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

[Patriot]

What does the Bible say about worldliness?​

ANSWER

The dictionary definition of “worldly” is “relating to, or devoted to, the temporal world.” Worldliness, then, is the condition of being concerned with worldly affairs, especially to the neglect of spiritual things. The Bible has a great deal to say about worldliness, none of it good.

Paul equates worldliness with spiritual immaturity in 1 Corinthians 3:1-3, where he addresses the believers in the church of Corinth in regard to their worldly behavior. Though they were believers—he calls them “brothers”—they were spiritual babies who could not understand the deep things of God that Paul wished to share with them. They had never progressed past learning the basics of the faith and were seemingly content to remain there. This lack of maturity led to their behaving as though they were still part of the unsaved world. They quarreled among themselves as to which of them was greater because of which of the apostles they followed (1 Corinthians 1:11-13; 3:4), when in reality they followed none of them, following instead their own lusts and desire to elevate themselves above others. Paul exhorted them to grow up and mature in the faith so they would cease from worldly behavior.

The epistles depict worldliness as the exact opposite of godliness. The world’s wisdom is not wisdom at all (1 Corinthians 3:18-19). Rather, it is foolishness, especially the world’s wisdom on the subject of religion. We see that today in the endless discussions of “spirituality” by men whose spiritual wisdom is based on nothing more than worldly illusions. True wisdom that comes from God is juxtaposed against the foolish “wisdom” of the world throughout Scripture. The message of the cross is foolishness to those with worldly wisdom who are perishing (1 Corinthians 1:18) because true wisdom comes not from man’s philosophies, but from God’s Word. True godliness is always opposed by the world.

Furthermore, Paul refers to a “worldly sorrow” (2 Corinthians 7:10) which is the opposite of the godly sorrow that comes from true repentance. Godly sorrow is what we feel over our sin when we come to see it as God sees it and when our view of it is in accord with His. Worldly sorrow, on the other hand, does not stem from the knowledge of sin against a holy God, but rather from circumstances in which the worldly find themselves. Worldly sorrow stems from a love of self and may arise from the loss of friends or property, from disappointment, or from shame and disgrace. But once the circumstances right themselves, worldly sorrow disappears. Godly sorrow, however, is only alleviated by turning to Christ, who alone provides freedom from the sorrow, the penalty and the power of sin.

Finally, Scripture draws a clear distinction between friendship with God and friendship with the world. James 4:4 tells us that “friendship with the world is hatred toward God.” He goes on to say that “anyone who chooses to be a friend of the world becomes an enemy of God.” The apostle James uses the strong words “hatred” and “enemy” to drive home the point that we can be in the world or in the kingdom, but not both because they are at opposite ends of the spectrum. Those who choose worldliness choose to live in the enemy’s camp because all that is of the world is under the control of Satan (1 John 5:19). He is the ruler of this world, and when we choose the world, we enlist in his evil army and become enemies of God.

For the Christian, the choice is clear. To avoid worldliness, we must mature in the faith, growing up in all things in Christ so that we are no longer spiritual infants, tossed about by the lies of the world (Ephesians 4:14-15). We must come to know the difference between the wisdom of God and the foolishness of worldly wisdom, and that is only achieved by careful and diligent study of the Word, seeking God’s wisdom in prayer (James 1:5), and enjoying the fellowship of other mature believers who can encourage us to reject worldliness and embrace godliness.

RECOMMENDED RESOURCES​

The Difficult Doctrine of the Love of God by D.A. Carson

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

How can I know for sure that I will go to heaven when I die?​

ANSWER


Do you know for certain that you have eternal life and that you will go to heaven when you die? God wants you to be sure! The Bible says: “I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life” (1 John 5:13). Suppose you were standing before God right now and He asked you, “Why should I let you into heaven?” What would you say? You may not know what to reply. What you need to know is that God loves us and has provided a way that we can know for sure where we will spend eternity. The Bible states it this way: “For God so loved the world that He gave His only Son, that whoever believes in Him shall not perish but have eternal life” (John 3:16).

We have to first understand the problem that is keeping us from heaven. The problem is this - our sinful nature keeps us from having a relationship with God. We are sinners by nature and by choice. “For all have sinned and fall short of the glory of God” (Romans 3:23). We cannot save ourselves. “For by grace are you saved, through faith, and this not of yourselves – it is the gift of God. Not by works, so that no one can boast” (Ephesians 2:8-9). We deserve death and hell. “For the wages of sin is death” (Romans 6:23).

God is holy and just and must punish sin, yet He loves us and has provided forgiveness for our sin. Jesus said: “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6). Jesus died for us on the cross: “For Christ died for sins once for all, the righteous for the unrighteous to bring you to God” (1 Peter 3:18). Jesus was resurrected from the dead: “He was delivered over to death for our sins and was raised to life for our justification” (Romans 4:25).

So, back to the original question – “How can I know for sure that I will go to heaven when I die?” The answer is this – believe in the Lord Jesus Christ and you will be saved (Acts 16:31). “To all who received Him, to those who believed in His Name, He gave the right to become children of God” (John 1:12). You can receive eternal life as a FREE gift. “The gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23). You can live a full and meaningful life right now. Jesus said: “I have come that they may have life, and have it to the full” (John 10:10). You can spend eternity with Jesus in heaven, for He promised: “And if I go and prepare a place for you, I will come back and take you to be with me that you may also be where I am” (John 14:3).

If you want to accept Jesus Christ as your Savior and receive forgiveness from God, here is prayer you can pray. Saying this prayer or any other prayer will not save you. It is only trusting in Jesus Christ that can provide forgiveness of sins. This prayer is simply a way to express to God your faith in Him and thank Him for providing for your forgiveness. "God, I know that I have sinned against You and am deserving of punishment. But Jesus Christ took the punishment that I deserve so that through faith in Him I could be forgiven. I place my trust in You for salvation. Thank You for Your wonderful grace and forgiveness! Amen!"

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 page.

 

[Patriot]

Will I go to Heaven? | How can I know FOR SURE that I will go to Heaven when I die? | Got Questions​

Got Questions Ministries




Will I go to heaven or hell? What does the Bible say about being saved? What is the salvation prayer and, how can I know FOR SURE that I will go to Heaven when I die? When it comes to Heaven or Hell, many have questions about what does the Bible say about being saved. In this video, Pastor Nelson with Bible Munch uses the Bible to explain how we can know for sure that we are going to Heaven.

-Link - "I Have accepted Christ Today": https://www.gotquestions.org/video-pr...

*** Curious about Bible Munch? Go check them out! https://www.youtube.com/BibleMunch

 

[Patriot]

Who are the “least of these” in the Bible?​

ANSWER

The “least of these” is a phrase that originates from Matthew 25:31–46, where Jesus speaks of those in need. Verses 35–40 read,

“Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’ Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?’ And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’”

The “least of these” refers to those in a variety of needy situations. They include the hungry, thirsty, impoverished, sick, and imprisoned. In this context, Jesus is speaking to those on His right, that is, the righteous. The needy are called Christ’s “brothers”; thus, the reference is to the righteous helping fellow disciples. Jesus said that those who cared for such individuals were not merely serving other people. They were serving Him.

