential fear of God should motivate us to avoid sin and pursue His righteousness. Philippians 2:12–13 urges believers to “work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure” (ESV). Perfecting holiness in the fear of God means to humbly submit to God’s sanctifying work in our lives, striving to live in a way that pleases Him. Another motivation is the knowledge that Jesus is coming again: “All who have this hope in him \[of Jesus’ return] purify themselves, just as he is pure” (1 John 3:3\).
There are several ways to perfect holiness in the fear of God. One is to humbly ask for God’s assistance: “Search me, O God, and know my heart! Try me and know my thoughts! And see if there be any grievous way in me, and lead me in the way everlasting!” (Psalm 139:23–24\). The Lord will help us to identify areas that need to be cleansed.
Another way to perfect holiness in the fear of God is to actively pursue a life of integrity and moral behavior. Micah 6:8 says, “He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (ESV). Perfecting holiness in the fear of God means that we are committed to God’s holiness, demonstrating justice, mercy, and humility.
Second Corinthians 7:1 calls believers to perfect or complete holiness in the fear of God. This lifetime pursuit is a response to the promises of God. By understanding the nature of holiness, submitting to God in reverential obedience, and growing in the grace and knowledge of Christ, we can better reflect God’s holiness in our lives.
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What is DEI, and is it compatible with biblical principles? |
Answer
DEI is an acronym for “Diversity, Equity, and Inclusion.” DEI is a concept in the business world designed to value people’s individual differences, ensure everyone has equal opportunities, and create work environments in which everyone feels welcomed and respected. The stated intention of DEI programs is to support people who come from varying backgrounds and give them the resources they need to thrive in the workplace.
Taken at face value, DEI aligns with biblical principles. It is good to value and respect people, support fairness, and allow opportunities. It’s the implementation of DEI that often causes problems, as the baseline for “fairness” fluctuates from merit to skin color or the “opportunities” are weighted more toward one demographic than another.
DEI acknowledges and appreciates individual differences, and a foundational biblical principle is the recognition of individual gifts and callings. Passages such as Romans 12:6–8 and 1 Corinthians 12:4–11 illustrate the diversity within the [body of Christ](body-of-Christ.html) and highlight that different individuals are endowed with various gifts for the purpose of serving the community. At the same time, the emphasis in such passages is on an individual’s God\-given abilities and qualifications rather than his or her background or identity markers. Roles and responsibilities, both within the church and society, should align with one’s gifts and abilities.
When selecting leaders, Moses was advised to choose capable men who feared God and trustworthy men who hated dishonest gain (Exodus 18:21\). There were no incapable leaders considered in the name of “diversity.” There was no “inclusion” of untrustworthy individuals. Similarly, when the apostles needed to delegate responsibilities in the early church, they chose individuals who were full of the Spirit and wisdom (Acts 6:3\). In both Old and New Testaments, there was a preference for qualification and merit as criteria for leadership roles.
Selecting individuals based on race or identity markers, rather than on qualifications or merit, directly contradicts the biblical teaching that [God looks at the heart](God-looks-at-the-heart.html) rather than the outward appearance (1 Samuel 16:7\). When DEI initiatives prioritize race or identity over qualifications, they risk enacting a form of discrimination that Scripture unequivocally condemns. “Forced equality” in DEI initiatives unlocks the potential for undermining meritocracy—a system in which positions and opportunities are accorded based on demonstrated ability and merit. When DEI overlooks character, God\-given talents, and proven qualifications, individuals could be placed into roles they are poorly suited for.
Scripture affirms the diversity of gifts, callings, and contributions within the body of Christ, emphasizing that equality does not mean uniformity (Romans 12:4–8\). Efforts to enforce uniform outcomes, rather than provide equal opportunities, stifle individuality and the expression of God\-given talents. This approach, sometimes seen in DEI programs, not only neglects the biblical celebration of diversity within unity but also risks imposing unjust and unattainable standards that overlook personal choice and agency.
