You’re right! Scripture is vital to the growth and enjoyment of our God (1 Pet. 2:2; Psa. 119:2; John 15:9-11). It’s no secret; it’s Christianity 101. Many passages tell us this, and we hear this regularly in the worship service. But we cannot make people seek the Lord. Praise God you are growing and that you want others to experience the joy of the Lord. How might we motivate others, let me give a few of the many ways:

BY YOUR EXAMPLE: continue to be a man or woman of the Word. Model it. Let others SEE how it’s changing your life and bringing you joy. Not self-righteous showboating, just be who you are. Don’t hide your faith or love of God’s Word.

BY YOUR TESTIMONY: Speak to others of how passages have impacted you. Did a passage convict you hard, bring comfort in trial, overwhelm you with joy? Share how it’s come alive and how God’s become more precious, e.g. “I have to tell you about what the Lord showed me this morning and how it affected me! Maybe it will bless you too.” Let others see it on your face and hear it in your voice.

BY YOUR LEADERSHIP: Teach your children and grandchildren if you have them. Meditate on Scripture with your spouse if you’re married. Have a time of family worship where you don’t just read a passage and close the Bible but think and talk about it. Ask questions like: What does this tell us about God? About us? What is it calling us to believe or do? What does this mean for your faith in Jesus? Ask others to read, study, and pray Scripture with you, whether as part of a Bible Study group or more informal.

BY YOUR PRAYER: The Spirit brings revival. Pray for it! Pray that he will grow a desire in God’s people for his Word. Pray they will know and experience how wonderful it is to have close communion with the Lord.

Jude appears to quote a portion of the book of Enoch in verses 14–15, though some suggest there’s an oral tradition they both draw from (see NetBible.org notes). Since Jude calls this a prophecy, it seems historic. It becomes Scripture when the Holy Spirit moves Jude to write it (2 Pet. 1:21). But the book of Enoch itself is filled with falsehoods and errors and cannot be called Scripture (see previous question about the Book of Enoch). What you can trust is what the Holy Spirit gave and preserved in the sixty-six books of the Bible, including this reference.

Note: There are also other non-biblical sources referred to in Scripture (e.g. Titus 1:12; Acts 17:23, 28). That doesn’t make their sources dependable or God-breathed.

The word Zion is used about 160x in the Bible. It means “parched or sunny place”, and is the name given to the hill Jerusalem was built on, i.e. Mount Zion. By extension, it often refers to Jerusalem (Isa. 2:3) or even to God’s people (Isa. 1:27; Psa. 97:8). Since Zion is regularly associated with God’s people and his presence with them, it’s even used in Hebrews 12:22 to refer to where God dwells with his people in heaven. In the Psalms specifically, Zion is used 39x to speak both of Jerusalem and its people. One must study an individual passage to determine what it means in a particular place.

Yes, you can. In the truest sense, the church is the gathering of Christians—of believers and followers of Jesus Christ. It is the people. As Jesus welcomes people of all backgrounds to follow him, so should his church. Jesus invited tax collectors who stole (Luke 19), prostitutes (John 8), and people with all kinds of sexual sins in their past (1 Cor. 6:9-11).

The church is not a place for sinless people. If it were, there wouldn’t be a church, “for all have sinned and fall short of the glory of God” (Rom. 3:23). It is THE place for anyone knowing they are a sinner and needing the Savior. And its doors are open to those interested in learning and experiencing the community and worship of Christians. “Let the one who is thirsty come; let the one who desires take the water of life without price” (Rev. 22:17).

To be accepted by the church as a member is not to be without sin. It is to profess faith and allegiance to Jesus, and to repent and be forgiven of your sin. Yes, you can be accepted in the church like any other sinner if you humbly acknowledge your sin and profess to trust in Jesus as your Savior and Lord. For those refusing to acknowledge their sins, being content to disobey and dishonor God rather than seek his forgiveness, the church should not yet accept that person as a follower of Jesus.

Wonderful question. First, to stand up for Jesus isn’t to deliberately cause trouble. Jesus told Peter to put away his sword (John 18:11), and Paul teaches to live at peace as far as we’re able (Rom. 12:8). To stand up for Jesus is to be bold in your convictions (2 Cor. 3:12), confess publicly your faith and allegiance to him (Matt. 10:32), speak the truth lovingly (Eph. 4:15), not be ashamed of him (Luke 9:26), give a defense for the hope within you (1 Pet. 3:15), hold fast the faith (Heb. 10:23), and not live like the world (Gal. 5:17).

