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What is the difference between fornication and adultery?	Answer The modern dictionary definitions of fornication (voluntary sexual intercourse between persons not married to each other, which would include adultery) and adultery (voluntary sexual intercourse between a married person and a partner other than the lawful spouse) are simple enough, but the Bible gives us greater insight into how God perceives these two sexual sins. In the Bible, both are referred to literally, but both are also used figuratively to refer to idolatry. In the Old Testament, all sexual sin was forbidden by the Mosaic Law and Jewish custom. However, the Hebrew word translated “fornication” in the Old Testament was also in the context of idolatry, also called spiritual whoredom. In 2 Chronicles 21:10\-14, God struck Jehoram with plagues and diseases because he led the people into idolatry. He “caused the people of Jerusalem to commit fornication” (v. 11, KJV) and “to go lusting like the fornications of the house of Ahab” (v. 13 NKJV). King Ahab was the husband of Jezebel, a priestess of the lascivious god Baal, who led the Israelites into idol worship of the most egregious kind. In Ezekiel 16, the prophet Ezekiel describes in detail the history of God’s people turning away from Him to “play the harlot” with other gods. The word “fornication,” meaning idolatry, is used numerous times in this chapter alone. As the Israelites became known among the nations round about them for their wisdom, riches, and power, which was a snare to them as a woman’s beauty is to her, they were admired and courted and complimented by their neighbors, and so drawn into idolatrous practices. The word “fornication” is used in connection with pagan idolatry because much of pagan “worship” included sex in their rites. Temple prostitutes were common in the worship of Baal and other false gods. Sexual sin of all kinds was not only accepted in these religions, but encouraged as a means to greater blessings from the gods for the worshipers, particularly in the increase of their flocks and crops. In the New Testament, "fornication" comes from the Greek word [porneia](porneia-in-the-Bible.html), which includes adultery and incest. Porneia comes from another Greek word that also includes indulging in any kind of unlawful lust, which would include homosexuality. The use of the word in the gospels and the epistles is always in reference to sexual sin, whereas "fornication" in the book of Revelation always refers to idolatry. The Lord Jesus condemns two of the churches of Asia Minor for dabbling in the fornication of idolatry (Revelation 2:14, 20\), and He also refers to the “great harlot” of the end times, which is the idolatrous false religion “with whom the kings of the earth committed fornication, and the inhabitants of the earth were made drunk with the wine of her fornication” (Revelation 17:1\-2, NKJV). Adultery, on the other hand, always refers to the sexual sin of married people with someone other than their spouse, and the word is used in the Old Testament both literally and figuratively. The Hebrew word translated “adultery” means literally “breaking wedlock.” Interestingly, God describes the desertion of His people to other gods as adultery. The Jewish people were regarded as the spouse of the Lord, so when they turned to the gods of other nations, they were compared to an adulterous wife. The Old Testament often referred to Israel’s idolatry as a wanton woman who went “whoring after” other gods (Exodus 34:15–16; Leviticus 17:7; Ezekiel 6:9, KJV). Further, the entire book of Hosea likens the relationship between God and Israel to the marriage of the prophet Hosea and his adulterous wife, Gomer. Their marriage was a picture of the sin and unfaithfulness of Israel which, time after time, left her true husband (God) to commit spiritual adultery with other gods. In the New Testament, the two Greek words translated “adultery” are nearly always used, from their contexts, to refer literally to sexual sin involving married partners. The only exception is in the letter to the church of Thyatira which was condemned for tolerating the “woman Jezebel who calls herself a prophetess” (Revelation 2:20\). This woman drew the church into immorality and idolatrous practices and anyone seduced by her false doctrines was considered to have committed adultery with her.
Who are the elect of God?	Answer Simply put, the “elect of God” are those whom God has predestined to salvation. They are called the “elect” because that word denotes “determining beforehand,” “ordaining,” “deciding ahead of time.” Every four years in the U.S., we “elect” a President—i.e., we choose who will serve in that office. The same goes for God and those who will be saved; God chooses those who will be saved. These are the elect of God. As it stands, the concept of God electing those who will be saved (predestination) isn’t controversial. It is a biblical truth (John 6:44, Romans 8:28\-30, Ephesians 1:4\-5\). What is controversial is how and in what manner God chooses those who will be saved. Throughout church history, there have been two main views on the [doctrine of election](doctrine-of-election.html). One view, which we will call the prescient or foreknowledge view, teaches that God, through His omniscience, knows those who will in the course of time choose of their own free will to place their faith and trust in Jesus Christ for their salvation. On the basis of this divine foreknowledge, God elects these individuals “before the foundation of the world” (Ephesians 1:4\). The second main view is the Augustinian view, which essentially teaches that God not only divinely elects those who will have faith in Jesus Christ, but also divinely elects to grant to these individuals the faith to believe in Christ. In other words, God’s election unto salvation is not based on a foreknowledge of an individual’s faith, but is based on the free, sovereign grace of Almighty God. The difference boils down to this: who has the ultimate choice in salvation—God or man? In the first view (the prescient view), man has control; his free will is sovereign and becomes the determining factor in God’s election. God can provide the way of salvation through Jesus Christ, but man must choose Christ for himself in order to make salvation real. Ultimately, this view diminishes the biblical understanding of God's sovereignty. This view puts the Creator's provision of salvation at the mercy of the creature; if God wants people in heaven, He has to hope that man will freely choose His way of salvation. In reality, the prescient view of election is no view of election at all, because God is not really choosing—He is only confirming. It is man who is the ultimate chooser. In the Augustinian view, God has control; He is the one who, of His own sovereign will, freely chooses those whom He will save. He not only elects those whom He will save, but He actually accomplishes their salvation. Rather than simply make salvation possible, God chooses those whom He will save and then saves them. This view puts God in His proper place as Creator and Sovereign. The Augustinian view is not without problems of its own. Critics have claimed that this view robs man of his free will. If God chooses those who will be saved, then what difference does it make for man to believe? Why preach the gospel? Furthermore, if God elects according to His sovereign will, then how can we be responsible for our actions? These are all good and fair questions that need to be answered. A good passage to answer these questions is Romans 9, the most in\-depth passage dealing with God’s sovereignty in election. The context of the passage flows from Romans 8, which ends with a great climax of praise: “For I am convinced that... \[nothing] in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38\-39\). This leads Paul to consider how a Jew might respond to that statement. While Jesus came to the lost children of Israel and while the early church was largely Jewish in makeup, the gospel was spreading among the Gentiles much faster than among the Jews. In fact, most Jews saw the gospel as a stumbling block (1 Corinthians 1:23\) and rejected Jesus. This would lead the average Jew to wonder if God’s plan of election has failed, since most Jews reject the message of the gospel. Throughout Romans 9, Paul systematically shows that God’s sovereign election has been in force from the very beginning. He begins with a crucial statement: “For not all who are descended from Israel are Israel” (Romans 9:6\). This means that not all people of ethnic Israel (that is, those descended from Abraham, Isaac and Jacob) belong to true Israel (the elect of God). Reviewing the history of Israel, Paul shows that God chose Isaac over Ishmael and Jacob over Esau. Just in case anyone thinks that God was choosing these individuals based on the faith or good works they would do in the future, he adds, “Though they \[Jacob and Esau] were not yet born and had done nothing either good or bad – in order that God’s purpose of election might continue, not because of works but because of him who calls” (Romans 9:11\). At this point, one might be tempted to accuse God of acting unjustly. Paul anticipates this accusation in v. 14, stating plainly that God is not unjust in any way. “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion” (Romans 9:15\). God is sovereign over His creation. He is free to choose those whom He will choose, and He is free to pass by those whom He will pass by. The creature has no right to accuse the Creator of being unjust. The very thought that the creature can stand in judgment of the Creator is absurd to Paul, and it should be so to every Christian, as well. The balance of Romans 9 substantiates this point. Ephesians 1:5 tells us that God “predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will.” According to this verse, the basis of our being predestined is not something that we do or will do, but is based solely on God. This predetermination is based on His sovereignty, unchanging character (Malachi 3:6\), foreknowledge (Romans 8:29, 11:2\), love (Ephesians 1:4\-5\), and plan and pleasure (Ephesians 1:5\). God’s desire is that all would be saved and come to repentance (1 Timothy 2:4, 2 Peter 3:9\). He offers salvation to everyone (Titus 2:11\) and has made Himself plain to everyone so that everyone is without excuse (Romans 1:19\-20\). Both predestination and personal responsibility are true—God is completely in control, and humanity makes choices and is completely accountable for those choices. The Bible does not present these as irreconcilable truths (as theological traditions sometimes do). We learn that, if God elected those He foreknew, He both knows His creation before it exists and He determines important things about His creation. If God is great enough to be the Creator of all, then He is not stumped by the mutual existence of His sovereignty and human volition, choice, and responsibility.
Is the original Bible still in existence?	Answer The answer to this question is both “no” and “yes.” In the strictest sense, no, the original documents that comprise the 66 books of the Bible—sometimes called the “autographs”—are not in the possession of any organization. However, in a very real way, yes, humankind does have the actual words and books that make up the Word of God. How can this be? To gain an understanding of how the original Bible was written and how it compares to what is read today, it’s necessary to look at the process that resulted in its original compilation and what has happened since that time. Background of the Original Bible According to skeptics, there has never been a true “original” Bible. For example, [Dan Brown’s](DaVinci-code-truth.html) fictional book The Da Vinci Code has his storyline “expert” say the following about the Bible: “The Bible did not arrive by fax from heaven. . . . The Bible is the product of man, my dear. Not of God. The Bible did not fall magically from the clouds. Man created it as a historical record of tumultuous times, and it has evolved through countless translations, additions, and revisions. History has never had a definitive version of the book.” Brown’s charge does indeed belong in a work of fiction because the assertion is simply not true. It is correct that the Bible was written over a long period of time. Written by 40 authors over a period of nearly 1,500 years, Scripture is comprised of 66 books—39 in the Old Testament and 27 in the New. The Old Testament is often divided into three sections: (1\) The Pentateuch, which is sometimes referred to as “The Law” and includes the first five books of the Bible; (2\) The Prophets, which includes all the major and minor prophetic writings; and (3\) The Writings, which includes Psalms, Proverbs, and a number of other books. The New Testament is also divided into three segments: (1\) The Gospels; (2\) Church History, which basically includes just the book of Acts; and (3\) The Apostolic Writings, which includes everything else. Compilation of the Original Old Testament How was the original Bible compiled? Its assemblage can be traced through Scripture in a fairly accurate manner. After Moses wrote the Pentateuch (Exodus 17:14; 24:4, 7; 34:27; Numbers 33:2; Joshua 1:8; Matthew 19:8; John 5:46–47; Romans 10:5\), it was placed in the Ark of the Covenant and preserved (Deuteronomy 31:24\). Over time, other inspired texts were added to the first five books of the Bible. During the time of David and Solomon, the books already compiled were placed in the temple treasury (1 Kings 8:6\) and cared for by the priests who served in the temple (2 Kings 22:8\). More books were also added during the reign of King Hezekiah: David’s hymns, Solomon’s proverbs, and prophetic books such as Isaiah, Hosea, and Micah (Proverbs 25:1\). In general, as the prophets of God spoke, their words were written down, and what was recorded was included in what today is the Old Testament. During the exile of the Jews in the sixth century, the books were preserved. Around 538 BC the Jews returned from the Babylonian captivity, and Ezra the priest later added other inspired works to the compilation. A copy of the Torah was then stored in the Most Holy Place of the second temple, where the ark of the covenant used to sit. Following a meticulous process, other copies of the Torah were made to protect and preserve the inspired writings. This collection of Old Testament books, written in the Hebrew language, is what Judaism calls the “Hebrew Bible.” In the third century BC, the Old Testament books were translated into Greek by a team of 70 Jewish scholars, with the finished work being called the LXX (which stands for “70”), or the [Septuagint](septuagint.html) (a Latin word derived from phrase “the translation of the seventy interpreters”). The Septuagint was certainly used and quoted by the apostles, including Paul, in their writings. The oldest manuscripts of the LXX include some 1st\- and 2nd\-century BC fragments. In AD 1947 the Dead Sea Scrolls were discovered in the area of Qumran in Israel. Various scrolls date anywhere from the 5th century BC to the 1st century AD. Historians believe that Jewish scribes maintained the site to preserve God’s Word and to protect the writings during the destruction of Jerusalem in AD 70\. The Dead Sea Scrolls represent nearly every book of the Old Testament, and comparisons with more recent manuscripts show them to be virtually identical—the main deviations are the spellings of some individuals’ names and various numbers quoted in Scripture. The [Dead Sea Scrolls](dead-sea-scrolls.html) are a testimony to the accuracy and preservation of the Old Testament and give confidence that the Old Testament we have today is the same Old Testament used by Jesus. In fact, Luke records a statement made by Jesus regarding the assemblage of the Old Testament: “For this reason also the wisdom of God said, ‘I will send to them prophets and apostles, and some of them they will kill and some they will persecute, so that the blood of all the prophets, shed since the foundation of the world, may be charged against this generation, *from the blood of Abel to the blood of Zechariah, who was killed between the altar and the house of God; yes, I tell you, it shall be charged against this generation’” (Luke 11:49–51, emphasis added). Jesus confirmed the 39 books of the Old Testament in these verses. Abel’s death is found in Genesis and Zechariah’s in 2 Chronicles—the first and last books of the Hebrew Bible. Compilation of the Original New Testament* Dan Burstein, in his book Secrets of the Code (a book similar to Dan Brown’s book), says this about the New Testament: “Eventually, four Gospels and twenty\-three other texts were canonized into a Bible. This did not occur, however, until the sixth century.” Is this assertion true? Actually, it is 100 percent false. The truth is the composition of the New Testament was officially settled at the Council of Carthage in AD 397\. However, the majority of the New Testament was accepted as authoritative much earlier. The first collection of New Testament books was proposed by a man named Marcion in AD 140\. Marcion was a Docetist ([Docetism](Docetism.html) is a system of belief that says all spirit is good and all material matter is bad), and so Marcion excluded any book that spoke of Jesus being both divine and human, and he also edited Paul’s letters to match his own philosophy. The next proposed collection of New Testament books on record was the [Muratorian Canon](Muratorian-Canon.html), dated AD 170\. It included all four gospels, Acts, thirteen of Paul’s letters, 1, 2, 3 John, Jude, and Revelation. The final New Testament canon was first identified by the church father Athanasius in AD 367 and ratified by the Council of Carthage in AD 397\. But history shows that the actual New Testament in modern Bibles was recognized much earlier and that it is an exact reflection of what the “autographs” contained. First, Scripture itself shows that the writings of the New Testament were considered inspired and equal to the Old Testament. For example, Paul writes, “For the Scripture says, ‘Do not muzzle the ox while it is treading out the grain,’ and ‘*The laborer is worthy of his wages’” (1 Timothy 5:18, emphasis added). The latter quotation is from Luke 10:7, which shows Paul considered Luke’s Gospel to be “Scripture.” Another example includes a statement made by Peter: “Bear in mind that our Lord’s patience means salvation, just as our dear brother Paul also wrote you with the wisdom that God gave him. He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction” (2 Peter 3:15–16, emphasis added). It is clear that Peter regarded Paul’s letters as equally inspired as the Old Testament canon. Second, quotations from the early church fathers allow the reconstruction of almost the entire New Testament as it is found today. For example, Clement (c. AD 95\) quotes from eleven New Testament books, Ignatius (c. AD 107\) quotes from nearly every New Testament book, and Polycarp (a disciple of John, c. AD 110\) quotes from seventeen New Testament books. Using the early church fathers’ quotes, the entire New Testament can be pieced together, with the exception of 20–27 verses, most of them from 3 John. Such evidence witnesses to the fact that the New Testament was recognized far earlier than the Council of Carthage in AD 397 and that the New Testament we have today is the same as what was written 2,000 years ago. Third, there is no literary rival in the ancient world to the number of manuscript copies and the early dating of the New Testament. There are 5,300 Greek, 10,000 Latin, and 9,000 miscellaneous copies of the New Testament extant today, and more continue to be unearthed via archaeology. The combination of early dating and the enormous number of New Testament copies causes historical experts such as Sir Frederic Kenyon (former director and principal librarian of the British Museum) to say, “The interval, then, between the dates of original composition and the earliest extant evidence becomes so small as to be in fact negligible, and the last foundation for any doubt that the Scriptures have come down to us substantially as they were written has now been removed. Both the authenticity and the general integrity of the books of the New Testament may be regarded as finally established.” Original Bible – Conclusion* In summary, while no one today possesses the original autographs, we do have many extant copies, and the work of biblical historians via the science of [textual criticism](textual-criticism.html) gives us great confidence that today’s Bible is an accurate reflection of the original writers’ work. As an analogy, if the original and preserved unit of measure known as a “yard” was lost in a fire in its holding place in Washington, D.C., there is little doubt that that measurement could be replaced with full assurance through all the exact copies of it that exist elsewhere. The same is true of God’s Word.
How do I live my life for God?	Answer God has given us some very clear instructions in His Word as to how we are to live for Him. These include the command to love one another (John 13:34\-35\), the call to follow Him at the cost of denying our own desires (Matthew 16:24\), the exhortation to care for the poor and needy (James 1:27\), and the warning to not fall into sinful behaviors like those who don’t know God (1 Thessalonians 5:6\-8\). Jesus summed up a life lived for God when a teacher of the law asked Him the most important of commandments. Jesus replied, “Hear, O Israel, the Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength. The second is this: Love your neighbor as yourself. There is no commandment greater than these” (Mark 12:29\-31\). Jesus’ prayer prior to His crucifixion also sheds light on our purpose. Referring to believers, He prayed, “I have given them the glory you gave me, that they may be one as we are one: I in them and you in me. May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me. Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world. Righteous Father, though the world does not know you, I know you, and they know that you have sent me. I have made you known to them, and will continue to make you known in order that the love you have for me may be in them and that I myself may be in them” (John 17:22\-26\). Jesus’ desire is for relationship with us. The Westminster Shorter Catechism says, “Man’s chief end is to glorify God, and to enjoy him forever.” A life lived for God glorifies God. We pursue God with our entire being – heart, soul, mind, and strength. We abide in Christ (John 15:4, 8\) and therefore act like Him by loving others. In doing that, we bring glory to His name and also enjoy the relationship for which we were originally created. Those who wish to live for God must seek Him in His Word. We must seek the guidance of the Holy Spirit to apply the Word to our lives. Living for God means giving up ourselves and desiring God’s will above all else. As we draw nearer to God and come to know Him more, His desires will more naturally become ours. As we mature, our desire to obey God’s commands increases as our love for Him increases. As Jesus said, “If you love me, you will obey what I command” (John 14:15\).
What did Jesus mean when He said, “The eye is the lamp of the body” (Matthew 6:22)?	Answer Jesus said, "The eye is the lamp of the body. If your eyes are good, your whole body will be full of light" (Matthew 6:22\). Here our Lord describes the eye as a lamp which lights the entire body. Our eyes are the entrance to our hearts and minds and, as such, they provide a doorway to our very souls. When He referred to “good” eyes, He meant eyes that not only see well, but also perceive well. It is not only what we see, but how we perceive what we see that makes the difference between godliness and ungodliness, between light and darkness. Bad eyes lead to bad perception, but if our eyes are good, our whole person will be illuminated. If we are in a lighted room, we see everything clearly. We can move around obstacles and locate whatever we’re looking for. But walking in darkness results in stumbling, falling, and groping for some secure thing to hang on to. Our eyes can be used to see that which is good or evil, that which is beneficial or harmful, and the things we see and perceive affect our whole being. If we perceive goodness, that will radiate outward from within our hearts and minds. But if we allow our eyes to linger on evil, we are so affected by what we see that darkness actually begins to emanate from within and can corrupt us and those around us. The Bible tells us that Satan disguises himself as an angel of light. That’s his [great deception](great-deception.html)—to make people think they’ve found the light when in fact it’s the darkness of false light (2 Corinthians 11:14\). His intention is to blind us to truth and corrupt our minds, and he uses our eyes to gain entrance to our hearts. He parades before us all manner of evil, from the deluge of pornography on the internet to the endless barrage of the world’s goods that appeal to our materialistic impulses. He deludes us into believing that these things will make us happy, fulfilled people, when all the while they are robbing us of the very joy we long for. He wants us to allow more and more darkness into our minds through the books we read, the movies we watch, and the images we allow our eyes to linger upon. In that way, the light of the glory of God shining in the face of Jesus Christ is obscured to us. Although the light is everywhere, like the sun at noonday—blazing, blinding light—if our eyes are continually focusing on sin, the light we perceive is no light at all. If we want to be filled with the true light, we have to turn from sin, repent, and ask God to forgive us, cleanse us, and open our spiritual eyes. Then we must commit to being careful where we allow our eyes to go. We guard our hearts and souls by guarding our eyes.
How should a Christian view weight loss?	Answer While nothing in the Bible specifically addresses obesity and weight loss, there is much in God’s Word about the importance of our [health](Bible-health.html) and of taking care of our bodies. God warns us against [gluttony](gluttony-sin.html). In the Old Testament God gave specific instructions about what His people, the Israelites, were to eat (Deuteronomy 14:1–21\). Most of these commands were designed to keep the Israelites from eating harmful foods that would negatively impact their health. Some of the commands were also given so God’s people wouldn’t imitate the habits of the idolatrous people around them. Gluttony, which is overeating or drinking to excess, is condemned in the Bible (Proverbs 23:20–21\). Gluttony can lead to health risks and become a drain on one’s finances. Plus, the love of food and drink can all too easily become an idol in our lives. Anything that takes the place of God or becomes our number\-one focus is, by definition, an [idol](idolatry-definition.html) and thus a sin against God (Exodus 20:3–6\). Proverbs 23:2 exhorts us to “put a knife to your throat if you are given to gluttony”; in other words, we are admonished to restrain our appetites. In the New Testament, Paul tells followers of Jesus Christ that their bodies are temples of the Holy Spirit (1 Corinthians 6:19–20\). That being the case, we should take care of our bodies and keep them as healthy as possible. Knowing that being obese can lead to multiple health problems, including back and knee pain and cardio\-vascular complications, we should make wise choices regarding food, drink, and exercise. We should be careful not to imply that being overweight is synonymous with gluttony. That would be an over\-simplification. There are indeed medical conditions and medicines that lead to weight gain and situations that prevent proper exercise. Such circumstances require a much greater effort than the average person expends to keep one’s weight under control. If there are no extenuating circumstances, then being overweight is usually an outward sign of a life out of balance. Anxiety and depression are a couple of the most common reasons to eat out of balance. “Anxious eating” is much more common than most people realize. Of course, the Bible has plenty to say about how to deal with [anxiety](Bible-anxiety.html) and [depression](depression-Christian.html). God repeatedly tells His children not to fear and to cast their cares upon Him (1 Peter 5:7\). Jesus taught us to seek a balance between the physical and the spiritual: “Man shall not live on bread alone, but on every word that comes from the mouth of God” (Matthew 4:4\). Striving for balance in our eating habits—and balancing our physical needs with our spiritual necessities—requires wisdom. Weight loss requires more than simply desiring to lose weight. It’s possible to desire something and never attain it. In the Christian life, we must make decisions that “take off the old self” and “put on the new self” (Ephesians 4:22–24\). Similarly, to attain a balance in our diet, we must put aside old habits and develop new ones. Also, the Christian life teaches us that success is easier when we are sharing the journey with others. In the same way, weight loss is best accomplished with others who can provide some degree of accountability. While obesity and weight loss are valid concerns, we must be careful not to become obsessed with body image. Again, when something besides God becomes the major focus of life, it is sin. To constantly obsess about exercise, diet, and weight loss means we’ve allowed our bodies to become the center of our lives. Someone with a toned, fit body can be just as idolatrous as a glutton. Also, an obsession with weight loss can tip over into anorexia or bulimia, which also has a negative impact on health. The bottom line is that the Lord wants His children to take good care of their bodies since their bodies are the residence of the Holy Spirit. A strong, healthy body helps us better serve God and thus bring glory and honor to Him, our principal reason for living. The Lord wants us to keep our focus on Him and not fall into obsessing about weight gain, weight loss, or food and drink, any of which can become an idol in our lives. At the end of the day, God wants our hearts. Body weight and outward image are over\-emphasized in our society, at the expense of inward character. While we should strive to honor God with our bodies (1 Corinthians 6:20\), God is more interested in how we treat others and our loyalty to Him than our physical weight.
Does Luke’s claim that Jesus was born in Bethlehem at the time of Quirinius’ census match the historical record?	Answer Quirinius’ census has been a point of controversy among biblical scholars and skeptics for centuries. History tells us that Caesar Augustus reigned over the [Roman Empire](Roman-empire.html) from 27 BC to AD 14 and ordered a census to be conducted during his tenure. Herod the Great reigned in Judea until 4 BC, so Jesus had to be born sometime in or before 4 BC. Luke gives us a few historical details to set the stage for the birth of Christ: “In those days Caesar Augustus issued a decree that a census should be taken of the entire Roman world. (This was the first census that took place while Quirinius was governor of Syria)” (Luke 2:1–2\). Luke’s mention of Quirinius (Cyrenius) as governor of Syria during the time of Caesar’s census appears to cause a problem as history records that Quirinius held that governorship between AD 6 and 7, at least ten years after the birth of Jesus. There are at least three possibilities for how we can interpret Luke 2:2 concerning the census and Quirinius: (1\) Luke made a historical error regarding Quirinius’ census. Such a blunder would, of course, mean that Luke’s Gospel was not inspired by the Holy Spirit and would cast doubt on all the rest of Luke’s writings. (2\) The Greek word for “first” in Luke 2:2 is a form of the word protos and can be translated “before.” Thus Luke 2:2 could actually be translated, “This was the census taken before Quirinius was governor of Syria.” (3\) Quirinius actually ruled Syria on two separate occasions, and there were actually two censuses taken. The “first census” mentioned in Luke 2:2 occurred during Quirinius’ first term as governor, and another during his second term. The second census is mentioned in Acts 5:37 and probably took place between AD 6 and 7 (Josephus links this census to an uprising led by Judas of Galilee). Luke was the author of both the [Gospel of Luke](Gospel-of-Luke.html) and the [book of Acts](Book-of-Acts.html), and his goal was to write “an orderly account” (Luke 1:3\). It seems that Luke did write a careful, orderly account: he mentions two censuses, and it was during the first one that Jesus was born. It would be unlikely for such a meticulous historian to make a blatant mistake in his timeline of events. The Christian doctrine of the inerrancy of the Word of God (2 Timothy 3:16; 2 Peter 1:20–21\) leads us to reject explanation (1\). Most of the available evidence points to explanation (3\) as the best perspective on Quirinius and the census. The Bible is true history, and its details are more trustworthy than the historical writings of the Romans and [Josephus](Flavius-Josephus.html).
What is a Bible church?	Answer Bible churches are those which profess to adhere to the Bible as their standard of faith and practice. However, they are of no particular Christian denomination (non\-denominational), so there is no formal prescribed belief system to govern them. Any church in any denomination, as well as any non\-denominational church, can use the words “Bible Church” in their name, and therefore, each one would need to be examined for their particular beliefs and practices. Some Bible churches originate from denominational pastors or groups who find themselves differing from the traditions within their denomination, and therefore, Bible churches may closely resemble the denomination they came from (with slight differences in emphasis and tradition). There seems to be a common theme among many of the non\-denominational Bible churches which stems from the fact that they emphasize Bible teaching. Bible churches usually believe that God is One and that He has a triune nature of Father, Son, and Holy Spirit. They believe and preach the God\-ordained Lordship of Jesus Christ, the Savior of the world. Bible churches usually believe the core Christian foundation doctrines of salvation by faith in Christ alone, redemption through the death, burial, resurrection and ascension of Jesus Christ, the renewing of the mind by the Word of God, and the indwelling presence of the Holy Spirit. Bible churches tend to emphasize Christian service, discipleship, and fellowship as necessary for a believer’s spiritual maturity. They believe in the coming return of Jesus Christ, the Day of Judgment, the thousand\-year reign of Christ, eternal life for those who believe, and eternal hell for those who do not. Bible churches usually practice the common Christian ordinances of baptism in water and communion, the singing of songs and hymns, and teaching and preaching from the Bible with the purpose of life application. They are usually interested in the great commission of the Lord Jesus Christ—the spreading of the gospel for the salvation of people’s souls with a heavy emphasis on making disciples. Thus, Bible churches are considered Evangelical. Bible churches do not usually believe, or at least do not teach nor emphasize from the New Testament, the baptism in the Holy Spirit as modern Pentecostals describe it, with the patterned evidence of speaking in tongues as it happened in the book of Acts. Bible churches are not considered full gospel, Pentecostal, or charismatic; they do not believe in the gifts of the Spirit as being those of supernatural power for signs, wonders, and miracles through believers today. They do not usually emphasize divine healing and miracles or the laying on of hands for healing, believing that the biblical pattern of miracles and healings ceased, either at the completion of the biblical canon or with the death of the apostles. Again, because each Bible church is unique, each one would need to be viewed distinctly. For anyone who is searching for a home church, here are four good principles for choosing the right one: 1\) Choose a church where the Bible is taught rightly and thoroughly (2 Timothy 3:16, 17\). 2\) Choose a church where the people strive to love and serve one another. 3\) Choose a church where the pastor is genuine and seems to love his people. 4\) Seek God’s wisdom (James 1:5\) and will in prayer for a church home, and choose the church of God’s leading.
What if I don’t feel saved?	Answer This is an all\-too\-common question among Christians. Many people doubt their salvation because of feelings or the lack of them. The Bible has much to say about salvation, but nothing to say about “feeling saved.” Salvation is a process by which the sinner is delivered from “wrath,” that is, from God’s judgment against sin (Romans 5:9; 1 Thessalonians 5:9\). Specifically, it was Jesus’ death on the cross and subsequent resurrection that achieved our salvation (Romans 5:10; Ephesians 1:7\). Our part in the salvation process is that we are saved by faith. First, we must hear the gospel—the good news of Jesus’ death and resurrection (Ephesians 1:13\). Then, we must believe—fully trust the Lord Jesus (Romans 1:16\) and His sacrifice alone. We have no confidence in works of the flesh to achieve salvation. This faith—which is a gift from God, not something we produce on our own (Ephesians 2:8\-9\)—involves repentance, a changing of mind about sin and Christ (Acts 3:19\), and calling on the name of the Lord (Romans 10:9\-10, 13\). Salvation results in a changed life as we begin to live as the new creation (2 Corinthians 5:17\). We live in a feeling\-oriented society and, sadly, that has spilled over into the church. But feelings are unreliable. Emotions are untrustworthy. They ebb and flow like the tides of the sea that bring in all kinds of seaweed and debris and deposit them on the shore, then go back out, eroding the ground we stand on and washing it out to sea. Such is the state of those whose emotions rule their lives. The simplest circumstances—a headache, a cloudy day, a word thoughtlessly spoken by a friend—can erode our confidence and send us “out to sea” in a fit of despair. Doubt and discouragement, particularly about the Christian life, are the inevitable result of trying to interpret our feelings as though they were truth. They are not. But the Christian who is forewarned and well armed is a person not governed by feelings but by the truth he knows. He does not rely on his feelings to prove anything to him. Relying on feelings is precisely the error most people make in life. They are so introspective that they become preoccupied with themselves, constantly analyzing their own feelings. They will continually question their relationship with God. “Do I really love God?” “Does He really love me?” “Am I good enough?” What we need to do is stop thinking about ourselves and focusing on our feelings and instead redirect our focus to God and the truth we know about Him from His Word. When we are controlled by subjective feelings centered on ourselves rather than by objective truth centered on God, we live in a constant state of defeat. Objective truth centers on the great doctrines of the faith and their relevance to life: the sovereignty of God, the high priestly intercession of Christ, the promise of the Holy Spirit, and the hope of eternal glory. Understanding these great truths, centering our thoughts on them, and rehearsing them in our minds will enable us to reason from truth in all of life’s trials, and our faith will be strong and vital. Reasoning from what we feel about ourselves—rather than what we know about God—is the sure path to spiritual defeat. The Christian life is one of death to self and rising to “walk in the newness of life” (Romans 6:4\), and that new life is characterized by thoughts about Him who saved us, not thoughts about the feelings of the dead flesh that has been crucified with Christ. When we are continually thinking about ourselves and our feelings, we are essentially obsessing about a corpse, full of rottenness and death. God promised to save us if we come to Him in faith. He never promised that we would feel saved.
Were any of the disciples married?	Answer We know for certain that Peter was married because he had a mother\-in\-law (Matthew 8:14\). The apostle Paul, who was not married, asked the Corinthians whether he also did not have the right to take a believing wife (1 Corinthians 9:5\), as did “the other apostles and the Lord’s brothers and Cephas \[Peter].” From this, we can assume that Peter was not the only one to have a wife. From the fact that some of the disciples were married, we can conclude that it is right for ministers to marry and that the Roman Catholic doctrine of the celibacy of the clergy is contrary to apostolic example. Peter is claimed by the Roman Catholics to be the head of the church, and the Pope, according to their view, is the successor of this apostle. Yet they maintain that it is wrong for priests to marry. If that is true, why did not Christ at once reject Peter from being an apostle for having a wife? How remarkable that he should be set up as the head of the church and an example and a model to all who were to succeed him. But a celibate clergy is tradition and human law and is contrary to the New Testament (1Timothy 3:2\-5\). That Peter having a wife was no objection to his being an apostle is clear, and marriage has been expressly declared to be “honorable in all” with no exception made for the clergy (Hebrews 13:4\). Finally, we can conclude that it is equally acceptable for missionaries to marry and to take their wives with them to the mission field. The apostles were missionaries and spent their lives in pagan nations as missionaries do now. We should also note that there are still people like Paul who can do more good without being married. There are circumstances like his where it is not advisable to marry, and there can be no doubt that Paul regarded the unmarried state for a missionary as preferable and advisable.
Do angels appear to people today?	Answer In the Bible angels appear to people in unpredictable and various ways. From a casual reading of Scripture, a person might get the idea that angelic appearances were somewhat common, but that is not the case. There is an increasing interest in angels today, and there are many reports of angelic appearances. Angels are part of almost every religion and generally seem to have the same role of messenger. In order to determine whether angels appear today, we must first get a biblical view of their ancient appearances. The first appearance of angels in the Bible is in Genesis 3:24, when Adam and Eve were expelled from the Garden of Eden. God placed cherubim to block the entrance with a flaming sword. The next angelic appearance is in Genesis 16:7, about 1,900 years later. Hagar, the Egyptian servant who bore Ishmael to Abraham, was instructed by an angel to return and submit to her mistress, Sarai. Abraham was visited by God and two angels in Genesis 18:2, when God informed him of the impending destruction of Sodom and Gomorrah. The same two angels visited Lot and instructed him to escape the city with his family before it was destroyed (Genesis 19:1\-11\). The angels in this case also displayed supernatural power by blinding the wicked men who were threatening Lot. When Jacob saw a multitude of angels (Genesis 32:1\), he immediately recognized them as the army of God. In Numbers 22:22, an angel confronted the disobedient prophet Balaam, but Balaam did not see the angel at first, although his donkey did. Mary received a visit from an angel who told her that she would be the mother of the Messiah, and Joseph was warned by an angel to take Mary and Jesus to Egypt to protect them from Herod’s edict (Matthew 2:13\). When angels appear, those who see them are often struck with fear (Judges 6:22; 1 Chronicles 21:30; Matthew 28:5\). Angels deliver messages from God and do His bidding, sometimes by supernatural means. In every case, the angels point people to God and give the glory to Him. Holy angels refuse to be worshiped (Revelation 22:8\-9\). According to modern reports, angelic visitations come in a variety of forms. In some cases, a stranger prevents serious injury or death and then mysteriously disappears. In other cases, a winged or white\-clothed being is seen momentarily and is then gone. The person who sees the angel is often left with a feeling of peace and assurance of God’s presence. This type of visitation seems to agree with the biblical pattern as seen in Acts 27:23\. Another type of visitation that is sometimes reported today is the “angel choir” type. In Luke 2:13, the shepherds were visited by a heavenly choir as they were told of the birth of Jesus. Some people have reported similar experiences in places of worship. This experience does not fit the model so well, as it typically serves no purpose other than to provide a feeling of spiritual elation. The angel choir in Luke’s Gospel was heralding some very specific news. A third type of visitation involves only a physical feeling. Elderly people have often reported feeling as though arms or wings were wrapped around them in times of extreme loneliness. God is certainly the God of all comfort, and Scripture speaks of God covering with His wings (Psalm 91:4\). Such reports may well be examples of that covering. God is still as active in the world as He has always been, and His angels are certainly still at work. Just as angels protected God’s people in the past, we can be assured that they are guarding us today. Hebrews 13:2 says, “Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.” As we obey God’s commands, it is quite possible that we may encounter His angels, even if we do not realize it. In special circumstances, God allowed His people to see His unseen angels, so God’s people would be encouraged and continue in His service (2 Kings 6:16\-17\). We must also heed the warnings of Scripture concerning angelic beings: there are fallen angels who work for Satan who will do anything to subvert and destroy us. Galatians 1:8 warns us to beware of any “new” gospel, even if it is delivered by an angel. Colossians 2:18 warns against the worship of angels. Every time in the Bible when men bowed down before angels, those beings firmly refused to be worshiped. Any angel who receives worship, or who does not give glory to the Lord Jesus, is an imposter. Second Corinthians 11:14\-15 states that Satan and his angels disguise themselves as angels of light in order to deceive and lead astray anyone who will listen to them. We are encouraged by the knowledge that God’s angels are at work. In special circumstances, we might even have one of those rare personal visitations. Greater than that knowledge, however, is the knowledge that Jesus Himself has said, “Surely I am with you always, even to the end of the age” (Matthew 28:20\). Jesus, who made the angels and receives their worship, has promised us His own presence in our trials.