Imagine the application of DEI principles to the NFL. What if general managers had to construct teams based on racial quotas rather than on the skillset and physical prowess necessary for the sport? If teams were mandated to select their players solely to achieve racial parity, regardless of individual merit or suitability for the sport, it would lead to a complete distortion of the game’s competitive integrity and spirit. The NFL thrives on the excellence of its athletes, the majority of whom happen to be non\-white (www.statista.com/statistics/1167935/racial\-diversity\-nfl\-players, accessed 9/9/24\). This predominance is not a matter of policy but a reflection of the individuals who excel most in the sport’s specific demands. To impose an artificial standard of racial composition on teams would not only undermine the principle of meritocracy that defines the competitive nature of sports but also detract from the genuine celebration of diversity that arises naturally from a system based on ability.
Many people have voiced concern that DEI efforts are more concerned with the optics of diversity than with genuine inclusion and equity. If DEI programs are guilty of such superficiality, then a correction is in order. Jesus criticized the [Pharisees](Pharisees.html) for their focus on external appearances rather than the weightier matters of the law: justice, mercy, and faithfulness (Matthew 23:23\). Authentic engagement with diversity and inclusion seeks to address root issues of injustice and inequality, rather than merely adjusting superficial metrics for appearance’s sake.
Some argue that DEI can exacerbate divisiveness and prejudice rather than foster genuine understanding and unity. This outcome is antithetical to the unified body of Christ, in which diverse members work together for the common good, valuing each other’s unique contributions (1 Corinthians 12:12–27\). By focusing on external differences to the exclusion of shared humanity and common goals, DEI initiatives can unintentionally undermine the Bible’s imperative to pursue [unity](Bible-unity.html) and love.
The Bible upholds justice, mercy, and individual dignity. It also offers a framework for diversity and inclusion that transcends superficial metrics and the ideological conformity of DEI.
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What is centrism? Should a Christian be a centrist? |
Answer
Believers ought to follow the Holy Spirit’s lead in all things (Jude 1:19\). That may result in enthusiastic approval or rejection of certain ideas and policies. Other times, it may require a humble attempt to find balance (Proverbs 18:17\). The decision to follow the Spirit’s lead should come before considering the views of any secular [political party](Christian-politics.html). Since the Bible calls on Christians to be reasonable (Philippians 4:5\) and measured (Proverbs 14:15\), it’s tempting to conclude that Christians must perforce be “centrist.” But it’s not that simple. Beyond extreme cases, it’s impossible to categorize biblical faith with political stamps (Philippians 1:27\). Simple labels don’t explain the nuances of beliefs. And the words are often subject to interpretation and re\-definition.
Biblical Christianity establishes crucial principles for a consistently godly approach to politics. Yet most political disagreements are about methods, not the ideals themselves. Scripture demands care for widows and orphans (James 1:27\), but it neither mandates nor forbids tax\-funded welfare. That we should submit to government’s restraint of evil is biblical (Romans 13:1, 4\), but the Bible doesn’t explain precisely how a culture should handle law enforcement or the military. Even issues with an explicit moral basis are subject to practical questions such as the balance between government power and individual freedom (Romans 14:1; 1 Corinthians 10:23–24\).
Under the most common definition, a “centrist” takes political positions distinct from extremes, often balancing the desires of opposing philosophies. This is related to the term *moderate*, but *centrist* usually implies a deliberate attempt to find policies with broad appeal. Centrists are often unfairly criticized using oversimplified assumptions. One is the suggestion that centrism is indecisive. Another is that it always takes a simplistic or even naïve stance exactly between two sides. It’s more accurate to say that centrists may favor change, but in smaller steps than the “progressive” approach. Centrists may appreciate the status quo, but are more open to change than the “conservative” mindset.
At least in the United States, most people have an element of centrist political thinking. Broadly speaking, religions, firearms, mind\-altering substances, and so forth are not banned, but neither are they completely unregulated. The U.S. Constitution almost demands a centrist approach, since effecting legislative change is neither impossible nor easy. The intended result is a balancing of the rights and concerns of all involved.
Any political philosophy, including centrism, becomes [idolatry](idolatry-definition.html) when it overrides our obedience to God (see Acts 5:29\). As with any secular political view (Colossians 2:8\), no believer should be “centrist” for its own sake. Neither are believers obligated to avoid such labels and connections.
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What does it mean that Jesus made Himself of no reputation (Philippians 2:7)? |
Answer
In Philippians 2:7, Paul writes that Jesus “made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men” (KJV). The phrase *made himself of no reputation* means that Jesus “emptied himself,” which is how the ESV renders the first clause of Philippians 2:7\. Some have interpreted this to suggest that Jesus temporarily relinquished His divine attributes. A closer look at the context of Philippians 2:7, however, reveals a different understanding of what Paul means.