When ministering to unbelievers, first look at what we’re commanded to do: spread the gospel, love our neighbors, stand up for justice, and be salt and light wherever we go, etc. Then look at what we’re commanded not to do: be divisive, be worldly, use deceit, sin in our anger, be prideful, etc. We are to share the gospel in a godly manner.

There are occasions when it becomes fruitless, like casting pearls before swine (Matt. 7:6). Times when we should move along and “shake the dust from [our] feet” (Mark 6:11)...at least this time around. This requires biblical wisdom. This is why Proverbs can say, “Do not answer a fool according to his folly,” and in the next verse say, “Answer a fool according to his folly” (26:4-5). The situation determines the correct biblical approach.

Remember, we aren’t commanded to debate or confront every unbeliever online. Use wisdom as to the appropriate times to do so. Wisely assess the situation. Can any fruit come from this? Assess the person. Will they listen to anything, or are they just trying to mock Christ? Assess yourself. Do you have gospel motives? Are you going to remain patient, or will you blow your top?

If the person’s relationship with Jesus is your greatest concern and you use a bit of wisdom, you’re probably doing quite well.

Matthew 12:46 refers to Jesus’ mother and brothers (which could also mean “brothers and sisters”). Their names are given in the following chapter. In Matthew 13:53-56a we read, “And when Jesus had finished these parables, he went away from there, and coming to his hometown he taught them in their synagogue, so that they were astonished, and said, “Where did this man get this wisdom and these mighty works? Is not this the carpenter’s son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas [aka. Jude]? And are not all his sisters with us? (cf. Mark 6:3). Four brothers are mentioned and multiple unnamed sisters.

At first his brothers (or brothers and sisters) did not believe Jesus was the Christ (John 7:5). But they would come to believe (Acts 1:14; 1 Cor. 9:5). Based on study of Scripture, it’s also widely accepted that God used two of Jesus’ brothers--James and Judas (Jude)--as writers of Scripture. As you might have guessed, they wrote the letters (epistles) that bear their names.

If by religion you mean a Christian with a non-Christian, then no. God forbids us to for good reasons. This is not about race but about faith. Moses married a Cushite woman—an African from modern day Sudan (Num. 12). In Deuteronomy we read, “You shall not intermarry with them, giving your daughters to their sons or taking their daughters for your sons, for they would turn away your sons from following me, to serve other gods” (Deut. 7:3-4; cf. Gen. 24:3-4; Neh. 13:25-27; Ezra 9:1-2; etc.). This is exactly what happened. That is why it’s called a great evil (see references).

This is not simply a teaching for Israel or for the time of the Mosaic Law. Paul reminds us, “Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? What accord has Christ with Belial? Or what portion does a believer share with an unbeliever?” (2 Corinthians 6:14–15).

If Christ has saved you, if he is your life, your everything, why would you want to jeopardize that? If your faith is real, not just a cultural label for you, consider God’s instructions meant for his glory and your spiritual good. Consider what it would mean for your marriage and family, for that is what dating properly is seeking. How can you worship and live for God, while your date or spouse worships a false or no god? How can your Creator and Savior be the most important thing to you and he not be the center of your marriage, your family, and your life? Why would you want to spend your earthly life with someone you’ll always be divided with on the most core, eternity-defining relationship and worldview? What if you have children? Would you be content with your spouse saying, “I don’t want them growing up learning about and worshiping Jesus?” Would you join yourself to one who you have no confidence will be with you in glory? One you cannot pray with when you or your child is sick or dying. One you cannot grow in faith with. One you cannot praise God for prayers answered.

So no, God forbids it for these and more very important reasons. And a faithful minister will not marry a believer and an unbeliever.

If by religion you mean a different denomination, that is not forbidden if you are both Christians. You should, however, discuss differences in theology and religious practice with your significant other, for these should be central to your lives.

Yes, because being a Christian depends on what Christ has done not what political party someone is part of. John 3:16 says, “For God loved the world in this way, that he gave his only begotten Son, that whosoever believes in him shall not perish but have everlasting life.”