Since God withholds forgiveness, can we?	Answer The Bible speaks a great deal about [forgiveness](what-is-forgiveness.html), both God’s forgiveness of sinful human beings and the forgiveness that human beings should have for each other. But they are not two separate, unrelated issues of forgiveness; rather, they are vitally linked. Intimacy with God and day\-to\-day cleansing are dependent on our forgiveness of others (Matthew 6:12\), and our forgiveness of others is to be patterned on and an example of God’s forgiveness of us (Ephesians 4:32; Colossians 3:13\). So, this question is an important one. We need to make an effort to understand God’s forgiveness of us if we are going to forgive others in a way that reflects God’s forgiveness. Sadly, in recent decades the word forgiveness has taken on a connotation of “psychological freedom” instead of freedom from sin, and this has brought some confusion about the whole concept of what it means to forgive. It is true that the forgiveness God extends to us is conditional upon our confession of sin and [repentance](repentance.html). Confession involves agreeing with God about our sin, and repentance requires a change of mind concerning the wrong attitude or action and a change in behavior that evinces a genuine willingness to forsake the sin. Sin remains unforgiven unless it is confessed and repented of (see 1 John 1:9; Acts 20:21\). While this might seem a difficult condition for forgiveness, it is also a great blessing and promise. Confession of sin is not an act of self\-condemnation but of seeking God’s provision of the remedy for sin in forgiveness through Christ. God’s requirement that we confess and repent of sin does not mean God is unwilling or unready to forgive. He has done everything on His part to facilitate forgiveness for us. His heart is willing, not wanting anyone to perish (2 Peter 3:9\), and He has gone to the most extreme lengths imaginable to provide the means by which He can forgive us. Because of Christ’s sacrifice on the cross, God freely offers us that forgiveness. Scripture says to forgive others as we have been forgiven (Ephesians 4:32\) and love one another as we are loved (John 13:34\). We should be willing and ready to extend forgiveness to anyone who comes to us confessing his sin and repenting (Matthew 6:14–15; 18:23–35; Ephesians 4:31–32; Colossians 3:13\). Not only is this an obligation, but it should be our delight. If we are truly thankful for our own forgiveness, we should have no hesitancy in granting forgiveness to a repentant offender, even if he wrongs us and repents again and again. After all, we, too, sin again and again, and we are thankful that God forgives us when we come to Him with a true repentant heart of confession. That brings us to the question at hand: should we forgive a person who does not confess his sin and is not repentant? To answer this properly, the term forgiveness needs some explaining. First, what forgiveness is not: Forgiveness is not the same as [forbearance](Bible-forbearance.html). To forbear is to patiently endure a provocation, overlook a slight, or maintain self\-control in the face of frustration. Forbearance causes us to weigh someone’s sinful action or attitude with love, wisdom, and discernment and choose not to respond. Scripture uses various words for this quality: patience, longsuffering, endurance, and, of course, forbearance (see Proverbs 12:16; 19:11; 1 Peter 4:8\). Forgiveness is also not forgetting. God does not suffer from amnesia about our sin. He remembers very clearly; however, it is not a remembering to condemn us (Romans 8:1\). King David’s adultery and Abraham’s lying—these sins are recorded for all time in Scripture. God obviously did not “forget” about them. Forgiveness is not an elimination of all [consequences](sin-consequences.html). Even when we are forgiven by Christ, we may still suffer the natural consequences of our sin (Proverbs 6:27\) or face the discipline of a loving Heavenly Father (Hebrews 12:5–6\). Forgiveness is not a feeling. It is a commitment to pardon the offender. Feelings may or may not accompany forgiveness. Feelings of bitterness against a person may fade with time without any forgiveness being extended. Forgiveness is not the private, solitary act of an individual heart. In other words, forgiveness involves at least two people. This is where confession and repentance come in. Forgiveness is not only about what happens within the offended person’s heart; it is a transaction between two people. Forgiveness is not selfish; it is not motivated by self\-interest. We do not seek to forgive for our own sakes or to relieve ourselves from stress. We forgive out of love of God, love of neighbors, and gratefulness for our own forgiveness. Forgiveness is not the automatic restoration of trust. It is wrong to think that forgiving an abusive spouse today means the separation should end tomorrow. Scripture gives us many reasons to distrust those who have proved themselves untrustworthy (see Luke 16:10–12\). Rebuilding trust can only begin after a process of reconciliation involving true forgiveness—which, of course, involves confession and repentance. Also, importantly, forgiveness offered and available is not the same as forgiveness given, received, and transacted. This is where the word forgiveness on its own with no qualifier is often used differently from, and beyond, how God’s Word uses it. We tend to call the attitude of forgiveness—being willing to forgive—“forgiveness,” just the same as the actual transaction of true forgiveness. That is, in popular thinking, as long as a person is open to granting forgiveness, he has already forgiven. But this broad definition of forgiveness short\-circuits the process of confession and repentance. Forgiveness offered and forgiveness received are entirely different, and we don’t help ourselves by using a catch\-all word for both. If this is what forgiveness is not, then what is it? An excellent definition of forgiveness is found in the book Unpacking Forgiveness by Chris Brauns: God’s forgiveness: A commitment by the one true God to pardon graciously those who repent and believe so that they are reconciled to him, although this commitment does not eliminate all consequences. General human forgiveness: A commitment by the offended to pardon graciously the repentant from moral liability and to be reconciled to that person, although not all consequences are necessarily eliminated. (Crossway Books, 2008, p. 55\). Biblically, full forgiveness is not just something that the offended person offers; it requires that the offender receives it, bringing reconciliation to the relationship. First John 1:9 shows that the process of forgiveness is primarily to free the sinner; forgiveness ends the rejection, thus reconciling the relationship. This is why we must be willing to forgive others—if we aren’t willing to forgive, we refuse to allow others to enjoy what God has blessed us with. Modern pop psychology has wrongly taught that “forgiveness” is one\-sided, that reconciliation is unnecessary, and that the purpose of this unilateral forgiveness is to free the offended person of feelings of bitterness. While we must not harbor bitterness in our hearts (Hebrews 12:15\) or repay evil for evil (1 Peter 3:9\), we should make sure we follow God’s lead and not extend forgiveness to the unrepentant. In short, we should withhold forgiveness from those who do not confess and repent; at the same time, we should extend the offer of forgiveness and maintain an attitude of readiness to forgive. Stephen, as he was being stoned to death, illustrates the principle of forgiveness. Echoing Jesus’ words from the cross, Stephen prays, “Lord, do not hold this sin against them” (Acts 7:60; cf. Luke 23:34\). These words show a definite willingness to forgive, but they do not indicate a completed transaction of forgiveness. Stephen simply prayed that God would forgive his murderers. Stephen held no bitterness, and, when and if his murderers repented, he wished them to be forgiven—what a wonderful example of loving our enemies and praying for those who persecute us (Matthew 5:44\). The Bible commands the counter\-intuitive action of feeding our enemy when he is hungry (Romans 12:20\). There is nothing to say we must automatically forgive our enemies (or trust them); rather, we are to love them and work for their good. If “forgiveness” is given prematurely without the prerequisites of confession and repentance, then the truth has not been dealt with openly by both parties. If the offender doesn’t acknowledge his sin, then he really does not understand what it means to be forgiven. In the long run, bypassing confession or repentance doesn’t help the offender to understand the significance of sin, and it precludes a sense of justice, causing the offended person to battle even more against bitterness. Here are some key guidelines for godly forgiveness: \- acknowledge the fact of evil (Romans 12:9\) \- leave vengeance to the Lord (verse 19\) \- leave no room for bitterness, revenge, grudges, or retaliation \- have a heart ready to forgive at a moment’s notice \- trust God to give you the ability to overcome evil with good, even to love and feed an enemy (verses 20–21\) \- remember that God has instituted governing authorities, and part of their God\-given role is to be “God’s servants, agents of wrath to bring punishment on the wrongdoer” (Romans 13:4\). One reason you don’t have to avenge yourself is that God has authorized government to provide justice.
What does the Bible say about pre-evangelism?	Answer Pre\-evangelism means different things to different people. Some see pre\-evangelism as doing what Paul did with the philosophers at Mars Hill. He began with what they knew about an “unknown God” and argued for the existence of a personal God (Acts 17:22\-34\) who demands righteousness. This type of pre\-evangelism seeks to meet people where they are. Others see pre\-evangelism as “friendship evangelism” where the believer develops a friend relationship with an unbeliever and, by acts of kindness and living the Christian life before him, the truth of the gospel can be seen even before it is shared. Others see pre\-evangelism as extensive preparation in apologetics before attempting to share the gospel with others. Even though we can’t assume people today have heard about Christ, we have to understand that Romans 1:19\-20 assures us that God created us to know about Him because He has made it evident within every human being ever born. The knowledge of God can be found by looking at creation and seeing “His invisible attributes, His eternal power, and divine nature,” as Paul states in this passage in Romans. God made us that way so that none of us can ever claim that we’ve not known about His existence. In other words, “we are without excuse.” That internal knowledge of God then leads mankind to search for Him, and we are assured that if we do that, He will be found because “He is not far from each one of us" (Acts 17:24\-28\). So the presence of a “[God\-shaped hole](God-shaped-hole.html)” inside us drives us to search for God, find Him, and worship Him. Only by doing so will we gain eternal life and true satisfaction, peace, joy, and contentment. Sadly, many people instead begin to worship the created, not the Creator (Romans 1:21\-23\). They try to replace their need for God with anything and everything else. Jesus commissioned all of His disciples, past, present, and future, to go out into the world and proclaim the gospel, the good news of His sacrifice on the cross on our behalf. The reason He gave us this command is that, even though God created us all with the ability to know Him, many still reject and despise Him. To accept Christ as Savior means we must acknowledge the fact that we are sinners in need of salvation. So, to confess our sin means letting go of pride and bowing before God in a humble request for salvation. Too many people, even after hearing the message of Truth over and over, just will not do so. To effectively reach people with the gospel requires followers of Christ not necessarily to go door to door in an evangelism outreach, although in many circumstances that is an effective tool, but rather to live out our salvation with such joy, hope, and peace that the people with whom we come into contact daily can’t help but see Christ in our lives. As 1 Peter 3:15 says, “But sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence.” We followers of Jesus Christ truly are “a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, that we may proclaim the excellencies of Him who called us out of darkness into His marvelous light” (1 Peter 2:9\). We have a responsibility to share the light of the gospel of Jesus Christ with those people within our daily sphere of influence, i.e., our neighbors, people we work with, anyone with whom we come into contact. There are no coincidences involved in the circumstances surrounding the people we meet each day, only opportunities provided by God to “let our lights so shine before men” that they may give glory to our Father in heaven (Matthew 5:16\). Establishing relationships with the people in our sphere of influence requires us to get to know them and to have a genuine interest in their lives. Conversations that consist of asking questions in order to learn more about them and then actively listening and asking follow\-up questions is an excellent way to start a relationship. As we get to know people, we can then ask more personal questions along the lines of, “Do you believe in God?” or “What do you have faith in or believe in your life?” which can go a long way in helping us determine what they deem most important in life. This can help lay the groundwork as we seek to share the Good News with them. Everyone in this life goes through trials and tribulations, and letting people around us know that, when we experience difficulties, our faith and hope rest in Christ, and we can in turn help them realize they need Him as well. Nothing speaks more powerfully to those around us than the evidence of God’s supernatural peace in our lives in the midst of turmoil. Above all, when we have conversations with people around us each day we are to use both our own personal testimony and the Word of God as tools in our toolbox. Telling someone how we came to have a personal relationship with Jesus Christ and using Scripture to back it up brings the power of God to our testimony. As we know, it’s not our words but the power of the Holy Spirit that convicts the world of sin (John 16:8\). While forming relationships and finding opportunities to share Christ with those whom we come into contact with each day may not sound like a strategy, it is turning out to be one of the most effective means of evangelizing the world today. And the best part of sharing Christ in this manner is, since a relationship with that person is already in place, it positions us to disciple him once he comes to faith. Discipleship is a crucial part of our spiritual growth and helps establish and strengthen a firm foundation for our faith that will last for eternity.
When does hygiene cross the line and become vanity?	Answer Body image and health are huge topics of discussion in our culture, and it can be difficult to know how to care for our bodies without allowing them to become our idols. The most important thing to remember is that the body of a Christian is God’s temple; His Holy Spirit dwells within us. Paul writes, “Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body” (1 Corinthians 6:19–20\). Earlier, he wrote, “Don’t you know that you yourselves are God’s temple and that God’s Spirit lives in you? If anyone destroys God’s temple, God will destroy him; for God’s temple is sacred, and you are that temple” (1 Corinthians 3:16\). Clearly, we are called to care for our physical bodies. We were physically created by God and called to honor Him physically. That being said, our hygiene is important to God. The Old Testament is filled with references to hand\-washing and foot\-washing, washing clothing, washing before eating, etc. Ritual washings were to remind the people that they were not to come into God’s presence without washing the dust and dirt of the world from their bodies. The tabernacle in the wilderness included a basin for the priests to wash themselves before serving the Lord (Exodus 30:18\). Even Jesus washed the disciples’ feet at the Last Supper, although this was more a comment on servanthood than on cleanliness. Washing is used in the New Testament to signify a spiritual cleansing of sin available only through Christ. Ephesians 5:26 tells us that Christ cleansed the church—all those who believe in Him for salvation—by “washing with water through the word.” Here we see the picture of the internal spiritual cleansing the Word of God provides for us. The rebirth all Christians experience is pictured as a washing and renewal by the Holy Spirit (Titus 3:5\). So it’s clear that inward washing and cleansing are important themes in the Bible. But what about washing and hygiene as a physical, rather than spiritual, act? There is a line between hygiene and [vanity](Bible-vanity.html) that can be easily blurred, especially in a culture so motivated by visual beauty. How do we steward our bodies as temples of the Holy Spirit without becoming vain? The most important thing is to monitor the condition of the heart. If we see our value in terms of physical beauty, we are missing the point. Our value lies in what God has done for us, cleansing us inwardly from sin, not in how much we clean and wash our outer selves. Our hearts reflect the person we have become—new creations in Christ (2 Corinthians 5:17\). It’s important to remember that man looks at the outward appearance, but God looks at the heart (1 Samuel 16:7\). Proverbs 31:30 says, “Charm is deceptive and beauty is fleeting; but a woman who fears the Lord is to be praised.” God is not condemning beauty or caring for the body but simply saying that the body (or worldly beauty) is not the most important thing. We are to care for our bodies to keep them in good shape so we can be of value to God and His people, and this certainly includes hygiene. But 1 Timothy 4:8 reminds us, “Physical training is of some value, but godliness has value for all things, holding promise for both the present life and the life to come.” As with many things in life, practicing hygiene while avoiding vanity is something that requires prayer and perhaps daily conscious effort. If our hearts are focused on God, we can’t go wrong. We should seek Him; trust Him for our needs; delight in the inward beauty He has given us; and steward our bodies as His servants, not as if they were our own. When we seek God first and abide in Him, we will learn to listen to Him and obey Him. In doing this, we will care for the bodies He has given us without allowing our bodies to rule over us.
What does the Bible say about rest and relaxation?	Answer “Rest” is defined as “peace, ease or refreshment.” “Relax” means “to become loose or less firm, to have a milder manner, to be less stiff.” The Bible speaks quite highly of rest. It is a repeated theme throughout Scripture, beginning with the creation week (Genesis 2:2\-3\). God created for six days; then He rested, not because He was tired but to set the standard for mankind to follow. The Ten Commandments made resting on the Sabbath a requirement of the Law (Exodus 20:8\-11\). Notice that God said, “Remember the Sabbath.” It wasn’t something new; it had been around since creation. All God’s people and their servants and the animals were to have one day in seven to rest. The command to rest was not an excuse to be lazy. You had to work for six days to get to the Sabbath. The land also needed to rest (Leviticus 25:4, 8\-12\). God is very serious about rest. God desires rest for us because it does not come naturally to us. To rest, we have to trust that God will take care of things for us. We have to trust that, if we take a day off, the world will not stop turning on its axis. From the beginning (Genesis 3\), when we decided that we would start making all the decisions, mankind has become more tense and less able to relax. It was disobedience in the Garden that started the problem, but obedience now will bring the rest that God so desires for us (Hebrews 3:7 \- 4:11\). If one of the definitions of “relax” is “to become less firm,” then relaxing our grip on our own lives, careers, families, etc., and giving them over to God in faith is the best way to relax. For the Christian, the ultimate rest is found in Christ. He invites all who are “weary and burdened” to come to Him and cast our cares on Him (Matthew 11:28; 1 Peter 5:7\). It is only in Him that we find our complete rest—from the cares of the world, from the sorrows that plague us, and from the need to work to make ourselves acceptable to Him. We no longer observe the Jewish Sabbath because [Jesus is our Sabbath rest](Jesus-Sabbath.html). In Him we find complete rest from the labors of our self\-effort, because He alone is holy and righteous. “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21\). We can now cease from our spiritual labors and rest in Him, not just one day a week, but always.
Where is heaven?	Answer Heaven is most certainly a [real place](is-Heaven-real.html). The Bible speaks of heaven’s existence—and access to heaven through faith in Jesus Christ—but there are no verses that give us a geographical (or astronomical) location. The short answer to the question of “where is heaven?” is “heaven is where God is.” The place people call “heaven” is also referred to as “the [third heaven](Paul-third-heaven.html)” and “paradise” in 2 Corinthians 12:1–4\. In that passage, the apostle Paul tells of a living man who was “caught up” to heaven and was unable to describe it. The Greek word translated “caught up” is also used in 1 Thessalonians 4:17 in describing the rapture, wherein believers will be caught up to be with the Lord. Other verses indicating heaven to be “above” the earth are numerous. In Genesis 11:7, God says, “Come, let us go down” to see the tower of Babel. When the chariot of fire came to get Elijah, it took him “up to heaven” (2 Kings 2:11\). Heaven is described as “high above the earth” in Psalm 103:11, and the place from which the Lord “looks down” in Psalm 14:2\. When Jesus prayed a prayer of thanksgiving, He did so “looking up to heaven” (Mark 6:41\). In Acts 1:9–11 Jesus is taken “up” into heaven, and when God takes John to heaven in Revelation 4:1, He says, “Come up here.” Such passages lead to the conclusion that heaven is “up” from our perspective; it is above us in an exalted position. However, as [J. I. Packer](J-I-Packer.html) points out, “since God is spirit, ‘heaven’ . . . cannot signify a place remote from us which He inhabits. The Greek gods were thought of as spending most of their time far away from earth in sort of a celestial equivalent of the Bahamas, but the God of the Bible is not like this. Granted, the ‘heaven’ where saints and angels dwell has to be thought of as a sort of locality, because saints and angels, as God’s creatures, exist in space and time. But when the Creator is said to be ‘in heaven,’ the thought is that He exists on a different plane from us, rather than in a different place. That God in heaven is always near to his children on earth is something which the Bible takes for granted” (Growing in Christ, Crossway, 2022, pt. 3, ch. 4\). Examples of God being near to us, even though He is in heaven, include the psalmist’s assurance that “the Lord is close to the brokenhearted” (Psalm 34:18\) and Paul’s teaching that “he is not far from any one of us” (Acts 17:27\). Moses asked the children of Israel, “What other nation is so great as to have their gods near them the way the Lord our God is near us whenever we pray to him?” (Deuteronomy 4:7\). Heaven is only a prayer away. The New Testament mentions heaven with considerable frequency, yet, even then, details of its location are missing. We will never find heaven with telescopes, star charts, or deep space probes. We will only [find heaven](going-to-heaven.html) through faith in Jesus Christ. More important than knowing where heaven is, is knowing the God of heaven, for the same reason that it’s better to know your neighbor than the details of his house. On the night before His crucifixion, Jesus told His disciples, “You know the way to the place where I am going” (John 14:4\). Thomas immediately raised an objection: “Lord, we don’t know where you are going, so how can we know the way?” (verse 5\). And Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through me” (verse 6\). We may not know the exact location of heaven, but we know the Way, for He is Jesus.
What does the Bible say about breastfeeding?	Answer To start, it is important to understand that the Bible does not give any specific instructions on breastfeeding. In spite of that, there are Christians who come down very strongly on each side of the debate, often to the detriment of Christian love and unity, not to mention our witness to the world. When Christians allow non\-essential issues to divide them, no one gains except those who want to see dissention in the body of Christ. Breastfeeding is one of those issues. In Bible times, the only alternative to a mother breastfeeding her children was to employ the services of a “wet nurse,” who was a woman who had recently given birth and was able to nurse other babies. The baby Moses was found floating in a basket in the Nile River by the Egyptian princess, who brought him into the palace and adopted him. Since the princess had no children, she needed a wet nurse to breastfeed him. Through a series of divine interventions, Moses’ own mother was procured to nurse him (Exodus 2:1\-10\). Breastfeeding has been shown to be the most beneficial method of feeding an infant, partially due to the presence of colostrum, the first milk produced by mammals which contains essential nutrients, antibodies, and immunoglobulins newborns need for healthy growth and development, especially in the first days. Clearly, human breast milk is the healthiest form of milk for human babies. At the same time, there are conditions under which an infant’s mother simply cannot breastfeed. Women still die in childbirth, necessitating the implementation of bottle\-feeding. Mothers are sometimes dry of milk altogether, and mothers with HIV, hepatitis, or other communicable diseases are precluded from breastfeeding. Some mothers have to go out of the home to work soon after giving birth and find the use of a breast pump simply too cumbersome and time\-consuming. Finally, millions of American children born in the 1950s were bottle\-fed because of a cultural passion for anything “scientific,” which included the new\-and\-improved method of feeding babies. There is no conclusive evidence that these children grew up to be any less healthy than those who were breastfed. In the end, the choice of whether or not to breastfeed an infant is best left to the individual mother, her family, and God. It is incumbent upon mothers\-to\-be to acquaint themselves with the facts about breastfeeding vs. bottle\-feeding and then make their own informed decision, prayerfully and in the wisdom God provides (James 1:5\). No woman should be made to feel that she is a terrible mother or in any way less of a Christian because she does not breastfeed. As Christians, we are not to judge one another on the non\-essential issues but are to build one another up in the love and grace of the Lord Jesus (Romans 14:19\).
What does the Bible say about handling money in a marriage?	Answer The Bible does not specifically address the handling of money in a marriage, but the principles regarding the relationship dynamics between the husband and wife touch on all aspects of the marriage. In other words, the principles set forth by the Lord in Ephesians 5:22\-33 and Colossians 3:18\-19 speak to all facets of the husband\-wife relationship. This means that the spiritual balance of the spousal relationship, in all aspects, is directly impacted by the individual spouse’s personal relationship to God. In any relationship there is both blessing by association and suffering by association, and these principles are affected by the choice of each spouse to walk in obedience to the Lord. Both spouses bring to their union strengths and weaknesses. Molding these individual characteristics into a workable relationship is a matter of understanding the order of God and the gift of grace. Financial decisions that impact the success of the family are a shared responsibility. Whatever the source of God’s provisions, whether the result of the husband’s employment or the wife’s employment or both, the assets accumulated are the responsibility of both partners together as a team. The important principle in regard to financial decisions is to “do all to the glory of God” (1 Corinthians 10:31; Romans 14:8; Colossians 3:23\-24\). Inherent in the marriage of two people in Christ, however, is the understanding that the husband is the ultimate authority. He is responsible to God to lead and shepherd his family, while his wife’s responsibility is to submit to him and be his helper. In the realm of money in a marriage, this could mean that the husband has sole control over the checkbook, pays all the bills, and sees to the family savings and investing as well as giving, while at the same time consulting his wife and getting her input on financial decisions. It can just as legitimately mean that he delegates this function to his wife, especially if she enjoys or is better suited to the details of the financial realm, and that she takes over the financial details of the “family business.” But the husband still has the responsibility to oversee the process. In the end, a couple that works together in the financial aspect of the family will be a couple that usually has good communication and mutual respect. Finally in the area of money in a marriage, we are also given principles such as the one in Luke 6:38, which states that the more freely we give the greater the blessing. This means that there is a correlation between the giving that we do as unto the Lord and the blessing that we receive in return, both spiritual and financial. We cannot out\-give God. The more faithful we are in giving back to the LORD, the more we find that what we retain is multiplied and, indeed, more than sufficient to the point of abundance.
Why was God so angry at David for taking the census?	Answer Second Samuel 24:1 says, “Again the anger of the Lord burned against Israel, and he incited David against them, saying, ‘Go and take a census of Israel and Judah.’” The parallel account of the incident surrounding the census, however, reveals it was Satan who incited David to take the census: “Satan rose up against Israel and incited David to take a census of Israel” (1 Chronicles 21:1\). This discrepancy is often explained by the understanding that, in order to achieve His purposes, sometimes God sovereignly permits Satan to act. God can use Satan in various ways, with the result being the refining, disciplining, and purification of disobedient believers (Luke 22:31–32; 1 Corinthians 5:1–5; 2 Corinthians 12:7–10\). Such might have been the case with David. God allowed Satan to tempt him, and David sinned, revealing his pride, and God then dealt with David accordingly. There are other considerations concerning the passages relating David’s sinful census. Here is 2 Samuel 24:1 in four translations: “Again the anger of the Lord burned against Israel, and he incited David against them . . .” (NIV). “Again the anger of the LORD was kindled against Israel, and he incited David against them . . .” (ESV). “And again the anger of the LORD was kindled against Israel, and he moved David against them . . .” (KJV). “Now again the anger of the LORD burned against Israel, and it incited David against them . . .” (NASB). Note that the New American Standard Bible says “it” (the anger of the Lord) is what caused David to take the census. The other translations say “he” (the Lord) did the inciting. The reason for the differences in translation is that, in the original language, there is no subject for the verb incited. The fact is we aren’t told who exactly moved David to take the census. To translate the verse literally, we would say, “There was who moved David against them” or “For one moved David against them.” The translations above have taken this to mean it was either God or His anger that caused David to take the census. But there are other options: – The unstated thing that moved David to conduct the census could have been David’s own evil imagination. – The “one” who moved David could be Satan, as 1 Chronicles 21:1 says. – The “adversary” (the meaning of the word Satan) mentioned in 1 Chronicles could be someone other than the devil; it could have been an unnamed counselor to David who prompted him into a foolish (or sinful) action. As to why God was angry at David, in those times, a man only had the right to count or number what belonged to him. Israel did not belong to David; Israel belonged to God. In Exodus 30:12 God told Moses, “When you take a census of the Israelites to count them, each one must pay the LORD a ransom for his life at the time he is counted. Then no plague will come on them when you number them.” It was up to God to command a census, and if David counted he should only have done it at God’s command, receiving a ransom to “atone” for the counting. This is why God was angry again with Israel and is also why David was “conscience\-stricken” after he counted Israel. David knew it was wrong and begged God to take away the guilt of his sin (2 Samuel 24:10\). God gave David a choice of three punishments for his sin—three years of famine, three months of fleeing before his enemies, or three days of plague. David chose the third, and the Lord then punished Israel with a plague that killed 70,000 men from Dan in the north to Beersheba in the south. As for why God punished the whole nation for the sin of the king, that is exactly the question David asks in 2 Samuel 24:17\. Why, when he was the one who had sinned, did the people have to suffer? He even requested that God’s hand be against him and his family only, and that God would spare the people. But, as with the account of Job, God chose not to give a reason for His actions. Perhaps it was because of Israel’s multiplied sins and rebellion against God throughout the centuries. Perhaps it was a lesson to the people (and to us as well) that the people suffer when their leaders go astray. The reality is that God didn’t justify His actions with a reason, nor does He have to. Of the three choices presented to David, the first two would have involved some level of dependency upon the mercy of man: the warfare, of course, would be as severe as the enemy wanted it to be; the famine would require Israel to seek food from other nations, relying on the pity of their neighbors. Instead of relying on the mercy of any human, David chose to rely on the mercy of God—the [pestilence](pestilence-in-the-Bible.html) was, after all, the most direct form of punishment from God, and in the plague they could only look to God for relief. The psalmist tells us, “As for God, His way is perfect” (Psalm 18:30\). If God’s ways are “perfect,” then we can trust that whatever He does—and whatever He allows—is also perfect. Our responsibility to God is to obey Him, to trust Him, and to submit to His will, whether we understand it or not. As we see in 2 Samuel 24:16, God was grieved because of the things that were happening to His people, and He called off the punishment. Even in His rebuke God still shows His love and mercy.
What does the Bible say about an unhappy marriage?	Answer One thing we know for sure: being in an unhappy marriage is not biblical [grounds for divorce](grounds-for-divorce.html). In Mark 10:11–12 Jesus said, “A man who divorces his wife so he can marry someone else commits adultery against her. And a woman who divorces her husband so she can marry someone else commits adultery.” Based on the Bible, we see that people don’t have the right to dissolve an unhappy marriage. God intended that marriage be for a lifetime. Ephesians 5 presents marriage as a picture of the relationship God has with us. This is one reason why God has such an interest in keeping marriages intact. Failed marriages and broken homes are devastating to the husband and wife, not to mention the children involved. Financial ruin is only one of the unhappy results of divorce. The family unit is the basic building block of any society, and rampant divorce has a tragic impact on all of the culture. This is not to say that God wants to force us to remain forever in an unhappy marriage. He doesn’t ask us to just grit our teeth and suffer through it. When God approaches marital problems, He does so from the perspective of how to fix them, not how to dissolve the marriage. For example, Paul writes of demonic impact in marriages (1 Corinthians 7:5\). He states that the couple should be active in the sexual relationship so that Satan cannot tempt them. Peter encourages husbands to treat their wives with understanding so that their prayers will not be hindered (1 Peter 3:7\). From these passages we can see that marriage is a spiritual battlefield. It takes work to fight for the relationship, not to fight in the relationship. God encourages us toward reconciliation. Matthew 18:15–16 demands open, honest communication that deals with hurts and frustrations caused by sin. It even encourages us to get help to resolve problems. God also calls us to find our joy or happiness in Him (Philippians 4:4\). The joy of the Lord is something you can have regardless of conditions. In all of God’s guidelines for experiencing joy, none of them require a spouse to cooperate. A spouse does not control our capacity to have joy or peace. James 1:3–4 tells us that deep, abiding joy comes as we persevere through trials, with God’s help, and as our faith matures and strengthens. The book of Philippians is a great study in the difference between [joy and happiness](joy-happiness.html). Written by the apostle Paul while imprisoned in Rome, this book uses the words joy, rejoice, and joyful 16 times and teaches us how to have true contentment in Jesus Christ, despite our circumstances. In chains, Paul talks about his faith and trust in Christ and how it had changed his whole perspective on suffering. God has given husbands clear\-cut instructions in Ephesians 5:25–28: “Husbands, love your wives, even as Christ also loved the church, and gave himself for it. . . . So ought men to love their wives as their own bodies. He that loves his wife loves himself.” To wives, God’s instruction is to submit to their husbands’ leadership (verse 22\) and to respect their husbands (verse 33\). In a Christ\-like spirit, both are to submit to one another (Ephesians 5:21\). If both spouses are living up to their biblical responsibilities, there will be joy and happiness in the marriage. What woman wouldn’t respect and submit to a man who loves her the way Christ loves His church? And what man wouldn’t love a woman who respects and submits to him? The unhappiness that is present in too many marriages is often a result of one or both parties refusing to submit to God and obey His revealed will for marriage. Sometimes the unhappiness is exacerbated by unresolved issues of one party that have leaked into the marriage. In those cases, individual counseling may be helpful in addition to marriage counseling. Even if an unhappy marriage results from a believer being married to an unbeliever, there is always the possibility the believing spouse can lead the unbelieving spouse to the Lord by his or her chaste conduct and kind demeanor. “Wives, in the same way be submissive to your husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives when they see the purity and reverence of your lives” (1 Peter 3:1\). The Bible specifically addresses those who are married to unbelievers in 1 Corinthians 7:12–14: “… If any brother has a wife who is not a believer and she is willing to live with him, he must not divorce her. And if a woman has a husband who is not a believer and he is willing to live with her, she must not divorce him. For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband.” In the end, we must remember that “the eyes of the Lord are over the righteous, and His ears are open to their prayers; but the face of the Lord is against them that do evil” (1 Peter 3:12\). God knows the pain of an unhappy marriage, and He understands fleshly desires, but He has given His Word to us on this matter and He does ask for obedience. Obedience to God always brings joy (Romans 16:19\).
Why did God strike Uzzah dead for touching the Ark of the Covenant?	Answer The story of Uzzah and the [Ark of the Covenant](ark-of-the-covenant.html) is found in 2 Samuel 6:1\-7 and 1 Chronicles 13:9\-12\. As the ark was being transported, the oxen pulling the cart stumbled, and a man named Uzzah took hold of the ark. God’s anger burned against Uzzah and He struck him down and he died. Uzzah’s punishment does appear to be extreme for what we might consider to be a good deed. However, there are the reasons why God took such severe action. First, God had given Moses and Aaron specific instructions about the Tent of Meeting and the movement of the Ark of the Covenant. "After Aaron and his sons have finished covering the holy furnishings and all the holy articles, and when the camp is ready to move, the Kohathites are to come to do the carrying. But they must not touch the holy things or they will die. The Kohathites are to carry those things that are in the Tent of Meeting” (Numbers 4:15\). No matter how innocently it was done, touching the ark was in direct violation of God’s law and was to result in death. This was a means of preserving the sense of God’s holiness and the fear of drawing near to Him without appropriate preparation. Notice how David took men with him to collect the ark, rather than allowing the Levites to bring it to him. That was a great mistake, since it ought never to have been put upon a cart, old or new. It was to be borne upon men’s shoulders, and carried by Levites only, and those of the family of Kohath (Exodus 25:12\-14; Numbers 7:9\), using the poles prescribed. Failing to follow God’s precise instructions would be seen as (a) not revering God’s words when He spoke them through those such as Moses, whom He had appointed; (b) having an independent attitude that might border on rebellion, i.e., seeing and acting on things from a worldly, rather than a spiritual, perspective; or (c) disobedience. Second, the ark had stayed for a period of time at Abinadab’s house (2 Samuel 6:3\), where his sons, Uzzah and Ahio, may well have become accustomed to its presence. There’s an old saying, “familiarity breeds contempt,” that could apply in this case. Uzzah, having been around the ark in his own home, could very likely forget the holiness that it represented. There are times when we, too, fail to recognize the holiness of God, becoming too familiar with Him with an irreverent attitude. Third, the account tells us the oxen stumbled. The cart didn’t fall and neither did the Ark, just as the boat carrying Jesus and the disciples rocked fiercely in the storm, though it wasn’t necessarily in danger of sinking (Matthew 8:24\-27\). And yet, just as with the disciples who failed to put their faith in their Master, Uzzah, for a moment, felt it was his responsibility to save the integrity of God, and that our almighty God somehow needed Uzzah’s assistance. He presumed that, without his intervention, God’s presence would be dealt a blow. As Job asks, “Can you fathom the mysteries of God?” (Job 11:7\). “His greatness no one can fathom” (Psalm 145:3\). “His understanding no one can fathom” (Isaiah 40:28\). Moses lost his right to enter the promised land because he felt his intervention was needed when he struck the rock, instead of speaking to it as God had commanded (Numbers 20:7\-12\). We need to listen carefully to what God has to say to us, and in obedience strive to do all He commands. Yes, God is loving and merciful, but He is also holy and He defends His holiness with His power, and affronts to His holiness sometimes bring about His holy wrath. “It is a dreadful thing to fall into the hands of the living God” (Hebrews 10:31\). Something of God’s presence in the Ark of the Covenant seems to be lost in the church today. In the time of Moses, the people knew the awesomeness of God’s absolute holiness. They had witnessed great miracles when the ark was with them. They respected that God’s ways and thoughts are much higher than ours (Isaiah 55:8\-9\). In truth, the more we try to bring God down to our worldly way of thinking or reasoning, the further away He will seem to us. Those who would draw near to God and have Him draw near to them are those who approach Him in reverence and holy fear. Uzzah forgot that lesson, and the consequences were tragic.
Does a person have to attend church to go to heaven?	Answer Salvation is found in Christ. “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16\). God gave His Son so that we may have eternal life, thus destroying our need to perform good works, including going to church, to go to heaven. Eternal life is attained by faith alone in Christ alone. “He who has the Son has life; he who does not have the Son of God does not have life” (1 John 5:12\). Those who believe in Christ, who have accepted His sacrifice in payment of their sins, will spend eternity in heaven. Those who reject Him will not. No amount of church attendance will earn eternity in heaven. No lack of church attendance will result in the loss of salvation. However, [church attendance](church-attendance.html) is important. The universal Church, made up of all who believe in Christ to the glory of God the Father, is Christ’s body (Colossians 1:18\) as well as His Bride (Revelation 21:2\). A church is a place of Christian fellowship. In addition, as members of the body of Christ, we possess certain gifts of the Spirit, and we are to exercise those gifts for the glory of God and the edification of the rest of the body. For a church body to function properly, all of its “body parts” need to be present (1 Corinthians 12:14\-20\). Christians have been made “new creations” in Christ (2 Corinthians 5:17\) and have a desire to attend church because they recognize that doing so is crucial to their spiritual development and maturity. Reluctance toward church attendance may indicate a lack of spiritual growth or a disillusionment with “organized religion.” There are indeed false churches today, and there’s no perfect church, but there are local bodies of believers in most communities. The true, universal Church is modeled in congregations whose doctrines are Scripture\-based, who honor Christ in all things, who worship God together, and who minister to each other. Although church attendance will not guarantee eternal life, [finding a good local church](find-local-church.html) is crucial for Christians.
What can we learn from the account of David and Goliath?	Answer The story of David and Goliath (1 Samuel 17\) is a factual account from biblical history that demonstrates how the Lord intercedes for His people. David was a shepherd, the youngest of the eight sons of Jesse of Bethlehem. King Saul and his men were battling the Philistines, one of which was a [9\-foot giant named Goliath](how-tall-was-Goliath.html). The men of Saul’s army were afraid of Goliath, and there was no one to stand up to him. But David, filled with faith and a passion for God’s name which was being blasphemed by Goliath, slew Goliath with a stone and a sling. Then he cut off Goliath’s head with the giant’s own sword. When the Philistines saw that their champion was dead, they fled before the Israelites, who had a great victory over them. An important point in this story is that Goliath was taunting the sovereign Lord of the universe. He was challenging God’s people to stand up to him and demonstrate that their God was more powerful than he was. Until David came into the Israelite camp, there was no one who was willing to step out in faith and face the giant. However, David’s faith was so strong that he was willing to believe that the Lord would go with him and enable him to defeat Goliath (1 Samuel 17:36\-37\). David’s faith was born out of his experience of God’s grace and mercy in his life up to that point. The Lord had delivered him out of dangerous situations in the past, proving His power and trustworthiness, and David relied on Him to deliver him from the Philistine. From the story of David and Goliath, we can learn that the God we serve is capable of defeating any of the giants in our lives—fear, depression, financial issues, doubts of faith—if we know Him and His nature well enough to step out in faith. When we do not know what the future holds, we have to trust Him. But we can’t trust someone we don’t know, so knowing God through His Word will build our faith in Him. As Christians who have trusted Christ as the only way to heaven (John 14:6\), our battle with the giants in our lives will result in victory if we cling by faith to God and His power. The illustration of David and Goliath is only one of many examples of the supernatural power of our Lord. He cares deeply for His children and wants only our best. Sometimes that involves trials and battles, but these are ultimately for our good and His glory. James tells us to consider it pure joy when we encounter trials because they test our faith and develop patience and perseverance (James 1:2\-4\). When we are tested by these trials, we can, in the power of the Lord, stand up against any giant, trusting our Savior to win the victory.