In the same passage, the opposite is also noted. The narrative concludes with Jesus condemning those who saw believers in need and yet did not help. He says,

“For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’”

Jesus connected service to the needy with eternal rewards and punishments. Though salvation is by faith alone apart from good deeds (Ephesians 2:8–9), the redeemed will be “eager to do what is good” (Titus 2:14), including extending charity to fellow believers in difficult situations. Those whose lives are marked by apathy toward the needy show they have not been transformed by the grace of Jesus Christ.

God has always shown a special concern for the poor and needy (Psalm 35:10). It should come as no surprise that He expects His followers to do the same, especially toward those of the family of God (Galatians 6:10). What is surprising about the “least of these” is that our service is ultimately not to the poor, but to Christ Himself.

RECOMMENDED RESOURCES​

The Quest Study Bible

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

Does Genesis chapter 1 mean literal 24-hour days?​

ANSWER

In our opinion, examination of the Hebrew word for “day” and the context in which it appears in Genesis will lead to the conclusion that “day” means a literal, 24-hour period of time.

The Hebrew word yom translated into the English “day” can mean more than one thing. It can refer to the 24-hour period of time that it takes for the earth to rotate on its axis (e.g., “there are 24 hours in a day”). It can refer to the period of daylight between dawn and dusk (e.g., “it gets pretty hot during the day but it cools down a bit at night”). And it can refer to an unspecified period of time (e.g., “back in my grandfather’s day . . .”). It is used to refer to a 24-hour period in Genesis 7:11. It is used to refer to the period of daylight between dawn and dusk in Genesis 1:16. And it is used to refer to an unspecified period of time in Genesis 2:4. So, what does yom mean in Genesis 1:5–2:2 when used in conjunction with ordinal numbers (i.e., the first day, the second day, the third day, the fourth day, the fifth day, the sixth day, and the seventh day)? Are these 24-hour periods or something else? Could yom as it is used here mean an unspecified period of time?

We can determine how yom should be interpreted in Genesis 1:5–2:2 by comparing that context to the word’s usage elsewhere in Scripture. The Hebrew word yom is used 2,301 times in the Old Testament. Outside of Genesis 1, yom plus a number (used 410 times) almost always indicates an ordinary day, i.e., a 24-hour period. There are a few instances where yom and a number do not imply a literal, 24-hour day. The words evening and morning together (38 times) most often indicate an ordinary day. The exact construction of evening, then morning, along with yom is only seen outside of Genesis 1 in one verse. This is Daniel 8:26, which clearly implies a long period of time.

All in all, the context in which the word yom is used in Genesis 1:5–2:2, describing each day as “the evening and the morning,” seems to suggest that the author of Genesis meant 24-hour periods. This was the standard interpretation of the days of Genesis 1:5–2:2 for most of Christian history. At the same time, there were early church fathers, such as Augustine, who noted that the vague nature of the “days” of Genesis could well suggest a non-literal interpretation.

Then, in the 1800s, a paradigm shift occurred within the scientific community. This was mostly driven by hostility to religion and an effort to re-interpret observations in ways contrary to the Bible. This caused a rift in the scientific community. One side claimed that only atheism, as well as specific ideas such as an old earth and naturalistic evolution, was compatible with science. The other side, in response, attempted to denounce atheism and any possible old-earth interpretations.

The truth is that both young-earth and old-earth interpretations rely upon certain assumptions. Sincere believers debate the meaning of yom in the creation account because a case can be made on both sides. This does not diminish the importance of what Genesis teaches, regardless of whether or not a person accepts young-earth creationism.

For instance, according to Exodus 20:9–11, God used the six creation days of Genesis as a model for man’s workweek: work six days, rest one. Apparently, He had us in mind even before He made us (on the sixth day) and wanted to provide an example for us to follow. Certainly God could have used six discrete 24-hour days. And He could have created everything using a process of long time periods. Our view, based on our interpretation of the Bible, is that six literal days is the most likely interpretation of the Genesis account.

RECOMMENDED RESOURCES​

The Lost World of Genesis One: Ancient Cosmology and the Origins Debate by John H. Walton

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

How were people saved before Jesus died for our sins?​

ANSWER

Since the fall of man, the basis of salvation has always been the death of Christ. No one, either prior to the cross or since the cross, would ever be saved without that one pivotal event in the history of the world. Christ’s death paid the penalty for past sins of Old Testament saints and future sins of New Testament saints.

The requirement for salvation has always been faith. The object of one’s faith for salvation has always been God. The psalmist wrote, “Blessed are all who take refuge in him” (Psalm 2:12). Genesis 15:6 tells us that Abraham believed God and that was enough for God to credit it to him for righteousness (see also Romans 4:3-8). The Old Testament sacrificial system did not take away sin, as Hebrews 10:1-10 clearly teaches. It did, however, point to the day when the Son of God would shed His blood for the sinful human race.

What has changed through the ages is the content of a believer’s faith. God’s requirement of what must be believed is based on the amount of revelation He has given mankind up to that time. This is called progressive revelation. Adam believed the promise God gave in Genesis 3:15 that the Seed of the woman would conquer Satan. Adam believed Him, demonstrated by the name he gave Eve (v. 20) and the Lord indicated His acceptance immediately by covering them with coats of skin (v. 21). At that point that is all Adam knew, but he believed it.

Abraham believed God according to the promises and new revelation God gave him in Genesis 12 and 15. Prior to Moses, no Scripture was written, but mankind was responsible for what God had revealed. Throughout the Old Testament, believers came to salvation because they believed that God would someday take care of their sin problem. Today, we look back, believing that He has already taken care of our sins on the cross (John 3:16; Hebrews 9:28).

What about believers in Christ’s day, prior to the cross and resurrection? What did they believe? Did they understand the full picture of Christ dying on a cross for their sins? Late in His ministry, “Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day be raised to life” (Matthew 16:21-22). What was the reaction of His disciples to this message? “Then Peter took him aside and began to rebuke him. ‘Never, Lord!’ he said. ‘This shall never happen to you!’” Peter and the other disciples did not know the full truth, yet they were saved because they believed that God would take care of their sin problem. They didn’t exactly know how He would accomplish that, any more than Adam, Abraham, Moses, or David knew how, but they believed God.

Today, we have more revelation than the people living before the resurrection of Christ; we know the full picture. “In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe” (Hebrews 1:1-2). Our salvation is still based on the death of Christ, our faith is still the requirement for salvation, and the object of our faith is still God. Today, for us, the content of our faith is that Jesus Christ died for our sins, He was buried, and He rose the third day (1 Corinthians 15:3-4).

