With all of the different religions, how can I know which one is correct?

[Patriot]

What is a religious order?

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Question: "What is a religious order?"

Answer: A religious order is a group of men or women who have chosen to live within the confines of certain religious vows established by the leader of that religion. For example, Buddhist monks and nuns have chosen to sequester themselves in like-minded communities for the purpose of devoting themselves to the teachings of Buddha. Within Christianity, religious orders are found primarily in the Roman Catholic Church but can also be a part of the Episcopal Church, Eastern Orthodox, and other liturgical branches.

In Catholicism, there are three main types of religious orders: monastic (monks, nuns, and hermits), mendicant (friars), and what are called canons regular (priests living in a community and following an order—usually Augustinian—yet active in a particular parish). Another type of religious order, clerics regular, is similar to canons regular but places fewer demands on the practitioner. The three most common vows taken by those in religious orders are the vow of poverty (relinquishment of all personal possessions), the vow of obedience (surrender of all authority), and the vow of chastity (forsaking all sexual relations). Religious orders within the Catholic Church include the Benedictines, the Dominicans, the Franciscans, the Jesuits, the Trappists, and about 35 other groups.

When people “take the vow,” they are committing the rest of their lives or a specific number of years to the religious order. Most religious orders adhere to strict daily schedules that revolve around personal meditations, prayers, corporate services, and often humanitarian work. They strive for a minimalist existence in order to devote body, soul, and spirit to the religious ideals they have chosen.

The purposes behind many religious orders are admirable, and the motivations of many who join them may be pure. However, Scripture does not support the idea of cloistering ourselves within like-minded communities and not engaging in the real world where we can be “salt and light” to unbelievers (Matthew 5:13–15). Those in religious orders often do not hold full-time jobs, interact on a daily basis with those outside the order, or face the daily struggles of life that the average person faces. They do not marry, manage a household, balance a checkbook, or deal with the kind of stress and anxiety that give them insight and understanding about other people. The Bible actually warns us against those who would forbid marriage and restrict what types of food we can eat (1 Timothy 4:2–4).

Second Corinthians 1:3–4 explains that we can best help and comfort others when we have gone through the same things they have. Those who spend their lives in religious orders are not experiencing the same kind of life that those outside the walls of the monastery are experiencing. Since Jesus is our model, we should seek to be involved in the culture where we have been placed, as He was (Hebrews 4:15; John 2:1). It would have been understandable if Jesus had sequestered Himself inside the temple during His years on earth so that He could devote Himself fully to the things of God. But He didn’t. He did the opposite. He got up early in the morning to seek a lonely place to pray (Mark 1:35). Then He spent the rest of the time living among the people He had come to serve. He shared our hurts, our temptations, and our lives so that He could be our compassionate Advocate (1 Timothy 2:5). Neither He nor the apostles ever taught religious orders or tried to form special groups who follow “extra” (manmade) rules in order to please God.

Recommended Resource: Christianity Through the Centuries by Earle Cairns

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What impact did David Hume have on the Christian faith?

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Question: "What impact did David Hume have on the Christian faith?"

Answer: David Hume (1711—1776) was a philosopher and historian of the Enlightenment. His major philosophical works are A Treatise of Human Nature (1739—1740), Enquiries Concerning Human Understanding (1748), and Concerning the Principles of Morals (1751), as well as his posthumously published Dialogues Concerning Natural Religion (1779).

David Hume is sometimes called “The Scottish Skeptic” because he was Scottish and because he was skeptical of anything that could not be empirically verified. Hume believed that most of our central beliefs about reality are impossible to support by means of reason. Religious claims are based on faith, not knowledge. Hume is most famous for his rejection of miracles and his rejection of the argument from design for God’s existence. This rejection was revolutionary for its time, but it is common today, and in this way Hume has had a significant impact on our culture.

Hume did not argue that miracles are impossible, but that miracles could never be empirically verified and therefore it makes no sense to believe that one has ever happened. He believed that it is much more likely that someone would lie about a miracle than that a miracle would actually happen; thus, there is no reason to take seriously the New Testament reports (or any other reports) of miracles.

Hume believed that it was normal and natural to believe in God’s existence but that the believer must realize that this belief cannot be supported by rational evidence (like the argument from design). Dogmatic theological claims must be rejected because they go beyond what can be empirically verified from human experience.

On the other hand, Hume did not believe that the existence of God could be disproved on rational grounds. He was less skeptical than the modern atheist in that he thought that the dogmatic religious believer and the dogmatic unbeliever were being equally non-rational in their dogmatism. In this sense, he helped to lay the groundwork for what would become known about two centuries later as postmodernism.

Hume did not deny the possibility of God’s existence, but he did deny the possibility of supernatural revelation. God might exist, but it is impossible for Him to communicate and any claims of supernatural communication should be rejected as unlikely, so we cannot really know anything about God and should not make dogmatic claims. In this sense, Hume is a precursor to theological liberalism. Theological liberalism keeps much of the religious pomp and circumstance while fully admitting that it is not based on divine revelation. Dogmatism is a vice, and “courageous ignorance” is a virtue. This trend has also found fruition in postmodernism, although the current generation of postmodernists is rapidly shedding all religious trappings. If there is neither rational underpinning nor divine mandate for all of the rituals and moral obligation, why should anyone bother?

Hume’s influence upon Christianity has been to weaken it among those who follow his line of thinking. He did not deny Christianity but simply tried to remove reliance upon divine revelation or any rational basis for it. However, a non-rational faith such as Hume described is not the faith of the New Testament. The New Testament is set firmly in the world of history where events, including miracles, could be empirically verified:

“That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life” (1 John 1:1).

“Many have undertaken to compose an account of the things that have been fulfilled among us, just as they were handed down to us by the initial eyewitnesses and servants of the word. Therefore, having carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught” (Luke 1:1–4).

“Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name” (John 20:30–31).

Recommended Resource: Philosophical Foundations for a Christian Worldview by William Lane Craig & J.P. Moreland

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What is a freethinker?

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Question: "What is a freethinker?"

Answer: A freethinker is a person who claims to form opinions on the basis of reason, apart from tradition, authority, or established beliefs. Usually, freethinking is associated with those who are skeptical of religion. Freethinkers are naturalistic and do not base morality on a standard set by a higher being.

Free thought rejects traditional social or religious belief systems. What unites freethinkers is not necessarily their beliefs but the way in which they hold them. If a freethinker has beliefs because someone else told him they were true when he was young or if he holds them because they are what give him hope or make him happy, his thought is not considered free. If, instead, he holds beliefs because, after careful thought, he finds a balance of evidence in the belief’s favor, then his thought is free, however odd his conclusions may seem.

Most freethinkers believe there is no God (although some Deists also call themselves freethinkers). Since they are naturalistic, freethinkers view reality as limited to that which is directly perceivable through the natural senses or through reason. They do not accept the ample evidences of God in our world as sufficient reason to believe in God. Nor do they accept the Bible as God’s revelation by which humans might know Him. The Bible tells us, “The fool says in his heart, ‘There is no God’” (Psalm 14:1; 53:1). Freethinkers ignore the biblical command to “lean not on your own understanding” (Proverbs 3:5) and fit the description in Romans 1:22: “Although they claimed to be wise, they became fools.”