What does it mean to be missional?	Answer “Missional” or “missional living” is a Christian term that in essence describes a missionary lifestyle. Being missional includes embracing the posture, the thinking, behaviors, and practices of a missionary in order to reach others with the message of the gospel. The term “missional” gained its popularity towards the end of the 20th century with the influence of Timothy Keller, Alan Hirsch, and others, as well as the Gospel and Our Culture Network. Their basic premise is that all Christians should be involved in the Great Commission of Jesus (Matthew 28:19\-20\). Essentially, the idea of being missional teaches that the church has a mission because Jesus had a mission. There is one mission which says that the “missional church is a community of God’s people that defines itself, and organizes its life around, its real purpose of being an agent of God’s mission to the world. In other words, the church’s true and authentic organizing principle is mission. When the church is in mission, it is the true church.” Yet there has been some confusion regarding the term “missional.” Alan Hirsch, one its proponents, says that “missional” is not synonymous with “emerging.” The emerging church is primarily a renewal movement attempting to contextualize Christianity for a postmodern generation. “Missional” is also not the same as “evangelistic” or “seeker\-sensitive.” These terms generally apply to what he calls the “attractional” model of church that has dominated our understanding for many years. Missional is not a new way to talk about church growth. Although God clearly desires the church to grow numerically, it is only one part of the larger missional agenda. Finally, missional is more than social justice. Engaging the poor and correcting inequalities is part of being God’s agent in the world, but should not be confused with the whole. Hirsch also says that a proper understanding of missional living begins with recovering a missionary understanding of God. By His very nature God is a “sending God” who takes the initiative to redeem His creation. This doctrine, known as missio Dei is causing many to redefine their understanding of the church. Because the church is comprised of the “sent” people of God, the church is the instrument of God’s mission in the world. However, most people believe that missions is an instrument of the church, a means by which the church is grown. Although Christians frequently say, “The church has a mission,” according to missional theology a more correct statement would be “the mission has a church.” Though many churches have mission statements or talk about the importance of having a mission, where missional churches differ is in their attitude toward the world. A missional church sees the mission as both its originating impulse and its organizing principle. It is patterned after what God has done in Jesus Christ, that is, to be missional means to be sent into the world; not to expect people to come to us. This idea differentiates a missional church from an “attractional” church. The attractional church seeks to reach out to the culture and draw people into the church. But this practice only works where no significant cultural shift is required when moving from outside to inside the church. And as Western culture has become increasingly post\-Christian, the attractional church has lost its effectiveness. The West looks more like a cross\-cultural missionary context in which attractional churches are self\-defeating. The process of extracting people from the culture and assimilating them into the church diminishes their ability to speak to those outside. As a result, people cease to be missional and instead leave that work to the clergy. Missional represents a significant shift in the way one thinks about the church. Being missional means we should engage the world the same way Jesus did—by going out rather than just reaching out. Missional means that when a church is in mission, it is then the true church. According to Dave DeVries, author of “Missional Transformation: Fueling Missionary Movements that Transform America,” there are five biblical distinctives that form the foundation of a missional perspective: • The Church is sent by Jesus Christ (John 17:18; 20:21, Luke 9:2; Matthew 28: 19–20; Acts 1:8\) • The Church is sent with the Cross (1 Corinthians 1:18, Ephesians 2:16, Colossians 2:14, 1 Peter 2:24, 2 Corinthians 5:17–24\) • The Church is sent in Community (Acts 2:42–47; 5:42; John 13:34–35; 1 John 3:16–17\) • The Church is sent to every Culture (John 1:14; Matthew 20:28; Acts 17:22–34; Luke 5:29\) • The Church is sent for the King and His Kingdom (Matthew 10:7; 25:34; Luke 4:43; Revelation 11:15–17; Jeremiah 10:7; John 18:36\) So, the question is asked, “Should Christians be missional?” Fundamentally, missional theology is not content with missions being a church\-based work. Rather, it applies to the whole life of every believer. In truth, every disciple of Christ should strive to be an agent, a representative of the kingdom of God; and every follower should try to carry the mission of God into every sphere of his life. We are all missionaries sent into the world. There are many ways we can do this as we’re each individually blessed with certain talents and skills to utilize to the glory of God. Jesus has told us in Matthew 5:13\-16 that we are the salt of the earth, the light of the world . . . to let our light shine before men. And, finally, in light of this idea of being “missional,” we can best sum it up with the words of the apostle Paul: “So whether you eat or drink or whatever you do, do it all for the glory of God . . . and whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” (1 Corinthians 10:31; Colossians 3:17\).
What does the Bible say about empathy?	Answer The Scriptures refer to the quality of empathy, which we see demonstrated in several biblical narratives. Empathy is the capacity to feel another person’s feelings, thoughts, or attitudes vicariously. The apostle Peter counseled Christians to have “compassion for one another; love as brothers, be tenderhearted, be courteous” (1 Peter 3:8, NKJV). The apostle Paul also encouraged empathy when he exhorted fellow Christians to “rejoice with those who rejoice; mourn with those who mourn” (Romans 12:15\). Empathy is related to sympathy but is narrower in focus and is generally considered more deeply personal. [Compassion](Bible-compassion.html), sympathy, and empathy all have to do with having passion (feeling) for another person because of his or her suffering. True empathy is the feeling of actually participating in the suffering of another. The apostle John asked, “If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person?” (1 John 3:17\). Pity in this verse is related to empathy, and both require action. As Christians we are commanded to love our neighbor and to have intense love for fellow believers (Matthew 22:39; 1 Peter 4:8\). Though we intend to [love one another](love-one-another.html), we often miss opportunities to relieve others’ pain. That could be because we are unaware of others’ needs; or perhaps we are not practicing empathy. Empathy is the key that can unlock the door to our kindness and compassion. There are several examples of empathy in action in the Bible. Jesus was always sensitive to the plight of others. Matthew tells us how Jesus, “when he saw the crowds, . . . had compassion on them, because they were harassed and helpless, like sheep without a shepherd” (Matthew 9:36\). On another occasion, Jesus observed a widow about to bury her only son. Sensing her pain (the NLT says that Jesus’ “heart overflowed with compassion”), He approached the funeral procession and resurrected the young man (Luke 7:11–16\). Having lived a human life, our Lord can and does empathize with all of our weaknesses (see Hebrews 4:15\). The word compassion describes the deep mercy of God. God is the very best at empathy: “He knows how we are formed, he remembers that we are dust” (Psalm 103:14\). He personally feels the pain of His people: “You keep track of all my sorrows. You have collected all my tears in your bottle. You have recorded each one in your book” (Psalm 56:8, NLT). How comforting it is to know that God records all our tears and all our struggles! How good to remember God’s invitation to cast all our cares upon Him, “because he cares for you” (1 Peter 5:7\)!
Who was Mephibosheth?	Answer There are two men by the name of Mephibosheth in the Bible, both in 2 Samuel. The less prominent one was a son of King Saul; he was delivered by David to the Gibeonites to be hanged in retaliation for Saul’s earlier slaughter of a band of Gibeonites (2 Samuel 21:1\-9\). The other Mephibosheth was the son of Jonathan, who was the son of King Saul and a special friend of King David. When Mephibosheth was five years old, his father Jonathan was killed in battle. Fearing that the Philistines would seek to take the life of the young boy, a nurse fled with him to Gibeah, the royal residence, but in her haste she dropped him and both of his feet were crippled (2 Samuel 4:4\). He was carried to the land of Gilead, where he found refuge in the house of Machir, son of Ammiel, at Lo\-debar. Some years later, when King David had conquered all of Israel’s enemies, he remembered the family of his friend Jonathan (2 Samuel 9:1\), and, wishing to display his loving loyalty to Jonathan by ministering to his family, David found out that Mephibosheth was residing in the house of Machir. So he sent royal messengers there, and brought Mephibosheth and his infant son Micah to Jerusalem, where they resided from that point on (2 Samuel 9\). Later, when David invited the young boy to be part of his court, he entrusted the family property to a steward, Ziba. During Absalom’s rebellion, Ziba tried unsuccessfully to turn David against Mephibosheth. Upon the king’s return to Jerusalem, Mephibosheth vindicated himself and was allowed to remain in the king’s house (2 Samuel 19:24\-30\).
What does the Bible say about women music ministers / worship leaders?	Answer Since the Bible really does not say much at all about music ministers, it is difficult to arrive at an explicitly biblical position on women music ministers / worship leaders. After the exodus, Miriam functioned in at least one instance as somewhat of a worship leader (Exodus 15:20\-21\). At the Tabernacle, male Levites seem to be the ones who led in worship (Numbers 8:25\-26; 1 Chronicles 9:33\). In Judges 5, Deborah and Barak led the Israelites in a song. Second Samuel 19:35 and Second Chronicles 35:25 mention “singing men and women” (see also Ecclesiastes 2:8\). David appointed men from among the Levites (1 Chronicles 15:16\-24\), who were skilled singers and used brass cymbals, harps, trumpets, and other instruments to accompany the singing. First Chronicles 5:12\-13 gives a description of the Levites who led the music at the dedication of Solomon’s temple, and they were all men. In the days of the rebuilding of the Temple, the sons of the Levites were appointed to lead the music in the Temple service (Ezra 3:10; Nehemiah 12:24\). Psalm 68:25 says, "The singers went before, the players on instruments followed after; among them were the damsels playing with timbrels." The women were participating in, but not leading, the worship. The New Testament contains no specific instructions or examples of how worship was, or should be, practiced in the Christian church. The New Testament nowhere speaks positively or negatively regarding female music ministers / worship leaders. Some point to 1 Timothy 2:12, that a woman is not to teach or take authority over a man, as a prohibition against women leading men in worship. However, this text is better understood as focusing on the pastoral role of shepherding/teaching than on other forms of leadership. Further, it is questionable whether leading worship involves any “authority” that would violate 1 Timothy 2:12\. In what sense does a worship leader have authority over the worshipers? Could a woman lead with an instrument, but just not with her voice? Does not a woman playing piano/organ in some sense result in her “leading” the worship? In summary, there is nothing explicit in Scripture that would forbid women from serving in the role of worship leader. Many women are undeniably very gifted/skilled in worship, whether by voice or instrument. These gifts most definitely should not be ignored or neglected: “addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart” (Ephesians 5:19 ESV).
What does the Bible say about the role of senior pastor?	Answer Concerning the role of the pastor, the Bible says a great deal. The primary terms that describe the role of the pastor are “elder,” “bishop,” and “teacher” (1 Timothy 3:1\-13\). “Elder,” or episkopos (from which we get our word episcopal) refers to the oversight of the believers, and it involves teaching, preaching, caring, and exercising authority where needed. The elder also serves in the church as leader and teacher. In Titus 1:5\-9, Paul urges Titus to "appoint elders in every city." They will teach and lead the congregation in their spiritual development. Also, in 1 Peter 5:1\-4, Peter addresses his "fellow elders" and tells them to "be shepherds of God’s flock that is under your care, serving as overseers—not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve" (v. 2\). So concerning the role of senior pastor the Bible doesn’t address that title specifically. It has come into existence as the church has grown and required additional staff. The title of senior pastor refers to the person who primarily leads the church, generally doing the majority of the preaching and teaching in the pulpit at the services and overseeing the administration of the church. Some larger churches may even have an executive pastor who oversees the day\-to\-day operation of the church, while the senior pastor then would be responsible for working with the church board, along with the preaching, teaching, and counseling ministries that go with the role of pastor. Every church, whether large or small, needs a pastor who will shepherd, lead, feed, and guide the people to spiritual growth and service for the Lord Jesus. In larger churches, a senior pastor often shepherds the pastoral team in addition to shepherding the congregation. As a result, a senior pastor should be held to an even higher standard of agreement to 1 Timothy 3:1\-13 and Titus 1:6\-9 than other pastoral roles.
What is the Shepherd of Hermas and should it be in the Bible?	Answer “The Shepherd of Hermas” was a religious literary work of the second and third centuries and was considered a valuable book by many early Christians. “The Shepherd of Hermas” was even considered [canonical Scripture](canon-of-Scripture.html) by some of the early church fathers such as Irenaeus during the period in which the New Testament was being canonized. Basically, it was written as a call to repentance and adherence to a strict moralistic life. The author of “The Shepherd of Hermas” is not known. However, a number of ancient sources attribute the work to a Hermas who was a brother of Pius I, the Bishop of Rome from 140 to 155\. In the story, Hermas speaks of his life and the development of Christian virtues as he tells of his story as a freed Christian slave. Throughout the book Hermas purports to be just a simple man whose desire is to be devout and diligent in all that he does. The teaching point of the book is mostly ethical, not theological. The work is divided into three main sections with the first section describing five visions, the second section presenting 12 mandates, and the last section composed of ten parables, sometimes referred to as similitudes. The story involves Hermas, who becomes a slave to a woman named Rhoda. Later, after she had given Hermas his freedom, their paths cross again. Hermas has a vision in which Rhoda appears asking for his forgiveness regarding her, believing he had certain impure thoughts. It is in this vision that an old woman helps him by telling him to do penance as well as make right the sins of his people. In another vision Hermas is visited by an angel of repentance who emerges as a shepherd and delivers certain laws and mandates that become instrumental in the establishments of early Christian ethics. These mandates also appeared in visions as the angel\-like shepherd gives his instructions. “The Shepherd of Hermas" is also significant in that some of its visions definitely seem to subscribe to a premillennial understanding of the end times. Some scholars even see hints of pretribulationism in the "Shepherd of Hermas." The existence of premillennial thinking in a Christian work from the second or third century gives credence to premillennial theologians’ arguments against the idea that amillennialism was the universally held belief in the early church. But why isn’t “The Shepherd of Hermas" in the Bible? Was it not considered an “inspired book”? Is it considered a “[lost book](lost-books-Bible.html)” of the Bible? We must first realize that many biblical scholars acknowledge the existence of false writings that have never been seriously considered for inclusion in the Bible. Examples are “The Assumption of Moses” and “[The Book of Enoch](book-of-Enoch.html).” However, Bible scholars concur that they are not inspired writings. The "Shepherd of Hermas" was thought by some to be authoritative, so it hovered around the canon for some time before it was, at the leading of the Holy Spirit, dismissed.
What is a pastor emeritus?	Answer Emeritus is an honorary title bestowed on someone who has retired from a distinguished office (such as [pastor](pastor-office.html), professor, chancellor, or another professional or academic position). Granting such a title is a way of honoring the individual’s service. Emeritus is a Latin participle that means “served one’s term” or “earned one’s discharge by service.” From its Latin root, we get the English word merit. Thus, the title emeritus expresses the idea that a person has earned a special place of respect and distinction through faithful service. In bestowing the title, an organization honors a person as worthy to continue holding the title of the office last held, even after retiring from active service. By conferring the title pastor emeritus to a retiring minister, the church leadership recognizes his dedicated service to the church. Depending on the church or denomination, the title may include ongoing duties, such as serving in an advisory role to the leadership group or the current pastor. Based on the retired pastor’s desire to continue serving, it may also involve a teaching or preaching role. Benefits for the position, at least as far as monetary compensation, are up to the individual church or denomination. There are no biblical guidelines or precedents for naming someone pastor emeritus other than those of the by\-laws of the organization or church conferring the honor. It is, however, right and fitting for a church or congregation to recognize the faithful ministry of those who shepherd and serve them with dignity, integrity, and dedication. The apostle Paul urged, “Dear brothers and sisters, honor those who are your leaders in the Lord’s work. They work hard among you and give you spiritual guidance” (1 Thessalonians 5:12, NLT). He wrote to Timothy, “Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching” (1 Timothy 5:17\). The Greek word Paul used in both passages, translated as “work hard” and “labor,” emphasizes intense energy and toiling to the point of extreme fatigue. Spiritual leadership is challenging and weighted with responsibility. Many long hours of study and difficult work of ministry are done without notice or thanks. Bestowing the title of pastor emeritus is an excellent way to [demonstrate honor](pastor-appreciation.html), respect, and gratitude for selfless pastoral service. A few examples of prominent ministers who hold or have held the title of pastor emeritus include [Charles Stanley](Charles-Stanley.html), [Adrian Rogers](Adrian-Rogers.html), [John Stott](John-Stott.html) (rector emeritus), Jack Hayford, W. A. Criswell, and John Piper.
What language did Jesus speak?	Answer While Jesus very likely spoke Aramaic, Hebrew, and Greek, Aramaic was likely the language Jesus spoke the most. The Gospels record Jesus speaking numerous [Aramaic](Aramaic-Primacy.html) words: [talitha koum](talitha-cumi.html) (Mark 5:41\); [ephphatha](ephphatha.html) (Mark 7:34\); eloi eloi lama sabachthani (Matthew 27:46; Mark 15:34\); abba (Mark 14:36\). Historians, archaeologists, and cultural anthropologists are almost universally agreed that Aramaic was the common or colloquial language in Israel during Jesus’ time. Aramaic was very similar to Hebrew, but with many words and phrases that were borrowed from other languages and cultures, especially Babylonian. Hebrew was spoken primarily by the scribes, teachers of the law, Pharisees, and Sadducees, the “religious elite.” Hebrew was likely often read in the synagogues, so most people were probably able to speak and understand some Hebrew. Since Greek was the language of the Romans, who had power over Israel during Jesus’ time, Greek was the language of the political class and anyone who wanted to do business with the Romans. Greek was the universal language at that time, so, the ability to speak Greek was a highly desirable skill. Some, however, refused to speak Greek out of resentment toward their Roman oppressors. When Jesus spoke with Pontius Pilate, it is possible that He spoke to him in Greek, although Pilate, as the governor, likely would have been able to speak Aramaic as well. Jesus, as God incarnated in human form, could have spoken any language He chose. In His humanity, Jesus likely limited Himself to the languages common to His culture: Aramaic, Hebrew, and Greek. Jesus likely spoke whichever of the three languages was most appropriate to the audience He was addressing.
What is libertarian free will?	Answer Libertarian free will is basically the concept that, metaphysically and morally, man is an autonomous being, one who operates independently, not controlled by others or by outside forces. According to the Pocket Dictionary of Apologetics \& Philosophy of Religion (InterVarsity Press, 2002\), libertarian free will is defined as “in ethics and metaphysics, the view that human beings sometimes can will more than one possibility. According to this view, a person who freely made a particular choice could have chosen differently, even if nothing about the past prior to the moment of choice had been different.” In the libertarian free will paradigm, the power of contrary choice reigns supreme. Without this ability to choose otherwise, libertarian free will proponents will claim that man cannot be held morally responsible for his actions. As mentioned earlier, the word “autonomous” is key in understanding libertarian free will. The word basically means “self\-government.” It is derived from two Greek words, autos and nomos, which mean “a law unto oneself.” This is libertarian free will in a nutshell. We, as free moral agents, can make our own decisions and are not subject to the will or determination of another. In any given situation, let’s call it X, we can freely choose to do action A. Furthermore, if situation X presents itself again, we can freely choose not to do A (\~A). The opposite of libertarian free will is called determinism, and determinism essentially denies free will altogether—our choices are determined and that’s that. In situation X, I will always choose to do action A, and in situation Y, I will choose to do \~A, etc. Instead of being autonomous beings, mankind is reduced to being automatons—beings who perform programmed responses to certain situations. The first thing to take into account regarding the biblical position of libertarian free will is what the Bible says about God. The Bible describes God as sovereign, and sovereignty designates control. But what exactly is the sphere of God’s sovereignty? Psalm 24:1 makes it plain: “The earth is the LORD's, and everything in it, the world, and all who live in it.” What is the sphere of God’s sovereignty? Everything. God spoke the universe, and everything in it, into existence. As Creator, He has sovereignty over His creation. This is the image used in Romans 9 when Paul refers to the potter and his clay. So we need to ask ourselves how does libertarian free will fit in with God’s sovereignty? Can a human being, a creature, be autonomous if God is sovereign? The obvious conclusion is that libertarian free will is incompatible with the sovereignty of God. Consider this passage from the book of Proverbs: “In his heart a man plans his course, but the LORD determines his steps” (Proverbs 16:9\). This does not paint a picture of man as an autonomous being, but rather as man operating within the confines of a sovereign God. Consider another Old Testament passage: “I am God, and there is no other; I am God, and there is none like me. I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please” (Isaiah 46:9\-10\). Here again we see a sovereign God declaring to us that He will accomplish all His purposes. The concept of libertarian free will leaves open the possibility that man can freely refuse to do God’s will, yet God says all His purposes will be accomplished. Man is not a “law unto himself.” Man is a creature in the Creator’s universe, and as such is subject to the will of the Creator. To suggest otherwise is to elevate man beyond his station and to bring God down to the level of the creature. Those who advocate libertarian free will may not come out and say this, but logically speaking, this is the conclusion that must be drawn. Consider a popular evangelistic slogan found in Christian gospel tracts: “God casts his vote for you, Satan casts his vote against you, but you have the deciding vote.” Is this how it works in salvation? Is God just one side of a cosmic struggle with Satan for the souls of men, who must resort to “campaign tactics” to sway voters to heaven? This view of God is an emasculated God who is desperately hoping mankind utilizes his free will to choose Him. Frankly, this is a somewhat pathetic view of God. If God wills to save someone, that person will be saved because God accomplishes all His purposes. Now, we must be careful not to swing to the (equally) unbiblical view that God is the divine Puppet Master and we are merely His puppets. This is the view of hard determinism in which man is reduced to an automaton making robotic responses to situations. The Bible presents a third option between hard determinism and libertarian free will, and that is the view called compatibilism, or soft determinism. In this view, man makes real choices and will be held responsible by God for those choices. The choices that man makes emanate from his desires. God grants the creature a certain amount of freedom, but that freedom always operates within the boundaries of God’s sovereignty. Now by embracing this view, we must avoid two errors. The first is to posit what is called “[middle knowledge](middle-knowledge.html).” The doctrine of middle knowledge teaches that God created a world out of the infinite number of worlds He had available to Him to create, and God chose that particular world in which free creatures made the very decisions that accomplished His will. The second error to avoid is to think that God is somehow a cosmic manipulator setting up situations so that His creatures freely make the choices that accomplish His will. There are two keys to understanding human will and how it relates to God’s sovereignty. The first is the fall. Prior to the fall, man could be said to have had a “free” will in that he was free to obey God or disobey God. After the fall, man’s will was corrupted by sin to the point where he fully lost the ability to willingly obey God. This doesn’t mean that man can’t outwardly obey God. Rather, man cannot perform any spiritual good that is acceptable to God or has any salvific merit. The Bible describes man’s will as “dead in transgressions and sins” (Ephesians 2:1\) or as “slaves to sin” (Romans 6:17\). These phrases describe man as both unable and unwilling to submit to God’s sovereign authority; therefore, when man makes choices according to his desires, we must remember that man’s desires are depraved and corrupted and wholly rebellious toward God. The second key in harmonizing man’s “free” will with God’s sovereignty is how God accomplishes His desires. When God ordains all things that come to pass (Psalm 33:11; Ephesians 1:11\), He not only ordains the ends, but the means as well. God ordains that certain things will happen, and He also ordains how they will happen. Human choices are one of the means by which God accomplishes His will. For proof of this point, look no further than the exodus. God tells Moses that He will harden Pharaoh’s heart so that God’s glory in the deliverance of Israel would be manifest through him (Exodus 4:21\). However, as the narrative continues, we see that Pharaoh hardens his own heart (Exodus 8:15\). God’s will and man’s will converge. In conclusion, we must try to understand the effort to import libertarian free will into the Scriptures. The reasoning is usually to preserve human autonomy because it is seen as the key to moral responsibility. This is also done to preserve God’s justice. God cannot be seen as just if He would condemn those who cannot choose against their depraved wills. Yet in these attempts to preserve God’s justice and human responsibility, damage is done to the Scriptures. The Bible emphatically affirms human responsibility for sin and God’s justice, but it also clearly rejects libertarian free will. Scripture clearly affirms that 1\) God is sovereign over all affairs, including the affairs of man; and 2\) man is responsible for his rebellion against a holy God. The fact that we cannot completely harmonize these two biblical truths should not cause us to reject either one. Things seem impossible to us often simply because we do not have the mind of God. It is true that we can’t expect to understand the mind of God perfectly, as He reminds us, “For my thoughts are not your thoughts, neither are your ways my ways, says the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts” (Isaiah 55:8\-9\). Nevertheless, although we cannot fully understand all things, our responsibility to God is to believe His Word, to obey Him, to trust Him, and to submit to His will, whether we fully understand it or not.
Why did David choose five smooth stones before going to fight Goliath?	Answer Some presume that David took five smooth stones instead of just one because he had some doubt. However, there is no indication in the story of David and Goliath that by picking up five smooth stones instead of one that David was doubting God. Rather, David was simply being prepared. What if the Philistines attacked him after he killed Goliath? How would he have defended himself? David was simply being prepared when he took the four additional stones. Also, he couldn’t have known that one stone would be enough to kill the giant. God had not promised that David would kill Goliath with the first stone. David had experience in defending the sheep he guarded with his sling and stones. It would seem that the animals David had faced were far braver than the men with Goliath, because they all turned and ran away (1 Samuel 17:51\). David told Goliath that he (Goliath) came with spear and sword, but his weapon was God the Father (1 Samuel 17:37\). He trusted God with all his heart, believing that God would tell him exactly what to do and how. And so He did. Others speculate that David chose five smooth stones because Goliath had four brothers, and David was readying himself to dispatch all five giants. This theory is based on 2 Samuel 21:15–22\. That passage lists four very large Philistines who were related to Goliath in some way: Ishbi\-benob, Saph, Goliath, and an unnamed giant with six fingers on each hand and six toes on each foot. “These four were born to the giant in Gath, and they fell by the hand of David and by the hand of his servants” (2 Samuel 21:22\). The account of 1 Samuel 17 does not suggest that David knew about Goliath’s brothers or that he believed he would have to fight the whole family. What we know for sure is that David and his men faced four other giants, somehow related to Goliath, in later battles. David’s faith was in the Lord, and he knew from experience God’s faithfulness. David’s faith was born out of his experience of God’s grace and mercy in his life up to that point. The Lord had delivered him out of dangerous situations in the past, proving His power and trustworthiness, and David relied on Him to deliver him from the Philistine. Whether it took one stone or five, David recognized that the power was not in his sling but in the Lord of hosts. As David wrote later in Psalm 21:13, “Be exalted, O LORD, in your strength; we will sing and praise your might.”
Is God’s love conditional or unconditional?	Answer God’s [love for mankind](does-God-love-me.html), as described in the Bible, is clearly unconditional in that His love is expressed toward the objects of His love despite their disposition toward Him. In other words, God loves without placing any conditions on the loved ones; He loves because it is His nature to love (1 John 4:8\). That love moves Him toward benevolent action: “He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matthew 5:45\). The unconditional nature of God’s love is most clearly seen in the [gospel](what-is-the-gospel.html). The gospel message is basically a story of divine rescue. As God considered the plight of His rebellious people, He determined to save them from their sin, and this determination was based on His love (Ephesians 1:4–5\). Listen to the apostle Paul’s words from his letter to the Romans: “You see, at just the right time, when we were still powerless, Christ died for the ungodly. Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die. But God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (Romans 5:6–8\). Reading through the book of Romans, we learn that we are alienated from God due to our sin. We are at enmity with God, and His wrath is being revealed against the ungodly for their unrighteousness (Romans 1:18–20\). We reject God, and God gives us over to our sin. We also learn that we have all sinned and fallen short of God’s glory (Romans 3:23\) and that none of us seek God; none of us do what is right before His eyes (Romans 3:10–18\). Despite the hostility and enmity we have toward God (for which God would be perfectly just to utterly destroy us), God revealed His love toward us in the giving of His Son, Jesus Christ, as the [propitiation](propitiation.html) (the appeasement of God’s righteous wrath) for our sins. God did not wait for us to better ourselves as a condition of atoning for our sin. Rather, God condescended to become a man and live among His people (John 1:14\). God experienced our humanity—everything it means to be a human being—and then offered Himself willingly as a substitutionary atonement for our sin. This divine rescue, based on unconditional love, resulted in a gracious act of self\-sacrifice. As Jesus said, “Greater love has no one than this, that he lay down his life for his friends” (John 15:13\). That is precisely what God, in Christ, has done. The unconditional nature of God’s love is made clear in other passages of Scripture: “But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved” (Ephesians 2:4–5\). "This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins" (1 John 4:9–10\). It is important to note that God’s love is a love that initiates; it is never a response. That is precisely what makes it unconditional. If God’s love were conditional, then we would have to do something to earn or merit it. We would have to somehow appease His wrath or cleanse ourselves of sin before God would be able to love us. But that is not the biblical message. The biblical message—the gospel—is that God, motivated by love, moved unconditionally to save His people from their sin. Also important is the fact that God’s unconditional love does not mean that everyone will be saved (see Matthew 25:46\). Nor does it mean that God will never [discipline His children](Lord-God-discipline.html). To ignore God’s merciful love, to reject the Savior who bought us (2 Peter 2:1\), is to subject ourselves to God’s wrath for eternity (Romans 1:18\), not His love. For a child of God to willfully disobey God is to invite the Father’s correction (Hebrews 12:5–11\). Does God love everyone? Yes, He shows mercy and kindness to all. In that sense His love is unconditional. Does God love Christians in a different way than He loves non\-Christians? Yes. Because believers have exercised faith in God’s Son, they are saved. The unconditional, merciful love God has for everyone should bring us to faith, receiving with gratefulness the conditional, covenant love He grants those who receive Jesus as their Savior.
What is Christendom?	Answer The word Christendom generally refers to the global community of those who adhere to the Christian faith, with religious practices and dogmas gleaned from the teachings of the Bible. Spread throughout the world, Christendom consists of literally billions of people among many nations and peoples of various ethnicities. Correspondingly, Christendom also refers to those countries where Christianity is the dominating or territorial religion. Whereas Christendom reflects the community, meaning its bodies of people who are guided or governed by Christian institutions and its authorities such as the church, Christianity as a religion is more about a relationship than religious practices. Whereas other religions of the world teach that one must do or perform certain tasks or works in order to appease their god or gods, Christianity teaches that we are made right before God through our faith in Jesus Christ and what He did on the cross on our behalf. Not all those who live under the general term “Christendom” are adherents of the Christian faith. The once\-Christian European nations are still technically under what is known as “Christendom,” but, for the most part, biblical Christianity has been set aside in favor of secular humanism.
Is Jesus a zombie?	Answer Popular culture’s interest in zombies and media portrayals of an imagined zombie apocalypse have prompted some to think of spiritual themes in relation to zombie lore. The question has arisen, “Could Jesus’ resurrection have been a zombification?” Sometimes, the question is asked by detractors of Christianity who discount the resurrection altogether. However, sometimes the question is sincere, especially coming from those who believe in a future zombie apocalypse or who practice Voodoo. There are certainly valid explanations for why Jesus is not a zombie. The usual definition of zombie is “a dead person’s body, reanimated but continuing the process of decay.” A zombie is considered “undead” rather than fully alive. Various portrayals of zombies have come to us through the zombie sub\-genre of literary and film horror. The original concept was based on Haitian Voodoo practices of zombification, so some stories involve a dead body being possessed and utilized by a demon. Other depictions of zombies have a person’s soul actually returning to its body and causing it to move again, though technically still dead. More recently, a zombie apocalypse has been presented as a modern\-day plague of sorts, with an infection spreading via a zombie’s bite or the release of a bio\-chemical or some other toxin that causes humans to mutate into strong, energetic, and deadly creatures. How does the idea of a zombie compare to Christian belief about Jesus’ resurrection? Ultimately, there are no similarities, mainly because what the Bible presents is not a reanimation but a true return to life. When Jesus was resurrected, His physical body was perfected and glorified. Jesus lives today in His resurrection body, which does not decay, has no appearance of death, and is forever immune from death, injury, and sickness. In no sense is Jesus still dead. “I am the Living One; I was dead, and now look, I am alive for ever and ever!” (Revelation 1:18\). Jesus’ resurrection body will be perfect for all eternity, and those who receive Jesus as their Savior will be granted perfect resurrection bodies, as well. “We shall be like him” (1 John 3:2\). So, no, Jesus is not a zombie. Jesus was resurrected, not just reanimated. After His resurrection, He conversed with His disciples, performed miracles, and proved Himself to be, in every way, fully alive.
What does the Bible say about asexuality?	Answer Physiologically, asexuality is defined as “the state of having no evident sex or functional sex organs; sexless.” Typically, though, asexuality refers to a lack of sexual feelings. Jesus’ mention of “eunuchs” in Matthew 19:12 could be taken as a reference to physiological asexuality, but, for the purposes of this article, we will deal only with the lack of sexual attraction or desire. Is it wrong for a person to not have any sexual desire or attraction whatsoever? What Paul writes in 1 Corinthians 7 is the closest thing to a biblical mention of asexuality. In verse 1 he says it’s good for a man not to marry. In times of singleness, without the constraints of family, a person can be available to be used by God anywhere and at any time. In contrast, in verses 2\-6, Paul writes that marriage is good for those who have a deep passion for the opposite sex. Marriage allows those passions to be fulfilled in a godly way. Paul then makes it clear in verses 7\-8 that he was, at that time, not married. God had given Paul the gift of singleness, the ability to be happily and contently unmarried. Does this mean Paul had absolutely no desire for sex and/or no desire to be married? Not necessarily, but whatever Paul’s desire, it clearly was not as consuming as his desire to serve God. Note – in 1 Corinthians 9:5, Paul perhaps indicates a desire to marry. So, is it wrong for a person to have no desire to get married? According to 1 Corinthians 7, no, it most definitely is not wrong. Remaining single can be a very good thing, as it can free a person to have more time to serve God. Remaining single, though, does not necessarily indicate asexuality, that is, a lack of desire for the opposite sex. The gift of singleness mentioned in 1 Corinthians 7 is the ability to be content without marriage, not necessarily lacking any and all desire for marriage. If one has no desire for marriage/sex, and is confident that this is of the Lord, he/she should use the time of singleness for wholehearted service in God’s kingdom. It would not be wrong, though, to seek medical consultation, to ensure that the asexuality is not due to some sort of hormonal imbalance.
What is the Star of David and is it biblical?	Answer There is no reference to the Star (or shield) of David in the Bible. There are several rabbinical tales as to the origin of the Star of David. These range from the star being the shape of King David’s shield, to being the symbol on King Solomon’s signet (seal) ring, to being an invention of Bar Kokhba, the Jewish leader who led what is known as the [Bar Kokhba revolt](Bar-Kokhba-revolt.html) against the Roman Empire in A.D. 132\. Mekubbalim (followers of Kabbala) claim that the symbol has magical powers. There is no explicit historical or archaeological support for any of those claims. The star consists of two intertwined triangles: one pointing up to God and the other pointing down to man, symbolizing the relationship between the two—"the interpenetration of two realms" (source: Franz Rosenzweig, Star of Redemption, 1912\). The six points are said by Rosenzweig to represent two triads: creation, revelation, and redemption, along with God, Israel, and the Gentile world. These are alternatively characterized by Eder as representing the six aspects of the Divine Spirit as per Isaiah 11:2 (Eder, The Star of David, p. 73\). Kabbala teaches that the six points indicate the extent of God’s sovereignty (north, south, east, west, up, and down). The star has 12 lines about its perimeter, possibly representing the 12 Tribes of Israel. The earliest archaeological finds bearing the sign are a Jew’s tombstone in Tarentum, Italy, dating to the 3rd century and its appearance on the wall of a 6th\-century synagogue within the borders of ancient Israel. It was used quite infrequently until its official adoption by Jews in Prague in the 17th century and later by the Zionist movement in 1897\. Nazi Germany used the symbol to mark Jews within their borders, and after much debate, it came to be used on the national flag of reconstituted Israel in 1948\. As a result, the Star of David is now universally recognized as a representation of Judaism, Israel, and Zionism.
What is folk religion?	Answer Folk religion is basically made up of certain ethnic or regional religious traditions that practice under the guise of an established religion, but is outside the boundaries of official doctrine and practices. Folk religion’s indigenous or native beliefs are held all over the world, particularly in parts of South America, Africa, China, and Southeast Asia. The largest folk religion in the world is the Chinese folk religion which has an estimated 400 million followers worldwide or about 6\.6 percent of the world’s population. All folk religions combined have more followers than Buddhism or Judaism, claiming about 10 percent of the world population in total. Only Christianity, Islam, and Hinduism have more followers. Despite being separated by many thousands of miles, several aspects of folk religion have certain features in common. Folk religion is heavily infused with magic and superstition, in particular what is called “sympathetic” magic—the belief that like forces influence like forces. This holds true even if they are not causally linked in any way directly or even obviously. An example of sympathetic magic is the idea that the movements of the stars and planets somehow influence or portend events or tendencies in the human experience. The popularity of astrology and psychics demonstrates that folk religion still exists, even in the Western world. Interestingly, many components of folk religion have found their way into modern mega\-religions including Christianity and Islam. For example, some of our Christmas traditions can be traced back to [pagan origins](Christmas-traditions.html), including a pagan feast preceding the advent of the birth of Jesus. At that time it was called the winter solstice. Further, the symbolic consumption of Jesus’ body and blood during the Catholic mass is considered by some as an example of sympathetic magic, whereby he who consumes the magical substance is imbued with some of the sanctity that comes from the divine persona. Folk religion is employed also by combining some of its practices with those of mega religions. And in so doing, these practices are labeled as “folk Christianity” among Christian countries and “folk Islam” in those of Islamic nations. Without question, folk religion is considered a distorted, if not meaningless, practice of religion by lay people outside of the control of clergy or the supervision of theologians. As one would imagine, there is a certain amount of acrimony between the two. Folk religion attempts in its own way to answer human needs for reassurance in times of trouble, and many of its rituals are aimed at mundane goals like seeking healing or averting misfortune. Several aspects or practices of folk religion are born from certain animistic or fetishistic rituals or ceremonies. This is inevitable simply because of folk religion’s ritualistic nature. Actually, the line is often blurry between the practice of folk religion and the practice of magic. Remarkably, those who hold to the practices of folk religion are not even aware that their beliefs are distinctive from those of major official religions. Here are some examples that can be considered aspects of folk religion doctrine: • belief in the Evil Eye • rituals to ward off evil, curses, demons, witchcraft • blessing of animals, crops, beer, wine, cheese • fertility rites • belief in traditional magic systems • thanksgiving prayers, grace before meals and other domestic rituals • veneration of ancestors and deceased family members, esp. in Christian, Jewish, or Islamic households • some aspects of the veneration of various saints and the Blessed Virgin Mary in Roman Catholicism and Eastern Orthodoxy; Marian apparitions • hoodoo, voodoo, pow\-wow and Santería • snake handling • hex signs • religious jewelry • religious art in the home • use of Bible, crucifix, other objects as talismans • systems of interpretation of prophecy as it relates to the end times Some of these practices are consistent with biblical Christianity, such as prayers of thanksgiving and systematic interpretation of biblical prophecy. Where folk religion departs from the Bible as the revealed Word of God, it should be rejected, and that would seem to be the vast majority of its doctrine and practices.