A Christian’s support for a party may be more or less consistent with biblical ethics (another discussion), but this is not a litmus test for a Christian. Individuals within a party also often disagree with various positions or candidates of their party platform. All parties are tainted by sin. This is why Rev. MLK Jr. in his time said, “I don’t think the Republican Party is a party full of the almighty God nor is the Democratic Party. They both have weaknesses. And I’m not inextricably bound to either party” (Britannica.com). Parties change over time, but the truth remains, no political party secures or disqualifies a Christian’s identity.

A Christian’s identity is found in Jesus Christ not in politics. Paul summarizes what unites Christians, “There is one Body and one Spirit—just as you were called to the one hope that belongs to your call—one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all” (Eph. 4:4-6). The Apostles Creed is also a good summary of the essential doctrines of the Christian Faith.

It’s good to want to know how the Spirit gifts you to serve. But let it not be a source of anxiety for you. Nowhere in Scripture do you find people stressing about which spiritual gift(s) they’ve been given. Nowhere do you find a test that will give you a sure answer. Man-made tests can summarize what Scripture tells us, or they can try to match desires and skills to gifts, but there are many problems with such tests. The biggest perhaps is that an unbeliever can take these assessments and get assigned a gift, yet unbelievers don’t receive spiritual gifts for they don’t have the Spirit. Scripture tells us the Spirit gives gifts to believers to be used for the common good (1 Cor. 12:7). It doesn’t tell us which you have. That comes through discovery, desire, divine providence, dissuasion (advice), and development.

Discovery: Just as you don’t know if your naturally gifted at art until you try, you don’t know if you’re supernaturally gifted in discernment until you test it out. God doesn’t tell you what gift he gives you, but he does tell you to be serving. As you serve in different ways, you’ll discover more and more where your gifts lie and don’t lie.

Desire: Many times, God also puts burdens and desires on our hearts to lead us to use the gifts he’s given. Has he given you a desire to teach biblical truth and theology? Has he given you a special burden for others to know the truth? Perhaps he’s steering you toward the gift of teaching he’s given you.

Divine Providence: God leads us sovereignly though life (Prov. 16:9). Where has he brought you? He will place you in situations where the gifts he gives can be discovered and used. If God has providentially brought you through many or severe trials and your faith is strong, maybe you may have been gifted with more faith, stronger faith, more sure faith (assurance).

Dissuasion (advice): When we become Christians, we are joined to the Body of Christ. Spiritual gifts are to be used for others, discovered by serving others, and are discerned with the help of others. That is one of the many reasons being a regular, active part of a local church is crucial. What gifts do others see in you? Many times, others see what we cannot. They might see in you a budding gift you haven’t noticed. You can ask those Christians who are closest to you and wise, and you can just listen to what they are saying. Do you hear, “Wow, people seem to naturally follow you” (Leadership), or, “You’re really good at teaching” (Teaching).

Development: Spiritual gifts also need to be developed. If you think you have a certain gift, develop it. Like muscles, gifts can be ignored or exercised. They can atrophy or be strengthened. Faith exercised becomes stronger. Leadership improves when you lead. The Spirit continues to grow and develop those gifts just as he does the Fruit of the Spirit.

So how can you know if you have the gift of discernment? Apply these principles and see if you do? Do you have a passion for doctrine (biblical truth), and does false doctrine that leads people astray really burden you? Can you increasingly discern not just between what’s clearly good and evil, but where truth is being cleverly twisted and where it will lead? Can you, better than most, see past the clouds of emotion or cleverly devised deception to discern biblical truth? Since discernment relates especially with the truth God has revealed in Scripture, if you don’t also have a growing desire to know and study God’s Word, it’s less likely you’ll also have the gift of discernment. What do people say about your ability to discern? Consider things like these in your process of discovery.

Seek God in his Word, through prayer, and his sacraments. Actively participate in the life of the church, taking opportunities to serve. As you do so, your gifts will become clearer.