Freethinkers believe that the only way to truly be free is to rid oneself of all superstition, holy scriptures, creeds, messiahs, and other “untruths.” For them, all meaning is found and created by the self, since meaning originates in one’s mind. The Bible tells us that freedom is found in Christ (John 8:36). No one can bring freedom on his own. People are bound by sin until Jesus cleanses them and breaks the power that sin and death hold over them (Romans 6). God gives everyone the freedom to choose what to believe, but this does not mean that every idea someone thinks is true. Objective truth exists, whether we choose to believe it or not. By believing ideas “free from God,” freethinkers use the freedom God gives them to live ensnared by lies. They are bound, not free.

Most freethinkers are humanists, basing morality on human needs, not what they consider to be imagined “cosmic absolutes.” Often, their worldview includes a respect for the planet and animals, as well as a strong commitment to equality. While freethinkers are trying to do what they perceive is right, and while it is commendable to be a kind person, to recycle, and to preserve and uphold the value of life, it will always fall short. There will never be enough reason to continue doing these things—nor the unity to agree on what is right and wrong—if belief is solely the result of individual reason. Furthermore, even good, humanitarian deeds are like filthy rags to God apart from His Spirit (Isaiah 64:6). They can never lead to a right standing with God. Any attempt to bring goodness to the world without God is done out of wrong and selfish motives. The “goodness” of man apart from Christ is ultimately futile.

In The Ethics of Belief, mathematician and philosopher William Kingdon Clifford summarizes the freethinker’s belief that “it is wrong always, everywhere, and for anyone, to believe anything upon insufficient evidence.” It is true that to believe something without sufficient evidence would be foolish. The Bible encourages us to have a defense for what we believe (1 Peter 3:15). Historically, scientifically, and archaeologically, the Bible can stand up to questioning and provide overwhelming evidence for belief (Luke 1:1–4; Acts 26:25–26). The Bible promises us that if we seek, we will find (Matthew 7:7–8). There is more than enough evidence to believe the truths of the Bible. Those who truly search for the truth will find it and will be freed by the God who is Truth (John 14:6).

Recommended Resource: Hard Questions, Real Answers by William Lane Craig

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What is sexual ethics?

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Question: "What is sexual ethics?"

Answer: Sexual ethics is the combination of moral and ethical considerations that relate to human sexuality. Sexual ethics includes the attitudes and values related to gender identification, sexual orientation, procreation, and consent. The sexual ethics of a culture are usually affiliated closely with the religion of that culture, which assigns moral value to certain aspects of sexual expression. For example, the determination of whether rape, molestation, or adultery is morally wrong varies from culture to culture and is often tied to the level of influence Christianity has had on that region. In the Judeo-Christian worldview, the Bible has the final say on sexual ethics and has been the standard for most free nations for the last two millennia.

Before the sixth chapter of Genesis, humanity had already violated every ethical standard that the Creator had instilled within the heart (Genesis 6:1, 5–6). Genesis 6:5 says that “every inclination of the thoughts of the human heart was only evil all the time.” We can rightly interpret that to include sexual practices as well. Human attitudes toward sexuality have been tainted with sin, selfishness, and perversion since the beginning of human history.

Since the beginning, God has held the right to define sexual ethics for us because He created sexuality. When He made Eve for Adam and brought her to him (Genesis 2:21–25), He defined marriage and blessed it. From then on, Scripture is peppered with commands that reinforce that definition (Deuteronomy 5:18; Leviticus 20:10; Mark 10:6–8; Ephesians 5:31). Sex was created for a husband and wife within the covenant of marriage. Hebrews 13:4 says, “Marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral.” Therefore, any sexual expression outside of the marriage covenant is sin, whether it be adultery, pre- or extramarital sex, homosexual practice, prostitution, or even lust (Matthew 5:28).

God’s sexual ethics are for our good, not harm. He does not give us His laws to curb our joy or limit our relationships. The God who created us knows how we function best. Just as the creator of a new technology provides instructions so that the gadget can perform at optimal levels, so God provides instructions for His human creations in His Word, the Bible (Psalm 119:105). He knows the consequences of mishandling His gift of sexuality. Our world is reeling from the weight of those consequences. Millions of abortions, STDs, divorces, child molestations, rapes, and cases of human trafficking would be eliminated if we only upheld God’s sexual ethics.

Regardless of our past ethical decisions, we each have a choice every new day. We can continue to wallow in the world’s insanity in which sexual ethics change hourly depending upon a person’s feelings at the moment. Or we can commit ourselves to aligning our viewpoint with God’s and treat sexuality as the sacred gift that it is. Just as we would not use an antique vase to hold dirty oil from our car, so we must never use our bodies in ways that degrade and dishonor them sexually. We were created to be the temple of the Holy Spirit (1 Corinthians 6:19–20). God’s temple is holy, and it is our responsibility to take care of it, honor it, and make it His sanctuary (Romans 12:1). When we do, we can avoid the devastating consequences so many are experiencing because they disregard God’s sexual ethics.

Recommended Resource: Just Love: A Framework for Christian Sexual Ethics by Margaret Farley

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[Patriot]

How can I help someone to leave a toxic cult?

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Question: "How can I help someone to leave a toxic cult?"

Answer: If a loved one or friend is involved in a cult, it’s important to, first of all, pray. Then do a little research first to ascertain what kind of group he or she is part of. You need to be aware of the general way these groups operate and to understand the mindset of those trapped in a toxic religious group.

Essentially, toxic religious groups are fueled by fear, shame, and secrecy. Cult members are taught to set their sights on a future existence on a paradise earth or in heaven and forced to give up all hopes of true joy or fulfillment in this life. They often face feelings of emptiness and dread and must resign themselves to boredom, drudgery, and self-discipline. Cult members are often forced to fake a smile and find the energy to put on a “positive face” in order to prove to outsiders that theirs is the “one true religion.”

It’s also common that cult members feel under constant watch. More senior members of their group check on their behavior, words, and deeds. Any deviations from the group’s acceptable norms are punished in some way. People in toxic religious groups are kept mentally enslaved. If they have friends and family members who are members of the same cult, they risk losing them if they ever choose to leave. Many former cult members are shunned for breaking away from the group.

As they are constantly under the threat of losing their loved ones and social community, being destroyed at Armageddon, or losing their salvation, cult members often behave on “automatic pilot.” They go through the motions of life, trying desperately to ignore the questions and doubts that sometimes pop into their minds. They have to make an effort to convince themselves that their lives are not based on a lie and that all their hard work and sacrifice have not been a complete waste.

Many active cult members have given up everything for their group: a decent education, the prospect of having children or following their dreams, a career, a retirement fund, and a relationship with their non-cult family members. They have turned their backs on all that to serve their cult and thereby earn salvation. That’s one reason why cult members will generally be very defensive when speaking to a non-member about their beliefs. They will often justify and defend their life choices aggressively.

When speaking to a friend or loved one involved in a toxic religious group, be aware that people do not generally react to the words we say, but the emotion behind them. If we express ourselves in anger, frustration, bitterness, or ridicule, we will risk alienating our friend, causing him or her to turn away or fight back defensively.