What is inaugurated eschatology?	Answer Inaugurated eschatology is a certain scheme of eschatology—the study of the latter days or the end times. Inaugurated eschatology basically says that the kingdom of God, as prophesied in Isaiah 35, began at the first coming of Jesus and is now here, although it will not be fully consummated until His second coming. Inaugurated eschatology is also sometimes referred to as a “partially realized eschatology” and is associated with the “already but not yet” concept. Basically, inaugurated eschatology is the belief that we are now living in the end times (or latter days), which were inaugurated at the life, death, and resurrection of Jesus. With the kingdom of God having been inaugurated by Jesus, the church has access to the kingdom promises right now. In contrast to this view is dispensational eschatology, which sees the kingdom of God as a separate, future era in which the promises made to Israel will be literally fulfilled on earth. Dispensationalism maintains a distinction between the New Testament church and Old Testament (and future\-kingdom\-era) Israel. Inaugurated eschatology blurs that line. According to inaugurated eschatology, all the promises of the kingdom can be fulfilled in the church today. For example, Isaiah 35:5 makes the promise that, in the kingdom, “the eyes of the blind \[will] be opened and the ears of the deaf unstopped.” This promise can be claimed today, say promoters of the “already but not yet” concept, if we have faith to make the kingdom “break through” into our world. The reasoning is thus: Jesus is the King on the throne in heaven, and His kingdom has already been established, so the blind should see and the deaf should hear. Inaugurated eschatology is popular in the Charismatic movement, for it provides a basis for claiming miracles today. Scripturally, there is a sense in which we are living in the end times, because the return of Christ is imminent. And there is a sense in which the kingdom is already in force. Colossians 3:1 says that believers “have been raised with Christ,” although, of course, this cannot be speaking of a physical, bodily resurrection yet. Paul must be speaking spiritually. One of the problems with inaugurated eschatology is that it tends to look for a present physical fulfillment of the kingdom promises made to Israel, when Jesus clearly said, “My kingdom is not of this world” (John 18:36\). Earlier in Jesus’ ministry, He did say that the kingdom of God was “near” (Matthew 4:17\). But Israel rejected their King and, in so doing, rejected the kingdom. The kingdom years are now “on hold” as God works through the church, made of both Jew and Gentile. Once the church age has ended, God will again make Israel the focus of His work in the world. Jesus will return, Israel will receive their Messiah, and then the kingdom of God will come.
Do eucharistic miracles really happen?	Answer Supposed “eucharistic miracles” are often pointed to by Roman Catholics as evidence for the “real presence” and/or transubstantiation in the Eucharist. Most of the claimed eucharistic miracles involved one or both of the elements miraculously being turned into literal blood or literal human flesh. Some of the reputed events are as follows: Sienna, Italy \- August 17, 1730: Consecrated Hosts remain perfectly preserved for over 250 years. Rigorous scientific experiments have not been able to explain this phenomenon. Amsterdam, Holland \- 1345: The Eucharist thrown into fire overnight miraculously is miraculously unscathed. Blanot, France \- March 31, 1331: The Eucharist falls out of a woman’s mouth onto an altar rail cloth. The priest tries to recover the Host but all that remains is a large spot of blood the same size and dimensions as the wafer. Bolsena\-Orvieta, Italy – no date specified: A priest has difficulties believing in the “Real Presence,” and blood begins seeping out of the Host upon consecration. Because of this miracle, Pope Urban IV commissioned the feast of [Corpus Christi](Corpus-Christi.html), which is still celebrated today. The Roman Catholic Church has connected many so\-called miracles to what they call the “Presence” (the actual body of Jesus Christ) in the “Host” (the piece of bread taken as communion). This teaching, called “[transubstantiation](transubstantiation.html),” is absolutely not biblical, even though scriptural references are applied—misinterpreted and out of context—to support it. First of all, it is necessary to refute any false teaching (including eucharistic miracles) by weighing them against what the Bible has to say. Jesus’ position is presently “seated at the right hand of the Father” in heaven, according to Colossians 3:1\. No priest, pastor, or anyone else has the power to call the King of Kings down from His lofty position, particularly to enter into a piece of bread which will then be eaten. This is not what Jesus meant when He stated that He was “the bread of life,” as written in John 6:51: “I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world." He did not mean that we literally eat His flesh, as Catholic dogma teaches. Rather, Jesus is referring to spiritual life which is available only in Him. We no more eat His literal flesh than we literally eat the Word of God. When Jesus said to Satan, “It is written: 'Man does not live on bread alone, but on every word that comes from the mouth of God'" (Matthew 4:4\), He was obviously referring to spiritual life depending on the spiritual food that is the Word of God, just as physical life depends on physical food. Likewise, no one has the authority to turn wine into blood, another teaching of the Roman Catholic Church that is not found in Scripture, although, again, they attempt to apply the words of Mark 14:24 to support their belief: “‘This is my blood of the covenant, which is poured out for many,’ he said to them.” Using common sense, what possible spiritual gain could there be from the physical eating of the person of Jesus Christ? He is Lord; He is God of all creation, why on earth would He agree to become a wafer, or a piece of unleavened bread? Besides this, when He was resurrected, He was in His glorified body. How can a glorified/eternal/undying body become a piece of bread? What Jesus was saying is that without Him, it is impossible to sustain life in an eternal sense, because without Jesus, a person is lost and they are facing not life, but spiritual death, which means that his eternity will be spent away from the presence of God, in hell. All of the above “eucharistic miracles,” plus many, many others, have nothing whatsoever to do with salvation, or with the spreading of the gospel. When we assess each one and let the light of Scripture shine upon it, it becomes evident that none of them are beneficial to the body of Christ, but are either demonically\-inspired tricks to confuse and seduce people into believing something that is false, or are just flatly untrue stories that have been made up by those who put stumbling blocks in the path of those who might be seeking after the true God of the Bible. Just because the name of Jesus Christ is invoked does not mean that the person or persons “worshiping” Him are focusing on the true Jesus, nor does it mean they even know Him. Jesus is not brought down from heaven to enter the bread, as the Catholic Church claims. Such an idea has no basis in Scripture and, in fact, is flatly contradicted. There are many other questionable doctrines and dogmas, teachings and traditions, rites and rituals within the Roman Catholic Church, of which “eucharistic miracles” is one.
What does the Bible say about the role of associate/assistant pastor?	Answer Generally speaking, an associate/assistant pastor is a pastor who serves in a supporting role to a church’s senior pastor. Sometimes the role is somewhat of an internship, preparing the man to later serve as a senior pastor. Other times an associate/assistant pastor performs administrative responsibilities to free up the senior pastor to focus more on teaching, preaching, and discipleship. Although the specific words "associate pastor" or "assistant pastor" are not found in the Bible, Scripture does refer to elders, and it can be said that the associate and assistant pastors are elders, leaders in the church serving alongside the pastor, with Jesus as the Head of the church. That is the key for every person in leadership, to recognize that the church belongs to Christ, to recognize that He is the Head of the church (Ephesians 4:15\), and to recognize that a leader is really a servant who has not come to be served, but to serve others. Associate pastors and assistant pastors are to adhere to the same standards as senior pastors and other elders. Church leadership is described in 1 Timothy 3:1\-13, but there are other verses that refer to the duties of elders and what is expected of them. For example, the elders bring order into the church: "For this cause left I you in Crete, that you should set in order the things that are wanting, and ordain elders in every city, as I had appointed you" (Titus 1:5, KJV). Also, the elders, especially those that teach, are to be supported by the ministry, if possible: "Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine" (1 Timothy 5:17, KJV). In addition, elders are to be examples to believers, feeding them with the good doctrine of the Word of God as they serve. And they are rewarded for their service. “The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God’s heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, you shall receive a crown of glory that fades not away” (1 Peter 5:1\-4, KJV). The elders also have a ministry of prayer, and prayer is, of course, important in any ministry. An example of the type of prayer pastors should offer up on behalf of their congregations is Jesus’ high priestly prayer in John 17:15\-26, where He prays for all His disciples to be protected from the evil one, sanctified by the Word, and made perfect in Him. Although not specifically mentioned in Scripture, associate/assistant pastors are to be as other elders: strong in the Word of God, strong servants, and men of prayer.
What is a eunuch in the Bible?	Answer The eunuchs of the Bible were usually castrated males or those incapable of reproduction due to a birth defect. A eunuch could also be someone who performed work typical of eunuchs, although he remained perfectly capable of having sex—i.e., “eunuch” in some cases was simply a title. The purpose of intentional castration was to induce impotence and remove sexuality. It was a common practice in ancient times for rulers to castrate some of their servants and/or advisers in order to subdue and pacify them. It was especially common to castrate men who tended the royal harem. Queen Esther’s eunuchs are mentioned in Esther 4:4\. In Matthew 19:12, Jesus mentions eunuchs in the context of whether it is good to marry. He says, “There are eunuchs who were born that way, and there are eunuchs who have been made eunuchs by others—and there are those who choose to live like eunuchs for the sake of the kingdom of heaven. The one who can accept this should accept it.” Jesus identifies three types of “eunuchs” here: natural eunuchs (“born that way”), forced eunuchs (“made eunuchs by others”), and voluntary eunuchs (“those who choose”). Natural eunuchs include those who are born with a physical defect, but they also comprise those who are born with no real desire for marriage or sex. Forced eunuchs are those who have been castrated for whatever reason. Voluntary eunuchs are those who, in order to better serve the Lord in some capacity, choose to forego marriage. God calls some people to remain single (and therefore celibate). Paul speaks of those who serve the Lord in their unmarried state in 1 Corinthians 7:7—9\. Some gay groups argue that Jesus was referring to homosexuals when He mentioned eunuchs who were “born that way.” However, the Bible never uses the words homosexual and eunuch interchangeably. Furthermore, eunuchs are never referred to in Scripture as being in sin, while homosexuality is universally condemned in both the Old and New Testaments.
What is collective salvation?	Answer Basically, “collective salvation” means “unless we are all saved, none of us will be saved” or “we as individuals must cooperate and sacrifice for the good of the whole.” Another way to state what collective salvation means is “I can’t be saved on my own. I have to do my part by cooperating with the group, even sacrificing, to ensure everyone else’s salvation. It is then that we’re all saved together.” Scripture, however, is clear that salvation is a process by which God saves individuals through the sacrifice of Christ on the cross. Each person must come to Christ individually, not collectively. Collective salvation is also analogous to the ecumenical movement in that many mainline Protestant churches are willing to embrace Catholicism, Islam, Buddhism, Eastern mysticism religions, and the cults in order to achieve social and moral goals. Their thinking is that if enough godly people band together, they can win the war against godless paganism and evil in societies that have abandoned all sense of morality. The belief is that with all individuals cooperating and sacrificing for the common good, all societal ills will be eradicated. Adherents of ecumenism claim that the church is in a holy war to preserve Christian values that are intimately woven into the fabric of biblical teaching, and that we must desist in our disagreements over doctrine and join together to wage this war against a decaying world. Advocates for ecumenism or collective salvation often use John 17 as their proof text. Their contention is that Jesus was praying for everyone to get along, not to fight amongst ourselves. But actually His prayer was for His disciples only—all those who would ever follow Him, to the exclusion of all others—that they would have a common bond, a oneness in God’s Spirit which was ultimately realized on the day of Pentecost (see Acts chapter 2\). God produced this common bond among Christians when His Spirit came upon them and they were baptized with the Spirit into Christ’s body. Paul summed this up this way in 1 Corinthians 6:17 when he said, “He who unites himself with the Lord is one with Him in the Spirit.” The problem with the concept of collective salvation is that it is nowhere found in Scripture. One of the key components of collective salvation has to do with the deceptive thinking that the church must band together in a concerted effort to rid the world of all the immorality that permeates our society today. However, there is no instance in the New Testament of either Jesus or any of the apostles ever attempting to fix the problems of their society, including governments. What they did teach is that one’s salvation is through the gospel of Christ on an individual level, not collectively. Christ comes to the heart of the individual, knocking to gain entrance, and by the power and the moving of the Holy Spirit, we open the door of our hearts to Him (1 Corinthians 2:12\-16; Revelation 3:20\). One of the most troubling aspects of the concept of collective salvation or ecumenism is its claim that our purpose is to fight a cultural war, that we’re some kind of human power base that can influence governments by voting in large blocs or by lobbying or by creating institutions that can defend and endorse morality in our society. But Paul makes it clear that this is not the Christian’s role: “In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted, while evil men and impostors will go from bad to worse, deceiving and being deceived” (2 Timothy 3:12\-13\). Our Christian biblical mandate has nothing to do with any collective morality politically, organizationally, or religiously. Our mandate has everything to do with the Great Commission—calling others to individual salvation through Christ.
What does the Bible say about workaholism?	Answer The modern term workaholic is not found anywhere in the Bible. However, biblical principles can be brought to bear on the discussion of workaholics—those whose devotion to their career, job, or ministry has reached the point of obsessiveness. Any fixation, other than God, is an [idol](idolatry-modern.html). As Christians, we must be careful not to let the cares and allurements of the world distract us from our devotion to Christ or from our responsibilities to our families and friends. It’s impossible to always be working or thinking about work and simultaneously be developing good relationships with others. Workaholism invariably puts a strain on the family. When a pastor or worker in full\-time ministry succumbs to workaholism, the damage can include the family’s negative view of who God is. The workaholic endangers his or her physical health, as attending to one’s own body is usually not a high priority. Emotional health is also at risk, as workaholism leads to stress and anxiety. In not being able to take a break and always thinking about work, the workaholic lives with an unhealthy amount of tension and risks [burnout](Bible-burnout.html). Anxiety may even contribute to workaholism, in some cases, as the workaholic worries about the future and strives to ensure stability and security for his or her family. Workaholics are addicted to their work in much the same way an alcoholic is addicted to alcohol. Such a person rarely rests. He is constantly worried about the next sale, business matter, or task. A workaholic businessman often has difficulty seeing his friends as merely friends and not business prospects. A workaholic pastor runs the risk of seeing people more as aids or obstacles to a project than as individuals in need of ministry. As Christians, our focus on life is to be less on our vocation and more on how our vocation fits into God’s plan for our life. Certainly, [work](Bible-work.html) is a blessed activity. The first man was given work to do by God (Genesis 2:15\). Paul was a tentmaker, “laboring and toiling” so as not to burden the church (2 Thessalonians 3:8\). Luke was a physician (Colossians 4:14\). And, of course, there is much work to do in “full\-time ministry” jobs, as well. Jesus told us to pray for “workers” to serve in God’s harvest (Luke 10:2\). But both in the ministry and in secular work, we need a balance. Rest and recreation are also God’s design (Genesis 2:2\). One good test to know whether we are too focused on our jobs is to ask ourselves how much time we spend thinking about our jobs when we are not actually at work. If our thoughts center more on our jobs than on God or family or other beneficial subjects, we may be in danger. Even when involved in the seemingly mundane tasks of a job, we should glorify God. We should maintain a good [work ethic](Christian-work-ethic.html) in our employment by doing things as Christ would, with honor and to the best of our ability. As Paul reminded the Colossians, “And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” (Colossians 3:17\). And, as Christ did, we should intentionally take breaks, spend time with loved ones, and seek times alone to pray and meditate on the Word of God (see Mark 6:31 and Luke 5:16\). Being a workaholic isn’t directly comparable to worshipping idols; however, workaholism is often linked to sinful self\-reliance, discontent, and misplaced priorities. And, if a job takes up so much energy that it distracts from one’s relationship with Jesus Christ, then it could be considered idolatry. We should view our employment as an opportunity to advance the kingdom of God through our talents and finances. We should be strategic in our approach and seek to lead a balanced life.
What is the biblical doctrine of illumination?	Answer Simply put, illumination in the spiritual sense is “turning on the light” of understanding in some area. Throughout the ages, people in every culture and religion have claimed some kind of revelation or enlightenment from God (whether true or not). When that enlightenment deals with new knowledge or future things, we call it prophecy. When that enlightenment deals with understanding and applying knowledge already given, we call it illumination. Regarding illumination of the latter type, the question arises, “How does God do it?” The most basic level of enlightenment is the knowledge of sin, and without that knowledge, everything else is pointless. Psalm 18:28 says, “You, O LORD, keep my lamp burning; my God turns my darkness into light.” Psalm 119, which is the longest chapter in the Bible, is a song about God’s Word. In verse 130, it says “The unfolding of your words gives light; it gives understanding to the simple.” This verse establishes the basic method of God’s illumination. When God’s Word enters the heart of a person, it gives light and understanding to them. For this reason, we are repeatedly told to study the Word of God. Psalm 119:11 says “I have hidden your word in my heart that I might not sin against you.” Verses 98 and 99 say “Your commands make me wiser than my enemies, for they are ever with me. I have more insight than all my teachers, for I meditate on your statutes.” Regular study of the Word of God will give direction and understanding in the issues of life. This is the first method of God’s illumination and the starting point for us all. In Psalm 119 we also find another type of God’s illumination. Verse 18 says, “Open my eyes that I may see wonderful things in your law.” These are not new revelations, but things which have been written and revealed long before, and just now understood by the reader (one of those “aha!” moments). Similarly, verse 73 says, “Your hands made me and formed me; give me understanding to learn your commands.” The plea is for personal understanding and application of God’s laws as they are studied by the individual. Fifteen times in this psalm, God is asked to teach or give understanding regarding His laws. One passage that sometimes stirs controversy regarding illumination is John 14:26, “But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.” Jesus was speaking to His disciples in the upper room, giving them last instructions before His death. This special group of men was to be responsible for spreading the good news of Jesus Christ to the whole world. They had spent three and a half years with Him, watching His miracles and hearing His teachings. They would relay those things to the rest of the world, and would need God’s special help remembering those things accurately. Jesus said that the Holy Spirit would teach them and remind them of what had been said, so they could give it to others (including the writing of the Gospels). This verse does not teach that the Spirit will do so with all believers (though there are other verses that speak of the Spirit’s illuminating work). What is the Holy Spirit’s illuminating work in believers? Ephesians 1:17\-18 tells us that the Spirit gives wisdom and revelation concerning Jesus Christ, and opens the eyes of understanding so we can know God’s purposes in our lives. In 1 Corinthians 2:10\-13, God has revealed His plans for us by His Spirit, who teaches us spiritual things. The context here points to the Word of God as that which has been revealed. The Spirit of God will always point us to the Word of God for our instruction. As Jesus told His disciples in John 16:12\-15, the Spirit simply repeats what the Father and the Son have already said. This repetition helps us remember and fully hear what God has already told us. Sometimes we have to hear things several times before we actually hear them. That’s where the Spirit comes in. One thing that is sometimes overlooked in the discussion of illumination is the purpose of it. To hear some arguments, it would seem that the whole purpose of illumination is an accurate and academic understanding of God’s Word. There is no question that God desires us to accurately understand what He has given us. Words have meaning, and we must pay attention to the details in those words. If, however, we stop there, we simply have an academic understanding of facts or philosophies, which do no one any good. Going back to Psalm 119, we find purpose statements connected with the illumination verses. “I will meditate on your wonders” (v. 27\), “I will keep your law and obey it with all my heart” (v. 34\), “that I may understand your statutes” (v. 125\), “that I may live” (v. 144\). The illumination always points to action. Why does God help us understand His Word? So we are able to live in its light. First John 1:6 challenges us, “If we claim to have fellowship with him yet walk in the darkness, we lie and do not live by the truth.” We could paraphrase it to say, “If we say we’ve been enlightened, but still walk in the dark, we lie about understanding God’s Word.” The Spirit of God, who enlightens us to hear and understand God’s Word, then takes that knowledge and guides us in living it. Romans 8:14 says “For as many as are led by the Spirit of God, they are the sons of God.” The illuminating and leading work of the Holy Spirit in our lives is a confirmation that we are indeed children of God.
What does the Bible say about the role of youth pastor/minister?	Answer Before discussing the role of a youth pastor/minister, it is important to first discuss the qualifications. Generally speaking, anything said about the role of bishop/overseer should be applied to any other church leadership position, including youth pastor/minister. Therefore, the biblical qualifications for a youth pastor/minister are found in 1 Timothy 3:1\-13 and Titus 1:6\-9\. The youth pastor/minister must be above reproach, the husband of one wife (if married), temperate, self\-controlled, respectable, hospitable, able to teach, not given to drunkenness, gentle, not quarrelsome, not a lover of money, managing his own family well, having obedient, respectful children, not a recent convert, and having a good reputation with outsiders. The position of youth minister/youth pastor is not explicitly mentioned in Scripture. It has developed over the years as churches have become especially cognizant of the need to disciple and nurture young people, particularly teens. Since the 1960s, the pressures on teens from societal and cultural influences have become so enormous that the role of youth pastor and the development of youth departments in churches have become strongly emphasized. At the same time, the spiritual needs of youth are no different from the needs of adults (although the approach to meeting those needs may differ). Young people need the “pure spiritual milk” that will enable them to grow into mature Christians, and youth leaders must use the Word of God to teach, rebuke, correct and train in righteousness so that those in their care “may be thoroughly equipped for every good work” (2 Timothy 3:16\-17\). Studies consistently show that if a person does not come to faith in Christ at an early age, and/or is not instructed in the Christian faith while in the formative years, it becomes dramatically less likely that he/she will come to faith in Christ and/or spiritual maturity as an adult. While a youth pastor/minister should not be seen as replacing the parents as a child’s primary spiritual influence, having a godly, loving, and caring youth pastor/minister can have a tremendous spiritual impact. Perhaps 1 Timothy 4:12 applies equally to youth pastors/ministers and to the young people they are shepherding: “Don’t let anyone look down on you because you are young, but set an example for the believers in speech, in life, in love, in faith and in purity.”
What is glossolalia?	Answer Glossolalia, a phenomenon sometimes referred to as “ecstatic utterances,” is the uttering of unintelligible, language\-like sounds while in a state of ecstasy. Glossolalia is sometimes confused with xenoglossia, which is the biblical “gift of tongues.” However, whereas glossolalia is babbling in a nonexistent language, xenoglossia is the ability to speak fluently a language the speaker has never learned. Additionally, whereas xenoglossia is not an innate or natural ability, studies have shown that glossolalia is a learned behavior. Research conducted by the Lutheran Medical Center demonstrates that glossolalia is readily learned by following simple instructions. Correspondingly, it was found that students could exhibit “speaking in tongues” in the absence of any indications of trance\-like stupor or behaviors. Another test conducted with sixty students showed that after listening to a one\-minute sample of glossolalia, 20 percent were able to imitate it precisely. After some training, 70 percent succeeded. In just about every part of the world, glossolalia can be observed. Pagan religions all over the world are obsessed with tongues. These include the Shamans in the Sudan, the Shango cult of the West Coast of Africa, the Zor cult of Ethiopia, the Voodoo cult in Haiti, and the Aborigines of South America and Australia. Murmuring or speaking gibberish that is construed to be deep mystical insight by holy men is an ancient practice. There are basically two aspects to glossolalia. First is talking or murmuring in language\-like sounds. Practically everyone is able to do this; even children before they ever learn to speak can mimic real language, though unintelligibly. There is nothing extraordinary about this. The other aspect of glossolalia is ecstasy or the demonstration of trance\-like elation. There is nothing unusual about this either, although it is more difficult to do intentionally than to merely utter language\-like sounds. There are some Christians, especially within the Pentecostal movement, who believe there is a supernatural explanation for glossolalia similar to that described in the New Testament. They believe that the chief purpose of the gift of speaking in tongues is to manifest the Holy Spirit being poured out upon them just as on the day of Pentecost (Acts 2\), which was prophesied by Joel (Acts 2:17\). Among those Christian churches who do espouse the practice of glossolalia to one degree or another, there is no uniform agreement as to its workings. For example, some are adamant that it is indeed a gift of the Holy Spirit, while others minimize its importance, saying Paul taught that the gift of “speaking in tongues” wasn’t nearly as important as the other gifts of the Holy Spirit (see 1 Corinthians 13\). Also, there are those wishing to avoid dividing the church on such issues by not speaking of it at all or dismissing it as a simple psychological experience. Then there are those who regard glossolalia as a deception of Satan himself. Exotic languages are heard and understood throughout the world, but existing languages are not heard or understood when spoken as “ecstatic utterances” or “tongues.” What we do hear is a profusion of hype, claims, confusion, and noise. We simply cannot declare, as at the time of the first church, that “each of us hears \[understands] them in his own native language” (Acts 2:8 NIV). Simply put, the practice of glossolalia is not the biblical gift of tongues. Paul made it clear that the chief purpose of the gift of speaking in tongues was to be a sign for those who did not believe and to spread the good news, the gospel of Christ (1 Corinthians 14:19, 22\).
What are some encouraging Bible verses?	Answer No matter what our discouraging situation, there are encouraging verses in the Bible that can give us hope: When you’ve lost something, or someone, who has been very precious to you: Matthew 5:4 “Blessed are those who mourn, for they shall be comforted.” Revelation 1:18 “I am alive forevermore.” John 11:25 “Jesus said to her, ‘I am the resurrection and the life. He who believes in me will live, even though he dies’” When excruciating waves of chronic pain and weakness are crashing over your head: 2 Corinthians 12:9 “My grace is sufficient for you, for my power is made perfect in weakness.” Hebrews 4:16 “Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.” When your cupboard is bare, and your last crumb has been scraped up: Matthew 6:33 “Seek first God’s kingdom and His righteousness, and all these things will be added to you.” Psalm 23:1 “The LORD is my shepherd, I shall not be in want.” 1 Thessalonians 5:18 “… give thanks in all circumstances, for this is God’s will for you in Christ Jesus.” When no one seems to understand, or even to care: Psalm 55:22 “Cast your cares on the LORD and he will sustain you; he will never let the righteous fall.” Isaiah 40:11 “He tends his flock like a shepherd: He gathers the lambs in his arms and carries them close to his heart; he gently leads those that have young.” When you are being persecuted for your faith: 2 Peter 2:9 “the Lord knows how to rescue godly men from trials and to hold the unrighteous for the day of judgment.” John 15:18 “If the world hates you, keep in mind that it hated me first.” When the nation, the world, and even the family and the church, seem to be disintegrating: Isaiah 14:24: “The LORD of hosts has sworn, saying, ‘Surely, as I have thought, so it shall come to pass, And as I have purposed, so it shall stand.’” Jeremiah 29:11 “For I know the plans I have for you," declares the LORD, "plans to prosper you and not to harm you, plans to give you hope and a future.” When life’s fears and insecurities gang up on you: Psalm 27:1 “The Lord is my light and my salvation—whom shall I fear? The Lord is the stronghold of my life—of whom shall I be afraid?” Luke 12:7 “Indeed, the very hairs of your head are all numbered. don’t be afraid; you are worth more than many sparrows.” Romans 8:1 “There is, therefore, no condemnation to those who are in Christ Jesus.” When your mood is dark: Psalm 118:24 “This is the day the Lord has made. Let us rejoice, and be glad in it.” Romans 8:29\-30 “For those whom God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he called, he also justified; those he justified, he also glorified.” When worn out and worn down to the point of giving up: Hebrews 12:2\-3 “Let us fix our eyes on Jesus, the author and completer of our faith, who, for the joy set before Him endured the cross, despising its shame, and sat down at the right hand of the throne of God. Consider him who endured such opposition from sinful men, so that you will not grow weary and lose heart.” When abandoned by everyone meaningful: Deuteronomy 31:6 “Be strong and courageous. Do not be afraid or terrified because of them, for the LORD your God goes with you; he will never leave you nor forsake you." Hebrews 13:5\-6 “… God has said, ‘Never will I leave you, never will I forsake you.’ So we say with confidence, ‘The Lord is my helper; I will not be afraid. What can man do to me?’” When friends and even family seem to be abandoning God: Psalm 100:5 “God’s faithfulness endures through all generations.” 2 Timothy 3:1\-4 “But mark this: There will be terrible times in the last days. People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, without love, unforgiving, slanderous, without self\-control, brutal, not lovers of the good, treacherous, rash, conceited, lovers of pleasure rather than lovers of God” When under powerful temptation: 1 Corinthians 10:13 “No temptation has seized you except what is common to man. And God is faithful; He will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.” James 4:7\-8 “Submit yourselves, then, to God. Resist the devil, and he will flee from you. Come near to God and He will come near to you.” 2 Timothy 1:12 “He is able to keep what I committed to Him against that day.” Hebrews 2:18 “Because He Himself suffered when He was tempted, He is able to help those who are being tempted.” When stung by your enemy’s false accusation: 1 Peter 3:14, 16 “But even if you should suffer for what is right, you are blessed. … keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander.” Matthew 5:10\-12 “Blessed are those who are persecuted because of righteousness, for theirs in the kingdom of heaven. Blessed are you when people insult you, persecute you, and falsely say all kinds of evil against you because of me. Rejoice, and be exceeding glad, because great is your reward in heaven” Romans 8:31\-34 “What, then, shall we say in response to this? If God is for us, who can be against us? He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things? Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us.” When circumstances lead you to doubt God: Psalm 42:5 “O my soul, why are you downcast? Put your hope in God: for I will yet praise Him, my Savior and my God.” Mark 9:24 “I do believe; help me overcome my unbelief!” When gripped by unrelenting anger and even hatred: Ephesians 4:31\-32 “Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” James 1:19\-20 “My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry, for man’s anger does not bring about the righteous life that God desires.” 1 John 4:20 “If anyone says, ‘I love God,’ yet hates his brother, he is a liar. For anyone who does not love his brother, whom he has seen, cannot love God, whom he has not seen.” When defeated with guilt, shame, and remorse: 1 John 1:9 “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” Romans 8:1\-2 “Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death.” When about to go over the edge with overwhelming demands, pressures, and expectations: Matthew 11:28 “Come unto me, all you that labor and are heavy laden, and I will give you rest.” John 15:5 \[Jesus said] "I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing.” Philippians 4:13 “I can do all things through Christ who strengthens me.” When the road forks unexpectedly, or when the multiplied factors of a crucial decision bring darkening confusion: James 1:5 “If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.” 1 Corinthians 14:33 “God is not the author of confusion.” Proverbs 3:5\-6 “Trust in the Lord with all your heart. Lean not on your own understanding. In all your ways acknowledge Him, and He shall direct your path.” When you are famished of soul, longing for purity and righteousness: Matthew 5:6 “Blessed are those who hunger and thirst for righteousness, for they will be filled.” Psalm 23:3 “He leads me in paths of righteousness, for His name’s sake.” When all roads have been cut off so that only despair seems left: 1 Corinthians 10:13 “No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.” 2 Corinthians 4:8 “We are hard pressed on every side, but not crushed; perplexed, but not in despair.” When the grave opens before you: John 3:16 "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” John 11:25\-26 "I am the resurrection and the life. He who believes in me will live, even though he dies; and whoever lives and believes in me will never die. Hebrews 2:14\-15 “Since the children have flesh and blood, He too shared in their humanity so that by His death He might destroy him who holds the power of death—that is, the devil—and free those who all their lives were held in slavery by their fear of death.” A blessing for all circumstances: Romans 15:13 “May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit.”
Was Nostradamus a true prophet of God?	Answer Nostradamus was a French pharmacist who was born in the year 1503 and died on July 2, 1566\. Nostradamus has been credited by some with prophetic writings that have supposedly predicted modern events ranging from Hitler’s rise in Germany to the 9/11 attacks on the U.S. But did Nostradamus really predict any of these events? To answer that question, it is necessary to examine first what it means to speak or write prophecy. Prophecy can be divided into two categories. First, speaking forth the Word of God (the Bible) into the lives of people that they would be edified, exhorted, and comforted (1 Corinthians 14:3\). In other words, prophecy is sharing applicable Scripture verses with someone, in order to draw him closer to Jesus (edify), to encourage proper behavior (exhort), or to give assurance of the Lord’s faithfulness, control and help in any situation (comfort). Second, prophecy is foretelling future events before they happen with specificity and with 100 percent accuracy. If the prophesied event does not happen, then it was not a true prophecy. "If what a prophet proclaims in the name of the LORD does not take place or come true, that is a message the LORD has not spoken. That prophet has spoken presumptuously. Do not be afraid of him" (Deuteronomy 18:22\). The Bible also says in Deuteronomy 13:1\-3 that even if what a prophet says comes true, if he does not lead others to worship the one true God, then he is still a false prophet based upon that alone. Nostradamus was certainly not a prophet by the first definition. But it is asserted by some that he was a prophet who foretold future events. But did he? Prophecies, in order to be verified, must be specific and detailed enough to be undeniably true. For example, in the Bible, a Messianic prophecy about Jesus the Messiah being nailed by His hands and feet is found in Psalm 22:16, where it prophetically states that "they have pierced my hands and my feet." That was written at a time when crucifixion was not a method of execution in Israel. But that is exactly how Jesus died. There are specific details that are clear and correlate to the fulfillment. There are hundreds and hundreds of such detailed prophecies about Jesus’ first advent, all of which came true. But Nostradamus did not have this kind of detail in his prophecies. For example, this prophecy of Nostradamus is believed by some to foretell the 9/11 attacks: "In the year of the new century and nine months, From the sky will come a great King of Terror. The sky will burn at forty\-five degrees. Fire approaches the great new city." The problems with this “prophecy” are numerous. First, statements in different writings from Nostradamus had to be compiled to create this four\-statement section. Second, who is the King of Terror coming from the sky, and how does that relate to the airplanes that flew into the buildings? Third, how does the sky burning at forty\-five degrees relate to the burning of buildings? Finally, in no way can New York City be described as a “new city” in 2001\. It is, in fact, one of the oldest cities in the country. The extreme vagueness of the prediction, coupled with the application to things that aren’t clearly being spoken of, is called "retroactive clairvoyance." This is when something written beforehand needs to be changed and the modern event squeezed into a very vague and unspecific statement. Nostradamus' prophecies all fit into this category. Finally, whether Nostradamus actually wrote them or whether they were written after his death is still very much in question. As Christians, we cannot trust what is spoken of in the writings of Nostradamus. Furthermore, why would we want to, especially knowing that we have a sure word of prophecy in the Bible (2 Peter 1:19\) and that the testimony of Jesus is the spirit of prophecy (Revelation 19:10\)? The Bible’s prophecies will never fail, and we are to recognize only the inspired Word of God as our sure source of prophecy.
What does the Bible say about youth ministry?	Answer Although youth ministry is a fixture in the modern church, there is no biblical model for such a ministry. However, biblical principles can and should be the model for all ministries in the local church, including ministry to youth. Sadly, too many youth ministries are built not on biblical principles but on fads, hype, and shallow youth culture. For this reason, many are asking the question: “Is youth ministry even something God wants the church involved in?” If the church wants to follow the model of fads, hype, and shallow youth culture, then the answer is a resounding no! However, student ministry, at its core, should be evaluated on the same biblical basis as any other functioning ministry in the local church. Our God has already given us everything pertaining to life and godliness, including the principles and models of ministry in the Scriptures. If our goal is not to grow a youth group, but to see the first\-century church ideals and convictions reproduced in the context of twenty\-first\-century teens, then Scripture does indeed contain sound principles for youth ministries within the church. Every ministry’s goal is to make disciples. Student ministry should be purposeful, active, engaging, and spiritual. For it to be biblical, it needs to follow the model in 2 Timothy 3:16\-17 — students being mentored for character, instructed in doctrine, and equipped for every good work so that they will engage in effective ministry. The leaders (i.e., adults, mentors, pastors, youth leaders) are there to model, mentor, and equip these young ministers in Christ\-like character, sound doctrine, and effective methods to reach lost peers and make disciples of their own (Matthew 28:18\-20\). This is clearly the ministry model of Jesus Himself. According to many scholars and experts on the life of Christ, somewhere around half of His original disciples were teenagers when He began His discipling ministry to them. His was the original “youth group.” The Apostle Paul gives us a good picture of this kind of effective mentoring ministry in 2 Timothy 2:2, when he says to Timothy, “And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others.” Here is the application for those in student ministry today. Mature believers are called to equip the saints with sound doctrine to produce the outcome of sound living. Now let us bring this all back into a twenty\-first\-century student ministries context. The goal is making disciples and seeing the power of God unleashed in and through the lives of young people. Teens are at the point in their lives where they need to know the truth of God, how to live a life pleasing to Him, and what task He has called them to. As long as our motivation and message match that of Christ, then our ministries to youth are not only biblical, but necessary.
Is it wrong to have angel figurines?	Answer In and of themselves, there is nothing wrong with angel figurines. How one views an angel figurine is what determines whether it is wrong. The only reason angel figurines would be wrong is if a person idolizes them, prays to them, or worships them, which God forbids (1 Samuel 12:21\). We do not worship angels or angel figurines. Only God is worthy of worship (Psalm 99:5; Luke 4:8\), and we are to rely fully on Him alone (Psalm 9:10\). The Bible speaks very strongly against religious imagery. As a result, Christians must be very careful to never allow an image, whether an angel figurine, picture of Jesus, nativity scene, etc., to become a snare or distraction. While there is nothing sinful in having figurines representing angels or any other creature, we must not attribute to them any supernatural power or influence over our lives. No figurine can protect us from harm, bring us good luck, or impact us in any way. Such beliefs are mere superstition, which has no place in the life of a Christian. Related to superstition is idolatry, and idolatry is clearly forbidden in Scripture, and no one who practices it will enter the Kingdom of God (Revelation 21:27\). Also, it is wise to recognize that we do not know what actual angels look like. Angel figurines are someone’s idea of what an [angel might look like](angels-look.html).
What are the five heavenly crowns that believers can receive in Heaven?	Answer There are five heavenly crowns mentioned in the New Testament that will be awarded to believers. They are the imperishable crown, the crown of rejoicing, the crown of righteousness, the crown of glory, and the crown of life. The Greek word translated “crown” is stephanos (the source for the name Stephen the martyr) and means “a badge of royalty, a prize in the public games or a symbol of honor generally.” Used during the ancient Greek games, it referred to a wreath or garland of leaves placed on a victor’s head as a reward for winning an athletic contest. As such, this word is used figuratively in the New Testament of the rewards of heaven God promises those who are faithful. Paul’s passage in 1 Corinthians 9:24\-25 best defines for us how these crowns are awarded. 1\) The Imperishable Crown – (1 Corinthians 9:24\-25\) “Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it. And everyone who competes for the prize is temperate \[disciplined] in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown” (NKJV). All things on this earth are subject to decay and will perish. Jesus urges us to not store our treasures on earth “where moth and rust destroy, and where thieves break in and steal” (Matthew 6:19\). This is analogous to what Paul was saying about that wreath of leaves that was soon to turn brittle and fall apart. But not so the heavenly crown; faithful endurance wins a heavenly reward which is “an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you” (1 Peter 1:4\). 2\) The Crown of Rejoicing – (1 Thessalonians 2:19\) “For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming?” The apostle Paul tells us in Philippians 4:4 to “rejoice always in the Lord” for all the bountiful blessings our gracious God has showered upon us. As Christians we have more in this life to rejoice about than anyone else. Luke tells us there is rejoicing even now in heaven (Luke 15:7\). The crown of rejoicing will be our reward where “God will wipe away every tear . . . there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away” (Revelation 21:4\). 3\) The Crown of Righteousness – (2 Timothy 4:8\) “Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing.” We inherit this crown through the righteousness of Christ which is what gives us a right to it, and without which it cannot be obtained. Because it is obtained and possessed in a righteous way, and not by force and deceit as earthly crowns sometimes are, it is an everlasting crown, promised to all who love the Lord and eagerly wait for His return. Through our enduring discouragements, persecutions, sufferings, or even death, we know assuredly our reward is with Christ in eternity (Philippians 3:20\). This crown is not for those who depend upon their own sense of righteousness or of their own works. Such an attitude breeds only arrogance and pride, not a longing, a fervent desire to be with the Lord. 4\) The Crown of Glory – (1 Peter 5:4\) “And when the Chief Shepherd appears, you will receive the crown of glory that does not fade away.” Though Peter is addressing the elders, we must also remember that the crown will be awarded to all those who long for or love His appearing. This word “glory” is an interesting word referring to the very nature of God and His actions. It entails His great splendor and brightness. Recall Stephen who, while being stoned to death, was able to look into the heavens and see the glory of God (Acts 7:55\-56\). This word also means that the praise and honor we bestow to God alone is due Him because of who He is (Isaiah 42:8, 48:11; Galatians 1:5\). It also recognizes that believers are incredibly blessed to enter into the kingdom, into the very likeness of Christ Himself. For as Paul so eloquently put it, “For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18 NKJV). 5\) The Crown of Life – (Revelation 2:10\) “Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life.” This crown is for all believers, but is especially dear to those who endure sufferings, who bravely confront persecution for Jesus, even to the point of death. In Scripture the word “life” is often used to show a relationship that is right with God. It was Jesus who said, “I have come that they may have life and that they may have it more abundantly” (John 10:10\). Just as things such as air, food, and water are vital for our physical lives, Jesus provides us what is required for our spiritual lives. He is the One who provides “living water.” He is the “bread of life” (John 4:10, 6:35\). We know that our earthly lives will end. But we have the amazing promise that comes only to those who come to God through Jesus: “And this is the promise that He has promised us—eternal life” (1 John 2:25\). James tells us that this crown of life is for all those who love God (James 1:12\). The question then is how do we demonstrate our love for God? The apostle John answers this for us: “For this is the love of God, that we keep His commandments. And His commandments are not burdensome” (1 John 5:3\). As His children we must keep His commandments, obeying Him, always remaining faithful. So, as we endure the inevitable trials, pains, heartaches, and tribulations—as long as we live—may we ever move forward, always “looking unto Jesus, the author and finisher of our faith” (Hebrews 12:2\) and receive the crown of life that awaits us.