RECOMMENDED RESOURCES​

Making Sense of Salvation by Wayne Grudem

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

How were people saved before Jesus died for our sins? | How were people saved in the OT?​

Got Questions Ministries

227K subscribers





How were people saved before Jesus died for our sins? When it comes to knowing the way to salvation, how to be saved, or the difference between the old and now testament, many are confused when it comes to Old Testament Salvation. Before Jesus how were people saved? Is faith in the Old Testament based on and looking forward to Jesus when it comes to Old Testament saints? In this video, Pastor Nelson with Bible Munch answers the question, how were people saved before Jesus died for our sins?

*** Curious about Bible Munch? Go check them out! https://www.youtube.com/BibleMunch

 

[Patriot]

How does radiometric dating fit with the view of a young earth?​

ANSWER

Radiometric dating does not fit with the “young-earth” view. Radiometric dating is a method that scientists use to determine the age of various specimens, mainly inorganic matter (rocks, etc.), though there is one radiometric dating technique, radiocarbon dating, which is used to date organic specimens.

How do these dating techniques work? Basically, scientists take advantage of a natural process by which unstable radioactive “parent” isotopes decay into stable “daughter” isotopes spontaneously over time. Uranium-238 (U238), for example, is an unstable radioactive isotope that decays into Lead-206 (Pb206) naturally over time (it goes through 13 unstable intermediate stages before it finally stabilizes into Pb206). In this case, U238 is the “parent,” and Pb206 is the “daughter.”

Scientists begin by measuring how long it takes for a parent isotope to decay into a daughter isotope. In this particular case, it takes 4,460,000,000 years for half of a sample of U238 to decay into Pb206. It takes another 4,460,000,000 years for half of the remaining sample to decay into Pb206 and then another 4,460,000,000 years for half of what’s then left to decay, and so on. The time it takes for half of a sample to decay is called a “half-life.”

By measuring radioactive half-lives, by measuring how much parent and daughter are present in any given specimen, and by making certain key assumptions, scientists believe they are able to accurately determine the age of a specimen. The measurements involved can be quite accurate. The questions are, what are the underlying key assumptions, and how reliable are they?

The three key underlying assumptions in radiometric dating are 1) the rate of decay of parent into daughter has remained constant throughout the unobservable past; 2) the specimen being examined hasn’t been contaminated in any way (that is, no parent or daughter has been added or taken away at any point during the unobservable past); and 3) we can determine how much parent and daughter were present at the beginning of the decay process—not all of the Pb206 present today necessarily came from decaying U238; Pb206 may have been part of the original constitution of the specimen. If any of these assumptions are wrong, the method cannot accurately determine the age of a specimen.

The second and third assumptions behind this technique have always been a bit troublesome. This is especially true of the third assumption, which involves the original constitution of a particular specimen. The first assumption was thought to be a safe bet, since scientists were not able to vary the decay rates much in a lab. Recently, however, new research has revealed that the decay rates may have been drastically different in the unobservable past. This, in truth, opens room for doubt concerning the entire method.

Despite those potential sources of error, radiometric dating is widely used by geologists, paleontologists, and archaeologists. These scientists are aware of the potential drawbacks but also find that radiometric dating is repeatable and consistent, even across radiometric methods. In other words, “it works” for the purposes for which those scientists need it to “work.” It should be noted that this drive for practical results, itself, is not connected to any philosophical view of the age of the earth or evolution or religion. That this system might be grossly in error is a possibility these scholars consider, but only as a remote possibility.

Radiometric dating, like any other technique, is not infallible. Nor is it beyond the need for more research and improvement. As with any human effort, it should be used to enhance our knowledge but not relied on as a perfect test of any truth.

RECOMMENDED RESOURCES​

Thousands not Billions by Don DeYoung

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

The missing link—has it been found?​

ANSWER

Every so often, news outlets irresponsibly report the sensational claim that someone somewhere has finally found “the missing link.” Such reports give people the false impression that science has, at long last, discovered the fossilized remains of a half-human, half-ape creature, thereby proving Darwin’s theory of evolution. In actual fact, no missing link has ever been found—it’s still missing. Plenty of fossilized remains of prosimians, monkeys, apes, and humans have turned up, but no intermediate fossil between ape and man. Eager as Darwinists are to find the ever-missing missing link, they tend to zero in on any superficial aspect of a fossil that could possibly be interpreted as a mark of evolutionary transition from monkey to ape or ape to human. News organizations are then more than happy to publish sensational headlines, which are good for business.

Darwinius massillae, for example, was presented as a missing link. This fossil, also known as “Ida” (after the daughter of the Norwegian scientist who led the research team), looks exactly like a modern lemur except that she lacks the grooming-claw common to modern lemurs. Darwinists excitedly interpreted this to mean that Ida must have been an evolutionary transition from prosimian (the group to which lemurs belong) to monkey, since monkeys lack grooming-claws. This is not the only possible interpretation of the data, as we shall see, but it suits Darwinists just fine.

What happens if we find a man born with hands but no arms, so that his hands are attached directly to his shoulders? Should we believe that he represents a missing link between a human and a fish? That would be the same rationale used by Darwinists concerning Ida. The fact is there are people born with hands but no arms, and they are all still 100 percent human. They suffer from a condition known as phocomelia, which can either be inherited or caused by prenatal exposure to the drug thalidomide.

Could it be that the fossilized lemur, instead of being a missing link, suffered from a deformity? It is entirely possible. But what is more sensational to report—the unearthing of a dead deformed lemur or the discovery of an exciting new species that fits somewhere within the presumed family tree of human evolution? If we go with the latter instead of the former, people could proclaim Ida as “the eighth wonder of the world.” Google could incorporate Ida’s image into their logo for a day. Headlines could proclaim that we’ve finally found the missing link. And eager Darwin devotees could claim victory once and for all. In fact, all of that happened in 2009—a lot of hype over one dead lemur with some missing body parts.

The news reports, in their elation over a possible missing link, also made a big deal of the fact that Ida has opposable thumbs and nails instead of claws, which are human characteristics. They didn’t bother to mention that modern lemurs also have opposable thumbs and nails instead of claws, so those features have no evolutionary significance whatsoever.

Unfortunately, the rush to declare a fossil a missing link happens with regularity. More examples could be given of mere fragments of bone and even pigs’ teeth that have been imagined into ape-men, sold to the public, and photographed for use in textbooks. Bones of 100 percent humans have been wrongly thrown together with the bones of 100 percent apes to create fanciful ape-men species. Diseased human skeletons have been distorted to look more ape-like and put on display.

Human anatomy has a wide range of potential variations, and these variations have been exploited and misinterpreted to suggest the existence of a missing link. Modern Australian Aborigines, for example, are known for their deep-set eyes, short faces, heavy brow ridges, and large, jutting jaws. These so-called ape-like features, coupled with the traditional Aboriginal culture, led Darwinists in the 19th and 20th centuries to imagine that Aborigines were some kind of primitive ape-men. The Pygmies of Africa fared no better. Many were rounded up and put on display in cages as “proof” of evolution.