That doesn’t mean that we are powerless to help cult victims from breaking free, or that there is nothing we can do. There are tried and tested ways to rescue a friend from a toxic religious group, but it is important to act strategically and sensitively.

The first thing to do, as mentioned, is to be praying for them. Prayer is the most effective and powerful tool we have, because only God can cause the scales to fall from their eyes. The God of truth can set them free (John 8:32).

Second, it is important to build and maintain trust with your loved one who is trapped in a cult. If he or she doesn’t feel comfortable enough to confide in you, then you probably have not yet earned an audience.

Third, rather than overloading your friend with information you’ve gathered about the group, it’s better to ask searching questions that he or she can take away and investigate. If your loved one refuses to respond to you, at least you have planted a small seed of doubt in his or her mind.

Fourth, help cult members get to know more about other cults, so they can see the connections between them and their own religious group. For example, many people are now becoming aware that they are in a toxic group after watching Leah Remini’s exposé of Scientology. When victims of a cult see how mind control and manipulation are used in other groups, they are faced with the uneasy reality that they are being used in the same way.

It is also essential for your loved one to know that, if he or she leaves the cult, you will be there in support of that decision. Sadly, many people remain in toxic cults for far too long because they are afraid that they don’t have anyone on the outside that they can count on. Concerned family and friends need to provide strong and lasting friendships with those who are trapped in a toxic religious group to support them on their long and difficult journey out.

Recommended Resource: The Kingdom of the Cults, 6th edition: The Definitive Work on the Subject by Walter Martin

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What is fatalism? What is determinism?

Question: "What is fatalism? What is determinism?"

Answer: Let’s begin with some general definitions of fatalism and determinism and some related terms:

Determinism: The view that every event has a cause and that everything in the universe is absolutely dependent on and governed by causal laws. Determinism is related to fatalism, since determinists believe that all events, including human actions, are caused by something else. Determinism is typically thought to be incompatible with free will.

Fatalism: The belief that “what will be will be,” since all past, present, and future events have already been predetermined by God or another all-powerful force, such as “Fate.” In religion, fatalism may sometimes be confused with predestination, the doctrine that God chooses those who go to heaven before they are even born. It’s important to note that the Bible teaches predestination but not to the exclusion of free will; thus, the Bible does not teach fatalism.

Free will: The freedom of choice or self-determination that human beings possess; those who believe in free will believe that, given any situation, a person could have done other than what he did. Philosophers have argued that free will is incompatible with determinism and fatalism.

Indeterminism: The view that there are events that do not have any cause; many proponents of free will believe that acts of choice are independent of any physiological or psychological cause.

Theological fatalism or theological determinism is an attempt to demonstrate a logical contradiction between an omniscient God and free will, where free will is defined as the ability to choose between alternatives. In this it is similar in purpose to the conundrum “Can an omnipotent God make a rock too heavy for Him to lift?”

Theological fatalism’s premises are stated as follows: God is omniscient. Since God is omniscient, God has infallible foreknowledge. If God has infallible foreknowledge that tomorrow you will engage in an event (mow the lawn), then you must invariably engage in that event (mowing the lawn).

Therefore, according to theological fatalism, free will is not possible, since you have no alternative except to participate in the event (mow the lawn). If you do not mow the lawn, then God is not omniscient. But if you mow the lawn, then you don’t have free will, on account of your inability to choose an alternative.

Here is an opposing argument to theological fatalism: God is omniscient. Since God is omniscient, He is also infallible. If God has infallible foreknowledge that tomorrow you will mow the lawn, then you will freely choose to do so, not out of obligation or lack of choice. You still have free will to mow the lawn or not mow it; God merely knows your choice before you make it. You are not obliged to mow the lawn tomorrow any more than you are to play tennis or bake a cake. If you were going to change your mind, God would have seen that also, so you still have free will in all matters. Also, you will still make the same choices (exercising your free will), even if God chose not to see the future. God’s passive foreknowledge of the future does not alter your free will.

There is a vast difference between fatalism, chance (or fortune), and predestination.

Fatalism teaches that there is a blind, impersonal force over which no one has control—not even God—and that events are swept along by this blind, purposeless power.

Chance (or fortune) is a capricious force that supposedly causes things to happen “luckily,” without any control or direction by God. In a world ruled by chance, God can foresee what will happen, but that is all. Everything depends on mere luck. And if the advocate of chance is asked why or how things come to pass, he has no reply except to shrug and say, “It just happened.”

Predestination, the doctrine of the Bible, says that God has a purpose and He is working all things out according to His own will and purpose (Ephesians 1:11; Daniel 4:35; Isaiah 14:24; 46:10). Predestination teaches that God neither does nor permits anything except what serves His purpose (Psalm 33:11). This means that GOD IS the SOVEREIGN of the world, the One who does all things as He wills.

Those who blindly believe que sera, sera, or “whatever will be, will be,” are as wrong as the advocates of chance. It is true that events are certain, but only so because of the sovereign God who fulfills His own decrees.

Serious students of the Bible do not believe that things “just happen.” Christians reject fatalism and godless determinism. Rather, they understand that a wise, holy, good, and sovereign God has control of every detail of life (Matthew 10:29–30). The man who does not really want God to have this control or who despises the truth of God’s sovereignty does not love God and does not want God in his life. But God is sovereign, and He cannot deny Himself.

Recommended Resource: Chosen But Free, revised edition: A Balanced View of God’s Sovereignty and Free Will by Norm Geisler and The Potter’s Freedom by James White

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What is a cleric?

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Question: "What is a cleric?"

Answer: A cleric is a member of the clergy. Most every religion assumes a divide between the clerics—the “professional” ministers—and the laity—basically, all those who are not clerics. Scripture says that believers have different callings and gifts (Romans 12:6), and some are called to be pastors or teachers (Ephesians 4:11), but all believers are servants (“ministers”) of the Lord (Romans 14:4). There is nothing particularly biblical about dividing the church into clerical and non-clerical classes; there is something quite amiss with clerics who view themselves as more spiritual or closer to God than the “common” believer and with the concept that clerics must wear “clerical” clothing such as special shirts, collars, albs, cassocks, capes, cinctures, tippets, hats, surplices, jewelry, etc.

A cleric is ordained to perform pastoral or other religious work. Cleric is a general term and is used in reference to Catholic priests, Protestant ministers, and non-denominational pastors. For example, “The cleric led the funeral procession honoring the memory of Dr. Williams.”

The word cleric also has roots that extend beyond Latin. The Greek word kleros referred to an object used in the casting of lots (see Matthew 27:35) or to an inheritance or portion such as might be obtained by the casting of lots (see Acts 1:25–26). By the second century, kleros was being used by early Greek Christians to refer to any type of ministry work. They based this idea upon Deuteronomy 18:1–2, which says the Levites (set apart for temple work) had no inheritance, or “portion,” with the rest of Israel; rather, the Lord would be their portion. From kleros we get the word clerk, which originally referred to a member of the clergy and was a synonym of cleric.

Recommended Resource: Biblical Eldership by Alexander Strauch

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What is a Christian?

Question: "What is a Christian?"