When were Joseph and Mary considered married?	Answer There are three passages of Scripture that pertain specifically to the time of [Joseph](Joseph-the-father-of-Jesus.html) and Mary’s betrothal, the consummation of their marriage, and the birth of Jesus: Matthew 1:18\-25; Luke 1:26\-56; Luke 2:1\-7\. Each passage reveals something about their relationship as well as the cultural mores of that time. In Bible times, Jewish marriage customs regarding a couple’s engagement were far different and much more stringent than those we are familiar with today, especially in the West. Marriages were arranged by the parents of the bride and groom and often without even consulting the couple to be married. A contract was prepared in which the groom’s parents paid a bride price. Such a contract was immediately deemed binding, with the couple considered married even though the actual ceremony and consummation of the marriage would not occur for as long as a year afterwards. The time between was a sort of testing of fidelity with the couple having little, if any, contact with each other. It was during this betrothal period that the angel Gabriel visited Mary and told her of her impending pregnancy. It’s no small wonder that Mary was so inquisitive of the angel; she was still a virgin and would know no man sexually for several months, maybe as long as a year or more (Matthew 1:18; Luke 1:34\). Joseph soon became aware of Mary’s pregnancy, and this no doubt was cause for consternation on his part: “Because Joseph her husband was a righteous man and did not want to expose her to public disgrace, he had in mind to divorce her quietly” (Matthew 1:19\). Jewish custom allowed that they be considered as husband and wife, though the marriage had not yet been consummated. The point is being made that Joseph and Mary had experienced no sexual contact with each other, as verse 18 “before they came together” points out. So, Joseph was in a quandary. Jewish law provided that his betrothed, because of her unfaithfulness, could be placed before the elders for judgment and stoned to death. But he was thinking to just put her away quietly without public knowledge. Betrothals or marriage engagements in those ancient times were binding and could only be terminated by an official divorce decree. It was then that the angel appeared to Joseph in a dream (Matthew 1:20\-25\) and explained to him that all this was bringing about the fulfillment of prophecy that a virgin would bear a child who was to be the Savior (Isaiah 7:14\), and “he \[Joseph] did what the angel of the Lord had commanded him and took Mary home as his wife. But he had no union with her until she gave birth to a son. And he gave him the name Jesus.” Luke 2:1\-7 also confirms the idea that Joseph and Mary, though betrothed, were considered as husband and wife by Jewish customs even though the actual marriage ceremony had not been fully effectuated. So, Joseph and Mary were actually legally married before the birth of Jesus though their marriage was not consummated physically until after His birth.
What does the Bible say about the role of evangelism/outreach pastor?	Answer The role of the pastor who specializes in evangelism and/or outreach varies widely from church to church. The person who engages in evangelism and outreach should first be gifted by the Holy Spirit in these areas and that gifting should be clear to both the pastor and those he serves. Ephesians 4:7\-8 and 11\-13 state, “But to each one of us grace was given according to the measure of Christ’s gift. Therefore He says: ‘When He ascended on high, He led captivity captive,…And gave gifts to men.’ And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ.” Whatever the role and duties of the evangelism/outreach pastor, his primary goal should be to equip others for service within the body of Christ. A pastor who specializes in evangelism may go out into the community himself, perhaps in a door\-to\-door ministry, sharing the gospel of Christ with all he meets and inviting them to church. He may conduct regular evangelistic crusades or meetings in other areas for the goal of spreading the gospel and calling others to Christ. The evangelism pastor uses the [biblical method of evangelism](biblical-evangelism.html), sharing both the bad news of sin and judgment and the good news of salvation from sin through the shed blood of Christ at Calvary. Outreach is another function of the evangelism/outreach pastor that can have many facets. The outreach pastor may be in charge of reaching out in a practical sense to those in the church with special needs, such as widows who need help with home maintenance and repair, single mothers who need childcare help, the unemployed, the homeless, etc. The outreach pastor may have a staff of volunteers he can call upon to help identify and meet those needs. Outreach can also be another word for discipleship. Some outreach pastors meet regularly with young people in the church to help them grow to spiritual maturity. He may conduct formal Bible studies or simply meet over a meal to come alongside and encourage them. Again, whatever the individual duties of the evangelism/outreach pastor, his primary role is “to prepare God’s people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ” (Ephesians 4:12\-13\).
What is the biblical understanding of the wrath of God?	Answer Wrath is defined as “the emotional response to perceived wrong and injustice,” often translated as “anger,” “indignation,” “vexation,” or “irritation.” Both humans and God express wrath. But there is vast difference between the wrath of God and the wrath of man. God’s wrath is holy and always justified; man’s is never holy and rarely justified. In the Old Testament, the wrath of God is a divine response to human sin and disobedience. Idolatry was most often the occasion for divine wrath. Psalm 78:56\-66 describes Israel’s idolatry. The wrath of God is consistently directed towards those who do not follow His will (Deuteronomy 1:26\-46; Joshua 7:1; Psalm 2:1\-6\). The Old Testament prophets often wrote of a day in the future, the "day of wrath" (Zephaniah 1:14\-15\). God’s wrath against sin and disobedience is perfectly justified because His plan for mankind is holy and perfect, just as God Himself is holy and perfect. God provided a way to gain divine favor—repentance—which turns God’s wrath away from the sinner. To reject that perfect plan is to reject God’s love, mercy, grace and favor and incur His righteous wrath. The New Testament also supports the concept of God as a God of wrath who judges sin. The story of the rich man and Lazarus speaks of the judgment of God and serious consequences for the unrepentant sinner (Luke 16:19–31\). John 3:36 says, “Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him.” The one who believes in the Son will not suffer God’s wrath for his sin, because the Son took God’s wrath upon Himself when He died in our place on the cross (Romans 5:6–11\). Those who do not believe in the Son, who do not receive Him as Savior, will be judged on the day of wrath (Romans 2:5–6\). Conversely, human wrath is warned against in Romans 12:19, Ephesians 4:26, and Colossians 3:8\-10\. God alone is able to avenge because His vengeance is perfect and holy, whereas man’s wrath is sinful, opening him up to demonic influence. For the Christian, anger and wrath are inconsistent with our new nature, which is the nature of Christ Himself (2 Corinthians 5:17\). To realize freedom from the domination of wrath, the believer needs the Holy Spirit to sanctify and cleanse his heart of feelings of wrath and anger. Romans 8 shows victory over sin in the life of one who is living in the Spirit (Romans 8:5\-8\). Philippians 4:4\-7 tells us that the mind controlled by the Spirit is filled with peace. The wrath of God is a fearsome and terrifying thing. Only those who have been covered by the blood of Christ, shed for us on the cross, can be assured that God’s wrath will never fall on them. “Since we have now been justified by His blood, how much more shall we be saved from God’s wrath through Him!” (Romans 5:9\).
Inclusivism vs. exclusivism—what does the Bible say?	Answer Is personal faith in Jesus the only way to heaven (exclusivism), or did Jesus’ death also provide salvation for some who do not believe (inclusivism)? This question is often posed by non\-Christians when first confronted with the claims of biblical Christianity. Many skeptics charge that it is unreasonable for God to demand allegiance to Jesus Christ in order to receive the forgiveness of one’s sins. In the last several decades, many Christians have begun to opt for a different answer than that which has traditionally been given by the majority of Christian believers. The trend is toward “inclusivism.” Inclusivism is the view that people actually appropriate God’s gift of salvation only on the basis of Jesus Christ’s atoning work, but that the sinner need not explicitly believe the gospel in order to actually receive this salvation. Inclusivism teaches that Christianity is the only true religion (including the belief that Christ is the only Savior of men), but that this salvation could be made available through means other than explicit faith in Christ. The inclusivist believes that adherents of other religions and even atheists can be saved by responding to God’s revelation in creation or through the elements of truth contained within their non\-Christian religion. Inclusivists will quickly point out that any person who is saved is ultimately saved by Jesus Christ, but the sinner need not believe that Christ is Savior in order to receive this salvation. Inclusivists will sometimes refer to such people as “anonymous Christians.” Inclusivists refer to several biblical texts in an attempt to support their view; however, their primary argument is more philosophical than exegetical (derived directly from the Scripture). The question of the ultimate destiny of the un\-evangelized is often raised by inclusivists, along with issues related to the salvation of infants, the mentally handicapped, and others who are prevented from making a rational choice for or against Christ. “Exclusivism” or “restrictivism” is the traditional evangelical Christian view dealing with the salvation of non\-Christians. This is the view that a sinner can only be saved by a conscious, explicit faith in the gospel of Jesus Christ. Exclusivists argue that a positive response to general revelation is simply insufficient to ensure salvation from a biblical perspective. Exclusivists appeal to multiple scriptures to support their view, including John 14:6; John 3:16–18; and Romans 10:13–15\. It appears that a straightforward reading of these texts reveals the inspired Scripture is clearly teaching Christian exclusivism (that one must place his faith in Christ in order to be saved). It is important to point out that there may be exceptions to this principle (such as the death of infants or children of a very young age who have not yet developed sufficiently to comprehend their sin and to make a rational choice of trusting in Christ). Second Samuel 12:23 states that King David’s infant child went to heaven after death. Isaiah 7:15–16 also hints at an [age of moral accountability](age-of-accountability.html): “He will eat curds and honey when he knows enough to reject the wrong and choose the right. But before the boy knows enough to reject the wrong and choose the right, the land of the two kings you dread will be laid waste.” These exceptions would in no way undermine the position of Christian exclusivism. Rather, they show the infinite mercy of God in providing salvation for those who might otherwise not attain it. Our position is that explicit faith in Christ is necessary for all sinners who are capable of actually trusting in Christ and believing the gospel. Christian exclusivists believe that the biblical texts used to support inclusivism are far from compelling and that the texts used by exclusivists are, in fact, clear. It is difficult to see how the inspired writers could have been clearer that explicit faith in Christ is necessary for salvation (for those who are capable of it). It is also important to point out that the Christian exclusivist does not necessarily believe that the un\-evangelized person will be condemned for failing to believe in a Jesus that they have never heard of. Rather, such a person would be judged for his or her failure to respond to the message of [general revelation](saved-general-revelation.html) and for sinning against God’s moral law that had been written on the heart. In the end, we can be confident that God will not judge anyone unfairly. The un\-evangelized will only be judged based on the sins that they have willfully committed. Christian exclusivism certainly should provide the church with more than sufficient motivation to evangelize every person on Earth, for, literally, people’s eternal destiny hangs in the balance. God has simply not informed us of any back\-up plan He may have for those who do not hear the gospel in this life. We must assume that there is none.
What is a biblical theology of worship?	Answer A theology of worship is a doctrine concerning the worship of God; a biblical theology of worship bases its teaching on what the Bible alone says. Just as a biblical soteriology is based on the Bible’s overall teaching concerning salvation, a biblical theology of worship is based on the Bible’s overall teaching concerning the [worship and adoration of God](Christian-worship.html). Having a biblical theology of worship is important. Not everything that is called “worship” is actually worship, a lesson learned in the very beginning: both [Cain and Abel](Cain-and-Abel.html) brought sacrifices to the Lord, but “the Lord looked with favor on Abel and his offering, but on Cain and his offering he did not look with favor” (Genesis 4:4–5\). What was Cain’s problem (besides jealousy, stubbornness, and murderous rage)? He lacked a proper theology of worship. Cain brought an unacceptable sacrifice to the Lord and demanded that the Lord be pleased. The church that does not operate under the biblical theology of worship is in danger of failing to give God glory and failing to offer worship that is pleasing to Him. Worship is as misunderstood a doctrine as any other within the church. Contrary to popular belief, worship does not begin and end with the singing portion of our church services. Worship is also not limited to bowing in reverence before God. To begin with, worship is determined by God Himself, not by our sincerity, pious feelings, or musical skill. Hebrews 12:28 says we must “serve God acceptably with reverence and godly fear” (NKJV). The Greek word translated “serve” here is a form of a Greek word for worship and is used 21 times in the New Testament in the contexts of service and worship. Another form of the word worship is the Greek word therapeuo—from which we get the English word therapy—and this is most often translated “heal” in reference to the healing of others. In the New Testament, this word is seen in many passages involving Jesus’ healings. Other Greek words translated “worship” are proskuneó, meaning “paying homage” (1 Corinthians 14:25\); sebázomai, meaning “to render religious honor” (Romans 1:25\); and sébomai, meaning “to revere or adore” (Acts 16:14\). We see a form of the word sébomai used by Jesus in reference to vain, hypocritical worship of God (Matthew 15:9\), implying that sometimes what we call “worship of God” is something else entirely. A biblical theology of worship is concerned with the [true worship](true-worship.html) of God. True biblical worship must be reverent (Hebrews 12:28\). We must understand who is being worshiped. God is holy, just, perfect, powerful, loving, etc. We are sinners saved by grace coming before a holy God on the basis of our Redeemer. There is no room for pride in adoration (see Luke 18:9–14\). Also, worship must be “in truth,” that is, our worship must be properly informed (John 4:24\). Unless we have accurate knowledge of the God we worship, there is no worshiping in truth. Those who wish to worship biblically must worship God as He is revealed in Scripture. Unbiblical views of God must be rejected. A biblical theology of worship recognizes that worship involves more than externals. God sees the heart: “These people come . . . 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\). Worship is not about ritual or artistry, although ritual and art can be valid expressions of worship. Worship is not about expressing ourselves, although David’s “dancing before the LORD with all his might” was an act of true worship (2 Samuel 6:14\). Worship is not about music, although music is often used by worshipers. True worship is about God. We reverence and honor and adore Him, not simply because of what He does for us but for who He is. A biblical theology of worship will result in worship that produces a change of heart. The worshiper will have an ever greater desire to love and obey the Lord. Worship and service go hand in hand; worship of God should propel us into greater obedience. Jesus said those who love Him will keep His commandments (John 14:15\). If we say we love and worship Him, but do not obey Him, our worship is worthless. A biblical theology of worship leads to the conviction that worship is a lifestyle, not a moment in time (see 1 Corinthians 10:31\). Our lives are to be dedicated to the worship and service of God. Worship is to be more than a temporary, experience\-oriented activity on Sunday, after which we revert to a “normal” life the rest of the week. True worship is constant, inner praise to the God of Scripture, expressed in prayer, in song, in service, in giving, and in living.
What is Pascal’s Wager?	Answer Pascal’s Wager is named after 17th\-century French philosopher and mathematician [Blaise Pascal](Blaise-Pascal.html). One of Pascal’s most famous works was the Pensées (“Thoughts”), which was published posthumously in 1670\. It is in this work that we find what is known as Pascal’s Wager. The gist of the Wager is that, according to Pascal, one cannot come to the knowledge of God’s existence through reason alone, so the wise thing to do is to live your life as if God does exist because such a life has everything to gain and nothing to lose. If we live as though God exists, and He does indeed exist, we have gained heaven. If He doesn’t exist, we have lost nothing. If, on the other hand, we live as though God does not exist and He really does exist, we have gained hell and punishment and have lost heaven and bliss. If one weighs the options, clearly the rational choice to live as if God exists is the better of the possible choices. Pascal even suggested that some may not, at the time, have the ability to believe in God. In such a case, one should live as if he had faith anyway. Perhaps living as if one had faith may lead one to actually come to faith. Now there have been criticisms over the years from various camps. For example, there is the argument from inconsistent revelations. This argument critiques Pascal’s Wager on the basis that there is no reason to limit the choices to the Christian God. Since there have been many religions throughout human history, there can be many potential gods. Another critique comes from atheist circles. Richard Dawkins postulated the possibility of a god that might reward honest disbelief and punish blind or feigned faith. Be that as it may, what should concern us is whether or not Pascal’s Wager can be squared with Scripture. The Wager fails on a number of counts. First and foremost, it doesn’t take into account the apostle Paul’s argument in Romans 1 that the knowledge of God is evident to all so that we are without excuse (Romans 1:19\-20\). Reason alone can bring us to the knowledge of God’s existence. It will be an incomplete knowledge of God, but it is the knowledge of God nonetheless. Furthermore, the knowledge of God is enough to render us all without excuse before God’s judgment. We are all under God’s wrath for suppressing the truth of God in unrighteousness. Second, there is no mention of the cost involved in following Jesus. In the gospel of Luke, Jesus twice warns us to count the costs of becoming His disciple (Luke 9:57\-62; 14:25\-33\). There is a cost to following Jesus, and it is not an easy price to pay. Jesus told His disciples that they would have to lose their lives in order to save them (Matthew 10:39\). Following Jesus brings with it the hatred of the world (John 15:19\). Pascal’s Wager makes no mention of any of this. As such, it reduces faith in Christ to mere credulity. Third, it completely misrepresents the depravity of human nature. The natural man—one who has not been born again by the Holy Spirit (John 3:3\)—cannot be persuaded to a saving faith in Jesus Christ by a cost\-benefit analysis such as Pascal’s Wager. Faith is a result of being born again, and that is a divine work of the Holy Spirit. This is not to say that one cannot assent to the facts of the gospel or even be outwardly obedient to the law of God. One of the points from Jesus’ parable of the soils (Matthew 13\) is that false conversions are going to be a fact of life until the time Christ returns. However, the sign of true saving faith is the fruit it produces (Matthew 7:16\-20\). Paul makes the argument that the natural man cannot understand the things of God (1 Corinthians 2:14\). Why? Because they are spiritually discerned. Pascal’s Wager makes no mention of the necessary preliminary work of the Spirit to come to the knowledge of saving faith. Fourth and finally, as an apologetic/evangelistic tool (which is what the Wager was intended to be), it seems focused on a risk/reward outlook, which is not consistent to a true saving faith relationship in Christ. Jesus placed obedience to His commands as an evidence of love for Christ (John 14:23\). According to Pascal’s Wager, one is choosing to believe and obey God on the basis of receiving heaven as a reward. This is not to diminish the fact that heaven is a reward and that it is something we should hope for and desire. But if our obedience is solely, or primarily, motivated by wanting to get into heaven and avoid hell, then faith and obedience become a means of achieving what we want rather than the result of a heart that has been reborn in Christ and expresses faith and obedience out of love of Christ. In conclusion, Pascal’s Wager, while an interesting piece of philosophical thought, should have no place in a Christian’s evangelistic and apologetic repertoire. Christians are to share and proclaim the gospel of Jesus Christ, which alone is the “power of God for salvation to everyone who believes” (Romans 1:16\).
What is perichoresis?	Answer The word perichoresis comes from two Greek words, peri, which means “around,” and chorein, which means “to give way” or “to make room.” It could be translated “rotation” or “a going around.” Perichoresis is not found in the Greek New Testament but is a theological term used in three different contexts. In the first, perichoresis refers to the two natures of Christ in [perfect union](hypostatic-union.html) within the same Person. In the second context, perichoresis refers to the omnipresence of God as He “intersects” with all creation (see Acts 17:28\). In the third context, it refers to the mutual intersecting or “interpenetration” of the three Persons of the Godhead and may help clarify the concept of the [Trinity](Trinity-Bible.html). It is a term that expresses intimacy and reciprocity among the Persons of the Godhead. A synonym for perichoresis is circumincession. Perichoresis is seen in Jesus’ prayer in John 17:1, “Father, the hour has come. Glorify your Son, that your Son may glorify you.” We compare this with John 16:14, in which Jesus says that the Holy Spirit “will glorify me.” So, the Holy Spirit glorifies the Son, the Son glorifies the Father, and the Father glorifies the Son. The loving relationships within the Trinity result in the Persons of the Godhead giving glory to one another. Perichoresis is the fellowship of three co\-equal Persons perfectly embraced in love and harmony and expressing an intimacy that no one can humanly comprehend. The Father sends the Son (John 3:16\), and the Spirit proceeds from the Father and was sent by the Son (John 15:26\)—another example of perichoresis, with the result that God’s people are blessed. There is nothing that separates the Persons of the Trinity or interrupts the mysterious interchange of perichoresis. It can be imagined as a Venn diagram showing three circles intersecting in the center with each circle intersecting the others perfectly and multi\-dimensionally, as they rotate about a common center of divine love.
What does the Bible say about fun and entertainment?	Answer God never says, “Thou shalt not have fun, nor shalt thou smile in all thy days.” Having a good time is not a sin, but we should pay attention to the principles God has laid out for godly living when we do engage in leisure activities. First and foremost is Colossians 3:17: “And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.” When we are relaxing and having fun or when we are seeking entertainment, we should always make sure these activities are pleasing God. Things like food, wine, money, etc., are morally neutral. Wine, for example, is neither good nor evil. It’s what we do with it that makes it so. Paul points out that “…if food does not bring us near to God; we are no worse if we do not eat, and no better if we do” (1 Corinthians 8:8\). He immediately follows this, however, with an important instruction we should apply to all our activities, including fun and entertainment. “Be careful, however, that the exercise of your freedom does not become a stumbling block to the weak” (1 Corinthians 8:9\). Our freedom to relax and enjoy our lives should never cause others to stumble in their faith. A classic example is that we should not serve wine at dinner if we have invited someone who is a recovering alcoholic. We should follow Paul’s lead, “Though I am free and belong to no man, I make myself a slave to everyone, to win as many as possible. To the weak I became weak, to win the weak. I have become all things to all men so that by all possible means I might save some” (1 Corinthians 9:19, 22\). God also does not want us to be under the influence of unbelievers. We may associate with them, as Christ did when He sat at dinner with sinners and tax collectors, but we should not allow ourselves to be influenced by them. Paul writes, “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? What does a believer have in common with an unbeliever?” (2 Corinthians 6:14\-15\). For example, a man shouldn’t go with his buddies for a round of golf if he should be spending time building his relationship with his wife or if their conversations are coarse or profane. We should be living for God in all things, and we should be able to have the strength to say “No!” when someone tries to take us away from that. According to Colossians 3:17, we should also give thanks to God through Jesus Christ for the fun and entertainment He provides. Someone once pointed out that “recreation” means to “re\-create” or “renew.” God allows us this time to be renewed and to grow in our faith. James tells us, “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows” (James 1:17\). Fun and entertainment are gifts of God, given so that we might come closer to Him. We should remember this when we are planning our recreation and remember to thank God for such a good and perfect gift.
What is the value of a prayer meeting?	Answer From the very beginning of the church, Christians have gathered to pray (Acts 4:24; 12:5; 21:5\). Prayer meetings are valuable for the church as a whole and for the individuals who participate. Prayer is only for those who believe that God is personal and who want a personal relationship with Him. Christians know prayer works because they have encountered a God who declares, “Talk to me and I will listen.” The apostle John confirms this: “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\). Through our prayers, especially with one another, we are demonstrating and validating the faith we have in Jesus. Andrew Murray, the great Christian minister and prolific writer, said, “Prayer depends chiefly, almost entirely, on who we think we are praying to.” It is through the discipline of prayer with one another that we develop a growing intimacy with God, and create a spiritual bond with one another. This is one of the most valuable aspects of praying with one another. Another valuable benefit of prayer meetings is the confession of our sins to one another. Prayer meetings give us opportunity to obey the command to “confess your sins to each other and pray for each other so that you may be healed” (James 5:16\). Here, James does not necessarily speak of physical healing, but rather of spiritual restoration (Hebrews 12:12\-13\). He also refers to the forgiveness of God, which enables the believer to become spiritually whole again. James knew that the one who becomes separated from the flock is most susceptible to the dangers of sin. God wants His people to encourage and support one another in loving fellowship, mutual honesty and confession as we pray for and with each other. Such close fellowship helps provide spiritual strength to experience victory over sin. Another great value of prayer meetings is that believers encourage one another to endure. All of us face obstacles, but by sharing and praying together as Christians, we often help others avoid “bottoming out” in their spiritual lives. The value of corporate prayer lies in its power to unify hearts. Praying before God on behalf of our brothers and sisters has the effect of linking one another spiritually. As we “carry each other’s burdens,” we “fulfill the law of Christ” (Galatians 6:2\). Where there is prayer, there is unity, which Jesus prayed so fervently for His followers to have (John 17:23\). More than anything else, prayer meetings bring about change. Praying with one another, believers can witness God produce miracles and change hearts. A prayer meeting is a time of real value as believers seek a deep intimacy and quiet communion with God at His throne. It is a time of unity with fellow believers in the presence of the Lord. It is a time to care for those around us as we share their burdens. It is a time when God manifests His never\-ending love and desire to communicate with those who love Him.
What did Jesus mean when He said to not cast your pearls before swine (Matthew 7:6)?	Answer “Do not cast your pearls before swine” is a portion of the [Sermon on the Mount](sermon-on-the-mount.html), and, to understand its meaning, we have to understand its context and placement within the sermon. Christ had just finished instructing the crowd on judgment and reproof: “Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you” (Matthew 7:1–2\), and “You hypocrite, first take the [plank out of your own eye](take-the-plank-out-of-your-eye.html), and then you will see clearly to remove the speck from your brother’s eye” (Matthew 7:5\). Then in verse 6, Christ tempers these admonitions and shows us the difference between “judgment” and “[discernment](Bible-discernment.html).” We are not to be hypocritical judges, yet we must be able to discern the swine, lest we cast our pearls before them. Before Jesus says, “Do not cast your pearls before swine,” He says, “Do not give dogs what is sacred.” An analogy mentioning dogs is also used in Proverbs: “As a dog returns to its vomit, so a fool repeats his folly” (Proverbs 26:11\). A dual reference to swine and dogs is also found in 2 Peter 2:22, “Of \[false teachers] the proverbs are true: ‘A dog returns to its vomit,’ and, ‘A sow that is washed goes back to her wallowing in the mud.’” In His sermon, Jesus uses dogs and pigs as representative of those who would ridicule, reject, and blaspheme the [gospel](what-is-the-gospel.html) once it is presented to them. We are not to expose the gospel of Jesus Christ to those who have no other purpose than to trample it and return to their own evil ways. Repeatedly sharing the gospel with someone who continually scoffs and ridicules Christ is like casting pearls before swine. We can identify such people through discernment, which is given in some measure to all Christians (1 Corinthians 2:15–16\). The command not to cast your pearls before swine does not mean we refrain from preaching the gospel. Jesus Himself ate with and taught sinners and tax collectors (Matthew 9:10\). In essence, the instruction in Matthew 7:6 is the same that Jesus gave to His apostles when He said, “If anyone will not welcome you or listen to your words, [shake the dust off your feet](shake-dust-off-feet.html) when you leave that home or town” (Matthew 10:14\). We are to share the gospel, but, when it becomes apparent that the gospel is not welcome, we are to move on. We are responsible to share the good news; we are not responsible for people’s response to the good news. Pigs don’t appreciate pearls, and some people don’t appreciate what Christ has done for them. Our job is not to force conversions or cram the gospel down people’s throats; there’s no sense in preaching the value of pearls to swine. Jesus’ instruction to His apostles on how to handle rejection was to simply go elsewhere. There are other people who need to hear the gospel, and they are ready to hear it.
Why did Jesus say to Peter, “Get behind me, Satan”?	Answer The command “Get behind me, Satan,” spoken to Peter by Jesus, is recorded in Matthew 16:23 and Mark 8:33\. “Get behind me, Satan” seems harsh and out of character for Jesus, especially when addressing Peter, one of His most devout disciples. Why did Jesus say this? What was it Peter did to deserve such a rebuke? Without knowing it, Peter was speaking for Satan. Jesus had just revealed to His disciples for the first time the plan: He was to go to Jerusalem to suffer, die, and be raised to life (Matthew 16:21; Mark 8:31\). Contrary to their expectations of Him, Jesus explained that He had not come to establish an earthly Messianic kingdom at that time. The disciples were not prepared for this new revelation of the Messiah’s purpose. Though Peter understood His words, he simply could not reconcile his view of the conquering Messiah with the suffering and death Jesus spoke of. So Peter “began to rebuke Him” for having such a fatalistic mindset. Unwittingly, Peter was speaking for Satan. Like Jesus’ adversary, Peter was not setting his mind on the things of God—His ways, His plans, and His purposes (Colossians 3:2; Isaiah 55:8\-9\). Instead, his mind was set on the things of man, the things of the world and its earthly values. Jesus was saying that the way of the cross was God’s will, the plan of redemption for all mankind. Peter’s reaction was most likely shared by the other disciples although, as always, it was Peter who spoke first. Peter was inadvertently being used of Satan in thinking he was protecting Jesus. Satan had purposely tempted Jesus in the wilderness to divert Him from the cross, from fulfilling the grand design of the Father and the Son (Mark 1:12\-13\). Innocently, Peter was doing the same thing. He had not yet grasped Jesus’ true Messianic purpose. Although Peter had just moments before declared Jesus as the Christ, he turned from God’s perspective and viewed the situation from man’s perspective, which brought about the stern rebuke: “Get behind me, Satan!” Jesus went on to explain: “You do not have in mind the things of God, but the things of men” (Mark 8:33\). At the time, Jesus’ stern reprimand did not make sense to Peter. However, Jesus’ indictment presents a profound message for us. We can easily see that Peter had the wrong perspective of God’s plan for Christ’s suffering and death. But we must also see how easily we can become an unwitting spokesperson for Satan. This is especially true when we lose sight of God’s plan for us. This comes about when our focus is on our careers, our possessions, our security, and the things of the world rather than upon sacrifice and service and the proclaiming of God’s message. When Peter’s focus shifted to his own desires and plans, Jesus rebuked him in order to get him back on track. May our focus always be on God and His plans, that we may never experience a similar rebuke from our Lord.