When Paul writes that Jesus “made himself of no reputation,” he is not saying that Jesus became less than God, nor is he saying that Jesus “gave up” His divine attributes during His incarnation. Instead, Paul’s focus is on Christ’s willing renunciation of His divine privilege and status as the pre\-existent and eternal Son of God. Philippians 2:6–7 outlines this process: “Though he was in the form of God, \[he] did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men” (ESV).
The focus of Philippians 2:7, then, is Christ’s example of humility and service rather than a loss of divinity. Therefore, the phrase *made himself of no reputation* refers to Jesus’ decision to “give up” the privileges that were rightfully His as king of the universe. Instead of clinging to His divine privileges, Jesus chose to assume “the form of a servant and was made in the likeness of men” (KJV). The purpose of His [incarnation](incarnation-of-Christ.html) was to “give his life as a ransom for many” (Mark 10:45, ESV). In humility, Jesus considered the interests of others above His own (Philippians 2:3–4\), even to the point of death (Philippians 2:8\). Indeed, in this world, “he was despised and rejected by mankind. . . . Like one from whom people hide their faces he was despised, and we held him in low esteem” (Isaiah 53:3\).
The key to understanding Christ’s [*kenosis*](kenosis.html) or “self\-emptying” is to recognize that He did not lose His divinity. Rather, His *kenosis* was a deliberate act of humility and service. By “making himself of no reputation” (Philippians 2:7, KJV), Jesus chose to serve rather than be served, providing a model for believers: “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you also should do just as I have done to you” (John 13:14–15, ESV). His incarnation and sacrificial death were both motivated by His love for sinful mankind: “God shows his love for us in that while we were still sinners, Christ died for us” (Romans 5:8, ESV).
Therefore, when Paul writes that Jesus “made himself of no reputation” (Philippians 2:7, KJV), he is testifying to Jesus’ love for sinners. Jesus embraced a position of weakness, not because He lacked power, but because He chose to set aside His divine privileges in order to live as a man and fulfill His Father’s mission on earth (John 4:34; Luke 22:42\). His willingness to become human and suffer the agony of the cross highlights the depth of His love to redeem a fallen world: “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich” (2 Corinthians 8:9, ESV).
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What does it mean to let love and faithfulness never leave you (Proverbs 3:3)? |
Answer
Proverbs 3:3 gives wisdom about godly living, integrity, and virtue. The verse reads, “Let love and faithfulness never leave you; bind them around your neck, write them on the tablet of your heart.” This passage communicates the importance of embracing love and faithfulness, urging believers to integrate these virtues into their lives.
To fully grasp the meaning of Proverbs 3:3, we must understand the Hebrew concepts of “love” and “faithfulness.” In the Hebrew understanding, love includes kindness, compassion, and mercy, while faithfulness signifies reliability, truth, and stability. When these terms are found together, they form a foundation for godly living, reflecting the nature of God and His expectation for our lives. Let love and faithfulness never leave us, as they are essential to maintaining a [godly life](live-life-for-God.html).
For love and faithfulness to never leave us, we must make a commitment to love and faithfulness. This means that we should cultivate kindness and truth in our lives, ensuring that our actions align with the godly principles of love and faithfulness. Such a commitment requires us to go beyond superficial adherence to these principles; we can’t just pay lip service to love and faithfulness. Instead, we need a heartfelt dedication to embody love and faithfulness in every aspect of life. Let love and faithfulness never leave us, as they form the core of our daily lives.
The next part of Proverbs 3:3, “Bind them around your neck,” is a powerful metaphor about the importance of love and faithfulness. By binding love and faithfulness around our necks, we make them visible like a cherished necklace. Love and faithfulness, then, should be evident in our actions and interactions with other people, a visible reminder of our commitment to these principles. Let love and faithfulness never leave us, resolving to make them visible in every aspect of our lives.
Not only should we bind love and faithfulness around our necks, but we should also “write them on the tablet of \[our] hearts.” This speaks of internalizing these principles, making them an integral part of our being. As we write love and faithfulness on our hearts, we will notice a shift in our thoughts, decisions, words, and actions. A deep internalization of love and faithfulness ensures that they are not merely external acts but are deeply embedded in our souls, transforming us into godly people. Let love and faithfulness never leave us, ensuring they shape into the image of Christ.