Some 19th- and 20th-century Darwinists thought that all non-Caucasian people were ape-like and therefore inferior to whites. Darwin himself wrote that “at some future period, not very distant as measured by centuries, the civilized races of man will almost certainly exterminate, and replace, the savage races throughout the world. At the same time the anthropomorphous apes [apes that look human] . . . will no doubt be exterminated. The break between man and his nearest allies will then be wider, for it will intervene between man in a more civilized state, as we may hope, even than the Caucasian, and some ape as low as a baboon, instead of as now between the Negro or Australian and the gorilla” (Charles Darwin, The Descent of Man, 2nd ed., John Murray, London, p. 156, 1887). Notice how Darwin states that the future, “more civilized” human will come from the Caucasian race and that the humans closest to apes are the Negroes and Australian Aborigines (despite the fact that Negroes, Aborigines, and Caucasians are all 100 percent human, while gorillas are 100 percent ape). Essentially, this is what modern Darwinists do with the Neanderthals. Neanderthals appear to have been just another race of humans with superficial, “ape-like” characteristics like those of the Australian Aborigines. Many Neanderthals appear to have suffered from pathological conditions like rickets, scurvy, syphilis, and arthritis that exacerbated their superficially ape-like characteristics. Everything we know about Neanderthals suggests that they were just as human as we are. They were skilled hunters, lived in complex societies, buried their dead, and practiced religion.

The bottom line is that deformities and variations within genomes involve the duplication, misplacement, loss, and/or reshuffling of preexisting genetic information. The process can be observed in the natural world, and its mechanisms are identifiable and understood. But the evolution of prosimians into monkeys or monkeys into apes or apes into humans would involve the introduction of new genetic information into a genome, a process that has never been observed in nature and whose mechanisms have not been identified by scientists. It’s no wonder, then, that we cannot find any solid evidence that it ever happened in the past. It is no wonder that the missing link is still missing.

RECOMMENDED RESOURCES​

Four Views on Creation, Evolution, and Intelligent Design edited by Stump & Gundry

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

What is the Annunciation?​

ANSWER

The word annunciation comes from a Latin word meaning “to bring news.” The Latin Vulgate uses the phrase annuntiatio navitatis Christi (“the announcement of Christ’s birth”) to refer to the announcement made by the angel Gabriel to the virgin Mary about the impending birth of Christ. The Annunciation brought news of the Incarnation.

In Luke 1:26–39, Gabriel arrives at the home of a young Jewish girl named Mary, a virgin betrothed to a man named Joseph, to tell her that she would become pregnant by means of the Holy Spirit. When the baby was born, she was to call Him Jesus, a name that means “The Lord Is Salvation.” The angel also tells Mary that the baby she would bear would rule an everlasting kingdom and be called “the Son of the Highest.”

The Annunciation is dear to Christians because it is a prophecy of the Savior’s birth, a herald of the grace and peace that would come to mankind from God through Jesus Christ. The Annunciation was a main subject of Christian art during the Middle Ages and the Renaissance, with the virgin and the angel commonly used as symbols of purity and grace. The Feast of Annunciation is observed on March 25 by both the Roman Catholic Church and the Eastern Orthodox Church, where the emphasis is placed on Mary as the Theotokos, or “mother of God.” It is unfortunate that Gabriel’s announcement, which lifts up Jesus as “the holy one” and “the Son of God” (Luke 1:35), should be reinterpreted as an occasion for lifting up Mary, the humble recipient of God’s grace (Luke 1:30, 46–48).

Interestingly, the Qur’an also mentions the Annunciation, though it omits the references to Jesus’ identity as God’s Son and His everlasting kingdom, calling Him only an honored person who will be near to Allah in this present world and the hereafter. This faulty understanding of Jesus is commonly held by other religions. The only religion that claims Jesus is the Son of God is Christianity.

The virgin birth had been foretold (Isaiah 7:14), and “when the set time had fully come, God sent his Son, born of a woman, born under the law, to redeem those under the law, that we might receive adoption to sonship” (Galatians 4:4–5). Mary was chosen as the woman through whom the Messiah came. The good news that was to change the whole world came first to Mary in an event we now call the Annunciation.

RECOMMENDED RESOURCES​

The Case for Christmas by Lee Strobel

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

What can we learn from the account of Micah and the idol in Judges?​

ANSWER

Judges 17 and 18 record the story of a man named Micah who built a shrine and worshiped human-made idols. (This man should not to be confused with the prophet Micah.) Obviously, what Micah did was wrong. The author of the Book of Judges includes the story in order to teach us some lessons.

First, it is clear that worshiping idols stands in opposition to God’s commands. The first of the Ten Commandments reads, “You shall have no other gods before me” (Exodus 20:3).

Second, external religious actions are not enough; faith in the true God is required. Micah was certainly zealous. He built a shrine, made an ephod to use in religious activities, and fashioned some household idols. He was excited to have hired his own, personal priest: “Now I know that the LORD will be good to me, since this Levite has become my priest” (Judges 17:13). However, Micah’s actions were not based on the teachings of God’s Word. He sought to serve God the way he wanted, not the way God had commanded.

Third, false beliefs lead to wrong actions. When the people of Dan inquired concerning a place to settle, Micah’s priest told them what they wanted to hear: “Go in peace. Your journey has the LORD’s approval” (Judges 18:6). Yet the Danites’ journey was a violent one that resulted in the destruction of a peaceful town.

Fourth, sinful actions by one person can have a long-term impact. The closing verses of this account leave us with these words: “The Danites set up for themselves the idol, and Jonathan son of Gershom, the son of Moses, and his sons were priests for the tribe of Dan until the time of the captivity of the land. They continued to use the idol Micah had made, all the time the house of God was in Shiloh” (Judges 18:30–31). Micah’s false gods led to false worship among an entire tribe of Israel for several generations. We may not think our sinful actions hurt others, yet they do. They can even leave a long-term negative impact on entire communities for years to come.

The Micah of Judges 17—18 offers an example of how not to worship God, and his story illustrates the consequences of practicing religion according to what we think is best rather than according to God’s teachings. God’s Word is given to guide and protect us, as well as to bring Him glory. As 2 Timothy 3:16–17 teaches, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.”

RECOMMENDED RESOURCES​

NIV Application Commentary Judges/Ruth by K. Lawson Younger

Judges & Ruth: Holman Old Testament Commentary by W. Gary Phillips

More insights from your Bible study - Get Started with Logos Bible Software for Free!

​

 

[Patriot]

What does it mean that there is one mediator between God and man (1 Timothy 2:5)?​

ANSWER

A mediator is an official “go-between” who acts as a link between two parties to reconcile their differences. The term literally means “one who stands in between.” In legal disputes, a mediator represents the interests of both parties, working as an intercessory agent to negotiate a settlement. In global conflicts, a mediator intervenes between opposing world powers to try to achieve peace.