What are the 95 Theses of Martin Luther?	Answer The “95 Theses” were written in 1517 by a German priest and professor of theology named [Martin Luther](Martin-Luther.html). His revolutionary ideas served as the catalyst for the eventual breaking away from the Catholic Church and were later instrumental in forming the movement known as the Protestant Reformation. Luther wrote his radical “95 Theses” to express his growing concern with the corruption within the Church. In essence, his Theses called for a full reform of the Catholic Church and challenged other scholars to debate with him on matters of church policy. One of the major issues that concerned Luther pertained to the matter of church officials selling “indulgences” to the people as a means of releasing them from having to exact [penitence](penitence-Bible.html) for their misdeeds. Indulgences were also claimed by the Church to limit the amount of time the purchaser’s loved one would have to spend in [Purgatory](purgatory.html). “As soon as the penny jingles into the money\-box, the soul flies out \[of purgatory].” Luther felt that these church officials were teaching people that they could literally buy their way into the kingdom of God or buy God’s favor. His belief was that the papacy had deteriorated to the point that the people were being led to believe in man\-made doctrines. Luther believed that the Pope had the power to limit or do away with penances imposed by the clergy, but he did not have the power to bring about the interior contrition that leads to salvation. Only God could do that. Indulgences are positively harmful, according to the Theses, since they induce a false assurance of peace, and cause the recipients to neglect true repentance. Luther published his “95 Theses” fully realizing that he faced excommunication and even death for protesting the traditions and beliefs of the Catholic Church. To do so was considered heresy against God. Luther’s “95 Theses” became highly sought after by the populace and were soon translated into German for the common people to read. The printing press then enabled the wide distribution of the Theses, provoking in the people more disenchantment with the ways of the Catholic Church. In 1521, Pope Leo X excommunicated Luther from the Catholic Church and declared him a heretic. Luther was so despised by the church that a death warrant was issued, giving anyone permission to kill him. However, Luther was given protection by Prince Frederick of Saxony, a staunch defender of Luther. Hidden in one of Frederick’s castles, Luther began producing a translation of the Bible into the German language. Ten years later it was finally completed. It was in 1529, some 12 years after Luther had nailed his Theses to the church door, that the word “Protestant” became a popular term describing those who supported Luther’s protests against the Church. These opponents of the Church declared their allegiance to God and protested any loyalty or commitments to the emperor. Thereafter, the name “Protestant” was applied to all who argued that the Church be reformed. Luther died in 1546 with his revolutionary Theses forming the foundation for what is known today as the Protestant Reformation. Below is the complete text of the 95 Theses of Martin Luther: Out of love for the truth and from desire to elucidate it, the Reverend Father Martin Luther, Master of Arts and Sacred Theology, and ordinary lecturer therein at Wittenberg, intends to defend the following statements and to dispute on them in that place. Therefore he asks that those who cannot be present and dispute with him orally shall do so in their absence by letter. In the name of our Lord Jesus Christ, Amen. 1\. Our Lord and Master Jesus Christ, in saying, "Repent ye, etc.," intended that the whole life of his believers on earth should be a constant penance. 2\. And the word "penance" neither can, nor may, be understood as referring to the Sacrament of Penance, that is, to confession and atonement as exercised under the priest’s ministry. 3\. Nevertheless He does not think of inward penance only: rather is inward penance worthless unless it produces various outward mortifications of the flesh. 4\. Therefore mortification continues as long as hatred of oneself continues, that is to say, true inward penance lasts until entrance into the Kingdom of Heaven. 5\. The Pope will not, and cannot, remit other punishments than those which he has imposed by his own decree or according to the canons. 6\. The Pope can forgive sins only in the sense, that he declares and confirms what may be forgiven of God; or that he doth it in those cases which he hath reserved to himself; be this contemned, the sin remains unremitted. 7\. God forgives none his sin without at the same time casting him penitent and humbled before the priest His vicar. 8\. The canons concerning penance are imposed only on the living; they ought not by any means, following the same canons, to be imposed on the dying. 9\. Therefore, the Holy Spirit, acting in the Pope, does well for us, when the latter in his decrees entirely removes the article of death and extreme necessity. 10\. Those priests act unreasonably and ill who reserve for Purgatory the penance imposed on the dying. 11\. This abuse of changing canonical penalty into the penalty of Purgatory seems to have arisen when the bishops were asleep. 12\. In times of yore, canonical penalties were imposed, not after, but before, absolution, as tests of true repentance and affliction. 13\. The dying pay all penalties by their death, are already dead to the canons, and rightly have exemption from them. 14\. Imperfect spiritual health or love in the dying person necessarily brings with it great fear; and the less this love is, the greater the fear it brings. 15\. This fear and horror \- to say nothing of other things \- are sufficient in themselves to produce the punishment of Purgatory, because they approximate to the horror of despair. 16\. Hell, Purgatory, and Heaven seem to differ as perfect despair, imperfect despair, and security of salvation differ. 17\. It seems as must in Purgatory love in the souls increase, as fear diminishes in them. 18\. It does not seem to be proved either by arguments or by the Holy Writ that they are outside the state of merit and demerit, or increase of love. 19\. This, too, seems not to be proved, that they are all sure and confident of their salvation, though we may be quite sure of it. 20\. Therefore the Pope, in speaking of the perfect remission of all punishments, does not mean that all penalties in general be forgiven, but only those imposed by himself. 21\. Therefore, those preachers of indulgences err who say that, by the Pope’s indulgence, a man may be exempt from all punishments, and be saved. 22\. Yea, the Pope remits the souls in Purgatory no penalty which they, according to the canons, would have had to pay in this life. 23\. If to anybody complete remission of all penalties may be granted, it is certain that it is granted only to those most approaching perfection, that is, to very few. 24\. Therefore the multitude is misled by the boastful promise of the paid penalty, whereby no manner of distinction is made. 25\. The same power that the Pope has over Purgatory, such has also every bishop in his diocese, and every curate in his parish. 26\. The Pope acts most rightly in granting remission to souls, not by the power of the keys \- which in Purgatory he does not possess \- but by way of intercession. 27\. They preach vanity who say that the soul flies out of Purgatory as soon as the money thrown into the chest rattles. 28\. What is sure, is, that as soon as the penny rattles in the chest, gain and avarice are on the way of increase; but the intercession of the church depends only on the will of God Himself. 29\. And who knows, too, whether all those souls in Purgatory wish to be redeemed, as it is said to have happened with St. Severinus and St. Paschalis. 30\. Nobody is sure of having repented sincerely enough; much less can he be sure of having received perfect remission of sins. 31\. Seldom even as he who has sincere repentance, is he who really gains indulgence; that is to say, most seldom to be found. 32\. On the way to eternal damnation are they and their teachers, who believe that they are sure of their salvation through indulgences. 33\. Beware well of those who say, the Pope’s pardons are that inestimable gift of God by which man is reconciled to God. 34\. For the forgiveness contained in these pardons has reference only to the penalties of sacramental atonement which were appointed by men. 35\. He preaches like a heathen who teaches that those who will deliver souls out of Purgatory or buy indulgences do not need repentance and contrition. 36\. Every Christian who feels sincere repentance and woe on account of his sins, has perfect remission of pain and guilt even without letters of indulgence. 37\. Every true Christian, be he still alive or already dead, partaketh in all benefits of Christ and of the Church given him by God, even without letters of indulgence. 38\. Yet is the Pope’s absolution and dispensation by no means to be contemned, since it is, as I have said, a declaration of the Divine Absolution. 39\. It is exceedingly difficult, even for the most subtle theologists, to praise at the same time before the people the great wealth of indulgence and the truth of utter contrition. 40\. True repentance and contrition seek and love punishment; while rich indulgence absolves from it, and causes men to hate it, or at least gives them occasion to do so. 41\. The Pope’s indulgence ought to be proclaimed with all precaution, lest the people should mistakenly believe it of more value than all other works of charity. 42\. Christians should be taught, it is not the Pope’s opinion that the buying of indulgence is in any way comparable to works of charity. 43\. Christians should be taught, he who gives to the poor, or lends to a needy man, does better than buying indulgence. 44\. For, by the exercise of charity, charity increases and man grows better, while by means of indulgence, he does not become better, but only freer from punishment. 45\. Christians should be taught, he who sees his neighbor in distress, and, nevertheless, buys indulgence, is not partaking in the Pope’s pardons, but in the anger of God. 46\. Christians should be taught, unless they are rich enough, it is their duty to keep what is necessary for the use of their households, and by no means to throw it away on indulgences. 47\. Christians should be taught, the buying of indulgences is optional and not commanded. 48\. Christians should be taught, the Pope, in selling pardons, has more want and more desire of a devout prayer for himself than of the money. 49\. Christians should be taught, the Pope’s pardons are useful as far as one does not put confidence in them, but on the contrary most dangerous, if through them one loses the fear of God. 50\. Christians should be taught, if the Pope knew the ways and doings of the preachers of indulgences, he would prefer that St. Peter’s Minster should be burnt to ashes, rather than that it should be built up of the skin, flesh, and bones of his lambs. 51\. Christians should be taught, the Pope, as it is his bounden duty to do, is indeed also willing to give of his own money \- and should St. Peter’s be sold thereto \- to those from whom the preachers of indulgences do most extort money. 52\. It is a vain and false thing to hope to be saved through indulgences, though the commissary \- nay, the Pope himself \- was to pledge his own soul therefore. 53\. Those who, on account of a sermon concerning indulgences in one church, condemn the word of God to silence in the others, are enemies of Christ and of the Pope. 54\. Wrong is done to the word of God if one in the same sermon spends as much or more time on indulgences as on the word of the Gospel. 55\. The opinion of the Pope cannot be otherwise than this:\- If an indulgence \- which is the lowest thing \- be celebrated with one bell, one procession and ceremonies, then the Gospel \- which is the highest thing \- must be celebrated with a hundred bells, a hundred processions, and a hundred ceremonies. 56\. The treasures of the Church, whence the Pope grants his dispensation are neither sufficiently named nor known among the community of Christ. 57\. It is manifest that they are not temporal treasures, for the latter are not lightly spent, but rather gathered by many of the preachers. 58\. Nor are they the merits of Christ and of the saints, for these, without the Pope’s aid, work always grace to the inner man, cross, death, and hell to the other man. 59\. St. Lawrence called the poor of the community the treasures of the community and of the Church, but he understood the word according to the use in his time. 60\. We affirm without pertness that the keys of the Church, bestowed through the merit of Christ, are this treasure. 61\. For it is clear that the Pope’s power is sufficient for the remission of penalties and forgiveness in the reserved cases. 62\. The right and true treasure of the Church is the most Holy Gospel of the glory and grace of God. 63\. This treasure, however, is deservedly most hateful, for it makes the first to be last. 64\. While the treasure of indulgence is deservedly most agreeable, for it makes the last to be first. 65\. Therefore, the treasures of the Gospel are nets, with which, in times of yore, one fished for the men of Mammon. 66\. But the treasures of indulgence are nets, with which now\-a\-days one fishes for the Mammon of men. 67\. Those indulgences, which the preachers proclaim to be great mercies, are indeed great mercies, forasmuch as they promote gain. 68\. And yet they are of the smallest compared to the grace of God and to the devotion of the Cross. 69\. Bishops and curates ought to mark with eyes and ears, that the commissaries of apostolical (that is, Popish) pardons are received with all reverence. 70\. But they ought still more to mark with eyes and ears, that these commissaries do not preach their own fancies instead of what the Pope has commanded. 71\. He who speaks against the truth of apostolical pardons, be anathema and cursed. 72\. But blessed be he who is on his guard against the preacher’s of pardons naughty and impudent words. 73\. As the Pope justly disgraces and excommunicates those who use any kind of contrivance to do damage to the traffic in indulgences. 74\. Much more it is his intention to disgrace and excommunicate those who, under the pretext of indulgences, use contrivance to do damage to holy love and truth. 75\. To think that the Popish pardons have power to absolve a man even if \- to utter an impossibility \- he had violated the Mother of God, is madness. 76\. We assert on the contrary that the Popish pardon cannot take away the least of daily sins, as regards the guilt of it. 77\. To say that St. Peter, if he were now Pope, could show no greater mercies, is blasphemy against St. Peter and the Pope. 78\. We assert on the contrary that both this and every other Pope has greater mercies to show: namely, the Gospel, spiritual powers, gifts of healing, etc. (1\.Cor.XII). 79\. He who says that the cross with the Pope’s arms, solemnly set on high, has as much power as the Cross of Christ, blasphemes God. 80\. Those bishops, curates, and theologists, who allow such speeches to be uttered among the people, will have one day to answer for it. 81\. Such impudent sermons concerning indulgences make it difficult even for learned men to protect the Pope’s honor and dignity against the calumnies, or at all events against the searching questions, of the laymen. 82\. As for instance: \- Why does not the Pope deliver all souls at the same time out of Purgatory for the sake of most holy love and on account of the bitterest distress of those souls \- this being the most imperative of all motives, \- while he saves an infinite number of souls for the sake of that most miserable thing money, to be spent on St. Peter’s Minster: \- this being the very slightest of motives? 83\. Or again: \- Why do masses for the dead continue, and why does not the Pope return or permit to be withdrawn the funds which were established for the sake of the dead, since it is now wrong to pray for those who are already saved? 84\. Again: \- What is this new holiness of God and the Pope that, for money’s sake, they permit the wicked and the enemy of God to save a pious soul, faithful to God, and yet will not save that pious and beloved soul without payment, out of love, and on account of its great distress? 85\. Again: \- Why is it that the canons of penance, long abrogated and dead in themselves, because they are not used, are yet still paid for with money through the granting of pardons, as if they were still in force and alive? 86\. Again: \- Why does not the Pope build St. Peter’s Minster with his own money \- since his riches are now more ample than those of Crassus, \- rather than with the money of poor Christians? 87\. Again: \-Why does the Pope remit or give to those who, through perfect penitence, have already a right to plenary remission and pardon? 88\. Again: \- What greater good could the Church receive, than if the Pope presented this remission and pardon a hundred times a day to every believer, instead of but once, as he does now? 89\. If the Pope seeks by his pardon the salvation of souls, rather than money, why does he annul letters of indulgence granted long ago, and declare them out of force, though they are still in force? 90\. To repress these very telling questions of the laymen by force, and not to solve them by telling the truth, is to expose the Church and the Pope to the enemy’s ridicule and to make Christian people unhappy. 91\. Therefore, if pardons were preached according to the Pope’s intention and opinion, all these objections would be easily answered, nay, they never had occurred. 92\. Away then with all those prophets who say to the community of Christ, "Peace, peace", and there is no peace. 93\. But blessed be all those prophets who say to the community of Christ, "The cross, the cross," and there is no cross. 94\. Christians should be exhorted to endeavor to follow Christ their Head through Cross, Death, and Hell, 95\. And thus hope with confidence to enter Heaven through many miseries, rather than in false security. M. D. XVII
What does it mean that God is omniscient?	Answer Omniscience is defined as “the state of having total knowledge, the quality of knowing everything.” For God to be sovereign over His creation of all things, whether visible or invisible, He has to be all\-knowing. His omniscience is not restricted to any one person in the Godhead—Father, Son, and Holy Spirit are all by nature omniscient. God knows everything (1 John 3:20\). He knows not only the minutest details of our lives but those of everything around us, for He mentions even knowing when a sparrow falls or when we lose a single hair (Matthew 10:29\-30\). Not only does God know everything that will occur until the end of history itself (Isaiah 46:9\-10\), but He also knows our very thoughts, even before we speak forth (Psalm 139:4\). He knows our hearts from afar; He even saw us in the womb (Psalm 139:1\-3, 15\-16\). Solomon expresses this truth perfectly when he says, “For you, you only, know the hearts of all the children of mankind” (1 Kings 8:39\). Despite the condescension of the Son of God to empty Himself and make Himself nothing (Philippians 2:7\), His omniscience is clearly seen in the New Testament writings. The first prayer of the apostles in Acts 1:24, “Lord, you know everyone’s heart,” implies Jesus’ omniscience, which is necessary if He is to be able to receive petitions and intercede at God’s right hand. On earth, Jesus’ omniscience is just as clear. In many Gospel accounts, He knew the thoughts of his audience (Matthew 9:4; 12:25; Mark 2:6\-8; Luke 6:8\). He knew about people’s lives before He had even met them. When He met the woman collecting water at the well at Sychar, He said to her, “The fact is you have had five husbands, and the man you now have is not your husband” (John 4:18\). He also tells His disciples that their friend Lazarus was dead, although He was over 25 miles away from Lazarus’s home (John 11:11\-15\). He advised the disciples to go and make preparation for the Lord’s Supper, describing the person they were to meet and follow (Mark 14:13\-15\). Perhaps best of all, He knew Nathanael before ever meeting him, for He knew his heart (John 1:47\-48\). Clearly, we observe Jesus’ omniscience on earth, but this is where the paradox begins as well. Jesus asks questions, which imply the absence of knowledge, although the Lord asks questions more for the benefit of His audience than for Himself. However, there is another facet regarding His omniscience that comes from the limitations of the human nature which He, as Son of God, assumed. We read that as a man He “grew in wisdom and stature” (Luke 2:52\) and that He learned “obedience through suffering” (Hebrews 5:8\). We also read that He did not know when the world would be brought to an end (Matthew 24:34\-36\). We, therefore, have to ask, why would the Son not know this, if He knew everything else? Rather than regarding this as just a human limitation, we should regard it as a controlled lack of knowledge. This was a self\-willed act of humility in order to share fully in our nature (Philippians 2:6\-11; Hebrews 2:17\) and to be the Second Adam. Finally, there is nothing too hard for an omniscient God, and it is on the basis of our faith in such a God that we can rest secure in Him, knowing that He promises never to fail us as long as we continue in Him. He has known us from eternity, even before creation. God knew you and me, where we would appear in the course of time, and whom we would interact with. He even foresaw our sin in all its ugliness and depravity, yet, in love, He set his seal upon us and drew us to that love in Jesus Christ (Ephesians 1:3\-6\). We shall see Him face to face, but our knowledge of Him will never be complete. Our wonder, love and praise of Him shall go on for all millennia as we bask in the rays of His heavenly love, learning and appreciating more and more of our omniscient God.
What does it mean that God is omnipresent?	Answer The prefix omni\- originates in Latin and means “all.” So, to say that God is omnipresent is to say that God is present everywhere. In many religions, God is regarded as omnipresent, whereas in both Judaism and Christianity, this view is further subdivided into the transcendence and immanence of God. Although God is not totally immersed in the fabric of creation (pantheism), He is present everywhere at all times. God’s presence is continuous throughout all of creation, though it may not be revealed in the same way at the same time to people everywhere. At times, He may be actively present in a situation, while He may not reveal that He is present in another circumstance in some other area. The Bible reveals that God can be both present to a person in a manifest manner (Psalm 46:1; Isaiah 57:15\) and present in every situation in all of creation at any given time (Psalm 33:13\-14\). Omnipresence is God’s characteristic of being present to all ranges of both time and space. Although God is present in all time and space, God is not locally limited to any time or space. God is everywhere and in every now. No molecule or atomic particle is so small that God is not fully present to it, and no galaxy so vast that God does not circumscribe it. But if we were to remove creation, God would still know of it, for He knows all possibilities, whether they are actual or not. God is naturally present in every aspect of the natural order of things, in every manner, time and place (Isaiah 40:12; Nahum 1:3\). God is actively present in a different way in every event in history as provident guide of human affairs (Psalm 48:7; 2 Chronicles 20:37; Daniel 5:5\-6\). God is in a special way attentively present to those who call upon His name, who intercede for others, who adore God, who petition, and who pray earnestly for forgiveness (Psalm 46:1\). Supremely, He is present in the person of His Son, the Lord Jesus Christ (Colossians 2:19\), and mystically present in the universal church that covers the earth and against which the gates of hell will not prevail. Just as the omniscience of God suffers apparent paradoxes due to the limitations of the human mind, so does the omnipresence of God. One of these paradoxes is important: the presence of God in hell, that place unto which the wicked are departed and suffer the unlimited and unceasing fury of God because of their sin. Many argue that hell is a place of separation from God (Matthew 25:41\), and if so, then God cannot be said to be in a place that is separated from Him. However, the wicked in hell endure His everlasting anger, for Revelation 14:10 speaks of the torment of the wicked in the presence of the Lamb. That God should be present in a place that the wicked are said to be departed unto does cause some consternation. However, this paradox can be explained by the fact that God can be present—because He fills all things with His presence (Colossians 1:17\) and upholds everything by the word of His power (Hebrews 1:3\)—yet He is not necessarily everywhere to bless. Just as God is sometimes separated from His children because of sin (Isaiah 52:9\), and He is far from the wicked (Proverbs 15:29\) and orders the godless subjects of darkness to depart at the end of time to a place of eternal punishment, God is still there in the midst. He knows what those souls suffer who are now in hell; He knows their anguish, their cries for respite, their tears and grief for the eternal state that they find themselves in. He is there in every way as a perpetual reminder to them of their sin which has created a chasm from every blessing that might be otherwise granted. He is there in every way, but He displays no attribute other than His wrath. Likewise, He will also be in heaven, manifesting every blessing that we cannot even begin to comprehend here; He will be there displaying His manifold blessing, His manifold love, and His manifold kindness—indeed, everything other than His wrath. The omnipresence of God should serve to remind us that we cannot hide from God when we have sinned (Psalm 139:11\-12\), yet we can return to God in repentance and faith without even having to move (Isaiah 57:16\).
What does it mean that God is omnipotent?	Answer The word omnipotent comes from omni\- meaning “all” and potent meaning “power.” As with the attributes of omniscience and omnipresence, it follows that, if God is infinite, and if He is sovereign, which we know He is, then He must also be omnipotent. He has all power over all things at all times and in all ways. Job spoke of God’s power in Job 42:2: “I know that you can do all things and that no plan of yours can be thwarted.” Job was acknowledging God’s omnipotence in carrying out His plans. Moses, too, was reminded by God that He had all power to complete His purposes regarding the Israelites: “The LORD answered Moses, ‘Is the LORD’s arm too short? You will now see whether or not what I say will come true for you’” (Numbers 11:23\). Nowhere is God’s omnipotence seen more clearly than in creation. God said, “Let there be…” and it was so (Genesis 1:3, 6, 9, etc.). Man needs tools and materials to create; God simply spoke, and by the power of His word, everything was created from nothing. “By the word of the LORD were the heavens made, their starry host by the breath of his mouth” (Psalm 33:6\). God’s power is also seen in the preservation of His creation. All life on earth would perish were it not for God’s continual provision of everything we need for food, clothing and shelter, all from renewable resources sustained by His power as the preserver of man and beast (Psalm 36:6\). The seas which cover most of the earth, and over which we are powerless, would overwhelm us if God did not proscribe their limits (Job 38:8\-11\). God’s omnipotence extends to governments and leaders (Daniel 2:21\), as He restrains them or lets them go their way according to His plans and purposes. His power is unlimited in regard to Satan and his demons. Satan’s attack on Job was limited to only certain actions. He was restrained by God’s unlimited power (Job 1:12; 2:6\). Jesus reminded Pilate that he had no power over Him unless it had been granted to him by the God of all power (John 19:11\). Being omnipotent, God can do everything that is in harmony with His Holy character. The Bible reveals that He cannot do things which are contrary to His Holy character. For example, Numbers 23:19, Titus 1:2, and Hebrews 6:18 teach that He cannot lie. God lacks the ability to lie because lying is contrary to His moral perfection. In the same way, despite His being all\-powerful and hating evil, He allows evil to happen, according to His good purpose. He uses certain evil events to allow His purposes to unfold, such as when the greatest evil of all occurred—the killing of the perfect, holy, innocent Lamb of God for the redemption of mankind. As God incarnate, Jesus Christ is omnipotent. His power is seen in the miracles He performed—His numerous healings, the feeding of the five thousand (Mark 6:30\-44\), calming the storm (Mark 4:37\-41\), and the ultimate display of power, raising Lazarus and Jairus’s daughter from the dead (John 11:38\-44; Mark 5:35\-43\), an example of His control over life and death. Death is the ultimate reason that Jesus came—to destroy it (1 Corinthians 15:22; Hebrews 2:14\) and to bring sinners into a right relationship with God. The Lord Jesus stated clearly that He had power to lay down His life and power to take it up again, a fact that He allegorized when speaking about the temple (John 2:19\). He had power to call upon twelve legions of angels to rescue Him during His trial, if needed (Matthew 26:53\), yet He offered Himself in humility in place of others (Philippians 2:1\-11\). The great mystery is that this power can be shared by believers who are united to God in Jesus Christ. Paul says, "Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me" (2 Corinthians 12:9b). God’s power is exalted in us most when our weaknesses are greatest because He “is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us” (Ephesians 3:20\). It is God’s power that continues to hold us in a state of grace despite our sin (2 Timothy 1:12\), and by His power we are kept from falling (Jude 24\). His power will be proclaimed by all the host of heaven for all eternity (Revelation 19:1\). May that be our endless prayer!
What is Christian hedonism?	Answer The term Christian hedonism may sound like an oxymoron at first. After all, if “[hedonism](hedonism-hedonist.html)” is the pursuit of [pleasure](God-pleasure.html), then how can it be Christian? But, as John Piper points out, pleasure per se is not anti\-God. Pleasure, in one sense, is a gauge of how much importance we place on what we value. Piper coined the term Christian hedonism as a provocative way to express a timeless truth: God is not glorified in us as He ought to be when He is not our greatest joy. Or to put it positively, in the words of Piper, “God is most glorified in us when we are most satisfied in him.” Underlying the truth of Christian hedonism is the idea that God has designed each of us with an innate desire to pursue happiness. The problem is not that we seek pleasure; the problem is that we seek pleasure apart from God. In the Bible God does not condemn people for seeking happiness but for seeking it in ways that ignore, neglect, or rebel against Him (Jeremiah 2:13\). However, Christian hedonism not only teaches that God Himself is the most desirable, soul\-satisfying treasure, but that our enjoying Him, being satisfied in Him, is essential in glorifying Him as He deserves. God is not as glorified by mere duty as He is by delight. To fulfill our calling to glorify God (1 Corinthians 10:31; Colossians 3:17; Isaiah 43:6–7\), we must value Him for who He is: the supreme treasure. We glorify, or honor, what or whom we enjoy. The more we enjoy something, the more we show it to be valuable. When someone says to a friend, “I enjoy being with you,” it is a statement expressing both pleasure and value. If a husband gives his wife roses, and she asks why, she will not feel very honored if he answers, “It’s my duty.” But she will feel valued and honored when he answers, “Nothing makes me happier than you.” Scripture commands us to find delight in God: “Delight yourself . . . in the Lord” (Psalm 37:4\). Over and over, the Bible speaks of the rewards of obedience (Luke 12:33; Hebrews 11:6\), great gain (Philippians 3:8; 1 Timothy 6:6\), and joy (John 15:11; Nehemiah 8:10\). In Hebrews 11, Moses is said to have refused “the passing pleasures of sin,” choosing instead “the reproach of Christ” (verses 24–25\). Why? “He looked to the reward” (verse 26\). Moses, therefore, was a true Christian hedonist. He sought the eternal reward that only God can give, spurning this world’s counterfeit—and temporary—pleasures. In so doing, Moses achieved the most fulfilling happiness—in God. And God was [glorified](glorify-God.html). Piper’s summary of Christian hedonism, “God is most glorified in us when we are most satisfied in him,” properly understood, is biblical, and Christian hedonism, as taught by John Piper, has much to commend it. Still, there are cautions, starting with the fact that Christian hedonism is not a biblical term, a fact that Piper readily acknowledges. The Bible emphasizes faith as what pleases and glorifies God, not finding delight or satisfaction in Him (Hebrew 11:6\). “Finding satisfaction” cannot take the place of “exercising faith.” There are other considerations that should be part of an evaluation of Christian hedonism. Paul’s prayer, “May the God of hope fill you with all joy and peace as you trust in him” (Romans 15:13\), teaches that “joy and peace” come from faith (“trust”) in the Lord. Again, faith is the basis of our relationship with God and the blessings He gives; the “satisfaction” (the filling with joy and peace) is the result of faith. Also, Christian hedonism’s mantra, “God is most glorified in us when we are most satisfied in Him,” must somehow be reconciled with passages such as Galatians 2:20: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” The theme of faith is present here again, along with death to self, but there’s not much about seeking personal satisfaction in God. As with any teaching, interpretation, or philosophical system, we should carefully compare what John Piper says with the Word of God itself.
Does Galatians 3:27 teach that baptism is necessary for salvation?	Answer Groups that believe that [baptism is necessary for salvation](baptism-salvation.html) often turn to Galatians 3:27 as one of their “proof texts” for the view that baptism is necessary for salvation. In doing so they are ignoring the context of the passage as well as the overall context of Scripture to try to force their pre\-conceived theological view on this passage. In order to determine if this passage really supports baptismal regeneration, one simply needs to read the immediate context to know that it does not. The overall context of Galatians is centered on Paul’s rebuke that some of the Galatians were turning from the one true gospel to another false gospel that could not save them (Galatians 1:6\-10\). The false gospel they were embracing was one that mixed God’s grace with works of the law, including circumcision, as a requirement for being saved, much like those who add baptism as a requirement for salvation. Paul’s message in Galatians is very, very clear—we are justified not “by the works of the law but by faith in Christ” (Galatians 2:16\). This context of justification by faith alone in Christ alone is seen throughout the first three chapters of Galatians and is reinforced in Galatians 3:26, “For you are all sons of God through faith in Christ Jesus.” This verse, along with all other passages of Scripture dealing with salvation, makes it clear that salvation is “through faith in Christ Jesus,” and since, for baptism to have any meaning at all, it must always be preceded by faith, we can know that it is faith in Christ that saves us not the baptism that follows faith. While baptism is important as a way of identifying us with Christ, it only has meaning if it comes from saving faith which always comes first. Galatians 3:27 says, “For all of you who were baptized into Christ have clothed yourselves with Christ.” Is there any reason from the context of this passage to assume that this is speaking of water baptism? The obvious answer is no. There is no contextual evidence on which to draw that conclusion. We know from Scripture that there is more than one type of baptism taught in the New Testament (Hebrews 6:2\), so why should it be assumed this is speaking of water baptism? The question we need to answer from Scripture is, “[How do we get baptized into Christ?](baptized-into-Christ.html)” Or another way of asking it is “what makes a person a Christian?” Or maybe, “What is the single most important difference between a Christian and a non\-Christian?” The answer to these questions is found in Romans 8:9, “But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not his.” Scripture is very clear that the determining factor for whether or not one is a Christian is the indwelling presence of the Holy Spirit. With that truth in mind let’s look at another passage that speaks of being “baptized” into Christ. “For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ. For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit” (1 Corinthians 12:12\-13\). What is it that makes one a Christian? It is being indwelt by the Holy Spirit. What baptism is it that puts us into Christ or makes us a part of Christ’s body? It is the baptism “by one Spirit.” Clearly, the baptism that 1 Corinthians 12:12\-13 and Galatians 3:27 are speaking of is not water baptism at all. It is the baptism of the Holy Spirit whereby we are “sealed with the Holy Spirit of promise” (Ephesians 1:13\-14\) and are made part of Christ’s body as we are indwelt by His Holy Spirit. Jesus promised His disciples before He left them that He would send them “another helper,” the Holy Spirit who “dwells with you and will be in you” (John 14:16\-18\). The indwelling presence of the Holy Spirit is what baptizes us into the body of Christ, as seen clearly in 1 Corinthians 12:12\-13\. John the Baptist prophesied that, while he was sent to “baptize with water,” Jesus was the One who would “baptize with the Holy Spirit” (John 1:33\-34\). It is that baptism, the point that we receive the indwelling of the Holy Spirit, that “baptizes” us into the body of Christ. Galatians 3:27 is not referring to water baptism at all. Water baptism is symbolic of what is accomplished when we are baptized into one body by one Spirit. The baptism of the Holy Spirit is what matters. When we receive the indwelling presence of the Holy Spirit as promised by Christ is when we become part of the body of Christ or are “baptized into Christ.” Those who try to force baptismal regeneration into Galatians 3:27 have no scriptural grounds for doing so.
Can a Christian “give back” salvation?	Answer The short answer to this question is, no, a true Christian cannot “give back” salvation. Oddly enough, some who agree that a Christian cannot “lose” his salvation still believe that salvation can be “given back” to God. Some who hold this viewpoint will take Romans 8:38\-39 and say that while nothing outside of us can separate us from the love of God, we ourselves can choose, in our free will, to separate ourselves from God. This is not only unbiblical; it defies all logic. To understand why it is not possible for us to “give back” our salvation, three things are necessary to grasp: the nature of God, the nature of man, and the nature of salvation itself. God is, by nature, a Savior. Thirteen times in the Psalms alone God is referred to as the Savior of man. God alone is our Savior; no one else can save us and we cannot save ourselves. “I, even I, am the LORD, and apart from me there is no savior” (Isaiah 43:11\). Nowhere in Scripture is God ever portrayed as a Savior who depends on those He saves to effect salvation. John 1:13 makes it clear that those who belong to God are not born again by their own will, but by God’s will. God saves by His will to save and His power to save. His will is never thwarted, and His power is unlimited (Daniel 4:35\). God’s plan of salvation was accomplished by Jesus Christ, God incarnate, who came to earth to “seek and save that which was lost” (Luke 19:10\). Jesus made it clear that we did not choose Him, but that He chose us and appointed us to “go and bear fruit” (John 15:16\). Salvation is a gift from God through faith in Christ, given to those whom He has, before the foundation of the world, foreordained to receive it and who have been sealed by the Holy Spirit into that salvation (Ephesians 1:11\-14\). This precludes the idea that man can, by his own will, thwart God’s plan to save him. God would not foreordain someone to receive the gift of salvation, only to have His plan destroyed by someone wanting to accept that gift and then return it. God’s sovereign omniscience and foreknowledge make such a scenario impossible. Man is, by nature, a [depraved](total-depravity.html) being who does not seek God in any way. Until his heart is changed by the Spirit of God, he will not seek God, nor can he. God’s Word is incomprehensible to him. The unregenerate man is unrighteous, worthless, and deceitful. His mouth is full of bitterness and cursing, his heart is inclined toward bloodshed, he has no peace, and there is no “fear of God before his eyes” (Romans 3:10\-18\). Such a person is incapable of saving himself or even seeing his need for salvation. It is only after he has been made a new creation in Christ that his heart and mind are changed toward God. He now sees truth and understands spiritual things (1 Corinthians 2:14; 2 Corinthians 5:17\). A Christian is one who has been redeemed from sin and placed on the path to heaven. He is a new creation, and his heart has been turned toward God. His old nature is gone, passed away. His new nature would no more desire to give back his salvation and return to his old self, condemned to hell for eternity for sin, than a heart transplant recipient would want to give back his new heart and have his old, diseased one placed back in his chest. The concept of a Christian giving back his salvation is unscriptural and unthinkable.
What is the Hebrew Roots movement?	Answer The premise of the Hebrew Roots movement is the belief that the Church has veered far from the true teachings and Hebrew concepts of the Bible. The movement maintains that Christianity has been indoctrinated with the culture and beliefs of Greek and Roman philosophy and that ultimately biblical Christianity, taught in churches today, has been corrupted with a pagan imitation of the New Testament gospels. Those of the Hebrew Roots belief hold to the teaching that Christ’s death on the cross did not end the Mosaic Covenant, but instead renewed it, expanded its message, and wrote it on the hearts of His true followers. They teach that the understanding of the New Testament can only come from a Hebrew perspective and that the teachings of the Apostle Paul are not understood clearly or taught correctly by Christian pastors today. Many affirm the existence of an original Hebrew\-language New Testament and, in some cases, denigrate the existing New Testament text written in Greek. This becomes a subtle attack on the reliability of the text of our Bible. If the Greek text is unreliable and has been corrupted, as is charged by some, the Church no longer has a standard of truth. Although there are many different and diverse Hebrew Roots assemblies with variations in their teachings, they all adhere to a common emphasis on recovering the "original" Jewishness of Christianity. Their assumption is that the Church has lost its Jewish roots and is unaware that Jesus and His disciples were Jews living in obedience to the Torah. For the most part, those involved advocate the need for every believer to walk a Torah\-observant life. This means that the ordinances of the Mosaic Covenant must be a central focus in the lifestyle of believers today as it was with the Old Testament Jews of Israel. Keeping the Torah includes keeping the Sabbath on the seventh day of the week (Saturday), celebrating the Jewish feasts and festivals, keeping the dietary laws, avoiding the "paganism" of Christianity (Christmas, Easter, etc.), and learning to understand the Scriptures from a Hebrew mindset. They teach that Gentile Christians have been grafted into Israel, and this is one reason every born\-again believer in Jesus the Messiah is to participate in these observances. It is expressed that doing this is not required out of legalistic bondage, but out of a heart of love and obedience. However, they teach that to live a life that pleases God, this Torah\-observant walk must be part of that life. The Hebrew Roots assemblies are often made up of a majority of Gentiles, including Gentile rabbis. Usually they prefer to be identified as "Messianic Christians." Many have come to the conclusion that God has "called" them to be Jewish and have accepted the theological position that the Torah (Old Testament law) is equally binding on Gentiles and Jews alike. They often wear articles of traditional Jewish clothing, practice Davidic dancing, and incorporate Hebrew names and phrases into their writing and conversations. Most reject the use of the name "Jesus" in favor of Yeshua or YHWH, claiming that these are the "true" names that God desires for Himself. In most cases, they elevate the Torah as the foundational teaching for the Church, which brings about the demotion of the New Testament, causing it to become secondary in importance and only to be understood in light of the Old Testament. The idea that the New Testament is faulty and relevant only in light of the Old Testament has also brought the doctrine of the Trinity under attack by many advocates of the Hebrew Roots beliefs. As opposed to what the Hebrew Roots movement claims, the New Testament teachings of the Apostle Paul are perfectly clear and self\-explanatory. Colossians 2:16,17 says, "Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day – things which are a shadow of what is to come; but the substance belongs to Christ." Romans 14:5 states, "One person regards one day above another, another regards every day alike. Each person must be fully convinced in his own mind." Scripture clearly indicates that these issues are a matter of personal choice. These verses and many others give clear evidence that the Mosaic Covenant laws and ordinances have ended. Continuing to teach that the Old Covenant is still in effect in spite of what the New Testament teaches, or twisting the New Testament to agree with the Hebrew Roots beliefs, is false teaching. There are aspects of the Hebrew Roots teachings that certainly can be beneficial. Seeking to explore the Jewish culture and perspective, within which most of the Bible was written, opens and enriches our understanding of the Scriptures, adding insight and depth to many of the passages, parables and idioms. There is nothing wrong with Gentiles and Jews joining together in celebrating the feasts and enjoying a Messianic style of worship. Taking part in these events and learning the way in which the Jews understood the teachings of our Lord can be a tool, giving us greater effectiveness in reaching the unbelieving Jew with the gospel. It is good for Gentiles, in the body of the Messiah, to identify in our fellowship with Israel. However, to identify with Israel is different from identifying "as" Israel. Gentile believers are not grafted into the Judaism of the Mosaic Covenant; they are grafted into the seed and faith of Abraham, which preceded the Law and Jewish customs. They are fellow citizens with the saints (Ephesians 2:19\), but they are not Jews. Paul explains this clearly when he tells those who were circumcised (the Jews) "not to seek to be uncircumcised" and those who were uncircumcised (the Gentiles) "not to become circumcised" (1 Corinthians 7:18\). There is no need for either group to feel they must become what they are not. Instead, God has made Jews and Gentiles into "one new man" in Christ Jesus (Ephesians 2:15\). This "new man" is referring to the Church, the body of Christ, which is made up of neither Jew nor Gentile (Galatians 3:27\-29\). It’s important for Jews and Gentiles to remain authentic in their own identity. In this way a clear picture of the unity of the body of Christ can be seen as Jews and Gentiles are united by one Lord, one faith, one baptism. If Gentiles are grafted into Israel, becoming Jews, the purpose and picture of both Jew and Gentile, coming together as one new man, is lost. God never intended Gentiles to become one in Israel, but one in Christ. The influence of this movement is working its way into our churches and seminaries. It’s dangerous in its implication that keeping the Old Covenant law is walking a "higher path" and is the only way to please God and receive His blessings. Nowhere in the Bible do we find Gentile believers being instructed to follow Levitical laws or Jewish customs; in fact, the opposite is taught. Romans 7:6 says, "But now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code." Christ, in keeping perfectly every ordinance of the Mosaic Law, completely fulfilled it. Just as making the final payment on a home fulfills that contract and ends one’s obligation to it, so also Christ has made the final payment and has fulfilled the law, bringing it to an end for us all. It is God Himself who has created a world of people with different cultures, languages and traditions. God is glorified when we accept one another in love and come together in unity as "one" in Christ Jesus. It’s important to understand that there is no superiority in being born Jewish or Gentile. We who are followers of Christ, comprised of many different cultures and lifestyles, are all of value and greatly loved because we’ve entered into the family of God.
Does John 3:13 mean that no one went to Heaven before Jesus?	Answer In John 3:13 Jesus says to Nicodemus, “No one has ever gone into heaven except the one who came from heaven–the [Son of Man](Jesus-Son-of-Man.html).” This verse is somewhat difficult to interpret and is often misunderstood. It is also frequently used by those who want to find contradictions in the Bible. We must keep the verse in context. In verses 10\-12, especially, we see that Jesus is talking about His authority and the validity of His teaching. Jesus tells Nicodemus that He has been teaching what He knew firsthand: “We speak of what we know, and we testify to what we have seen” (verse 11\). Then, in verse 13 Jesus explains why He is uniquely qualified to teach of the kingdom of God—namely, because He alone came down from heaven and possesses the knowledge to teach people about heaven. Jesus alone has seen the Father, and He alone is qualified to declare God and make Him known (John 1:18\). The gist of John 3:13 is this: “None of your earthly teachers can really teach you about heaven, because none of them have actually been there. However, I have been there. In fact, it is My home. I have come to you from heaven, and I have brought with Me experiential knowledge of that place. My testimony carries weight; I can tell you the truth about salvation.” The NLT brings out the meaning well: “No one has ever gone to heaven and returned. But the Son of Man has come down from heaven.” In claiming a heavenly abode, Jesus was claiming deity. Nicodemus himself had already admitted that Jesus was extraordinary when he said, “We know you are a teacher who has come from God” (verse 2\). Jesus was not teaching that no one had ever gone to heaven before. Obviously, the Old Testament saints had gone to heaven (or paradise) when they died (Mark 12:26\-27\), and [Enoch and Elijah](Enoch-Elijah.html) had been taken there without dying (Genesis 5:24; Hebrews 11:5; 2 Kings 2:11\). Rather, He was teaching that, of all rabbis, He had the best credentials. Jesus has direct contact with heaven; He is an expert on the subject.
What should we learn from the account of Shadrach, Meshach, and Abednego?	Answer The amazing story of Shadrach, Meshach, and Abednego, three young men defying the mighty King [Nebuchadnezzar](Nebuchadnezzar.html) and thrown into a fiery furnace, has captured the hearts of young children as well as adults for centuries. Recorded in the third chapter of Daniel, the account of Shadrach, Meshach, and Abednego provides believers today with strong and lasting lessons. For their refusal to obey the king’s decree to bow down to the idol, three charges were brought against them. They paid no heed to the king and his commands, they did not serve the king’s gods, and they refused to worship the golden statue the king himself had set up. The penalty for their actions was death. Their response to the king was profound: "O Nebuchadnezzar, we do not need to defend ourselves before you in this matter. If we are thrown into the blazing furnace, the God we serve is able to save us from it, and he will rescue us from your hand, O king. But even if he does not, we want you to know, O king, that we will not serve your gods or worship the image of gold you have set up" (Daniel 3:15\-18\). We cannot but be astonished by their faith in the one true God. At the very outset, their response in the moment of trial confirmed three things: their unswerving conviction of the God of the Bible, their confidence in the God who is who He says He is and will do what He says He will do, and their faith as revealed by their reliance upon the only One who had the power to deliver them from evil. Their acknowledgment of God over the world’s most powerful king resulted in God’s supreme power being revealed to unbelievers. Their faith demonstrates that God is able to deliver us from our own problems and trials. As believers, we know that God is able to deliver. However, we also know that He does not always do so. Romans 5 tells us that God may allow trials and difficulties in our lives to build our character, strengthen our faith, or for other reasons unknown to us. We may not always understand the purpose of our trials, but God simply asks that we trust Him—even when it is not easy. Job, who endured incredible pain, almost insurmountable agony, and suffering, was still able to say, “Though He may slay me, yet will I hope in Him” (Job 13:15\). We also know that God does not always guarantee that we will never suffer or experience death, but He does promise to be with us always. We should learn that in times of trial and persecution our attitude should reflect that of these three young men: “But even if he does not, we want you to know, O king, that we will not serve your gods or worship the image of gold you have set up" (Daniel 3:18\). Without question, these are some of the most courageous words ever spoken. Jesus Himself said, “Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell” (Matthew 10:28\). Even if Shadrach, Meshach, and Abednego had to suffer a horrible, painful death in a burning oven, they refused to abandon God and worship an idol. Such faith has been seen innumerable times throughout the centuries by believers who have suffered martyrdom for the Lord. Nebuchadnezzar was astonished that the fire did not consume Shadrach, Meshach, and Abednego. He was even more amazed when he saw not three, but a fourth person with them: "Look!" he answered, "I see four men loose, walking in the midst of the fire; and they are not hurt, and the form of the fourth is like the Son of God" (Daniel 3:25 NKJV). The point here is that, when we “walk by faith (2 Corinthians 5:7\), there may be those times of fiery persecution, but we can be assured that He is with us (Matthew 28:20\). He will sustain us (Psalm 55:22; Psalms 147:6\). He will ultimately deliver us. He will save us … eternally (Matthew 25:41, 46\). The chief lesson from the story of Shadrach, Meshach, and Abednego is that, as Christians, we will never be able to bring the world to Christ by becoming like it. As did these three men, so should we in revealing to the world a higher power, a greater purpose, and a superior morality, than the world in which we live. If we are put before the fiery furnace, we can reveal the One who can deliver us from it. Remember the powerful, yet comforting words, of the apostle Paul: “Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal” (2 Corinthians 4:16\-18\). Our hope when experiencing illness, persecution, or pain lies in knowing that this life is not the end—there is life after death. That is His promise to all those who love and obey Him. Knowing that we will have eternal life with God enables us to live above the pain and suffering we endure in this life (John 14:23\).