Answer: A dictionary definition of a Christian would be something similar to “a person professing belief in Jesus as the Christ or in the religion based on the teachings of Jesus.” While this is a good starting point, like many dictionary definitions, it falls somewhat short of really communicating the biblical truth of what it means to be a Christian. The word “Christian” is used three times in the New Testament (Acts 11:26; 26:28; 1 Peter 4:16). Followers of Jesus Christ were first called “Christians” in Antioch (Acts 11:26) because their behavior, activity, and speech were like Christ. The word “Christian” literally means, “belonging to the party of Christ” or a “follower of Christ.”

Unfortunately over time, the word “Christian” has lost a great deal of its significance and is often used of someone who is religious or has high moral values but who may or may not be a true follower of Jesus Christ. Many people who do not believe and trust in Jesus Christ consider themselves Christians simply because they go to church or they live in a “Christian” nation. But going to church, serving those less fortunate than you, or being a good person does not make you a Christian. Going to church does not make you a Christian any more than going to a garage makes you an automobile. Being a member of a church, attending services regularly, and giving to the work of the church does not make you a Christian.

The Bible teaches that the good works we do cannot make us acceptable to God. Titus 3:5 says, “He saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit.” So, a Christian is someone who has been born again by God (John 3:3; John 3:7; 1 Peter 1:23) and has put faith and trust in Jesus Christ. Ephesians 2:8 tells us that it is “…by grace you have been saved, through faith—and this not from yourselves, it is the gift of God.”

A true Christian is a person who has put faith and trust in the person and work of Jesus Christ, including His death on the cross as payment for sins and His resurrection on the third day. John 1:12 tells us, “Yet to all who received him, to those who believed in his name, he gave the right to become children of God.” The mark of a true Christian is love for others and obedience to God’s Word (1 John 2:4, 10). A true Christian is indeed a child of God, a part of God’s true family, and one who has been given new life in Jesus Christ.

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What is Christian freedom?

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Question: "What is Christian freedom?"

Answer: The Bible states emphatically in Galatians 5:1 that believers are free in Christ: “It is for freedom that Christ has set us free” (Galatians 5:1). Before Jesus died on a cross, God’s people lived under a detailed system of laws that served as a moral compass to guide their lives. The Law, while powerless to grant salvation or produce true freedom, nevertheless pointed the way to Jesus Christ (Galatians 3:19–24). Through His sacrificial death, Jesus Christ fulfilled the Law, setting believers free from the law of sin and death. God’s laws are now written in our hearts through the Spirit of God, and we are free to follow and serve Christ in ways that please and glorify Him (Romans 8:2–8). In a nutshell, this is the definition of Christian freedom.

An important aspect of Christian freedom is our responsibility not to return to living under the Law. The apostle Paul compared this to slavery: “Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery” (Galatians 5:1). Continuing to live under the Law after salvation is merely a legalistic form of religion. We cannot earn righteousness through the Law; rather, the Law’s purpose was to define our sin and show our need of a Savior. Christian freedom involves living not under the burdensome obligations of the Law but under God’s grace: “For sin shall no longer be your master, because you are not under the law, but under grace” (Romans 6:14).

In Christ, we are free from the Law’s oppressive system, we are free from the penalty of sin, and we are free from the power of sin. Christian freedom is not a license to sin. We are free in Christ but not free to live however we want, indulging the flesh: “For you have been called to live in freedom, my brothers and sisters. But don’t use your freedom to satisfy your sinful nature. Instead, use your freedom to serve one another in love” (Galatians 5:13, NLT). Believers aren’t free to sin, but free to live holy lives in Christ.

Christian freedom is one of the many paradoxes of the Christian faith. True freedom means willingly becoming a slave to Christ, and this happens through relationship with Him (Colossians 2:16–17). In Romans 6, Paul explains that, when a believer accepts Christ, he or she is baptized by the Spirit into Christ’s death, burial, and resurrection. At that moment, the believer ceases to be a slave to sin and becomes a servant of righteousness: “But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, and, having been set free from sin, have become slaves of righteousness” (Romans 6:17–18, ESV).

Only Christians know true freedom: “If the Son sets you free, you will be free indeed” (John 8:36). But what does Christian freedom look like in a practical sense? What are we free to do and not do? What can we watch on TV? What can we eat and drink? What can we wear to the beach? What about smoking and drinking? Are there limits to Christian freedom?

In 1 Corinthians 10, the apostle Paul gives a practical illustration of Christian freedom: “‘Everything is permissible’—but not everything is beneficial. ‘Everything is permissible’—but not everything is constructive. Nobody should seek his own good, but the good of others” (1 Corinthians 10:23–24, NIV84).

In writing to the church in Corinth, Paul mentions members who were attending meals in pagan temples, just as they had done before receiving Christ. They felt free to continue participating because they thought these festivals were merely a normal part of the social culture. They didn’t see their actions as pagan worship.

Paul laid out several warnings, reminding the Corinthians of Israel’s dangerous flirtation with idolatry in the Old Testament. Then he handled the practical concern of eating meat that had been sacrificed to idols.

“Everything is permissible,” the Corinthians were saying. True, Paul says; Christians have a great deal of freedom in Christ. However, not everything is beneficial or constructive. Our freedom in Christ must be balanced by a desire to build up and benefit others. When deciding how to exercise our Christian freedom, we ought to seek the good of others before our own good.

In Judaism, restrictions were placed on purchasing meats in the market. Jews could only buy and eat kosher meats. Paul said believers were free in Christ to buy and eat any meat (1 Corinthians 10:25–26). However, if the issue of meat sacrificed to idols came up, believers were to follow a higher law. Love is what limits Christian freedom.

A little later in the chapter, Paul wrote about eating meat as a guest in someone’s home. Christians are free to eat whatever they are served without questions of conscience (1 Corinthians 10:27). But, if someone brings up that the meat has been offered to an idol, it is better not to eat it for the sake of the person who raised the issue of conscience (verse 28). While believers have freedom to eat the meat, they are compelled to consider what’s best for those who are observing their behavior.

Romans 14:1–13 raises a key determiner in understanding the limits of Christian freedom. In the passage, Paul again brings up the issue of eating meat sacrificed to idols and also observing certain holy days. Some of the believers felt freedom in Christ in these areas while others did not. Their differing perspectives were causing quarrels and disunity. Paul emphasized that unity and love in the body of Christ are more important than anyone’s personal convictions or Christian liberty: “Therefore let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in the way of a brother or sister” (Romans 14:13).

Essentially, Paul’s message to the New Testament believers and to us today is this: even if we believe we are right and have Christian freedom in an area, if our actions will cause another brother or sister to stumble in his or her faith, we are to refrain out of love.

Paul spoke again of the matter in 1 Corinthians 8:7–9: “Some people are still so accustomed to idols that when they eat sacrificial food they think of it as having been sacrificed to a god, and since their conscience is weak, it is defiled. But food does not bring us near to God; we are no worse if we do not eat, and no better if we do. Be careful, however, that the exercise of your rights does not become a stumbling block to the weak.”