The apostle Paul writes In 1 Timothy 2:5, “For there is one God and one mediator between God and mankind, the man Christ Jesus.” Humanity is born into sin (Psalm 51:5). Sin is a problem because it stands in the way, blocking the relationship between humans and God. All people enter this world separated or estranged from the Holy God (Isaiah 59:2; Romans 5:10, 12) and deserving of His wrath (Ephesians 2:3). Romans 6:23 explains that the penalty for sin is death, not only physical death but spiritual, eternal death (Revelation 20:11–15).

Because of our sinful condition, human beings need a mediator to negotiate peace with God—and that person is Jesus Christ: “Since we have been made right in God’s sight by faith, we have peace with God because of what Jesus Christ our Lord has done for us” (Romans 5:1, NLT).

Scripture reveals Moses as mediator of the Old Testament covenant (Galatians 3:19; cf. Exodus 20:19, 21–22; Deuteronomy 5:5, 22, 23, 27, 31; Acts 7:38). Moses entered God’s presence on behalf of the people of Israel. He drew near to God, speaking and interceding as their representative. Moses was God’s chosen mediator to lead the Israelites in the way of salvation through a relationship with God.

In the New Testament, Jesus Christ became the mediator of a new, superior covenant: “But now Jesus, our High Priest, has been given a ministry that is far superior to the old priesthood, for he is the one who mediates for us a far better covenant with God, based on better promises” (Hebrews 8:6, NLT).

Jesus, God’s incarnate Son, is the perfect intermediary, better than Moses because He alone is appropriately qualified to be the one mediator between God and man. Only Jesus Christ is fully human and fully divine (John 1:1, 14; Hebrews 2:17). As man and God, Jesus is uniquely equipped to represent both sides. He alone stands in the gap between God and man. He alone meets the righteous requirements of the law, opening the way into God’s presence once and for all through His death on the cross and resurrection to life (John 1:17; Hebrews 3:1–6; 9:15, 22; 10:10; 12:24).

Only the sacrifice of the sinless, spotless Lamb of God could fully pay the ransom required to set people free from sin and eternal death. Jesus took our punishment on Himself, making it possible for us to experience forgiveness of sin and freedom from its destructive control.

There is one mediator between God and man means that Christ is the only way to God the Father. Jesus said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6). If we want to experience peace with God and a restored relationship of joy in His presence, we must come “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).

Jesus Christ is the one mediator—the one and only Savior of the world (John 1:29; 1 Timothy 1:15). There is no other go-between. We come to God through faith in His Son, who is the only means of salvation. Religion cannot save us. Good works won’t make us right with God. Nothing but faith in Jesus Christ is sufficient to bridge the gap between sinful humanity and a Holy God.

As the one mediator between God and man, Jesus Christ now rules in the hearts of believers and “is at the right hand of God . . . interceding for us” (Romans 8:34, ESV). We can live in the secure knowledge that, in the end, Christ will put every enemy “under his feet,” including “the last enemy,” which is death itself (1 Corinthians 15:24–27).

RECOMMENDED RESOURCES​

The Letters to Timothy and Titus: Pillar New Testament Commentary by Robert Yarbrough

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

What is spiritual development?​

ANSWER

Both New Age teaching and biblical Christianity wholeheartedly affirm that there is more to the human being than just the material and the physical. Both would agree that the human being has a spirit and that there are other spirit beings that can interact with the world and with people. Both agree that human beings need to develop spiritually or they will miss out on the most important things in life. However, the similarities between New Age thought and biblical Christianity end quickly at the discussion of how and in what direction one should develop spiritually.

The Bible teaches that God desires our spiritual development. Human beings are created in God’s image (Genesis 1:28–29). We were made to have fellowship with Him, but that fellowship was broken by sin. Sin, or rebellion against God’s law (1 John 3:4), is the obstacle to our spiritual development. Every human being’s spirit is separated from God, the Author of life, so human beings are described as spiritually dead in sin (Ephesians 2:1). The only hope for dead spirits is that they be made alive in Christ and then start to grow and develop into the kind of spiritual people God intended for us to be—people that accurately reflect His image.

The goal of the Christian life is to become more and more like Christ, as the Holy Spirit works in our spirits, producing fruit (Galatians 5:22–24). As we yield to the Spirit, He will guide us (Galatians 5:16, 25). Spiritual development occurs through reading God’s Word, prayer, fellowship with other believers, and active participation in a local church. Christians do not choose the direction or the means of their development; the means have been chosen by God as revealed in His Word. Through the church, God equips His 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. Then we will no longer be infants. . . . Instead, speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ” (Ephesians 4:12–15).

The Christian’s spiritual development is based on the promises of God’s Word and the willing participation of the individual believer as he submits to Christ. The goal is to leave sin behind and increase in Christlikeness: “He has given us his very great and precious promises, so that through them you may participate in the divine nature, having escaped the corruption in the world caused by evil desires. For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, mutual affection; and to mutual affection, love. For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ” (2 Peter 1:4–8).

New Age spiritual development starts with a completely different premise. Rather than seeing mankind as created in the image of a personal God, New Age spirituality sees human beings as independent manifestations of an impersonal spirit (energy, force, or chi) that energizes the universe. Spiritual development, according to New Age teaching, is simply tapping into this energy to achieve greater fulfillment and harmony here on earth and possibly in life to come. One New Age website describes the goal of New Age spiritual development like this: “The world is a magnificent cornucopia, filled with wondrous and delightful items. Here we can find exactly what we are looking for. If we seek enjoyment of the senses, there are many opportunities. Similarly if we seek to learn and draw closer to our higher self, this opportunity exists as well. In part, the earth phase of our existence is an opportunity to learn, create and experience all the parts of self and grow closer to that which we wish to become.” The direction of New Age spiritual development is chosen by the individual. By properly aligning oneself with the spiritual force, the individual can become anyone or anything that he or she desires.

New Age philosophy teaches that aiding one’s spiritual development are spirit guides and angels who can provide direction and strength on the journey toward self-actualization. Physical items such as crystals may help focus the psychic/spiritual energy. Properly arranging items in one’s home (the idea behind feng shui) can also help the flow of energy. Psychic abilities such as ESP can be developed.

Whereas biblical spiritual development has as its goal becoming more like Christ, New Age spiritual development’s goal is determined by each individual, empowering each individual to become the master of his or her own fate. It is the difference between the Holy Spirit’s sanctification and the individual’s self-realization. It is the difference between submitting to God and seeking to become one’s own god. It is the difference between hearing God say, “Commit your way to the LORD” (Proverbs 37:5) and hearing Satan’s lie “You will be like God” (Genesis 3:5).