What does it mean that God is transcendent?	Answer To transcend means “to exist above and independent from; to rise above, surpass, succeed.” By this definition, God is the only truly transcendent Being. The “LORD God Almighty” (in Hebrew, El Shaddai) created all things on the earth, beneath the earth and in the heavens above, yet He exists above and independent from them. All things are upheld by His mighty power (Hebrews 1:3\), yet He is upheld by Himself alone. The whole universe exists in Him and for Him that He may receive glory, honor and praise. Being transcendent, God is both the unknown and unknowable, yet God continually seeks to reveal Himself to His creation, i.e., the unknown seeks to be known. Here is a paradox. Being transcendent, God is the incomprehensible Creator existing outside of space and time and thus is unknowable and unsearchable. Neither by an act of our will nor by our own reasoning can we possibly come to understand God or experience Him personally. God wants us to seek to know Him, yet how can the finite possibly know and understand the infinite when our minds and thoughts are so far beneath His (Isaiah 55:8\-9\)? Romans 11:33\-36 says, “Oh, the depth of the riches of the wisdom and knowledge of God. How unsearchable his judgments, and his paths beyond tracing out! Who has known the mind of the Lord? Or who has been his counselor? Who has ever given to God, that God should repay him? For from him and through him and to him are all things. To him is the glory forever!” Another aspect of God’s transcendent nature that places Him beyond the reach of His creation is His holiness and His righteousness. Because of man’s proclivity to sin and his desire for wickedness, he is denied the right to enter God’s presence. God has no choice but to turn His face away from us like He did with Moses when he asked to see God’s glory. God told Moses, "You cannot see my face, for no one may see my face and live" (Exodus 33:20\). To see the fullness of the glory of God would be too much for any human to bear; it would break the earthen vessel in pieces. The full revelation of God is therefore reserved for the future, when all things will be seen as they are, and men will be in a condition to receive them. The prophet Isaiah realized the necessity of God remaining aloof from His creation: “All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away. No one calls on your name or strives to lay hold of you; for you have hidden your face from us and made us waste away because of our sins” (Isaiah 64:6\-7\). A transcendent God must turn His face away, for He is forced by His very righteousness and holiness to keep Himself separate from anything or anyone sinful, impure, unclean or less than perfect. However, besides being transcendent, God also possesses immanence (nearness), and it is in His immanence that God chooses to draw near to His creation. This, too, is a paradox. “‘Am I only a God nearby,’ declares the LORD, ‘and not a God far away? Can anyone hide in secret places so that I cannot see him?’ declares the LORD. ‘Do I not fill heaven and earth?’ declares the LORD" (Jeremiah 23:23\-24\). God’s transcendent nature strives to keep Him distant and remote from His creation both in space and time, yet on the other hand, His immanent nature works to draw Him near to His creation and to sustain the universe. God’s love for His creation is so great that we see His immanence overshadowing His transcendence. This becomes clear in His incarnate Son, Jesus Christ, as He breaks through the barrier of sin and separation to draw all mankind back into a close, personal relationship. We see God not only choosing to draw near to His creation but to personally come into the hearts and minds of His people through the indwelling power of His Holy Spirit. This is the miracle of God’s transcendence.
Was Martin Luther anti-Semitic?	Answer [Martin Luther](Martin-Luther.html) was a 16th\-century German monk and professor of theology at the University of Wittenberg. He is credited with being the catalyst for the Protestant Reformation. Luther rightly understood and taught that salvation is not earned by works but is received only as a free gift of God’s grace through faith in Jesus as redeemer from sin (Ephesians 2:8\-9\). His challenge of the authority of the pope of the Roman Catholic Church as head of the church and the posting of his famous [“95 Theses”](95-theses.html) on the door of the Wittenberg church sealed his fate. In 1521, he was excommunicated by the pope and condemned as an outlaw by the emperor. Luther’s many written contributions to the Christian faith and his stand for biblical authority are of monumental importance. He translated the Bible from Latin into German because he felt the common people should have the Word of God to read for themselves instead of relying on priests and popes to interpret it for them. However, as Luther aged, he seemed to develop an unaccountable antipathy against the Jewish people. As early as 1516, Luther wrote positively of the Jews, "…many people are proud with marvelous stupidity when they call the Jews dogs, evildoers, or whatever they like, while they too, and equally, do not realize who or what they are in the sight of God." In 1523, Luther advised kindness toward the Jews in That Jesus Christ was Born a Jew, but only with the aim of converting them to Christianity. When his efforts at conversion failed, he grew increasingly bitter toward them. In 1543, his most egregiously anti\-Semitic book was published, On the Jews and Their Lies, in which he makes outlandish statements regarding the Jews, calling them "a base, whoring people, that is, no people of God, and their boast of lineage, circumcision, and law must be accounted as filth.” It’s impossible to know what was in Luther’s heart as he penned these awful things. Was he truly a Jew\-hater? Or was his passion for the truth of Scripture and for Jesus Christ—who was rejected by the Jews—so overwhelming that he felt compelled to condemn the Christ\-rejecters to whoredom in the same vein as the prophet Hosea who compared the Jews who rejected their God to whores and prostitutes? Whatever his motivation, it is clear that Luther’s writings were used as Nazi propaganda. Largely ignored during the 18th and 19th centuries, On the Jews and Their Lies surfaced during the run\-up to World War II, when it was displayed at the Nazi rallies in Nuremberg. Of course, the long history of German hatred of the Jews played a much more significant role in bringing about the Holocaust than did Luther’s writings. There is no doubt that Martin Luther has played an important role in the formation of Protestantism. Sadly, his great contributions are also hampered by his unwarranted and unbiblical hatred of the Jewish people. One thing to remember when wrestling with questions like Luther’s apparent anti\-Semitism is the fact that believers in Christ are still natural\-born sinners, and we retain the sin nature even after the new birth. Just because Martin Luther was in error on one subject does not deny that he was right on others. Conversely, just because he was able to teach God’s absolute truth does not mean that everything he said was absolute truth. In the ministry of Apostle Paul, we have an example of how we are to approach any teaching. During his second missionary journey, Paul established a church in the Greek city of Thessalonica. Some of the Jews believed, along with many Gentiles, but Paul was driven out of the city by the unbelieving Jews, who refused to hear his message. In verse 11, Luke describes the Jews in the synagogue of Berea as "more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so." To the Bereans, it didn’t really matter who the messenger was; they wanted to find out if the things being said were true according to God’s Word. For that, they are given the title of "noble." When we read Martin Luther’s writings or sing his hymns, we ought to be "checking the Scriptures daily, whether those things were so." If they are true to the Word, then we rejoice and accept them. If not, we are to set them aside and cling to the truth.
What was the meaning and purpose of the ten plagues of Egypt?	Answer The Ten Plagues of Egypt—also known as the Ten Plagues, the Plagues of Egypt, or the Biblical Plagues—are described in Exodus 7—12\. The plagues were ten disasters sent upon [Egypt](Egypt-in-the-Bible.html) by God to convince Pharaoh to free the Israelite slaves from the bondage and oppression they had endured in Egypt for 400 years. When God sent Moses to deliver the children of Israel from bondage in Egypt, He promised to show His wonders as confirmation of Moses’ authority (Exodus 3:20\). This confirmation was to serve at least two purposes: to show the Israelites that the God of their fathers was alive and worthy of their worship (Exodus 6:6–8; 12:25–27\) and to show the Egyptians that their gods were nothing (Exodus 7:5; 12:12; Numbers 33:4\). The Israelites had been enslaved in Egypt for about 400 years and in that time had lost faith in the God of their fathers. They believed He existed and worshiped Him, but they doubted that He could, or would, break the yoke of their bondage. The Egyptians, like many pagan cultures, worshiped a wide variety of nature\-gods and attributed to their powers the natural phenomena they saw in the world around them. There was a god of the sun, of the river, of childbirth, of crops, etc. Events like the annual flooding of the Nile, which fertilized their croplands, were evidences of their gods’ powers and good will. When Moses approached Pharaoh, demanding that he let the people go, Pharaoh responded by saying, “Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go” (Exodus 5:2\). Thus began the challenge to show whose God was more powerful. The first plague, turning the Nile to blood, was a judgment against Apis, the god of the Nile, Isis, goddess of the Nile, and Khnum, guardian of the Nile. The Nile was also believed to be the bloodstream of Osiris, who was reborn each year when the river flooded. The river, which formed the basis of daily life and the national economy, was devastated, as millions of fish died in the river and the water was unusable. Pharaoh was told, “By this you will know that I am the LORD” (Exodus 7:17\). The second plague, bringing frogs from the Nile, was a judgment against Heqet, the frog\-headed goddess of birth. Frogs were thought to be sacred and not to be killed. God had the frogs invade every part of the homes of the Egyptians, and when the frogs died, their stinking bodies were heaped up in offensive piles all through the land (Exodus 8:13–14\). The third plague, gnats, was a judgment on Set, the god of the desert. Unlike the previous plagues, the magicians were unable to duplicate this one and declared to Pharaoh, “This is the [finger of God](finger-of-God.html)” (Exodus 8:19\). The fourth plague, flies, was a judgment on Uatchit, the fly god. In this plague, God clearly distinguished between the Israelites and the Egyptians, as no swarms of flies bothered the areas where the Israelites lived (Exodus 8:21–24\). The fifth plague, the death of livestock, was a judgment on the goddess Hathor and the god Apis, who were both depicted as cattle. As with the previous plague, God protected His people from the plague, while the cattle of the Egyptians died. God was steadily destroying the economy of Egypt, while showing His ability to protect and provide for those who obeyed Him. Pharaoh even sent investigators (Exodus 9:7\) to find out if the Israelites were suffering along with the Egyptians, but the result was a hardening of his heart against the Israelites. The sixth plague, boils, was a judgment against several gods over health and disease (Sekhmet, Sunu, and Isis). This time, the Bible says that [the magicians](Jannes-and-Jambres.html) “could not stand before Moses because of the boils.” Clearly, these religious leaders were powerless against the God of Israel. Before God sent the last three plagues, Pharaoh was given a special message from God. These plagues would be more severe than the others, and they were designed to convince Pharaoh and all the people “that there is none like me in all the earth” (Exodus 9:14\). Pharaoh was even told that he was placed in his position by God, so that God could show His power and declare His name through all the earth (Exodus 9:16\). As an example of His grace, God warned Pharaoh to gather whatever cattle and crops remained from the previous plagues and shelter them from the coming storm. Some of Pharaoh’s servants heeded the warning (Exodus 9:20\), while others did not. The seventh plague, hail, attacked Nut, the sky goddess; Osiris, the crop fertility god; and Set, the storm god. This hail was unlike any that had been seen before. It was accompanied by a fire which ran along the ground, and everything left out in the open was devastated by the hail and fire. Again, the children of Israel were miraculously protected, and no hail damaged anything in their lands. Before God brought the next plague, He told Moses that the Israelites would be able to tell their children of the things they had seen God do in Egypt and how it showed them God’s power. The eighth plague, locusts, again focused on Nut, Osiris, and Set. The later crops, wheat and rye, which had survived the hail, were now devoured by the swarms of locusts. There would be no harvest in Egypt that year. The ninth plague, darkness, was aimed at the sun god, Re, who was symbolized by Pharaoh himself. For three days, the land of Egypt was smothered with an unearthly darkness, but the homes of the Israelites had light. The tenth and last plague, the [death of the firstborn males](death-of-the-firstborn.html), was a judgment on Isis, the protector of children. In this plague, God was teaching the Israelites a deep spiritual lesson that pointed to Christ. Unlike the other plagues, which the Israelites survived by virtue of their identity as God’s people, this plague required an act of faith by them. God commanded each family to take an unblemished male lamb and kill it. The blood of the lamb was to be smeared on the top and sides of their doorways, and the lamb was to be roasted and eaten that night. Any family that did not follow God’s instructions would suffer in the last plague. God described how He would send the destroyer through the land of Egypt, with orders to slay the firstborn male in every household, whether human or animal. The only protection was the blood of the lamb on the door. When the destroyer saw the blood, he would pass over that house and leave it untouched (Exodus 12:23\). This is where the term Passover comes from. Passover is a memorial of that night in ancient Egypt when God delivered His people from bondage. First Corinthians 5:7 teaches that Jesus became our Passover when He died to deliver us from the bondage of sin. While the Israelites found God’s protection in their homes, every other home in the land of Egypt experienced God’s wrath as their loved ones died. This grievous event caused Pharaoh to finally release the Israelites. By the time the Israelites left Egypt, they had a clear picture of God’s power, God’s protection, and God’s plan for them. For those who were willing to believe, they had convincing evidence that they served the true and living God. Sadly, many still failed to believe, which led to other trials and lessons by God. The result for the Egyptians and the other ancient people of the region was a dread of the God of Israel. Even after the tenth plague, Pharaoh once again hardened his heart and sent his chariots after the Israelites. When God opened a way [through the Red Sea](parting-Red-Sea.html) for the Israelites, then drowned all of Pharaoh’s armies there, the power of Egypt was crushed, and the fear of God spread through the surrounding nations (Joshua 2:9–11\). This was the very purpose that God had declared at the beginning. We can still look back on these events today to confirm our faith in, and our fear of, this true and living God, the Judge of all the earth.
Witnessing to Jehovah’s Witnesses – what is the key?	Answer Jehovah’s Witnesses say they are the only true Christians, but they are neither Protestant nor Catholic. The fundamental doctrinal issue that distinguishes them from orthodox Christianity is the Trinity. They say the doctrine of [the Trinity](Tritheism-Trinity.html) is a pagan teaching, but they misrepresent it, saying that the Father, the Son, and the Holy Spirit must be three gods. They actually agree with the Trinity doctrine when it says that the Father and the Son are two Persons, but they imagine they need to prove this to Trinitarians. They fail to grasp how the three Persons comprise the One Being of God, and so they come up with the idea of a Big God and a little god—two gods. They say Jesus was created ([Arianism](arianism.html)), that He was Michael the archangel, and that Jesus’ body was not resurrected; it simply disappeared and He rose as a spirit creature. They say the Holy Spirit is not a person but is Jehovah’s active force or energy. Because they say that Jesus is a demi\-god, their understanding of salvation and atonement is wrong. They say Jesus, who was a perfect Man, died only to atone for the sin of Adam and that, when we die, our death pays the penalty of our own sin. Only some 10,000 Jehovah’s Witnesses today can possibly claim to be born again and have a heavenly hope. The rest say they don’t want to go to heaven to be with the Lord but they want to live forever on a paradise earth ([Restorationism](restorationism.html)). They believe if they remain faithful and obedient till the end of the Millennial Reign of Christ Jesus, they will earn the right to be declared righteous, and that’s why they have to keep on striving, with no assurance of salvation. Only today’s “remnant” of the 144,000 can say they are in the New Covenant and that Christ Jesus is their mediator. All must be obedient to the leaders (the Watchtower Society and its Governing Body) if they wish to survive Armageddon. To disagree with what the Governing Body says is to disagree with Jehovah because He uses them as His sole channel of communication to dispense “the truth.” Only they saw “with spiritual eyes of discernment” that Christ Jesus started to rule from heaven in 1914, an invisible “second presence.” Also, they say Christ Jesus will never return to earth but will remain in heaven, there to rule with the 144,000 over the earth. With all these unbiblical beliefs, where does one begin to witness to a Jehovah’s Witness? There is only one place to begin—with the person of Christ Jesus, whose deity is the foundation of Christianity. Jehovah’s Witnesses are unable to grasp the significance of Jesus’ death and why they must be born again in order to have their sins forgiven. Before they can put all their trust in the finished work of Christ Jesus, they have to understand they are not saved, which means they are presently lost in their sin. No Witness has the [assurance of salvation](assurance-salvation.html), which is the gift of the Holy Spirit to those who belong to the Father through Christ (Romans 8:16\). The full deity of Jesus Christ can only be revealed to them by the Holy Spirit, whom they relegate to commodity status, like electricity. To the Witnesses, the Holy Spirit is a “thing,” not a Person. Witnessing to the Witnesses must be done in Christian love and with compassion. Remember, they have been deceived and believe a false gospel, yet many have a genuine love for God and are utterly sincere in their beliefs. Do not be afraid of them (1 John 4:17–19\), but let them know how much you care about their eternal salvation. Share your Christian testimony with them. Talk to them, discuss spiritual matters with them, but do not allow them to conduct what they describe as a Bible study, which is actually a study of their literature. Be aware they will not read any non\-Watchtower literature or attend a church service. They say they will only accept what the Bible says, but their [New World Translation](New-World-Translation.html) has been altered to reflect their theology, and many verses in the New Testament that point to the full deity of Christ Jesus have been changed to support their view that only partial deity can be ascribed to Him. It always comes as a surprise to them to meet people who love the Lord, display the fruit of the Spirit, and use the Bible as the basis for their faith (Hebrews 4:12\). Speak the truth in love (Ephesians 4:15\). Direct all your conversation to the person of Christ and the need to put total faith in what He has done. Do not allow them to lead you down the path they wish you to take, namely, considering how you can survive Armageddon to live on a paradise earth. This is not the gospel. Above all else, pray for them.
What is righteousness?	Answer Dictionaries define righteousness as “behavior that is morally justifiable or right.” Such behavior is characterized by accepted standards of morality, justice, virtue, or uprightness. The Bible’s standard of human righteousness is God’s own perfection in every attribute, every attitude, every behavior, and every word. Thus, God’s laws, as given in the Bible, both describe His own character and constitute the plumb line by which He measures human righteousness. The Greek New Testament word for “righteousness” primarily describes conduct in relation to others, especially with regards to the rights of others in business, in legal matters, and beginning with relationship to God. It is contrasted with wickedness, the conduct of the one who, out of gross self\-centeredness, neither reveres God nor respects man. The Bible describes the righteous person as just or right, holding to God and trusting in Him (Psalm 33:18–22\). The bad news is that true and perfect righteousness is not possible for man to attain on his own; the standard is simply too high. The good news is that true righteousness is possible for mankind, but only through the cleansing of sin by Jesus Christ and the indwelling of the Holy Spirit. We have no ability to achieve righteousness in and of ourselves. But Christians possess the righteousness of Christ, because “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21\). This is an amazing truth. On the [cross](meaning-of-the-cross.html), Jesus exchanged our sin for His perfect righteousness so that we can one day stand before God and He will see not our sin, but the holy righteousness of the Lord Jesus. This means that we are made righteous in the sight of God; that is, that we are accepted as righteous and treated as righteous by God on account of what the Lord Jesus has done. He was made sin; we are made righteousness. On the cross, Jesus was treated as if He were a sinner, though He was perfectly holy and pure, and we are treated as if we were righteous, though we are defiled and [depraved](total-depravity.html). On account of what the Lord Jesus has endured on our behalf, we are treated as if we had entirely fulfilled the Law of God and had never become exposed to its penalty. We have received this precious gift of righteousness from the God of all mercy and grace. To Him be the glory!
Does God love Satan?	Answer No, God does not love Satan, and neither should we. God cannot love that which is evil and unholy, and Satan embodies all of that. He is the enemy (1 Peter 5:8\); the evil one (Matthew 6:13\); the father of lies and a murderer (John 8:44\); the accuser of God’s people (Revelation 12:10\); the tempter (1 Thessalonians 3:5\); proud, wicked and violent (Isaiah 14:12\-15\); a deceiver (Acts 13:10\); a schemer (Ephesians 6:11\); a thief (Luke 8:12\); and many more evil things. He is, in fact, everything that God hates. The heart of Satan is fixed and confirmed in his hatred of God, his judgment is final, and his destruction is sure. Revelation 20 describes God’s future plan for Satan, and love for Satan has no part in it. Jesus’ command that we love our enemies (Matthew 5:44\) is meant to govern interpersonal relationships in this world. We love God, and we love people (even our enemies), who are made in God’s image. Angels are not made in God’s image. We are never told to love the holy angels, and we are certainly never told to love the evil angels. Since Satan is everything that is antithetical to the God we love, we cannot love Satan. If we loved Satan, we would be forced to hate God, because holiness is the opposite of sin. God has already determined that there will be no forgiveness for Satan; we are the objects of God’s sacrificial love, shown on the cross. As God was lovingly redeeming mankind, He was putting Satan “to open shame” (Colossians 2:15\). God’s judgment of Satan will be part of His great love for us.
Is freedom of religion a biblical concept?	Answer The first amendment of the U. S. Constitution says that “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.” Ever since the Bill of Rights was ratified, Americans have enjoyed religious freedom. Our Constitution guarantees the free observance of religion and prevents the government from ever establishing a [state church](state-church.html). Thomas Jefferson called religious freedom “the most inalienable and sacred of all human rights.” Was Jefferson right? Is freedom of religion a divine right? Is it biblical? Under the Mosaic Law, Israel operated under a theocracy. The nation’s success or failure depended on their degree of obedience to God. “Religious freedom” was not part of the Old Testament system, because God ruled over Israel directly. Of course, Israel’s theocracy was not intended to be a government model for the rest of the world. Nations which have imposed a self\-styled theocracy, such as medieval Spain, have produced totalitarian nightmares. The religious intolerance of the Inquisition was not a product of true theocracy; it was the result of power\-hungry, sinful men. In the New Testament, we have a clearer picture of the God\-ordained role of government. Romans 13:3\-4 delineates the government’s responsibilities, which are, quite simply, to punish evil deeds, reward good deeds, and render justice. So, God has given the government certain duties, but enforcing a particular system of worship is not among them. There is no conflict between biblical principles and the civic principle of religious freedom. In fact, it is precisely because the United States was founded on biblical principles that religious freedom exists. Only governments rooted in Judeo\-Christian values allow such broad freedom. Most Islamic, Hindu, and Buddhist governments do not allow religious freedom; therefore, countries such as Pakistan, India, and Tibet are, as a whole, intolerant of other religions. Atheistic governments, such as the former Soviet Union, have also proved to be antagonistic toward free religious expression. The concept of the freedom of religion is biblical for several reasons. First, God Himself extends a “freedom of religion” to people, and the Bible has several examples. In Matthew 19:16\-23, the rich young ruler comes to Jesus. After a brief conversation, the young man “went away sorrowful,” choosing not to follow Christ. The salient point here is that Jesus let him go. God does not “force” belief in Him. Faith is commanded but never coerced. In Matthew 23:37, Jesus expresses His desire to gather the children of Jerusalem to Himself, but they “were not willing.” If God gives men the freedom to choose or to reject Him, then so should we. Second, the freedom of religion respects the image of God in man (Genesis 1:26\). Part of God’s likeness is man’s volition, i.e., man has the ability to choose. God respects our choices in that He gives us freedom to make decisions regarding our future (Genesis 13:8\-12; Joshua 24:15\), even if we make the wrong decisions. Again, if God allows us to choose, we should allow others to choose. Third, the freedom of religion acknowledges that it is the Holy Spirit who changes hearts, not the government (John 6:63\). Only Jesus saves. To take away the freedom of religion is to empower human government, with its fallible rulers, to determine the eternal destiny of every soul. But Christ’s kingdom is not of this world (John 18:36\), and no one becomes a Christian by government fiat. We are made Christians by the grace of God through faith in Christ (Ephesians 2:8\-9\). What the government does or does not do has no relation to the new birth (John 1:12\-13; 3:5\-8\). Fourth, the freedom of religion concedes that, in the final analysis, it’s not about religion; it’s about relationship. God does not desire an external form of worship but a personal relationship with His children (Matthew 15:7\-8\). No amount of government control can produce such a relationship. The framers of the Constitution were God\-fearing men making a sincere attempt to establish a new nation on biblical principles, including equity, justice, and liberty. One of the liberties they recognized as “inalienable and sacred” was the freedom of religion. Praise the Lord for such wisdom.
Why should I consider going to a Bible college?	Answer Having a higher education is a valuable asset in many fields, including vocational, or full\-time, ministry. A Bible college education is designed to equip believers who are pursuing God’s call to vocational ministry, but it can be beneficial for any believer. Here are a few reasons why one should at least consider going to a Bible college: One should consider going to Bible college because of the training in the Word he or she will receive. Studying the Bible is, of course, the main emphasis in a Bible college, and the Bible college student will learn [various study methods](Bible-study-methods.html), how to properly interpret a given passage, and how to arrive at practical applications of God’s truth. The study of God’s Word is every believer’s business. A good Bible college provides tools for the correct handling of “the word of truth” (2 Timothy 2:15\). A Bible college is a good source for any training in the Bible, even for those who do not wish to pursue a four\-year degree. Most Bible colleges offer one\-year certificate programs in biblical studies and two\-year associate programs in a variety of subjects. Also, most Bible colleges allow classes to be audited at low cost. For those who don’t need college credit, auditing a class can be a great way for Sunday school teachers, pastors, or anyone interested in the Bible to increase their knowledge with some formal training without a long\-term commitment. One should consider going to Bible college because of the ministry experience a Bible college provides. As part of their mission to equip students for service, most Bible colleges recommend or even require involvement in church\-related Christian ministries. In their service, students exercise their [spiritual gifts](spiritual-gifts-survey.html) and lend vital support to local churches, gaining valuable experience in the process. In some cases, a student may even discover that vocational ministry is not for him or her—an important discovery to make before graduation. One should consider going to Bible college because such an institution fosters [spiritual growth](spiritual-growth.html). Of course, spiritual growth is possible anywhere, but a Bible college is in many ways a spiritual greenhouse. The faculty, staff, students, and curriculum of a Bible college all share the same goal of glorifying Christ, and the resulting milieu provides ample opportunity to flourish in one’s spiritual walk. One should consider going to Bible college because of the training it provides in developing a [biblical worldview](Christian-worldview.html). The education one receives at a Bible college will come from a point of view that upholds moral absolutes and human dignity, accepts the reality of the spiritual realm, and points to Christ as the Redeemer. One should consider going to Bible college because it is a place to readily find Christian role models. The faculty and staff of a Bible college typically represent decades of learning and spiritual maturity. Finding a mentor who understands Christian discipleship and is willing to share his or her insights is easy to do on a Bible college campus. One should consider going to Bible college because graduates have a network of lifelong Christian friends and ministry contacts. A Bible college graduate need never feel alone in the ministry. Dozens of old friends, most of whom are also in ministry, are just a phone call or email away. They supply a constant resource for advice, guidance, and encouragement in serving the Lord. Attending a Bible college is not God’s will for everyone, and a formal degree is not a prerequisite for serving the Lord. But the training a Bible college affords can be invaluable to serious students of God’s Word and especially to those who are called to vocational ministry roles.
Witnessing to Muslims - what is the key?	Answer As a preface to this article, please see our article on “[What is Islam, and what do Muslims believe?](Islam.html)” Through the gospel of Jesus Christ, God offers—and true disciples of Jesus have received—that which everyone in the world, including every Muslim, needs and many long for: forgiveness for their sins, a loving heavenly Father with whom they can communicate personally, and assurance that eternal happiness awaits them beyond this life. The key to witnessing to a Muslim is getting him to understand that Islam does not offer these things and that Christianity most certainly does. In fact, Christianity is the only religion that does. Muslims use much of the same terminology that appears in the Bible: sin, salvation, heaven, hell, one God, law, and punishment. What is missing from their lexicon is the word “savior.” The Muslim does not believe that he needs a savior because he believes he alone must atone for his sin by his works. Islam teaches that man is born sinless and, therefore, does not have a sin nature from which he needs to be saved. His sinlessness was corrupted by external influences and can, therefore, be ‘cleaned up’ by works and efforts that please Allah. The Qur’an tells the Muslim that his good deeds can cancel out his bad deeds (Sura 11:114\), but no one knows how many good deeds are enough. Muslims believe they can ask Allah for forgiveness from sins, but Allah may or may not forgive them. There is, therefore (and this is the key), no assurance of salvation for Muslims. Muslims believe one must be sorry for sin and repent of it, but the idea that payment for sin is required by a holy God is not part of Islam. It’s important to begin with the idea that being sorry for sin will not help the Muslim when he stands before a holy God on Judgment Day. Ask the Muslim if a murderer will be allowed to go free if he says he’s sorry in court. Most Muslims would agree that, if the judge is a good man, he must make sure justice is done. Being sorry won’t keep the murderer out of prison. Then ask the Muslim if he believes he will go to heaven. Muslims believe in the Law of Moses, so ask if he has kept each one of the commandments perfectly. Once he admits he has lied at some time in his life or lusted after a woman in his heart, ask him, if an earthly judge can’t pardon a murderer just because he is sorry, how can Allah forgive him when he has just admitted to being a liar or an adulterer in his heart? If he’s at all honest, he will admit this is impossible. At this point, you can say that God made it possible for him to go to heaven even though he can’t get there on his own. Preach Jesus Christ as our substitute for sin, our Savior from sins we cannot atone for ourselves. If you bring up the fact that Jesus is the Son of God or allude to the Trinity, be prepared for a broader discussion, as those ideas are anathema to Muslims. Again, the key to witnessing to Muslims is their lack of assurance. Islam teaches that Allah was the source of both the Bible and the Qur’an, so they are willing to listen to passages from the Bible. Passages that speak to the wickedness of man’s heart (Psalm 14:1\-3; Jeremiah 17:9; Romans 3:9\-18\), the holiness of God (Exodus 15:11; 1 Samuel 2:2; Joshua 24:19; Psalm 93:5\) and His hatred for sin (Deuteronomy 25:16; Proverbs 6:16\-19\) will drive home the need for a Savior. As long as the Muslim believes he can atone for sin himself, the message of the gospel will be foolishness to him. If he comes to understand that “no one will be declared righteous in his sight by observing the law” (Romans 3:20\), the door is open for the light of the gospel to shine in his heart. Of course, no one comes to the knowledge of the truth solely by good apologetics. The natural man does not accept the things of the Spirit because they are spiritually discerned (1 Corinthians 2:14\), and the Holy Spirit is the only one who can open the eyes of the spiritually blind. Therefore, any witnessing efforts should be bathed in prayer that hearts and minds will be opened so that when we speak the truth in love to a Muslim, it may please the Lord to grant him or her salvation through Jesus Christ.
Shia and Sunni Islam - what are the differences?	Answer The main difference between [Sunnis](Sunni-Islam.html) and [Shias](Shia-Islam.html) lies in their interpretation of the rightful succession of leadership after the death of the prophet Muhammad. The declaration of faith to which all Muslims assent is this: There is no God but Allah, whose prophet is Muhammad. However, the Shiites add an extra phrase at the end: and Ali is the friend of God. Because the Shiites passionately attest to Ali being the successor to Muhammad, much feuding and division have been caused in the world of Islam, not unlike the feuding between Protestants and Roman Catholics in Europe during the Reformation. However, the schism that sets up the major sects of Islam is not due to doctrinal issues, as between Protestants and Catholics, but is grounded in the identity of the “true successor” to Muhammad. Among the close disciples of Muhammad was Ali, his son\-in\-law, who was most familiar with his teachings. However, when Muhammad died in A.D. 632, the followers bypassed Ali, whom the Shiites claim as the rightful successor to Muhammad. Instead, a cousin of Muhammad’s third successor, Uthman (A.D. 644\-656\), called Mu’awiya Umayyad, declared himself caliph. When he died in A.D. 680, his son Yazid usurped the caliphate instead of Ali’s youngest son, Hussein. The feud between rightful successors or caliphs was fought at the battle of Karbala. Hussein was slain, but his sole son, Ali, survived and continued the line of succession. Yazid, however, gave rise to the Ummayad line of succession, from which modern\-day Sunnism arose. As for their beliefs, both Sunni and Shia Muslims agree on the five pillars of Islam. While the Sunnites honor Ali, they do not venerate their imams as having the gift of divine intercession. Shiites do venerate their imams, believing they are endowed with infallibility in their interpretation of the Qur’an. In many ways, this mirrors the way the Pope is venerated in Rome. Sunnites conduct community prayers and believe they can have a direct relationship with God. Both Shiite Muslims and Sunni Muslims are involved in terrorism. Shiite groups include Hizbollah in Lebanon and the Iranian Revolutionary Guard Corps/Quds Force. Sunni groups include al\-Qaeda, ISIS/ISIL, the Taliban in Afghanistan, and Boko\-Haram. In terms of actual practice, the Sunni Muslims pray five times a day: the fajr, the zohr, the asar, the maghrib and finally the isha (“darkness”). Shia Muslims only pray three times—morning, lunchtime and sunset. Another important difference between the two sects is that Shia Muslims permit fixed\-term temporary marriage, known as muttah. Muttah was originally permitted at the time of the Prophet and is now being promoted in Iran by an unlikely alliance of conservative clerics and feminists, the latter group seeking to downplay the obsession with female virginity which is prevalent in both forms of Islam, pointing out that only one of the Prophet’s thirteen wives was a virgin when he married her. Iran is overwhelmingly Shia \- 89 percent. Shia Muslims also form a majority of the population of Yemen, Azerbaijan, Bahrain and 60 percent of the population of Iraq. There are also sizeable Shia communities along the east coast of Saudi Arabia and in Lebanon. The well\-known guerrilla organization Hezbollah, which forced the Israelis out of southern Lebanon in 2000, is Shia. Worldwide, Shias constitute 10 to 15 percent of the overall Muslim population, but they make up the majority of the radical, violent element of Islam.
Does the Bible promote or prohibit praying to angels?	Answer While there is no verse which explicitly states, “You shall not pray to angels,” it is abundantly clear that we are not to pray to angels. Ultimately, prayer is an act of worship. And, just as angels reject our worship (Revelation 22:8\-9\), so they would also reject our prayers. Offering our worship or prayer to anyone but God is idolatry. There are also several practical and theological reasons why praying to angels is wrong. Christ Himself never prayed to anyone but the Father. When asked by His disciples to teach them to pray, He instructed them, “This, then, is how you should pray: 'Our Father in heaven…’” (Matthew 6:9; Luke 11:2\). If praying to angels were something we, as His disciples, are to do, this would have been the place for Him to tell us. Clearly, we are to pray only to God. This is also evident in passages such as Matthew 11:25\-26, where Christ’s prayer introduction begins with "I praise thee, Father, Lord of heaven and earth...." Jesus not only begins His prayers by addressing the Father, but the content of His prayers usually requests assistance that could only be granted by someone with omnipotent, omniscient, and omnipresent powers. Praying to angels would be ineffective because they are created beings and do not possess these powers. The case against praying to angels can also be made by reviewing John 17:1\-26 where Jesus prays on behalf of His followers, requesting multiple blessings on them from God the Father, including sanctification, glorification, and preservation of the saints. These three blessings can only come from the source that presently holds them, and again, angels simply do not have this power. Angels cannot sanctify us, they cannot glorify us, and they cannot guarantee our inheritance in Christ (Ephesians 1:13\-14\). Second, there is an occasion in John 14:13 when Christ Himself tells believers that whatever we ask in His name, He will accomplish because He pleads directly with the Father. Offering a prayer up to angels would fall short of an effective and biblically guided prayer. A second occasion in which Christ mentions that prayers must be offered up in His name alone occurs in John 16:26\. This verse conveys the message that, after Christ’s ascension to heaven, He acts as an intercessor to the Father for all believers. Neither angels nor any other created being is ever depicted as an intercessor with the Father. Only the Son and the Holy Spirit (Romans 8:26\) can intercede before the Father’s throne. Last, 1 Thessalonians 5:17 tells the believer to pray without ceasing. This would only be possible if a believer has access to a God who is always present and available to listen to the pleas of every person at one time. Angels do not have this ability—they are not omnipresent or omnipotent—and as such are not qualified to receive our prayers. Prayer to the Father through Christ is the only necessary and effective means by which we can communicate with the Father. No, praying to angels is absolutely not a biblical concept.
Who were the Essenes?	Answer The Essenes were a Jewish mystical sect somewhat resembling the Pharisees. They lived lives of ritual purity and separation. They originated about 100 B.C., and disappeared from history after the destruction of Jerusalem in A.D. 70\. The Essenes are not directly mentioned in Scripture, although some believe they may be referred to in Matthew 19:11, 12 and in Colossians 2:8, 18, and 23\. Interest in the Essenes was renewed with the discovery of the Dead Sea Scrolls, which were likely recorded and stored by the Essenes. It has been popular among some scholars to claim that John the Baptist was an Essene. There are some similarities between John and the Essenes: 1\. John was in the desert (Luke 1:80\). The Essenes were in the desert. 2\. Both John and the Essenes used Isaiah 40:3 to describe themselves as the voice in the wilderness. 3\. The baptism (or washing) practiced by John and the Essenes required a change of heart. At the same time, there are significant differences between John the Baptist and the Essenes: 1\. The Essenes hid themselves away from society in the wilderness. John was a very public figure. 2\. John had a much stricter diet (Luke 7:33\) than did the Essenes. 3\. John preached Jesus as the Messiah. The Essenes did not recognize Jesus as Messiah, but they thought that the Teacher of Righteousness would himself be an Essene. 4\. There was a strong organization among the Essenes that was missing among John the Baptist’s disciples. So, was John the Baptist an Essene? While it is possible, it cannot be explicitly proven either biblically or historically. The Essenes as a sect of Judaism do not exist today. However, there are fringe groups that call themselves Essenes. One such group is the Essene Church of Christ, which declares itself to be “the authorized custodians and chief disseminators of the true teachings of Lord Christ and Lady Christ.” They share similarities with all [cults](cult-definition.html) and false religions: their “holy book” is something other than the Bible; they rely heavily on mysticism and occult revelation; they believe they and they alone possess truth; they deny the Trinity; and they deny biblical doctrines including original sin, heaven, hell, and salvation through Christ. As purveyors of false doctrine, modern "Essenes" are to be avoided.
What is the meaning of the Parable of the Unjust Steward (Luke 16:1-13)?	Answer The Parable of the Unjust Steward can be found in Luke 16:1–13\. The text can be broken down into two parts: the parable (verses 1–8\) and the application (verses 9–13\). Luke 16:1 identifies that Jesus is speaking to His disciples, but there is a suggestion that His audience is mixed—disciples and Pharisees. Luke 16:14 states that the Pharisees “heard all these things and ridiculed \[Jesus].” We also see in verse 1 that Jesus “also” said to the disciples; the “also” would suggest that this parable is connected to the previous three in Luke 15 and that the audience was a mixed crowd of disciples and Pharisees. It is important to know to whom Jesus is addressing this parable. The parable is for the benefit of the disciples, but there is also a not\-so\-subtle critique of the Pharisees, as was evident in Luke 15\. Verse 14 is Luke’s commentary on the motivation of the Pharisees, and in verse 15 we see our Lord condemn their motives. And what was the Pharisees’ motivation? They were those who were “lovers of money” and who “justify themselves before men” and who exalted that which was an “abomination before God.” With that as a backdrop, let’s look at the parable. It’s a fairly simple, if somewhat unorthodox, parable from Jesus. The story is simple, but the setting is unusual. In most of Jesus’ parables, the protagonist is either representative of God, Christ, or some other positive character. In this parable the characters are all wicked—the steward and the man whose possessions he manages are both unsavory characters. This should alert us to the fact that Jesus is not exhorting us to emulate the behavior of the characters but is trying to expound on a larger principle. The parable begins with a rich man calling his steward before him to inform him that he will be relieving him of his duties for mismanaging his master’s resources. A steward is a person who manages the resources of another. The steward had authority over all of the master’s resources and could transact business in his name. This requires the utmost level of trust in the steward. Now, it may not be apparent at this point in the parable (but is made more evident later on), but the master is probably not aware of the steward’s dishonesty. The steward is being released for apparent mismanagement, not fraud. This explains why he is able to conduct a few more transactions before he is released and why he is not immediately tossed out on the street or executed. The steward, realizing that he will soon be without a job, makes some shrewd deals behind his master’s back by reducing the debt owed by several of the master’s debtors in exchange for shelter when he is eventually put out. When the master becomes aware of what the wicked servant had done, he commends him for his “shrewdness.” In His application of the story in the remaining verses, Jesus begins by saying, “For the sons of this world are more shrewd in dealing with their own generation than the sons of light” (Luke 16:8\). Jesus is drawing a contrast between the “sons of the world” (i.e., unbelievers) and the “sons of light” (believers). Unbelievers are wiser in the things of this world than believers are about the things of the world to come. The unjust steward, once he knew he was about to be put out, maneuvered to collect some quick cash, cheat his master (who more than likely was cheating his customers), and make friends of his master’s debtors—who would then be obligated to care for him once he lost his job. What does this have to do with believers being wise about the life to come? Let’s look at verse 9: “And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings.” Jesus is encouraging His followers to be generous with their wealth in this life so that in the life to come their new friends will receive them “into eternal dwellings.” This is similar to Jesus’ teaching on wealth in the Sermon on the Mount where Jesus exhorts His followers to lay up treasures in heaven (Matthew 6:19–21\). The term unrighteous (or worldly) wealth seems to strike readers the wrong way. But Jesus is not saying that believers should gain [wealth unrighteously](worldly-wealth-Luke-16-9.html) and then be generous with it. “Unrighteous” in reference to wealth can refer to 1\) the means in acquiring wealth; 2\) the way in which one desires to use the wealth; or 3\) the corrupting influence wealth can have that often leads people to commit unrighteous acts. Given the way in which Jesus employs the term, the third explanation seems the most likely. Wealth is not inherently evil, but the love of money can lead to all sorts of sin (1 Timothy 6:10\). So, the principle that Jesus is trying to convey is one of a just steward rather than an unjust one. The unjust steward saw his master’s resources as a means for his own personal enjoyment and advancement. Conversely, Jesus wants His followers to be just, righteous stewards. If we understand the principle that everything we own is a gift from God, then we realize that God is the owner of everything and that we are His stewards. As such, we are to use the Master’s resources to further the Master’s goals. In this specific case, we are to be generous with our wealth and use it for the benefit of others. Jesus then goes on to expand in verses 10–13 the principle given in verse 9\. If one is faithful in “little” (i.e., “unrighteous” wealth), then one will be faithful in much. Similarly, if one is dishonest in little, he will also be dishonest in much. If we can’t be faithful with earthly wealth, which isn’t even ours to begin with, then how can we be entrusted with “true riches”? The “true riches” here is referring to stewardship and responsibility in God’s kingdom along with all the accompanying heavenly rewards. The climax of Jesus’ application is verse 13: “No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money” (see also Matthew 6:24\). If God is our Master, then our wealth will be at His disposal. In other words, the faithful and just steward whose Master is God will employ that wealth in building up the kingdom of God.