When we talk about modesty, we refer to what is proper, decent, and respectable. Even public schools often have requirements on tops, length of shorts, restrictions on what can be pictured or written on shirts. Modesty has cultural and individual aspects. What may be considered modest for 1st-century Jews will be different than 21st-century American Christians. What the average Christian considers modest would be considered immodest to a culture where women are clothed head to foot. Context matters too. What might be okay for swimming would be inappropriate for a dinner. But let’s look at this biblically.

Is modesty biblical? Absolutely. Following their sin, Adam and Eve knew parts of our bodies were to be covered (Gen. 3). There are parts meant to be more private (1 Cor. 12:23); parts meant to be shared intimately only with a spouse (Lev. 18; 1 Cor. 7:4). We should blush in the face of immodesty. It is a sad testimony of a seared conscience when we no longer blush (Jer. 6:15). Immodesty also lessens true beauty. Proverbs 11:22 says, “Like a gold ring in a pig’s snout is a beautiful woman without discretion.” Yet, none of this is even uniquely Christian.

As Christians, we should glorify God with all our life (1 Cor. 10:31). We are made by God for God (Col. 1:16). “Do you not know that your BODIES are temples of the Holy Spirit who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore, honor God with your BODIES” (1 Cor. 6:19-20). Christianity is not only about the spiritual; it includes the physical too. Christ came to redeem not just our souls but also our bodies. Our identity in Christ shapes everything, including how we present our bodies to God and the world.

Biblically, modesty considers what’s too little AND what’s too much. 1 Timothy 2:9-10 calls for modesty in not pridefully showcasing your physical beauty. At its root, modesty is a heart issue. Are we living as Christ’s and for Christ? Are we dressing in a way that shows we love God and love others?

Scripture doesn’t give a list of clothing rules we must obey; neither will I. Instead, Scripture gives us a theology of whose we are and principles of faithfulness. We are given a new identity and should desire to honor God with our life, including how we dress. Elisabeth Elliot wrote, “The fact that I am a woman does not make me a different kind of Christian, but the fact that I am a Christian makes me a different kind of woman” (Let Me Be a Woman). The same applies for us men.

As you consider modesty as a Christian, ask yourself:

(1) How can I honor God with my body?

(2) What does my appearance communicate about me, my morals, and whose I am?

(3) What kind of man or woman am I trying to attract? Does the way I dress communicate something else?

(4) Am I trying to be beautiful or handsome, feminine or masculine, in a way that is appropriate, or am I trying to provoke a lustful response?

(5) As a parent, am I teaching my children about honoring God with our bodies? Am I bringing them up in the '“training and instruction of the Lord” (Eph. 6:4), even if that means telling them to go change?

The transfiguration in Matthew 17:1-9 (cf. Mark 9:2-10; Luke 9:28-36) is an unusual, yet historical event where God the Father speaks from heaven, the spirits of Moses and Elijah appear on earth, and Jesus’ form was temporarily changed before the eyes of his three closest Disciples. The word translated as transfigured is where we get the word metamorphosis. Jesus had a change of appearance.

The key to understanding this remarkable account is the Father’s words in v5, “This is my beloved Son with whom I am well pleased; listen to him.” His change in appearance is meant to show what the Father then tells: Jesus is the divine Son of God. When the Son took on flesh, he took the form of a servant (Phil. 2:7). His words, his miracles, the prophesies, everything but his form testifies that he is God in the flesh (Matt. 1:23; John 1:18; 14:9; Col. 1:19). A few verses earlier, Jesus asks, “[W]ho do you say that I am?” Simon Peter replied, “You are the Christ, the Son of the living God. And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven” (Matt. 16:15–17).  Now, the veil of Jesus’ humanity was drawn back to show his divine nature. These Disciples got a glimpse of heavenly brilliance and divine glory that he’s had for eternity with the Father.

Jesus’ identity was confirmed with a visible revelation, a direct verbal revelation from the Father, and the presence of Moses and Elijah (the Law and Prophets) that spoke of him.

The transfiguration: (1) Harkens to the past with Exodus and Sinai imagery, (2) confirms he is the Messiah in the present, and (3) points to his future departure (Luke 9:31), resurrection (Mark 9:9), and resurrection glory (Acts 22:6-8; Rev. 1:16).

The Father says, “Listen to him” (Matt. 17:5). The transfiguration calls us to trust, follow, and serve Jesus with all our being.