The issue in New Testament times was eating meat offered to idols; today there are other “gray areas” that arise in our Christian walk. Romans 14:1 calls these “disputable matters,” areas where the Bible does not give clear-cut guidelines on whether a behavior is sin. When we are faced with gray areas, we can rely on two guiding principles to regulate our Christian freedom: let love for others compel us not to cause anyone to stumble, and let our desire to glorify God be our all-encompassing motive (1 Corinthians 10:31).

Recommended Resource: Slave: The Hidden Truth About Your Identity in Christ by John MacArthur

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What is a priest?

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Question: "What is a priest?"

Answer: A priest is a minister of any religion—true or false, good or evil—who is given authority to teach the sacred information and perform the sacred duties to preserve and bring that faith to others.

Priests usually serve as a representative between people and a higher power, being, or set of beings. Priests are intermediaries between people and spirits, deities, gods, or God. They teach the proper reverence, gratitude, praise, sacrificial giving, worship, and way of life that define the faith. In many religions, a priest’s most important role is as mediator and intercessor, offering prayers and sacrifices on behalf of believers in order to secure the deity’s forgiveness and favor in this life and, in the afterlife, eternal bliss.

Christianity differs from all other religions in many ways, including the priesthood. Here are two of the most important ways the Christian priesthood differs from that of other religions: 1. In many religions, believers have no direct interaction or influence with their god; priests are the only way to reach the distant deity. But Christians do not need to go through an earthly priest to reach God the Father. Rather, we all have direct access to Him through our risen High Priest in heaven, Jesus Christ (Hebrews 8–9). Christ is the only way to God the Father (John 14:6; Acts 4:12). As a result, Christians may pray directly to God for all their needs and wants (Matthew 7:7–11; John 16:23–26).

2. The Bible teaches that all Christians are priests; the Christian church is actually a kingdom of priests (1 Peter 2:5, 9; Revelation 1:6). Under the Old Covenant, the priests were chosen from the Levitical tribe and separate from the rest of Israel. Exodus 28–29 and Leviticus 8 describe the main priestly duties for the Levites to perform. These priests ministered in the temple, where the Ark of the Covenant rested in a room called the Holy of Holies which was closed off to everyone but the high priest by a large, heavy, ornate curtain. The blood of sacrificial bulls was sprinkled on top of the Ark’s Mercy Seat to atone for the sins of the people. But, when Jesus was crucified, the curtain split from top to bottom (Matthew 27:51), showing that all believers now have direct access to God’s presence. We approach God through faith in His Son’s blood instead of the blood of animals. Because of Jesus’ sacrifice, “we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body” (Hebrews 10:19–20).

The death of Jesus ended the Old Testament priesthood, replacing the endless animal sacrifices with one final, perfect sacrifice for the sins of the whole world. Now forgiveness is offered freely to all who believe in the risen Lord Jesus Christ as our sacrifice for sin (John 3:16–17; Romans 3:23–25; 10:9–10). That is the gospel message—the good news—that we Christians share as “priests” of God’s kingdom.

Recommended Resource: The Quest Study Bible

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[Patriot]

What does it mean that Jesus saves?

Question: "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 and fully understand what it means. There is a tremendous amount of power and truth packed into those two words.

Jesus saves, but who is Jesus?
Most people understand that Jesus was a man who lived in Israel approximately 2,000 years ago. Virtually every religion in the world views Jesus as a good teacher and/or a prophet. And while those things are most definitely true of Jesus, they 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). Jesus is God, come to Earth, as a true human being (1 John 4:2). God became a human being in the person of Jesus 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 something, whether in thought, word, or deed, that contradicts God’s perfect and holy character. Because of our sin, we all deserve judgment from God (John 3:18, 36). God is perfectly just, so He cannot allow sin and evil to go unpunished. Since God is infinite and eternal, and since all sin is ultimately against God (Psalm 51:4), only an infinite and eternal punishment is sufficient. Eternal death 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 (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. In the person of Jesus Christ, God 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 a horrible eternal destiny, the just consequence of our sin. 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. Jesus was then resurrected, demonstrating that His death was indeed sufficient to pay the penalty for our sins (1 Corinthians 15).

Jesus saves, but whom does He save?
Jesus saves all who will receive His gift of salvation. Jesus saves all those who fully trust in His sacrifice alone as the payment for sin (John 3:16; Acts 16:31). While Jesus’ sacrifice was perfectly sufficient to pay for the sins of all humanity, Jesus only saves those who personally receive His most precious of gifts (John 1:12).

If you now understand what it means that Jesus saves, and you want to trust in Him as your personal Savior, make sure you understand and believe the following, and 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!”

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[Patriot]

What does it mean that Jesus saves?
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[Patriot]

What were the 400 years of silence?

Question: "What were the 400 years of silence?"

Answer: The 400 years of silence refers to the time between the Old Testament and New Testament, during which God did not speak to the Jewish people. The 400 years of silence began with the warning that closed the Old Testament: “Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the LORD. He will restore the hearts of the fathers to their children and the hearts of the children to their fathers, so that I will not come and smite the land with a curse" (Malachi 4:5-6) and ended with the coming of John the Baptist, the Messiah’s forerunner.

At the time of Malachi’s warning, about 430 B.C., the Jews had returned to Israel from the Babylonian captivity (as merchants, not shepherds). The Medo-Persian Empire still ruled Israel, and the temple had been rebuilt. Both the Law and the priesthood of Aaron’s line had been restored, and the Jews had given up their worship of idols. Nevertheless, Malachi’s warning was not without cause. The Jewish people were mistreating their wives, marrying pagans and not tithing, and the priests were neglecting the temple and not teaching the people the ways of God. In short, the Jews were not honoring God.

In 333 B.C., Israel fell to the Greeks, and in 323 B.C. it fell to the Egyptians. The Jews generally were treated well throughout those reigns, and they adopted the Greek language and many of the Greek customs and manners, and in Egypt the Old Testament was translated into Greek. That translation, the Septuagint, came into widespread use (and is quoted frequently in the New Testament).

Jewish law and the priesthood remained more or less intact until Antiochus the Great of Syria captured Israel in 204 B.C. He and his successor, Antiochus Epiphanes, persecuted the Jews and sold the priesthood, and in 171 B.C. Epiphanes desecrated the Holy of Holies. This desecration resulted in an uprising by Judas Maccabeus of the priestly line of Aaron, and in 165 B.C. the Jews recaptured Jerusalem and cleansed the temple. However, fighting continued between the Jews and the Syrians until the Romans gained control of Israel in 63 B.C., at which time Pompey walked into the Holy of Holies, once again shocking and embittering the Jews. In 47 B.C., Caesar installed Antipater, a descendant of Esau, as procurator of Judea, and Antipater subsequently appointed his two sons as kings over Galilee and Judea.

As the New Testament opens, Antipater’s son, Herod the Great, a descendant of Esau, was king, and the priesthood was politically motivated and not of the line of Aaron. Politics also resulted in the development of two major factions, the Sadducees and the Pharisees. The Sadducees favored the liberal attitudes and practices of the Greeks. They held to only the Torah as regards religion but like most aristocrats they did not think God should have any part in governing the nation. The Pharisees were conservative zealots who, with the help of the scribes, developed religious law to the point where the concerns and care of people were essentially meaningless. Additionally, synagogues, new places of worship and social activity, had sprouted up all over the country, and religious and civil matters were governed by the lesser and the greater Sanhedrins, the greater Sanhedrin being comprised of a chief priest and seventy other members that handed out justice, sometimes by 39 lashes administered with full force.