What does it mean that Jesus saves?	Answer Jesus saves is a popular slogan on bumper stickers, signs at athletic events, and even banners being pulled across the sky by small airplanes. Sadly, few who see the phrase Jesus saves truly understand what it means. Those two words pack a tremendous amount of power and truth. Jesus saves, but who is Jesus? Most people understand that Jesus was a man who lived in Israel about 2,000 years ago. Virtually every religion in the world views Jesus as a good teacher and/or a prophet. And while Jesus was truly a good teacher and a prophet, those job descriptions do not capture who Jesus truly is, nor do they explain how or why Jesus saves. Jesus is God in human form (John 1:1, 14\). He came to Earth as a true human being (1 John 4:2\) in the person of Jesus Christ in order to save us. That brings up the next question: why do we need to be saved? Jesus saves, but why do we need to be saved? The Bible declares that every human being who has ever lived has sinned (Ecclesiastes 7:20; Romans 3:23\). To sin is to do anything in thought, word, or deed that contradicts God’s perfect and holy character. Because of our sin, we are separated from God and deserve judgment from God (John 3:18, 36\). God is perfectly just, so He cannot allow sin to go unpunished. Since God is the infinite and eternal Creator, all sin is ultimately against Him (Psalm 51:4\), and only an infinite and eternal punishment is sufficient. Eternal death—separation from God—is the only just punishment for sin. That is why we need to be saved. Jesus saves, but how does He save? Because we have sinned against an infinite God, either a finite person (each one of us) must pay for our sins for an infinite amount of time, or an infinite Person (Jesus) must pay for our sins one time. There is no other option. Jesus saves us by dying in our place. Jesus Christ sacrificed Himself on our behalf, paying the infinite and eternal penalty only He could pay (2 Corinthians 5:21; 1 John 2:2\). Jesus took the punishment that we deserve in order to save us from an eternal destiny separated from God. Because of His great love for us, Jesus laid down His life (John 15:13\), paying the penalty that we had earned, but could not pay. Three days later, Jesus rose from the dead, demonstrating that His death was indeed sufficient to pay for our sins and that His life conquers death on our behalf (1 Corinthians 15\). Jesus saves, but whom does He save? Jesus saves all who will receive His gift of salvation by faith. Jesus saves all those who cease trying to save themselves and fully trust in His sacrifice alone as the payment for sin (John 3:16; Acts 16:31\). Jesus’ sacrifice was sufficient to pay for the sins of all humanity, but His gift of salvation is only received through faith (John 1:12\). We must trust Him. If you now understand what it means that Jesus saves, and you want to trust in Him as your personal Savior, you can, as an act of faith, communicate the following to God: “God, I know that I am a sinner, and I know that because of my sin I deserve to be eternally separated from you. Even though I do not deserve it, thank you for loving me and providing the sacrifice for my sins through the death and resurrection of Jesus Christ. I believe that Jesus died for my sins, and I trust in Him alone to save me. From this point forward, help me to live my life for you instead of for sin. Help me to live the rest of my life in gratitude for the wonderful salvation you have provided. Thank you, Jesus, for saving me!” Have you made a decision for Christ because of what you have read here? If so, please click on the “I have accepted Christ today” button below. If you have any questions, please use the question form on our [Bible Questions Answered](Bible-Questions.html) page.
What is a kinsman redeemer?	Answer The kinsman\-redeemer is a male relative who, according to various laws of the Pentateuch, had the privilege or responsibility to act on behalf of a relative who was in trouble, danger, or need. The Hebrew term (go el) for kinsman\-redeemer designates one who delivers or rescues (Genesis 48:16; Exodus 6:6\) or redeems property or person (Leviticus 27:9–25, 25:47–55\). The kinsman who redeems or vindicates a relative is illustrated most clearly in the [book of Ruth](book-of-Ruth.html), where the kinsman\-redeemer is Boaz. The story of Ruth and Boaz begins when Ruth and her mother\-in\-law, Naomi, return to Bethlehem from Moab where they had been living. Naomi’s husband and both sons, one the husband of Ruth, had died, leaving the women penniless and without a male protector. Upon arriving in Bethlehem, Naomi sends Ruth to glean in the fields of Boaz, a wealthy relative of Naomi to whom they, through a series of divinely appointed circumstances, appeal as their go el. Boaz acquiesces, willingly takes Ruth as his wife, and together they bear a son named Obed who became the grandfather of David, the forefather of Jesus. Yahweh is Israel’s Redeemer, the one who promises to defend and vindicate them. He is both Father and Deliverer (Exodus 20:2\). There are numerous Old Testament appeals to God as rescuer of the weak and needy (Psalm 82:4; Daniel 6:27; Jeremiah 20:13\) and preserver of the sheep of Israel (Ezekiel 34:10–12, 22\). In the New Testament, Christ is often regarded as an example of a kinsman\-redeemer because, as our brother (Hebrews 2:11\), He also redeems us because of our great need, one that only He can satisfy. In Ruth 3:9, we see a beautiful and poignant picture of the needy supplicant, unable to rescue herself, requesting of the kinsman\-redeemer that he cover her with his protection, redeem her, and make her his wife. In the same way, the Lord Jesus Christ bought us for Himself, out of the curse, out of our destitution; made us His own beloved bride; and blessed us for all generations. He is the true kinsman\-redeemer of all who call on Him in faith.
How does one handle conflict in a marriage?	Answer Because of the fallen nature of man, marriage conflict is a fact of life, even for believers in Christ. Loving communication doesn’t come naturally or easily to anyone. For unbelievers, remedy for conflicts is difficult because without Christ humans do not have the capacity for unselfish love (Ephesians 4:22\-32\). Christians, however, have the Bible for instructions in relationships. Applying biblical principles to relationships will enable us to handle marriage conflict most effectively. The first and most important principle in resolving conflict in relationships, especially in marriage, is to love one another as Christ has loved us (John 13:34\) and gave Himself for us. Ephesians 5:21—6:4 describes relationships within families: we are to submit to one another in love and put the needs of others ahead of our own. This is especially true in marriage where the husband is to love his wife as Christ loved the church and care for her as he cares for his own body. In turn, a wife is to submit to her husband and respect him (Ephesians 5:22–33\). This would seem to be a fairly simple directive except for the natural tendency of humans to be reactive in relationships, rather than proactive. Wives are usually eager to submit to husbands who love them as Christ loved the church, and husbands are usually more than willing to love wives who respect and submit to them. Therein lies the problem. Each is waiting for the other to make the first move. But God’s commands for husbands and wives are not conditional. Submission is not contingent upon love, and love is not contingent upon respect. Taking the first step in obedience, regardless of the actions of the other, goes a long way to breaking down the conflict and establishing new patterns of behavior. With that in mind, when marriage conflict arises the first step is self\-examination (2 Corinthians 13:5\). After we have brought our concerns to the Lord and been honest with ourselves about our own failures or selfish desires, then we can approach others with our concerns. Furthermore, God designed believers to meet each other’s needs peacefully (Colossians 3:15\). We all need grace for our own mistakes and we must have grace for others when communicating our needs and concerns (Colossians 4:6\). Communicating truth in love is the key to being heard because only when we communicate to others their value in our eyes will they be able to accept hard truths (Ephesians 4:15\). People who feel attacked and criticized will only become defensive and at that point, communication inevitably breaks down. Conversely, people who feel we care about them and want good things for them will trust us to communicate with them in love and concern for their welfare. So speaking the truth in love is absolutely essential for conflict resolution. This is particularly true in marriage, where continuous close contact with a spouse who has disappointed us often brings out the worst in us. Hurt feelings produce harsh words which, in turn, produce more hurt feelings. Practicing the discipline of thinking carefully and praying before we speak can break this vicious cycle. Godly communication can be put in simple terms by remembering to treat others the way we want to be treated (Luke 6:31\). God said blessed are the peacemakers, and that is always the goal for Christians (Matthew 5:9\). There are many aspects to relationships, conflict, and communication, and the Bible is full of wisdom for godly living. Here are specific scriptural commands of how we ought to treat one another: To solve marriage conflict, we must: Be at peace with one another \- Mark 9:50 Love one another \- John 13:34; Romans 12:10; 1 Peter 4:8; 1 John 3:11, 23; 4:7, 11, 12 Build up one another \- Romans 14:19; Ephesians 4:12; 1 Thessalonians 5:11 Be of the same mind toward one another \- Romans 12:16 Give preference to one another \- Romans 12:10 Greet one another \- Romans 16:16 Esteem others as better than yourself \- Philippians 2:3 Serve one another \- Galatians 5:13 Receive one another \- Romans 15:7 Be devoted to one another \- Romans 12:10 Rejoice or weep with one another \- Romans 12:15 Admonish one another \- Romans 15:14; Colossians 3:16 Care for one another \- 1 Corinthians 12:25 Show tolerance toward one another \- Romans 15:1\-5; Ephesians 4:2; Colossians 3:13 Be kind and forgiving to one another \- Ephesians 4:32; Colossians 3:13 Submit to one another \- Romans 12:10; Ephesians 5:21; 1 Peter 5:5 Comfort one another \- 1 Thessalonians 4:18 Encourage one another \- 1 Thessalonians 5:11; Hebrews 3:13 Be compassionate with one another \- 1 Peter 3:8 Pray for one another \- James 5:16 Confess your faults to one another \- James 5:16 Accept one another \- Romans 14:1; 15:7 To solve marriage conflict, we must not: Be proud against each other \- 1 Corinthians 4:6 Judge one another \- Romans 12:16 Lie to one another \- Colossians 3:9 Be partial with one another \- 1 Timothy 5:21 Provoke or envy one another \- Galatians 5:26 Lust after one another \- Romans 1:27 Hate one another \- Titus 3:3 Take one another to court \- 1 Corinthians 6:1\-7 Use each other \- Galatians 5:15
What was the significance of the ephod?	Answer In the Old Testament, the ephod has two meanings. In one group of passages, it signifies a garment; in another, very probably an image. As a garment the ephod is referred to in the priestly ordinances as a part of the official dress of the [high priest](high-priest.html). It was to be made of threads “of blue and of purple, of scarlet, and fine twined linen” and embroidered in gold thread “with cunning work” (Exodus 28:4; 29:5; 39:2; Leviticus 8:7\). The ephod was held together by a girdle of similar workmanship sewed on to it. It had two shoulder pieces, which, as the name implies, crossed the shoulders, and were apparently fastened or sewed to the ephod in front. In dressing, the shoulder pieces were joined in the back to the two ends of the ephod. Nothing is said of the length of the garment. At the point where the shoulder pieces were joined together in the front “above the girdle,” two golden rings were sewed on, to which the breastplate was attached. The word ephod has an entirely different meaning in the second group of passages, all of which belong to the historical books. It is certain that the word cannot here refer to a garment. This is evident in Judges 8:26–27, where it is recorded that Gideon took from the Ishmaelites, who were Midianite allies, golden earrings, weighing 1,700 shekels of gold, and made an “ephod thereof, and put it in his city, even in Ophrah,” where it was worshiped by all Israel. In Judges 17:5, Micah made an ephod and [teraphim](teraphim.html), or idol, for his sanctuary. The most natural inference from all these passages is that “ephod” here signifies an image that was set up in the sanctuary, especially since the word is cited with teraphim, which undoubtedly refers to graven images (Hosea 3:4\). The conclusion is that ephod, in these cases, refers to a portable idol. Some scholars have suggested that the connection between the idol and the garment is that the idol was originally clothed in a linen garment, and the term ephod gradually came to describe the idol as a whole.
What is theosis?	Answer The term theosis has two meanings, “the condition or the state of deity” and “the [deification](deification.html) of man.” Only God has the condition of deity in and of Himself. No man can ever attain true divinity. There is only one God and we are not Him. However, theosis is also the state of being divinized or God\-infused, both in character and in person. Peter describes Christians as being “partakers of the divine nature” in 2 Peter 1:4 (KJV). The Greek word koinōnos translated “partakers,” means “sharers, associates, or companions.” Christians, through the great promises of salvation, sanctification, and the privilege of sonship through faith in Christ, become participants in the divine nature of God. Through the process of theosis, man exhibits or reveals within himself the presence of God in his life. Theosis is also associated with another term, [perichoresis](perichoresis.html), which is a Greek term describing the relationship between each Person of the Trinity. Therefore, theosis is related to man’s ability for perichoresis, or interrelationship, in which God resides within His human creation. As a result of theosis and the indwelling of God, man is made alive, full, and complete. It is only because God created man with the ability to experience theosis, i.e., God literally dwelling within us, that we become a reflection of Him. Another way to look at the idea of theosis is what Paul tells us in Romans 12:2: “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind.” Theosis, that process of becoming like God, is the transformation that takes place within the believer. But it is really more than that. This transformation is made perfect through our partaking in His nature through the Holy Spirit who resides within us. As a result, there comes to the Christian a profound sense of unity with God. Though we know that the full realization of our oneness—our perfection with God—comes after death, this process of theosis or divinization grows in time, by degrees, throughout our lives. One of the best ways to describe how we can become like God is found in the teachings of Jesus, especially in [the Beatitudes](beatitudes.html), as recorded in Matthew chapter 5\. It is here that Jesus culminates His teachings with the command to be “perfect” as God is. Prior to this, Jesus was revealing the true intent of the Law. The goal, to be perfect, to achieve spiritual excellence, is a constant process. The goal for the Christian is essentially to be different from the world, to be more like God. Having said that, though, it is crucial to understand that we do not experience theosis by any amount of determination or fleshly effort of our own. It is only through the indwelling Holy Spirit, who empowers us and leads us to godly living by His work in our hearts that we can come closer to God and display the divine nature. For example, it is through this process of theosis, displaying God’s character and experiencing His absolute, limitless love, that we come to know how to love even our enemies. It is only through His Spirit residing within us that we as believers love and pray for those who seek to do us harm (Romans 12:14–21\).
What is Federal Vision Theology?	Answer Federal Vision Theology is a controversial faction within the Reformed churches. The aim of the promoters of Federal Vision Theology is to pursue a re\-interpretation of the established teachings of Reformed theology. Federal Vision Theology had its beginnings in the Monroe, Louisiana, Auburn Avenue Presbyterian Church in 2002 with the teachings of Norman Shepherd. Shepherd, a systematic theology professor from Westminster Theological Seminary, proposed certain revisions to classic Reformed teachings especially on covenant and justification. His teachings, also known as Auburn Avenue Theology, have been rejected by several bodies of the Presbyterian churches, including the Presbyterian Church in America (PCA), the Reformed Presbyterian Church in North American (RPCNA), and the Orthodox Presbyterian Church (OPC). The principles of contention underlying Federal Vision Theology involve the doctrines of election, justification, and the covenant. The theology also takes a different viewpoint regarding one’s salvation. This is especially true with respect to the relationship between one’s faith in conjunction with one’s obedience, the sacraments (baptism and communion), and the role of the church. The views of Federal Vision Theology are distinct from that of not only Reformed orthodoxy, but Protestant orthodoxy, as well. Briefly, here are the views of those who hold to Federal Vision Theology: • They hold to a stricter adherence to biblical law, stating that the church should be morally and ethically sound before it can have any influence in the world. • They believe in [postmillennialism](postmillennialism.html), seeing Christ returning to a world that has already been fully evangelized or Christianized. However, it is also true that most Reformed and Presbyterian denominations are either amillennial or postmillennial in their outlook on the end\-times events. Some also hold to the doctrine of historic premillennialism. • Their most disputed belief relates to the objects of the covenant. They teach that those of the covenant community, regardless of whether they are of the elect, are part of the family of God. In essence, Federal Vision Theology teaches two facets of election. One is what’s called the common election to the church. This means that they will receive blessings for their obedience as well as discipline for disobedience. The other pertains to those called to a special election to salvation meaning that salvation is awarded only to those who persevere to the end. This two\-tiered approach to the body of Christ is unsupportable scripturally. • Federal Vision Theology varies somewhat from the traditional Reformed teaching especially with respect to the rites of baptism and communion. Adherents view these sacraments as an imputation of the efficacy of the thing signified in the sign itself. For example, baptism is seen as conferring the benefits of union with Christ in the act of performing the sacrament. This view is more in line with the doctrine of [baptismal regeneration](baptism-salvation.html) such as with Roman Catholicism and Lutheranism, more so than with the classic Reformed doctrine of baptism. • Rather than treating Bible interpretation as a science or a method, they consider it much more of an intuitive art. Thus, interpreting the Bible through the typological system—as opposed to a literal system—means emphasizing literary analysis and the flow of the overarching “Story” through each of the smaller, individual stories. • Lastly, the followers of Federal Vision Theology deny the imputation of Jesus’ active obedience to His followers for their justification. Their contention is that His followers are one with Christ and, as such, share in His resurrected life, but do not obtain His righteousness. This teaching is at variance with the core doctrine of Reformed and Protestant orthodoxy, which teaches that one can indeed be declared righteous before God through the work of Christ on the cross on our behalf (2 Corinthians 5:21\). The fact that most reformed denominations have rejected wholly, or at least in part, Federal Vision Theology speaks well to the fact that such teachings are not biblical. Critics of this teaching affirm that it strays well beyond the boundaries of orthodoxy.
Is Christianity a white man’s religion?	Answer The charge is sometimes leveled that Christianity is a “white man’s religion,” due to the historical connections that Christianity had with the rise of European nations and the founding of the United States. This is complicated by the fact that, during the era of the African slave trade, many white slave owners claimed to be Christians and tried to use the Bible to justify their actions. Acceptance of the idea that Christianity is a white man’s religion causes some people of color to embrace non\-Christian religions such as [Islam](difference-Christianity-Islam.html), [animism](Animism.html), and [Rastafarianism](Rastafarianism.html). Regardless of world history since the reign of Charlemagne, Christianity was never intended for white people only. The Bible teaches that all people are created in the image of God (Genesis 1:27\). The first Christians were all Semitic in ethnicity and likely had light\- to dark\-brown skin. Christianity having been predominantly a white religion in recent centuries has nothing to do with the message of Christianity. Rather, it is due to the failure of Christians to take the gospel of Jesus Christ to the ends of the world (Matthew 28:19–20; Acts 1:8\). Jesus Christ is the propitiation for the sins of the entire world—all races and nationalities (see 1 John 2:2\). Spiritually, men of all races are in need of the Savior because of their shared sinful condition (Romans 5:12\). The idea that Christianity is a white man’s religion is countered in the book of Acts. When the church began, there were Africans who responded to the gospel (Acts 2:10\). Philip the evangelist was called specifically to share the message of Christ with an [Ethiopian official](Ethiopian-eunuch.html) in Acts 8:26–38\. This Ethiopian was saved and baptized, and the last we read of him, he “went on his way rejoicing” (verse 39\). The Ethiopian Coptic Church traces its origin to the evangelistic work of the Ethiopian official in Acts 8\. The spread of the gospel in Syrian Antioch—a metropolitan city located in Asia—highlights the varied roots of the church. In fact, Antioch was the first dominant hub of Christianity once it spread beyond Jerusalem. More evidence of the strength of the Asian church is found in the number of Paul’s letters (Galatians, Ephesians, and Colossians) that were written to Asian churches, and the letters to the churches in Revelation 2–4, also written to residents of Asia. Church leaders such as [Augustine](Saint-Augustine.html), [Athanasius](Athanasius.html), and [Tertullian](Tertullian.html)—all from Northern Africa—demonstrate the vibrancy of Christianity in Africa. [Irenaeus](Irenaeus-of-Lyons.html), [Ignatius](Ignatius-of-Antioch.html), and others demonstrate the vitality of Christianity in Asia in the first three centuries. Ethiopia, present\-day Libya, Egypt, and western Asia remained firmly Christian territory until Muslim invasions in the Middle East and Africa turned it over to Islamic control. Before the arrival of Islam, many African and Asian regions were hubs of Christianity as much as Europe ever was. Forgiveness of sin through the sacrifice of Christ, the essence of Christianity, is offered to all races, colors, creeds, and genders, to all “those who receive God’s abundant provision of grace and of the gift of righteousness” through Him (Romans 5:18\). In giving His life as a substitute for sin, Jesus Christ purchased for God with His blood “men from every tribe and tongue and people and nation” (Revelation 5:9\). No, Christianity is not a white man’s religion. Christianity is not a black, brown, red, or yellow religion, either. The truth of the Christian faith is universally applicable to all people. “How true it is that God does not show favoritism but accepts from every nation the one who fears him and does what is right” (Acts 10:34–35\).
What was the meaning and importance of the Jerusalem Council (Acts 15)?	Answer In the earliest days of the Christian church, the church was comprised predominately of Jews. In Acts chapter 8 the gospel spread to the Samaritans (who were ethnically mixed Jews\-Gentiles), and many Samaritans received Jesus Christ as Savior. In Acts chapter 10, the apostle Peter was the first to take the gospel specifically to the Gentiles, and many received Christ as Savior. In Acts chapters 13—14, Paul and Barnabas had a very fruitful ministry among the Gentiles. All of these Gentiles turning to faith in Christ caused concern among the Jewish believers, first expressed in Acts 11:1–18, and the issues that caused concern were ultimately decided upon at the Jerusalem Council (Acts 15\). The issues centered on two questions: Do Gentiles first have to become Jews before they can become Christians? Do Gentiles have to observe the Mosaic Law after they become Christians? The impetus for the Jerusalem Council is given in Acts 15, verses 1 and 5, “But some men came down from Judea and were teaching the brothers, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved.’ . . . It is necessary to circumcise them and to order them to keep the Law of Moses.” Some Jewish Christians were teaching that Gentiles had to observe the Mosaic Law and Jewish customs in order to be saved. Since this teaching clearly contradicted the fact that salvation was by grace alone, through faith alone, in Christ alone (Acts 15:11\), the apostles and church leaders held the first Christian council to settle the issue. In verses 7\-11, the apostle Peter spoke of his ministry with the Gentiles, as recorded in Acts chapter 10\. Peter focused on the fact that the Holy Spirit was given to uncircumcised Gentiles in precisely the same manner the Holy Spirit was given to the apostles and Jewish believers on the day of Pentecost. This led Peter to the conclusion that there should be no “placing a yoke on the neck of the \[Gentile] disciples that neither our fathers nor we have been able to bear” (Acts 15:10\). Jesus’ half\-brother James, who had become a leader of the church in Jerusalem, agreed with Peter and declared, “It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God” (Acts 15:19\). The Jerusalem Council then proceeded to give four “rules” that Gentile Christians should live by. These were not rules the Gentiles must follow in order to be saved. Rather, the rules were to build harmony between Jewish and Gentile Christians in the first century. The four rules the Jerusalem Council decided upon were that Gentile Christians should abstain from food polluted by idols, sexual immorality, the meat of strangled animals, and blood. The instructions were not intended to guarantee salvation but to promote peace within the early church. It is interesting that the issue the Jerusalem Council was dealing with is still very much an issue in the church today. There are groups still teaching that Christians must obey the Old Testament Law. Whether it is the Sabbath day or the food laws or all of the Old Testament Law outside of the sacrificial system—there are groups that declare observance of the Law is either required for salvation or at least a crucially important aspect of the Christian life. Sadly, these groups either completely ignore or grossly misinterpret the decision of the Jerusalem Council. The specific goal of the Jerusalem Council was to decide what aspects, if any, of the Old Testament Law Christians must observe. The Jerusalem Council, for the sake of melding the Jewish and Gentile cultures within the Antioch church, said that the Gentiles should eschew their former pagan practices associated with idolatry. There was no mention of the Sabbath whatsoever. Further, the Jerusalem Council made it abundantly clear that these rules were not requirements for salvation by reaffirming that salvation is by grace for both Jews and Gentiles (Acts 15:11\). How many arguments would be solved if the church today would simply follow the principle set by the Jerusalem Council—limit your liberty for the sake of love?
Are the demons the disembodied spirits of the Nephilim?	Answer As a background, please read our articles on “[Who were the sons of God in Genesis 6:1\-4?](sons-of-God.html)”, and “[Who were the Nephilim?](Nephilim.html)” With the understanding that the sons of God were the fallen angels, and that the Nephilim were the hybrid offspring of the union between the fallen angels and human women, the question then arises: What happened to the spirits of the Nephilim after they were killed, whether by the flood, or in the case of the possible post\-flood Nephilim (Genesis 6:4; Numbers 13:33\), after the flood? Some speculate that the disembodied spirits of the Nephilim remained on the earth and became what we now refer to as demons. The presumption is that, as angelic\-human hybrids, the spirits of the Nephilim would have been different from the human soul\-spirit, having the ability to remain present in this world despite no longer having a physical body. This would possibly explain the desire the demons have to possess human beings, thus gaining control over a physical body. This would also make some sense from the perspective of the fallen angels, who are outnumbered 2\-1 by the holy angels (see Revelation 12:4\), giving them a good reason to seek to increase their ranks. The Nephilim explanation for the origin of the demons is partly the result of a misunderstanding of who exactly are the “[spirits in prison](spirits-in-prison.html)” in 1 Peter 3:19 (see also Jude 6\). Many misunderstand the “spirits in prison” to be all of the fallen angels who rebelled against God. If all of the fallen angels are imprisoned, then there must be an alternate explanation for the existence of demons; thus, the need for the Nephilim explanation. However, clearly, not all of the fallen angels are imprisoned. Satan, the leader of the angelic rebellion against God, is not imprisoned. Why would God allow the rebel leader to remain free but then confine the angels who followed Satan in the rebellion? No, it makes more sense to understand the “spirits in prison” as the fallen angels who participated in an additional rebellion, viz., the sons\-of\-God/daughters–of\-men incident. The fallen angels who mated with human females are the ones who are imprisoned. There is no solid biblical reason to reject the idea that the demons are the same beings as the fallen angels. The idea that the demons are the disembodied spirits of the Nephilim is also drawn from the [book of Enoch](book-of-Enoch.html), which goes into great detail regarding the Nephilim. We have to remember that, while the book of Enoch contains some truth (Jude 14\), it is not the inspired, inerrant, and authoritative Word of God. We should never base a belief exclusively, or even primarily, on extra\-biblical literature. So, with no need to explain the existence of demons outside of the fallen angels, and with no clear evidence in Scripture for the spirits of the Nephilim continuing on Earth, there is no solid basis on which to identify the demons with the spirits of the Nephilim. While the idea is possible, it cannot be derived explicitly from Scripture, and therefore should not be considered the best explanation of the origin of the demons.
Why is a bronze serpent used to save the Israelites in Numbers 21:8-9?	Answer Throughout the wilderness wanderings of the Israelites, God was constantly teaching them things about Himself and about their own sinfulness. He brought them into the wilderness, to the same mountain where He revealed Himself to Moses, so that He could instruct them in what He required of them. Shortly after the amazing events at Mt. Sinai, God brought them to the border of the Promised Land, but when the people heard the reports from the spies, their faith failed. They said that God could not overcome the giants in the land. As a result of this unbelief, God sent them into the wilderness to wander until that generation died out (Numbers 14:28\-34\). In Numbers 21, the people again got discouraged, and in their unbelief they murmured against Moses for bringing them into the wilderness. They had already forgotten that it was their own sin that caused them to be there, and they tried to blame Moses for it. As a judgment against the people for their sin, God sent poisonous serpents into the camp, and people began to die. This showed the people that they were the ones in sin, and they came to Moses to confess that sin and ask for God’s mercy. When Moses prayed for the people, God instructed him to make a bronze serpent and put it on a pole so the people could be healed (Numbers 21:5\-7\). God was teaching the people something about faith. It is totally illogical to think that looking at a bronze image could heal anyone from snakebite, but that is exactly what God told them to do. It took an act of faith in God’s plan for anyone to be healed, and the serpent on the stick was a reminder of their sin which brought about their suffering. There is no connection between this serpent and the serpent which Satan spoke through in the Garden of Eden. This serpent was symbolic of the serpents God used to chastise the people for their unbelief. A couple of additional lessons are taught in the Bible regarding this bronze serpent. The people did get healed when they looked at the serpent, and the image was kept for many years. Many years later, when the Israelites were in the Promised Land, the serpent became an object of worship (2 Kings 18:4\). This shows how easy it is for us to take the things of God and twist them into idolatry. We must never worship the tools or the people God chooses to use, but always bring the honor and glory to God alone. The next reference we find in the Bible to this serpent is in John 3:14\. Jesus indicated that this bronze serpent was a foreshadowing of Him. The serpent, a symbol of sin and judgment, was lifted up from the earth and put on a tree, which was a symbol of a curse (Galatians 3:13\). The serpent lifted up and cursed symbolized Jesus, who takes away sin from everyone who would look to Him in faith, just like the Israelites had to look to the upraised symbol in the wilderness. Paul is reminding the Galatians that Jesus became a curse for us, although He was blameless and sinless—the spotless Lamb of God. “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21\).
What is the New World Order?	Answer The New World Order is a conspiracy theory which posits a new period of history bringing about a major change in the world with the balance of world power. This New World Order is theorized by some to involve a group or groups of elitist people bent on ruling the world through a single worldwide system of government. The appeal of this New World Order lies in its proposal to free the world of wars and political strife, and its promises to eradicate poverty, disease, and hunger. Its purpose is to meet the needs and hopes of all mankind through worldwide peace. Also labeled the new “era of globalization,” this New World Order will supposedly do away with the need for diverse world governments. This will be accomplished by the installation of a one\-world political system or body. One means to achieve this is by eliminating all lines and borders demarcating the nations of the world. To effect all this change, it is believed that the New World Order will emphasize tolerance through the promotion and acceptance of other cultures and their values and ideologies. Its ultimate goal is a sense of unity and oneness with all people speaking the same language. Other objectives include the use of a single, world\-wide currency, as well as oneness in politics, religion, and moral values. As a result, conspiracy theorists believe, the world will be under one rule, that of one government that promises worldwide peace, the absence of war, and the elimination of all political unrest. Though it may be agreed that man needs hope in order to endure this life and have peace of mind, the problem lies in where man searches for such hope. The Scriptures are clear concerning all these things. As Christians, we are commanded to obey and respect those in authority, including our government. However, we can easily see that there are some severe consequences of such a New World Order, both from an economic and a religious standpoint (Romans 13:1\-7; Acts 5:29\). The problem with the acceptance and approval of any New World Order is that no government has ever offered, nor will it ever offer, real hope and peace for mankind. When man turns to government to provide worldwide peace and hope, he becomes disillusioned and enslaved by its false promises. History has proven time and again that no quasi\-world empire has ever survived, simply because of its innate flaws of greed, corruption, and quest for power. Those who desire the ushering in of a New World Order, whether secular or religious, are in for a rude awakening. The truth is that false religious teachings cannot bring utopia into being, regardless of man’s creativity and ingenuity. Only heaven brings lasting peace and happiness. The Bible makes it very clear that all things associated with this life on earth with its sufferings, its decay, its discontent, and death will continue with this physical life (2 Corinthians 4:16; Hebrews 9:27\). It is also clear that all these things are completely unknown in the heavenly city (Revelation 21:3\-7 and Revelation 22\). They will be done away with. Yes, hope is needed. But it is the hope of heaven we need, not the false hope of a New World Order. The one hope for all believers lies only in heaven (John 14:1\-4\). It is not here on this earth.
What does it mean that a Christian is a new creation (2 Corinthians 5:17)?	Answer The new creation is described in 2 Corinthians 5:17: “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” The word “therefore” refers us back to verses 14\-16 where Paul tells us that all believers have died with Christ and no longer live for themselves. Our lives are no longer worldly; they are now spiritual. Our “death” is that of the old sin nature which was nailed to the cross with Christ. It was buried with Him, and just as He was raised up by the Father, so are we raised up to “walk in newness of life” (Romans 6:4\). That new person that was raised up is what Paul refers to in 2 Corinthians 5:17 as the “new creation.” To understand the new creation, first we must grasp that it is in fact a creation, something created by God. John 1:13 tells us that this [new birth](new-birth.html) was brought about by the will of God. We did not inherit the new nature from our parents or decide to re\-create ourselves anew. Neither did God simply clean up our old nature; He created something entirely fresh and unique. The new creation is completely new, brought about from nothing, just as the whole universe was created by God ex nihilo, from nothing. Only the Creator could accomplish such a feat. Second, “old things have passed away.” The “old” refers to everything that is part of our old nature—natural pride, love of sin, reliance on works, and our former opinions, habits and passions. Most significantly, what we loved has passed away, especially the supreme love of self and with it self\-righteousness, self\-promotion, and self\-justification. The new creature looks outwardly toward Christ instead of inwardly toward self. The old things died, nailed to the cross with our sin nature. Along with the old passing away, “the new has come!” Old, dead things are replaced with new things, full of life and the glory of God. The newborn soul delights in the things of God and abhors the things of the world and the flesh. Our purposes, feelings, desires, and understandings are fresh and different. We see the world differently. The Bible seems to be a new book, and though we may have read it before, there is a beauty about it which we never saw before, and which we wonder at not having perceived. The whole face of nature seems to us to be changed, and we seem to be in a new world. The heavens and the earth are filled with new wonders, and all things seem now to speak forth the praise of God. There are new feelings toward all people—a new kind of love toward family and friends, a new compassion never before felt for enemies, and a new love for all mankind. The things we once loved, we now detest. The sin we once held onto, we now desire to put away forever. We “put off the old man with his deeds” (Colossians 3:9\), and put on the “new self, created to be like God in true righteousness and holiness” (Ephesians 4:24\). What about the Christian who continues to sin? There is a difference between continuing to sin and continuing to live in sin. No one reaches [sinless perfection](sinless-perfection.html) in this life, but the redeemed Christian is being sanctified (made holy) day by day, sinning less and hating it more each time he fails. Yes, we still sin, but unwillingly and less and less frequently as we mature. Our new self hates the sin that still has a hold on us. The difference is that the new creation is no longer a slave to sin, as we formerly were. We are now freed from sin and it no longer has power over us (Romans 6:6\-7\). Now we are empowered by and for righteousness. We now have the choice to “let sin reign” or to count ourselves “dead to sin but alive to God in Christ Jesus” (Romans 6:11\-12\). Best of all, now we have the power to choose the latter. The new creation is a wondrous thing, formed in the mind of God and created by His power and for His glory.
What are the strengths and weaknesses of the pre-wrath view of the rapture?	Answer There are many opinions regarding eschatology (the doctrine of future things). However, almost all Christians agree on three things: 1\) there will be a future time of tribulation, 2\) after that time of trouble, Jesus will return to establish His kingdom, and, 3\) believers will be translated from their mortal state to an immortal one—in other words, there will be a rapture (John 14:1\-3; 1 Corinthians 15:51\-52; 1 Thessalonians 4:16\-17\). One remaining question is, when will the rapture occur in relation to the tribulation and Christ’s second coming? The three basic theories concerning the timing of the rapture are [pretribulationism](pretribulationism.html), which places the rapture before the tribulation; [midtribulationism](midtribulationism.html), which places the rapture at or near the midpoint of the tribulation; and [posttribulationism](posttribulationism.html), which places the rapture at the end of the tribulation. Somewhat closely related to midtribulationism is the belief in a “pre\-wrath” rapture, which is the subject of this article. The pre\-wrath rapture theory says that the rapture occurs before the “great day of . . . wrath” (Revelation 6:17\). According to the pre\-wrath view, believers go through most of the tribulation but not the time of God’s wrath just before the end of the tribulation (Matthew 24:21\). The church will endure Satan’s fury and man’s persecution, but will be spared God’s wrath. Before God pours out His final judgment on the world, the church will be caught up to heaven. Here is a brief summary of the [pre\-wrath rapture position](http://www.alankurschner.com/2013/02/19/prewrath/). The pre\-wrath rapture theory views the trumpet and the bowl judgments (Revelation 7–16\) as the wrath of God, from which the church is exempted (1 Thessalonians 5:9\). However, the first six seal judgments (Revelation 6\) are not considered the wrath of God; rather, they are viewed as “the wrath of Satan” or “the wrath of the antichrist.” This is because there is no direct mention of God’s wrath until after the sixth seal is broken (Revelation 6:17\). According to the pre\-wrath rapture theory, the church will be present to experience the first six seals. Comparing Revelation 6 with Matthew 24, the pre\-wrath rapture theorists identify the first seal judgments with Jesus’ description of the end times in Matthew 24:4\-7\. Jesus then refers to these events as “the beginning of birth pains” (verse 8\). In verses 29 and 30, “the sign of the Son of Man” appears in the sky, and it is at this time, according to the pre\-wrath rapture theory, that the rapture of the church occurs. One weakness of the pre\-wrath rapture position is its presumption that the “elect” mentioned in Matthew 24:22, 31 are church\-age saints. These saints could just as easily be individuals saved during the seven\-year tribulation; in fact, Jesus tells those who flee the antichrist’s persecution to pray that their flight does not occur “on the Sabbath” (verse 20\). Since the church is not under the Mosaic law and does not keep the Sabbath, Jesus’ words cannot be directed to the church. Another flaw in the pre\-wrath rapture theory is its teaching that the first seal judgments are not the wrath of God. Scripture shows that it is the Lamb who opens the seals (Revelation 5:5; 6:1\). No other man is found worthy to open them (5:3\-4\). It would seem, then, these are not man’s judgments, but God’s. The tribulation begins when Jesus opens the first seal, and from that point on, the wrath of God is meted out on a sinful world. A final weakness of the pre\-wrath rapture view is shared by the other theories: viz., the Bible does not give an explicit time line concerning future events. Scripture does not expressly teach one view over another, and that is why we have diversity of opinion concerning the end times and some variety on how the related prophecies should be harmonized.

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