When people say “heaven” they often lump everything of the Christian’s everlasting home under that term. Scripture does not. The current heavenly realm is temporary. It will give way to the new heavens and new earth (i.e. the new creation) after Christ returns (2 Pet. 3:13). At that time, heaven (the abode of God, his angels, and his people) will be united with the new creation where Christ will dwell with his people. Earth re-created without sin and its effects shall be our home again.

There is no direct statement of animals in heaven. We know that there are angels (spirits), and there are disembodied souls of men (spirits). The only human with a physical body is the risen Christ. We aren’t told about animals.

There are no direct promises of animals in the new creation either. Some appeal to Isaiah 11:6-8 where it speaks of the lion laying down with the lamb, but this is inconclusive. The purpose of that picturesque prophecy is to stress the sinless peace of Christ’s Kingdom not to list animals, but it does suggest an animal presence. There are good reasons, however, to believe there will be animals in the new creation.

1. There is divine precedent. God created the earth very good. And when he did so, he created it with animals (Gen. 1). It seems likely that when re-creating the earth, he would again populate it with animals that display his creativity.

2. God created us to work, garden, and have dominion over the animals. When he placed Adam and Eve in the Garden, he gave them animals to name and probably help with work (Gen. 2). The picture given in the book of Revelation is a re-created Garden with the Tree of Life and rivers, where we again walk with our Lord (Rev. 2:7; ch.22). It is reasonable to think this also supports the idea that God would have animals in his new creation.

This is a very broad question, so I can only give a broad response. The development of Artificial Intelligence (A.I.) has occurred in stages over the years becoming much more advanced within that past few years Its applications are varied and will continue to be expanded.

A.I. is not inherently sinful. Like any tool, it can be used for good or evil. A.I. can be used to make certain processes more efficient which could be helpful for research or saving lives; that would be good. A.I. is also being used to create new ways of engaging in sexual sin; that of course is evil. Best practices for A.I. would be the same with most things. Here are a few pointers:

1. Recognize that, no matter how powerful it becomes, it is no threat to God or his sovereign plan (Psalm 135:5-6).

2. Don’t use it for sinful purposes.

3. Don’t let it take you away from God’s good purposes for you. We’ve seen how technology can help us access biblical material and remote worship services. That can be good for study or if you really cannot make it to worship. Yet, when people willfully skip out on God’s corporate worship because technology is easier, that is a false substitute that disobeys God, steals from his praise, deprives our fellow Christians, and keeps us from the means God has given to help us grow (fellowship, sacraments, corporate prayer, service, etc.). “For just as each of us has one body with many members, and these members do not all have the same function, so in Christ we, though many, form one body, and each member belongs to all the others” (Rom. 12:4-5). “The eye cannot say to the hand, ‘I don’t need you’; And the head cannot say to the feet, ‘I don’t need you!’” (1 Cor. 12:21, cf. vv12-31). “Do not neglect meeting together” (Heb. 10:25).

4. Do not let it become an idol by controlling your time or leading to laziness.

5. “Whatever you do, do it to the glory of God” (1 Cor. 10:31).

Yes. You should not feel that a chronological reading is required, but it can benefit you. The main thing is to continue to be in God’s Word. “...as newborn babes, desire the pure milk of the Word that you may grow thereby” (1 Pet. 2:2). If we are to grow in Christ, we must be in his Word that shows us Christ, sanctifies us (John 17:17), keeps us from sin (Psa. 119:11); sweetens life, guides us, and produces understanding (Psa. 119:103-105), and so much more! We learn more about God, about ourselves, and about what pleases the Lord.

How can a chronological reading be advantageous?

1) Any time you read the Bible it is advantageous. And a new approach can sometimes keep it fresh or help you see things you haven’t before.

2) It can promote reading larger sections. Many people just read a verse here and a verse there because it’s the verse of their devotional, or because they are looking for something specific. There are benefits to meditating on specific verses, but if you never read or listen to larger sections (chapters or books at a time), your understanding will be limited. Take one of the Epistles (letters) of the New Testament. If your sweetheart wrote you a letter and you read one or two sentences out of the middle, it would be difficult or impossible to see how it fit with what they were telling you. You might even get the wrong idea. The same is true of Paul’s or Peter’s letters. If a chronological reading encourages consuming larger chunks where you can understand the context, you will benefit greatly.