Between the time of Malachi and the coming of the Messiah, several prophecies were fulfilled, including the 2,300 days of desecration between 171 and 165 B.C. (Daniel 8:14). However, the people did not put to good use either the fulfilled prophecies nor the 400 years the nation was given to study Scripture, to seek God (Psalm 43-44), and to prepare for the coming Messiah. In fact, those years blinded and deafened the nation to the point where most of the Jews could not even consider the concept of a humble Messiah (Zechariah 9:9; Isaiah 6:10; John 12:40).

Almost two millennia have passed since the New Testament canon was completed, and though the Word is full of grace and truth, and though the birth, life, and death of Jesus fulfilled a staggering array of prophecies, the Jews as a people have yet to open their eyes and ears. But Jesus is coming again, and one day a remnant will both see and hear.

Recommended Resource: The Quest Study Bible

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[Patriot]

Why do women have such a small role in the Bible?

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Question: "Why do women have such a small role in the Bible?"

Answer: It is undeniable that relatively few women are mentioned in the Bible, and extremely few have what might be considered “major” roles. The reasons for this are mainly cultural. However, several women in the Bible had huge roles to play, and the honor they were given continues to this day.

During the historical periods covered by the Bible, most societies were patriarchal, meaning men held exclusive power with the rare exception of a ruling queen. These power dynamics extended to every part of life, including religion, government, and family. Since the Bible mainly records historical events, such as the rise of the nation of Israel, and the acts of leaders such as prophets and priests and kings, the vast majority of people mentioned are men.

Many Bible scholars point out that the number of women who are recorded in the Bible is unusual, given the male-dominated society in which the Bible was written. The inclusion of the stories of women, from Hannah and Ruth and Esther and Deborah in the Old Testament to Mary and Elizabeth and Priscilla in the New, seems to indicate that God values women more than society as a whole did. Of special note is the resurrection account. The disciples of Jesus, all male, were hiding in fear while the women went to the tomb, discovered it empty, met the risen Lord, and became the world’s first evangelists (Matthew 28).

During most of the world’s history, women played a smaller role than men, and that reality is accurately reflected in the Bible. The majority of kings and other leaders were men. Women were accustomed to being relegated to secondary roles. That’s part of why the woman at the well was shocked that Jesus spoke to her: “The Samaritan woman said to him, ‘You are a Jew and I am a Samaritan woman. How can you ask me for a drink?’” (John 4:9). It wasn’t just that she was a Samaritan, but that she was a Samaritan woman that caused her to think Jesus would overlook her. But she was wrong; Jesus had come to seek and save all who were lost, women included. And, in Christ, men and women are absolutely equal (Galatians 3:28).

Recommended Resource: Twelve Extraordinary Women: How God Shaped Women of the Bible and What He Wants to Do with You by John MacArthur

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[Patriot]

What is Chrislam?

Question: "What is Chrislam?"

Answer: Chrislam is an attempt to syncretize Christianity with Islam. While it began in Nigeria in the 1980s, Chrislamic ideas have spread throughout much of the world. The essential concept of Chrislam is that Christianity and Islam are compatible, that one can be a Christian and a Muslim at the same time. Chrislam is not an actual religion of its own, but a blurring of the differences and distinctions between Christianity and Islam.

Advocates of Chrislam point to facts such as Jesus being mentioned 25 times in the Qur’an, or Christianity and Islam having similar teachings on morals and ethics, or the need for the two largest monotheistic religions to unite to fight against the rise of atheism and alternative spirituality. Chrislam is viewed by some as the solution for the ongoing conflict between the Western world, which is predominantly Christian, and the Middle East, which is predominantly Muslim.

While it is undeniable that there are many similarities between Christianity and Islam (and Judaism, for that matter), Chrislam ultimately fails because Christianity and Islam are diametrically opposed on the most important of issues – the identity of Jesus Christ. True Christianity declares Jesus to be God incarnate. For Christians, the deity of Christ is a non-negotiable, for without His deity, Jesus’ death on the cross would not have been sufficient to be the atoning sacrifice for the sins of the entire world (1 John 2:2).

Islam adamantly rejects the deity of Christ. The Qur’an declares the idea that Jesus is God to be blasphemy (5:17). Belief in the deity of Christ is considered shirk (“polytheism”) to Muslims. Further, Islam denies the death of Christ on the cross (4:157–158). The most crucial doctrine of the Christian faith is rejected in Islam. As a result, the two religions are absolutely not compatible, making Chrislam a concept both Christians and Muslims should reject.

Recommended Resource: Answering Islam: The Crescent in Light of the Cross by Norm Geisler

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[Patriot]

Can you lose the Holy Spirit?

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Question: "Can you lose the Holy Spirit?"

Answer: The Holy Spirit is the third Person in the triune Godhead. The Holy Spirit indwells believers at the moment of salvation. We know from 1 Corinthians 3:16 and 6:19–20 that the bodies of Christians are the Spirit’s temple. The teaching of the New Testament is that the Holy Spirit’s indwelling is permanent. We cannot lose the Holy Spirit.

The Old Testament relates occasions in which the Spirit left someone, such as King Saul (1 Samuel 16:14) or Samson (Judges 16:20). However, in those days the Holy Spirit worked differently than He does since the time Jesus rose from the dead. In the Old Testament, the Spirit is never said to “indwell” anyone; rather, He “came upon” people for a time to accomplish specific purposes (Judges 3:10; 1 Chronicles 12:18). The Holy Spirit inspired the prophets to proclaim truth to the people (Ezekiel 11:1–2). He instructed the leaders of Israel (1 Samuel 16:13). He inspired the writing of Scripture (2 Peter 1:21). But He did not indwell those people as He now does with believers in Christ.

Before Christ’s finished work and ascension, the Holy Spirit came and went, but He no longer works that way. He does not come and go in the lives of believers today. Just before His arrest, Jesus promised His disciples that He would send the Holy Spirit, who “lives with you and will be in you” (John 14:17). The Amplified Bible emphasizes the permanency of the Spirit’s presence: “He lives with you [constantly] and will be in you.”

Acts 2 describes the transition from the Old Testament economy to the New as it pertains to the Holy Spirit. The disciples were gathered for prayer, waiting for the promise of the Father, in obedience to Jesus (John 14:26; Acts 1:4, 8). As they prayed, the Holy Spirit fell upon them all and filled them (verse 3–4). Jesus’ promise was fulfilled, and the outpouring of the Holy Spirit came upon all who had trusted in Christ. That outpouring resulted in courage in the face of opposition, love for all humanity, and supernatural gifts and abilities to further the gospel (1 Corinthians 12:4; Hebrews 2:4).

Salvation is impossible without the Holy Spirit (1 Corinthians 12:13). Jesus explained this to Nicodemus in John 3:1–21. Nicodemus, a leader of the Jewish religion, wanted to know what laws he could keep or additional actions he could perform that would guarantee eternal life. Jesus responded that there was nothing Nicodemus could do and that salvation is a work of the Holy Spirit. Without the Holy Spirit’s work in a repentant heart, no one can be born again, regardless of how many “sinner’s prayers” he prays or Christian actions he performs. It is the Holy Spirit who regenerates and renews a heart (Titus 3:5).