RECOMMENDED RESOURCES​

Encountering World Religions by Irving Hexham

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

What is secularism?​

ANSWER

Essentially, secularism says that man does not need God. It can be defined as “a system of doctrines and practices that disregards or rejects any form of religious faith and worship. Its primary objective is the total elimination of all religious elements from society.” Secularism, also known as secular humanism, teaches that there are no objective or absolute truths defining right and wrong. In essence, to secularize something is to make it worldly and unspiritual. Its intent is to deprive something of its religious character, its spiritual influence and significance.

Secularism permeates all facets of our society: education, government, the criminal justice system, the news media, the entertainment industry, etc. Secularists believe that man is the measure of all things, that morals are man-centered, not God-centered. Therefore, no one is entitled to determine right from wrong, and morality is best determined by what is good for today’s culture. Secularists do not believe that mankind can have a set of permanent values such as are taught in the Bible. Secularism pays lip service to tolerance and diversity, yet many times secularists are intolerant of those who look to the Bible as God’s standard for morality.

When the things of God are removed from schools, courtrooms, and congressional hallways, it naturally leads to a deterioration of personal morality. The acceptance of situational ethics does away with moral absolutes and dictates that there are no limits, no values, no real standards.

The more our nation embraces secularism, the more it becomes like ancient Israel, where “everyone did what was right in his own eyes” (Judges 17:6; 21:25). When the mindset is “if it feels good, do it!” wickedness, perversion, and sin become the norm. In a completely secularized society, marriage is disparaged, morality is mocked, and human life is devalued.

The truth is that, left to his own devices, man always descends to a lower level. Following the Bible’s precepts lifts us to a higher moral plane (Deuteronomy 4:7-8; 10:12-13; Proverbs 14:34). However, man has hardened his heart against God (John 12:40; Romans 1:18-22). We have sown to the wind and are in danger of reaping the whirlwind (Hosea 8:7).

Even the church is being impacted by secularism. Many churches are dealing less and less with the moral conduct of its membership for fear of offending them. After all, accommodating a wayward member is much easier than correcting him. However, the church cannot allow itself to become secularized. Jesus taught that, though we are in the world, we’re not of the world (Romans 2:2; James 4:4; 1 John 2:15).

Secularism promotes the idea that religion is nothing but a relic of the past. But the truth is, God exists, and we do need Him. Despite the claims of secular humanism, the Bible is God’s truth (John 17:17). As believers living in a secular society, we must “become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as lights in the world” (Philippians 2:15, NKJV).

RECOMMENDED RESOURCES​

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

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[septuagint]

 

[Patriot]

How should a Christian view logic?​

ANSWER

Logic is the science of deriving truth through the analysis of facts either directly (deductively) or indirectly (inductively). Logic takes given presuppositions, analyzes relationships, compares them with other known factors, and arrives at a conclusion that identifies a previously unknown fact. Logic is math with ideas instead of numbers. It is a way of identifying the relationships between ideas.

Logic appears to be one of the natural laws God put into place at the creation of the universe. Then, God created mankind with a mind and the ability to reason. Being a creation of God, logic is a good thing which, when used properly, can point us toward God. Unfortunately, it is easy to use logic incorrectly.

The science of logic deals with the relational formulae of ideas. Like numbers in math, ideas can be plugged into formulae that show their relationships with other ideas. It is beneficial to understand the basics of these formulae. Modern arguments are often saturated with emotion, which can stymie conversation and preclude a useful resolution. Passion can impede the path to truth. Often, truth is hidden by what is known as fallacy—argumentation based on false logic and erroneous reasoning. Fallacy is a bullying tactic, and it doesn’t lend itself to profitable discussion.

Logic in a practical sense includes both the formulae and the facts. The formulae provide the relationships, but there must be basic ideas available for the formulae to analyze. Although relativism chips away at even the most basic assumptions, most people still rely on empirical evidence—data they accumulate through their senses. Most people are confident making statements such as "I exist" and "the table exists." Logic takes such data and derives further truth. "Anything that has a beginning must have been made by something else" is a logically deduced statement. Further analysis leads to more complex truths, such as “God exists.”

Unfortunately, many debaters inadvertently fall into fallacy because they do not start at the beginning. That is, they allow a pre-conceived, unproved notion to stand in for a fact. Evolutionists start with naturalistic evolution as the basis for their arguments because they do not accept the possibility of miracles. Many religions reject that Jesus is the God-man because they start with Gnosticism (the physical is evil; the spiritual is good). Secularists who insist that religion is an instinctive response to the fear of death start with the assumption that God does not exist.

The truth is, most people are not going to be significantly influenced by logic to believe something contrary to their convictions. Usually, sentiment trumps logic. And, although neither Jesus nor the apostles were strangers to logic, it was not their primary tool. When Peter says to be "ready to make a defense to everyone who asks you to give an account for the hope that is in you" (1 Peter 3:15), he didn’t mean to start with the ontological argument for the existence of God. He meant to be ready with the story of our own relationship with God and the hope that has come from it. Someone who bases his beliefs on emotion will not be able to track a logical conversation. Logic in the hands of a trained apologist is a powerful tool. But equally convincing is the "empirical evidence" of the Christian life. We are “the light of the world” (Matthew 5:14); the darkness may not like the light, but it cannot deny its existence. “In your teaching show integrity, seriousness and soundness of speech that cannot be condemned, so that those who oppose you may be ashamed because they have nothing bad to say about us” (Titus 2:7-8).

RECOMMENDED RESOURCES​

Come, Let Us Reason: An Introduction to Logical Thinking by Geisler & Brooks

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

Who was Norman Geisler?​

ANSWER

Norman (Norm) L. Geisler (1932—2019) was a Christian apologist, theologian, philosopher, author, international speaker, and professor. He authored or co-authored over 100 books and hundreds of articles on a wide variety of subjects, but much of his efforts were spent on the authority of Scripture and the historicity of the resurrection. Geisler was one of the primary architects of the Chicago Statement on Biblical Inerrancy.

Norm Geisler was born in Warren, Michigan. He began attending church as a youngster and finally came to faith as a teenager. As he began to share his faith, he found that the people he witnessed to raised objections that he did not have good answers for. He began studying to find answers, and this is what led him into the field of apologetics. He was one of the first in the field of many “street level” apologists today, who may be philosophically trained but address the concerns of the “man on the street.” Some have called him a cross between Thomas Aquinas and Billy Graham.

Geisler received a B.A. in philosophy from Wheaton College and an M.A. in theology from Wheaton Graduate School. He also studied at several other institutions before receiving a Ph.D. in philosophy from Loyola University. He taught theology, philosophy, and classical Christian apologetics on the undergraduate and graduate level for over 50 years, and he was on the faculty at Trinity Evangelical Divinity School, Dallas Theological Seminary, and Liberty University. Geisler also helped to found two seminaries, Southern Evangelical Seminary and Veritas Evangelical Seminary (now Veritas International University). Geisler also founded the Evangelical Philosophical Society and the International Society of Christian Apologetics.