3) It can help you see the overall redemptive story. The Bible is one story. Reading chronologically might help you see how God’s story of salvation unfolds. This is very important for understanding things like the covenants, the purpose of the Law, Israel and the Church, the purpose of sacrifices, what the Prophets are talking about, and how things point to Christ

I will address this from three perspectives. The short answer is, no.

Biblically: While pastors' responsibilities and choices vary, they are called and ordained to the office of Minister of Word and Sacrament. That is (often) their official title. One reason why there is a plurality of elders is because the pastor cannot and should not have his hands in every situation (Tit. 1:5). With the elders, pastors shepherd the people of God with a focus on the Word, Sacraments, and prayer. This is why Deacons were appointed for the churches, so that pastors/elders could, "devote ourselves to prayer and to the ministry of the word" (Acts 6:1-7). Spreading out the ministry is nothing new. Moses was called out by his father-in-law, Jethro, for doing too much. This was neither good for Moses, nor for the people (Exo. 18:13-27). God gave, "...some as pastors and teachers, for the equipping of the saints for the work of ministry" (Eph. 4:11-12). The pastor is not meant to be involved in everything. (1) Part of his duty is to use the Word to equip others for ministry. (2) He isn't given gifts for everything. (3) Others have been given gifts by God to be developed and used (1 Cor. 12:4-31). The whole church should be encouraged to be active. It would be wrong for the pastor to have to be involved in "all possibly impactful church events". The congregants may hesitate to use their gifts, may put the pastor on a pedestal, and may rightly suspect the pastor of being controlling.

Practically: Who and what designates "impactful". Every ministry the church participates in should be "possibly impactful". If not, it shouldn't be a ministry of the church. Every leader believes their ministry is impactful and hopefully has a heart for where they serve. Is the pastor's schedule subject to every leader and area of ministry? Add a new one, now the pastor has more? Should the pastor attend every youth event? Pre-school meeting? Seniors events? Community gathering? Be involved with every committee? Aren't they all meant to be impactful, and aren't all those groups vital? This is impossible in almost any church.

Personally: It produces unrealistic, unhealthy, unsustainable expectations. It is not healthy for the pastor's personal, family, or spiritual life to have to participate in every possibly impactful event. The pastor needs time to nurture his family, cultivate his marriage, spend time alone with the Lord, and rest for his sake and the congregation's. His first calling and ministry is to his marriage and family. It is implied in the biblical qualifications for elders/pastors (1 Tim. 3:1-7; cf. Gen. 2:24; Eph. 5:23-33; Eph. 6:4). The pastor does not labor just 1-3 hours on Sunday. 70% of pastors spend between 10-18hrs preparing each sermon (churchanswers.com). Most pastors work an average of 50-60hrs+ per week, are on call 24/7, and cannot leave work at the office. In 2023, 42% considered leaving the pastorate (Barna research). 50% of pastors don't last five years (expastors.com, 2023). 80% do not last ten years (pirministries.org, 2023). There are denominational duties, meetings, counseling, funerals, weddings, and planning. This is not a complaint but par for the course. Pastoring can be at the same time one of the most rewarding and challenging callings. It is a reason for caution, to learn to say "no", and to let others serve. The pastor is not the focus, Jesus and the gospel are (John 3:30).

A cult can be a religious cult; a religion can be cultish, but they are not the same. Let’s look at some definitions.

Religion: a system of beliefs, practices, and traditions shared by a community that center in the worship and teaching about a deity or deities. Common to religions are a religious book, worship services, and worship leaders.

Cult (the way it’s used now-a-days): “refers most often to a group of people with usually atypical beliefs living in relative isolation from the world. They tend to centralize around one charismatic person—the cult leader—who orders the beliefs, behaviors, and customs of all the other members. Each cult has its own distinctive focus, but almost all of these groups share at least some elements in common: authoritarian control, extremist beliefs, isolation from society, and veneration of a single person” (masterclass.com).

Christianity: a religion centered in the person and work of Jesus Christ and governed by the self-revelation of the one, true God (Father, Son, and Holy Spirit) that is preserved in the 66 books of the Holy Bible. A person becomes a Christian only through faith in Jesus Christ, the Son of God, our Savior and Lord (John 10:1-18; 14:6; I John 2:23).