An issue related to losing the Holy Spirit is eternal security. There is debate among Christians about whether or not someone can lose his or her salvation. To lose salvation would be to lose the Holy Spirit who provides it. In fact, Scripture says that the Holy Spirit “seals” our salvation until we experience its completion in the presence of God (Ephesians 1:13; 4:30). For the Holy Spirit to vacate a heart that He had promised to seal would make Him unfaithful. One of the Holy Spirit’s tasks, after moving into a believing heart, is transforming that person into the image of Christ (2 Corinthians 5:17; Romans 8:29), and we have the promise that “he who began a good work in you will carry it on to completion” (Philippians 1:6). We do not believe the Spirit will undo His work of regeneration, give up on His transformative work, or redefine eternal life to mean “temporary life.”

Since we did not “find” the Holy Spirit, it is doubtful that we can “lose” Him. Some take issue with the word lose and say that, while a Christian cannot lose the Holy Spirit, he or she can forfeit the gifts and salvation He brings by a willful renouncement of Him. However, Ephesians 1:13 says, “And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit.” Can a believer truly break the seal placed on him by God? The Holy Spirit is the mark of a true believer; therefore, to lose Him would be to lose any hope of salvation in the future.

Ephesians 4:30 warns us not to “grieve the Holy Spirit.” And 1 Thessalonians 5:19 says that we can “quench the Spirit.” These passages do not imply that the Holy Spirit has left us, only that He is sorrowful because of our sinful actions. The grieving and quenching of the Spirit hinders our fellowship with Him but does not nullify our salvation, in much the same way that a rebellious child may lose the fellowship of a parent but is not kicked out of the family.

What causes confusion on this issue is that we cannot know whether someone else has truly been born of the Spirit or whether he is the “shallow soil” as Jesus described in Luke 8:1–15. Some people seem excited to follow Jesus and may exhibit what appear to be supernatural gifts, but they were never truly born again. Jesus addresses those people with a stern warning in Matthew 7:21–23. Many people profess to have the Holy Spirit but eventually prove that they were imposters when their lives turn away from following Him (see Romans 8:14). Such people did not lose the Holy Spirit; He was never theirs at all (1 John 2:19).

Recommended Resource: The Holy Spirit by Charles Ryrie

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[Patriot]

Does the name “Jesus” actually mean “Hail, Zeus”?

Question: "Does the name ‘Jesus’ actually mean ‘Hail, Zeus’?"

Answer: There are several strange and misleading teachings that make their rounds concerning the name of God and of Jesus Christ; one such false doctrine is the idea that the name of Jesus actually means “Hail, Zeus.” Promoters of this bizarre concept claim that anyone who uses the name Jesus is offering praise to a false god and is not saved. They go so far as to say a person must use only the Hebrew name for Jesus, since there is only one name by which we can be saved (Acts 4:12).

First, we will explain the “Jesus-means-hail-Zeus” theory, the best we can. Then we will look at the truth of the matter from a biblical perspective.

Those who teach that the name Jesus means “Hail, Zeus” usually start with the name of God, YAH (see Isaiah 26:4, NET). From that name of God, they take the Messiah’s name to be YAHSHUA, which they say means “YAH Is Salvation.” They contend that is the name used by the apostles and by the Messiah Himself; however, after the apostles were dead and gone, the Roman Church took over Christianity. In order to make their brand of religion more palatable to the pagans, the Roman leaders changed the name of the Messiah into a Greek/Latin hybrid, Iésous, which (supposedly) means “Hail, Zeus.” Since Zeus (or Jupiter) was the chief god in the Greco-Roman pantheon, the pagans had little trouble accepting this new demigod. By changing the Savior’s name, Christianity had been effectively stripped of its Hebrew roots, and the melding with paganism was a success. The Greeks’ savior could still be Zeus. In time, the word Iésous was further corrupted into Jesus in English.

As “proof” for their conspiracy theory that Jesus means “Hail, Zeus,” advocates point to the fact that the second syllable of Jesus (-sus) sounds similar to the name of the chief Greek god. Especially when Jesus is pronounced in Spanish, it becomes “evident” that people are “actually” saying “Hey, Zeus.” Added to these “proofs” is the fact that ancient sculptures of Zeus show him with a beard—just like modern-day pictures of Jesus!

What can we say to such far-fetched nonsense? First, not everyone who has a beard is trying to take the place of Jesus. Second, just because a certain word or word part sounds like another word is no proof of commonality. Basing theories of word origin on pronunciation is preposterous. Humorous sounds exactly like humerus, but there’s nothing particularly funny about the bone that goes from the shoulder to the elbow. Third, the Messiah’s Hebrew name is Yeshua, not Yahshua—the latter being a fabrication in order to make the name sound more like YAH.

Fourth, the Hebrew name Yeshua translates into Greek as Iésous. This is the name that the angel Gabriel commanded Joseph to name Mary’s child: “You are to give him the name Jesus, because he will save his people from their sins” (Matthew 1:21). The name Jesus is a simply a Greek form of Joshua, a common name among Jews. The same verse also alludes to the meaning of the name: the Lord was to be named Jesus because “he will save his people from their sins.” The name Jesus means “The Lord Saves” or “The Lord Is Salvation.” Whether you spell it Jesus or Joshua or Yeshua, the meaning stays the same, and it has nothing whatsoever to do with Zeus.

Names can and do translate. Changing a name from one language to another does not change the meaning of the name, nor does it change the character or identity of the person. Elizabeth becomes Elixabete, Isabella, Zsoka, or Eliska, depending on the language. But she remains the same girl. A man named Stephen can be called Stephanos, Stefan, Estevao, Teppo, or Estebe, depending on where in the world he is. But he is the same person, regardless of what we call him. Similarly, Jesus and Yeshua refer to the same Person—and it’s not Zeus.

We use the name Jesus, an Anglicized transliteration of the Greek, because Greek is the language that Matthew and Mark and Luke and John wrote their Gospels in and because English is the language we speak. The best translation of Iésous into modern English is “Jesus.”

Part of Timothy’s work as a pastor was to “command certain people not to teach false doctrines any longer or to devote themselves to myths” (1 Timothy 1:3–4). Paul was concerned that “such things promote controversial speculations rather than advancing God’s work—which is by faith” (verse 4). Conspiracy theories and myths regarding the etymology of Jesus’ name are distractions from the true work of God. We should not pay any heed to claims that the name Jesus means anything but what Scripture says it means: “The Lord Saves.”

Recommended Resource: God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

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[septuagint]

 

[Patriot]

What is the significance of the city of Jerusalem?

Question: "What is the significance of the city of Jerusalem?"

Answer: For millennia, Jerusalem has been an important city, often commanding the attention of much of the world, and the city figures prominently in both biblical history and biblical prophecy. Jerusalem is central to many important events in the Bible.