Dr. Geisler was a classical Christian apologist, and he summed up his apologetic this way:

1) Truth about reality is knowable
2) The opposite of true is false
3) It is true that a theistic God exists
4) If God exists then miracles are possible
5) A miracle confirms a message from God
6) The New Testament is historically reliable
7) The New Testament says Jesus claimed to be God
8) Jesus’ claim to be God was miraculously confirmed
9) Jesus is God
10) Whatever Jesus teaches is true
11) Jesus taught that the Bible is the Word of God
12) Therefore, the Bible is the Word of God

Dr. Geisler gained national attention in 1981 as an expert witness in the “Scopes II” trial in Arkansas. In the first Scopes trial (1925), John Scopes was found guilty of teaching evolution in Tennessee. In this second trial, at issue was a state law that required that both evolution and creation be given “balanced treatment.” Even though Dr. Geisler’s testimony was described as “eloquent,” the social structures had shifted, and the Arkansas law was stuck down as an unconstitutional entanglement of state and religion.

Dr. Geisler died at the age of 87 and was survived by his wife, Barbara Jean (married 64 years as of 2019), their six children, fifteen grandchildren, and (at the time) 7 great-grandchildren.

Dr. Geisler’s books include the following:

Christian Apologetics (2013)
Twelve Points That Show Christianity Is True: A Handbook on Defending the Christian Faith (2012)
Who Made God?: And Answers to over 100 Other Tough Questions of Faith (2009)
I Don’t Have Enough Faith to be an Atheist (2004, with Frank Turek)
The Baker Encyclopedia of Christian Apologetics (1999)

RECOMMENDED RESOURCES​

The Big Book of Christian Apologetics: An A to Z Guide by Norman Geisler

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

Who was A.W. Tozer?​

ANSWER

Aiden Wilson Tozer (1897—1963) was an American pastor in the Christian and Missionary Alliance and an author who emphasized the need for a deeper knowledge of God and development of the “inner life.” For this reason he has been described as an “evangelical mystic.” A.W. Tozer was extremely influential in evangelical Christianity in his generation and was often called a “twentieth-century prophet.”

Tozer, as he preferred to be called, was born April 21, 1897, in western Pennsylvania and lived in poverty during his youth. When he was about 15, his family moved to Akron, Ohio. Before he was 17, he heard a street preacher who challenged his listeners to call on God, saying, “Be merciful to me a sinner.” This stuck with Tozer, and he went home and did just that, accepting Christ by faith. He began studying the Bible and reading good books, and he grew in his faith. He had no formal education (neither high school nor college), but he taught himself and would eventually receive two honorary doctorates. Throughout his life Tozer read in a wide variety of subjects including religion, philosophy, literature, and poetry.

In 1919, A.W. Tozer became the pastor of a small church in West Virginia and later of churches in Indiana and Ohio. In 1928, he became the pastor of the Southside Alliance Church in Chicago, with a congregation of about 80. Tozer was of slight stature, not very fashionable, and not a forceful speaker. However, the spiritual content of his messages along with his choice of words and clear presentation of ideas captivated his congregation. The congregation grew steadily, and eleven years later a new building was built to accommodate 800. In 1950, Tozer became the editor of Alliance Weekly (now Alliance Life), the official magazine of the Christian and Missionary Alliance. His editorials and articles gave him a nationwide platform and made him a popular spokesman for evangelical Christianity. In 1951, he began a weekly radio broadcast, which extended his influence. After 31 years as pastor of the Southside Alliance Church, Tozer accepted a call to the Avenue Road Alliance Church in Toronto, where he served until his death on May 12, 1963.

At his funeral, his daughter said, “I can’t feel sad. I know Dad’s happy. He’s lived for this all his life.” Tozer’s ministry was marked by an emphasis upon knowing God. He had the ability to get at the heart of what was truly important, putting the superficial and extraneous to the side. Tozer believed that he needed to challenge both intellect and soul, both mind and heart, and he did this consistently and with eloquence.

The ministry of A.W. Tozer continues today. Audio recordings of his sermons are readily available online. However, he is best known through his books, two of which are considered spiritual classics: The Knowledge of the Holy and The Pursuit of God.

Some quotes from A.W. Tozer will help to illustrate the passion of his life:

“Go back to the grass roots. Open your hearts and search the Scriptures. Bear your cross, follow your Lord and pay no heed to the passing religious vogue. The masses are always wrong. In every generation the number of the righteous is small. Be sure you are among them.”

“What comes into our minds when we think about God is the most important thing about us. . . . Always the most revealing thing about the Church is her idea of God, just as her most significant message is what she says about Him or leaves unsaid, for her silence is often more eloquent than her speech.”

“The reason why many are still troubled, still seeking, still making little forward progress is because they haven’t yet come to the end of themselves. We’re still trying to give orders, and interfering with God’s work within us.”

“I can safely say, on the authority of all that is revealed in the Word of God, that any man or woman on this earth who is bored and turned off by worship is not ready for heaven.”

“We are saved to worship God. All that Christ has done . . . leads to this one end.”

“We cannot grasp the true meaning of the divine holiness by thinking of someone or something very pure and then raising the concept to the highest degree we are capable of. God’s holiness is not simply the best we know infinitely bettered. We know nothing like the divine holiness. It stands apart, unique, unapproachable, incomprehensible, and unattainable. The natural man is blind to it. He may fear God’s power and admire His wisdom, but His holiness he cannot even imagine.”

RECOMMENDED RESOURCES​

The Essential Tozer Collection: The Pursuit of God, The Purpose of Man, and The Crucified Life by A.W. Tozer

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

Who was Charles Parham?​

ANSWER

Charles Fox Parham (1873–1929) was an American preacher and evangelist and one of the central figures in the emergence of American Pentecostalism. It was Parham who first claimed that speaking in tongues was the inevitable evidence of the baptism of the Holy Spirit. He is often referred to as the “Father of Modern-day Pentecostalism.”

Charles Parham was born June 4, 1873, in Muscatine, Iowa, which at that time would have been on the American frontier. He suffered many health problems early on, including a heart condition that would trouble him all his life. He became a Methodist at age 13 after attending an evangelistic meeting. He read avidly, taught Sunday School, and became a minister at age 15.

Parham’s religious beliefs seem to have been influenced by two spiritual experiences. At the age of 13 he claims to have been bathed in light. At the age of 18 he claims to have been completely healed of rheumatic fever and his heart condition. Although these conditions recurred later, Parham came to see his mission as bringing healing to others.

In 1890 Parham began studying religion and medicine at Southwest Kansas College in Winfield, Kansas. However, a recurrence of rheumatic fever nearly killed him and caused him to leave his studies and return to ministry. Parham was licensed as a minister and at the age of 20 took a position as temporary pastor, but he increasingly found himself at odds with Methodist leaders. Much of the conflict was due to his leanings toward the holiness doctrine, which became more prominent in his teaching.