The exhortation to “let love and faithfulness never leave you” is connected to the rest of Scripture, where love and faithfulness are highlighted as essential virtues of a godly life. Micah 6:8 says, “He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.” Mercy (love) and truth (faithfulness) are necessary for submission to God’s will. “Let not mercy and truth forsake you,” as the NKJV renders Proverbs 3:3, for they are essential to our [walk with God](walk-with-God.html).
Proverbs 3:3 reminds believers to be committed to love and faithfulness. By encouraging us to maintain love and faithfulness, we understand the importance of embodying these virtues, internally and externally. The internal impact of love and faithfulness is a synchronization of our hearts with the heart of God, and the external impact of love and faithfulness is tangible evidence of our transformed hearts. Let love and faithfulness never us, leading to a godly life that glorifies God and seeks the good of others above our own.
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What does it mean to be kept by the power of God (1 Peter 1:5)? |
Answer
As the apostle Peter opens his first letter, he includes a section of thanksgiving to God for the hope of salvation in Jesus Christ (1 Peter 1:3–12\). God’s gift of salvation produces great anticipation of an indestructible, pure, and eternal inheritance: “Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you, who are kept by the power of God through faith for salvation ready to be revealed in the last time” (verses 3–5, NKJV).
The recipients of Peter’s letter are identified as “God’s chosen people who are living as foreigners in the provinces of Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Peter 1:1, NLT). These regions of Asia Minor were where the believers had likely been scattered due to [persecution](Christian-persecution.html). Peter wrote to encourage them as they struggled to maintain their Christian identity and testimony. He wanted them to know that, even though they were far away from the core community of God’s people and Christ’s church and possibly feeling the pressure of separation, they were still “kept by the power of God through faith for salvation.”
In the original Greek, the word translated as “kept” in 1 Peter 1:5 means “to be guarded, shielded, or watched over.” It is a military term that describes how a soldier protects his charge. The verb tense shows continuous action and indicates that believers are under God’s perpetual, round\-the\-clock protection.
“God is protecting you by his power until you receive this salvation, which is ready to be revealed on the last day for all to see” (1 Peter 1:5, NLT), declared Peter to these isolated believers. They needed to know they were not forgotten or insignificant. Like all believers everywhere, they were shielded and secure by God’s power through faith. Later in the same letter, Peter reminded them that their struggle was only temporary: “And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you” (1 Peter 5:10, ESV).
Our [present sufferings](Bible-suffering.html) do not negate the certainty of our future inheritance. The apostle Paul affirmed, “Now if we are children, then we are heirs—heirs of God and co\-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory. I consider that our present sufferings are not worth comparing with the glory that will be revealed in us” (Romans 8:17–18\). Being guarded or kept by the power of God does not mean we get a free pass from pain, suffering, and hardship in this life. It means our heavenly Father watches over our salvation. He is “able to keep \[us] from falling away and will bring \[us] with great joy into his glorious presence without a single fault” (Jude 1:24, NLT).
When we place our faith in Jesus Christ as Lord and Savior, our reservation in heaven is guaranteed—not because of anything we have done, but because the power of God guards us through faith. “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God” (Ephesians 2:8\). Our faith unites us to Jesus. Then His power keeps us (2 Corinthians 3:5\). We are not kept secure by our own strength or obedience, but by His divine power and abundant faithfulness (Isaiah 41:10; Psalm 55:22; Romans 8:31; 2 Peter 1:3: 2 Thessalonians 1:11; 2 Corinthians 9:8\).
Our part on this journey is to keep believing and [growing](spiritual-growth.html) in our relationship with Christ. As we feed on His Word, yield to the control of the Holy Spirit, commune with God in prayer, and submit our will to His, we are increasingly transformed into Christ’s image. We experience a foretaste of the salvation that will be fully revealed when Jesus returns (1 Peter 1:8–9; Romans 8:19–23\).
As we commit ourselves to Christ by faith, we are kept by the power of God. Even though we suffer, like Paul, we can confidently say, “I am not ashamed of it, for I know the one in whom I trust, and I am sure that he is able to guard what I have entrusted to him until the day of his return” (2 Timothy 1:12, NLT).
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