The city of Jerusalem is situated on the edge of one of the highest tablelands in Israel, south of the center of the country, about thirty-seven miles east of the Mediterranean Sea and about twenty-four miles west of the Jordan River. Its situation, lined on two sides by deep ravines, provides a natural defense for the city. Jerusalem is called by various names in Scripture: “Salem,” “Ariel,” “Jebus,” the “city of God,” the “holy city,” the “city of David,” and “Zion.” Jerusalem itself means “possession of peace.”

Jerusalem in history. The first biblical reference to Jerusalem is found in the story of Abraham’s encounter with Melchizedek, King of Salem (Genesis 14:18–24). The actual name Jerusalem first occurs in Joshua 10:5. Later, David marched on Jerusalem (2 Samuel 5:6–10, c. 1000 BC), and he “captured the fortress of Zion—which is the City of David” from the Jebusites (verse 7). At that time, Jerusalem became the capital of Israel. It was in Jerusalem that Solomon built the temple and his palace (1 Kings 6–7). In 586 BC the Babylonians destroyed the temple and the city and deported the Jews to Babylon (2 Kings 24–25). After the Jews were allowed to return to Jerusalem, they rebuilt the temple, completed in 516 BC under Zerubbabel (Ezra 6). Under Nehemiah’s leadership the walls were rebuilt in 444 BC (Nehemiah 6).

During the intertestamental period, the Selucid king Antiochus IV (175–163 BC) desecrated the temple. In 165 Jerusalem was liberated by Judas Maccabeus, and the Jews cleansed and restored the temple. In 65 BC the Romans besieged the city and destroyed the walls. Herod the Great was made “king of the Jews” by Caesar Augustus in 40 BC. Twenty years later Herod began a massive remodeling of the Jewish temple, a project completed in AD 66. That temple was destroyed by the Romans in AD 70, and the Jews dispersed throughout the world.

In the seventh and eighth centuries, Islam came on the scene, and Muslims began building shrines and mosques in Jerusalem to commemorate certain events important in their religion. The Dome of the Rock is the most noteworthy shrine, built directly on the temple mount. Under Arab rule, Jerusalem prospered, and tolerance was at first extended to Christians. However, this tolerance began to wane over time. In the early eleventh century, a ruler of the Fatimid Dynasty ordered the destruction of all churches in Jerusalem. This outraged Christians throughout Europe and led to the First Crusade (1095–1099).

After World War II, on May 14, 1948, Israel once again became an independent state, and President Truman duly recognized Israel’s restored status as a national homeland for the Jewish people. On December 5, 1949, Israel declared Jerusalem to be its “eternal and sacred” capital. Unfortunately, other nations have been slow in facing the reality of Israel’s independence and its right to choose its own capital. In December 2017 the United States officially recognized Jerusalem as Israel’s capital.

Jerusalem in prophecy. The Bible predicted that the Jewish people would return to Israel, and Jerusalem figures prominently in prophecies concerning the end times (Joel 3:1; Jeremiah 23:3; 30:7; Ezekiel 11:17; 37:1–14). Someday, the Jewish temple will be rebuilt in the Holy City (Daniel 9:27; 12:11; Matthew 24:15; 2 Thessalonians 2:3–4).

In the early part of the tribulation, a combined military force, including Russia, will march against Jerusalem: this battle is outlined in Ezekiel 38–39 in the prophecy of Gog and Magog, and it will end in the destruction of those armies arrayed against Israel. During the tribulation, the two witnesses will be martyred in Jerusalem (Revelation 11). At the end of the tribulation, the nations of the world will mount a final assault on the city in the Battle of Armageddon (Joel 3:9–12; Zechariah 14:1–3; Revelation 16). That battle will be ended by the arrival of Jesus Christ Himself (Revelation 19). “The Lord will go out and fight against those nations, as he fights on a day of battle. . . . The Lord my God will come, and all the holy ones with him” (Zechariah 14:3, 5).

Zechariah 12:2–4 refers to the futility of people attacking Jerusalem: “I am going to make Jerusalem a cup that sends all the surrounding peoples reeling. Judah will be besieged as well as Jerusalem. On that day, when all the nations of the earth are gathered against her, I will make Jerusalem an immovable rock for all the nations. All who try to move it will injure themselves. On that day I will strike every horse with panic and its rider with madness.”

During the Millennial Kingdom, the Lord Jesus Christ will reign over the earth from Zion, and the nations will come to Jerusalem for instruction and blessing (Isaiah 2:2–4; 35:10; Psalm 102:20–22; Revelation 20).

Jerusalem in the present. Israel is a sovereign nation, and it has chosen its capital to be Jerusalem. In 1995, the United States Congress passed the Jerusalem Embassy Act, requiring the U.S. embassy to be moved to Jerusalem. However, for over two decades, implementation of that law was delayed by U.S. Presidents. Now the United States has officially recognized Jerusalem as the capital of Israel, a move that accords with thousands of years of history and the wishes of Israel itself.

Jerusalem is held in high regard by all three major world religions: Judaism, Christianity, and Islam. Jews consider the Temple Mount to be the holiest place on earth; it is the third holiest Islamic site. Christians value Jerusalem as the site of much of Jesus’ ministry, the place where He was crucified and rose again, and the church’s birthplace (Acts 2). Today the Temple Mount is under the control of the Jerusalem Islamic Waqf, a trust established to manage the Islamic structures in Jerusalem. Under their current rules, access to the holy sites is prohibited to all non-Muslims. The closest the Jews can get to their former temple site is the Western Wall.

Currently, Jerusalem is still experiencing what Jesus called “the times of the Gentiles” in Luke 21:24: “Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled.” This period began with the Babylonian Exile (or possibly with the destruction of Jerusalem in AD 70) and will continue through the tribulation period (Matthew 24; Revelation 11:2). Scripture tells us to “pray for the peace of Jerusalem” (Psalm 122:6).

The rebirth of Israel in 1948 was a vital step in the fulfillment of biblical prophecy. The dry bones of the prophecy in Ezekiel 37 began coming back together. The recognition of Jerusalem as Israel’s capital is another important step. The stage is being set for other prophecies to be fulfilled. We may not know all the implications that current events have on the prophetic timeline, but we do know that Jerusalem is a special city. It is the only city in the world where God has put His Name (2 Kings 21:7). As for the temple, the Lord said, “I have chosen and consecrated this temple so that my Name may be there forever. My eyes and my heart will always be there” (2 Chronicles 7:16). God has promised an everlasting covenant with Jerusalem (Ezekiel 16:60), and Zion has this promise:
“‘Though the mountains be shaken
and the hills be removed,
yet my unfailing love for you will not be shaken
nor my covenant of peace be removed,’
says the Lord, who has compassion on you” (Isaiah 54:10).

At His second coming, Jesus will descend to the Mount of Olives, just outside of Jerusalem (Zechariah 14:4). Jerusalem will be the seat of authority in Jesus’ kingdom, and judgment will be meted out from Zion (Micah 4:7; Isaiah 33:5; Psalm 110). With every passing day, we are closer to the Lord’s fulfillment of His promises concerning Jerusalem and His reign of true justice and peace (Isaiah 9:7). “Even so, come, Lord Jesus” (Revelation 22:20, KJV).

Recommended Resource: Israelology: The Missing Link in Systematic Theology by Arnold Fruchtenbaum

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