In 1895 Charles Parham broke with the Methodist Church (at the same time rejecting all denominations) and started his own ministry. He preached the need for personal conversion and also a return to “primitive Christianity.” His base of operations was in Topeka, Kansas. Parham expanded his ministry to include a rescue mission, an employment service, an orphanage, and a periodical. In 1900 he started a Bible school.

Parham’s Bible school was tuition-free and open to all those who were willing to forsake everything to follow Christ. The Bible was the only textbook. Under Parham’s tutelage, students became convinced that the events in Acts 2 should be normative for the Christian life today. On New Year’s Eve, 1900, Parham led a watch night service with about 75 people who met to pray for God’s work. According to Parham’s own account of the event, he laid hands on a female student who began to speak in a language that sounded like Chinese although she only knew English. For three days she was able to speak or write only “Chinese” (the language was never confirmed), and she was unable to speak or write in English. For Parham, this was evidence of God’s Spirit at work, and he pressed on from there. Parham believed that the gift of tongues involved speaking in actual human languages and would be a necessary tool for carrying out missions activity.

In 1901, Parham closed his school and went on a preaching tour, taking some of his students with him. His meetings were heavily attended, and reports of “Holy Spirit baptisms,” speaking in tongues, and healings were circulated.

One of Charles Parham’s later students was an African-American named William Joseph Seymour. Seymour took what he had learned from Parham to Los Angeles and opened a rescue mission on Azusa Street. Thousands began to attend Seymour’s preaching with the result that his (and Parham’s) theology spread far and wide. Many if not most modern Pentecostal movements trace their roots back to the Azusa Street Mission.

A rift developed between Seymour and Parham for a couple of reasons. First, Parham was aghast that Seymour’s services were characterized by mass hysteria, chaos, and ecstatic displays of emotionalism. Second, Parham was firmly against integrated services, believing that the Anglo-Saxons were the descendants of the ten “lost” tribes of Israel and that blacks and whites should be segregated (Seymour had not been allowed to sit with the rest of Parham’s students in class). In 1906, Parham publicly denounced Seymour and the Azusa Street “revival.”

Besides his teaching of Anglo-Israelism, Parham also began to advocate for annihilationist theology—the teaching that people who go to hell will eventually be annihilated rather than endure eternal punishment. These doctrines and an arrest in Texas caused Parham to be viewed more and more critically by those within the movement and by those reporting on it from the outside. By this time, Seymour had come to exert more influence on the Pentecostal movement than Parham. But the Pentecostal movement that Parham helped begin took on a life of its own; by 1914, various denominations had sprung up, including the Church of God in Christ, the Assemblies of God, the United Pentecostal Church, and the Pentecostal Church of God. Parham continued to preach but with diminishing influence. He died at his home in Baxter Springs, Kansas, in 1929.

Charles Parham never saw his dream of international missions fulfilled; his students did not use the gift of tongues to evangelize the world. His primary theological contribution is his equating speaking in tongues with the baptism of the Holy Spirit. Other groups in the United States had been speaking in tongues before Parham. However, Parham was the first to articulate that speaking in tongues was the necessary evidence of Spirit baptism. Many view Parham as a hero, spiritual giant, and latter-day Elijah; others view him as a self-promoting racist who mistook a psychological phenomenon for the work of the Holy Spirit. What’s plain is that Parham ignored the plain teaching of Scripture regarding speaking in tongues (1 Corinthians 12 makes it clear that not every believer has the gift of tongues), and his teaching has caused many distractions from the gospel over the past 100 years.

RECOMMENDED RESOURCES​

Complete Guide to Christian Denominations: Understanding the History, Beliefs, and Differences by Ron Rhodes

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

Who is Felix in the Bible?​

ANSWER

Antonius Felix was formerly a slave but was promoted by Claudius Caesar to the office of governor. The Roman historian Tacitus described Felix as “cruel, licentious, and base.” While in Judea, Felix was attracted to Drusilla, a daughter of Herod Agrippa I. The fact that Drusilla was already married made no difference to Felix. He enticed her away from her husband, Azizus, and they later married.

Felix was the governor of Judea and Samaria when the apostle Paul was arrested in Jerusalem for preaching the gospel (Acts 23:35). Because a mob was planning to kill Paul before he could come to trial, the Roman commander hustled Paul away in the night, accompanied by two hundred soldiers, to Caesarea so that his case could be heard by Governor Felix (Acts 23:23–24).

When Paul arrived in Caesarea, Felix the governor read an explanatory letter from the Roman commander who had sent Paul there, asked what province Paul was from, and then postponed his hearing until Paul’s accusers could be present (Acts 23:33–35). Five days later, a company arrived; it included Ananias the high priest, some Jewish elders, and a hired lawyer named Tertullus. Once the proceedings had begun, Tertullus and the Jewish leaders accused Paul of being a troublemaker who had attempted to desecrate the temple (Acts 24:5–6). Given his turn to speak, Paul politely denied the charges against him. He also pointed out that his actual accusers, Jews from Asia, were not present and that he had not been found guilty of any crime before the Sanhedrin in Jerusalem (Acts 24:17–21).

Felix was well informed about this new sect of Jesus’ followers called the Way, and when he heard that Paul’s case involved questions of religion, he adjourned the hearing until the Roman commander who had arrested Paul could be present (Acts 24:22). Paul’s words must have intrigued Felix, because a few days later he summoned Paul to hear more of his teaching. Felix and Drusilla both “listened to [Paul] as he spoke about faith in Christ Jesus” (Acts 24:24). But when conviction came through Paul’s words, Felix grew afraid and ordered him to stop talking. Although he gave Paul some freedom by allowing his friends to tend to his needs, Felix kept Paul in jail for two years, ostensibly waiting for a more “convenient” time (Acts 24:25). In reality, Felix was hoping for a bribe from Paul, but one never came. When Felix was replaced as procurator, he left Paul in jail for his successor, Porcius Festus, to deal with.

It could be that another reason Felix left Paul in jail was that he was reluctant to pronounce judgment on a man who was clearly innocent. Or possibly he did so to please Drusilla. A fear of political backlash from the Jews was also a factor (Acts 24:27). Upon his loss of the governorship, Felix was summoned to Rome where certain of his former Jewish subjects accused him of cruelty and corruption. Felix was found guilty but was spared the death penalty.

Felix is representative of many people who are intrigued by the gospel but recognize that surrendering to it means loss of status, power, or control of their own lives. Like Felix, many know on a deep level that what they are hearing is truth, yet their stubborn pride refuses to accept it. Judas Iscariot may have been one of those people. He was in close association with the Son of God for three years, witnessing miracles, healings, and other supernatural events. Yet in the end he chose to walk away. Mere exposure to truth does not necessarily enlighten the heart, and Felix is a good example of that (Ephesians 1:18; 1 Corinthians 1:18).

RECOMMENDED RESOURCES​

Acts, Holman New Testament Commentary by Kenneth Gangel

More insights from your Bible study - Get Started with Logos Bible Software for Free!