In the past couple decades, some have claimed Christianity is not a religion; this is simply not true. It is the only proper religion, is different from all other religions, but it fits the definition of a religion. Speaking of the life of a Christian, James 1:27 says, “Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.”

A Mysterious Person: Melchizedek shows up on the scene rather abruptly in Genesis 14.18-20 after Abram rescued Lot. We do not know of his past, and this is purposeful (Heb. 7:3). He is a priest-king. The king of Salem (which means “peace”) and priest of God Most High. His name means “king of righteousness”. Some have posited that this is a Christophany (the Son of God making himself visible as he does in other times in the Old Testament). They argue this based on his name, because he is both priest and king, he comes and goes suddenly to bless Abraham, he has a meal of bread and wine, and he is associated in with Jesus (Psa. 110:4; Heb. 5-7). Others see him as a type and foreshadowing of Jesus but not the pre-incarnate Son. Good arguments can be made for either.

A Messianic Figure: The most common reference to Melchizedek is in reference to Christ’s priesthood. This is important. The biggest section given to Melchizedek is in Hebrews 5-7. In it, the writer is pointing out how Jesus is the final and best High Priest. A priesthood that precedes and exceeds the Levitical priesthood given under the Law of Moses in every way.

• His priesthood precedes that of Aaron and the Levites. Before God called Aaron or established the priesthood through the Levites, Melchizedek was a High Priest of God. Because Abraham paid tithes to Melchizedek, “One might even say that Levi himself, who receives tithes, paid tithes through Abraham, or he was still in the loins of his ancestor when Melchizedek met him” (Heb. 7:9-10).

• His priesthood outlasts that of Aaron and the Levites. “You are a priest forever after the order of Melchizedek” (Psa. 110; Heb. 5-7). Even the “HIGH Priest forever” (Heb. 6:20). The Aaronic-Levitical priesthood has ended. Never again will God desire there to be a priest in Israel or among his Church, or for them to make sacrifices for sin (Matt. 24:1-2; Heb. 7:11-12, 18-28; 8:13; 10:5-10).

• His priesthood is perfectly efficacious. The former types and shadows have given way to the One they pointed to—their perfect fulfillment, Jesus Christ. Jesus made the once-for-all sacrifice. Unlike Aaron and the Levites, he never had to make atonement for himself, being sinless (Heb. 4:15-5:3; 7:27). He lives to make intercession for his people (Heb. 7:25).

• His priesthood is supremely powerful. Sacrifice after endless animal sacrifice could not truly atone for our sins (Heb. 10:1-4). Christ’s did (Heb. 10:11-14)! The Levitical priesthood under the Mosaic Law was weak; Christ’s priesthood by grace is powerful (Heb. 7:16, 18-19, 25-26). He is the mediator of a better covenant (Heb. 7:22; ch. 8). It is likely why Melchizedek comes to bless Abraham right before God establishes the covenant of grace with him (Gen. 15). The promises given to Abraham of salvation by grace through a righteousness that come through faith are the same Christ came to fulfill.

• His priesthood gives full assurance. Under the Law, only the high priest could enter the holy of holies into God’s presence once a year. Now all believers have confidence to enter God’s presence through the blood of Jesus Christ (Heb. 10:19-23). This was the important message of the curtain tearing at the death of Jesus (Matt. 27:51).

I was recently approached by someone wanting money. I gave them a few dollars, but really felt empty because I didn't "do anything" as a Christian witness.

Your heart is in the right place. Seeing and acknowledging the burdens of others and wanting to not only alleviate suffering but also see that person saved is the heart of Christ.

Cultivate the burden while recognizing your limitations: Every situation is different. You may only have a moment and you don’t know the heart of the person. A situation rarely, if ever, feels ideal. You need not feel guilt for having 90 seconds if that’s all you have. Jesus had to leave when there were people still wanting things from him, but he was tired and had to pray (Matt. 14:23).

Pray and listen to your conscience: Many will tell you never to give money because it might be used for drugs or alcohol. That is true; it might. Former addicts have admitted to that. And we do have quite a few resources in West MI for the homeless. But it also might not be a deception. We should try to be wise about a situation without becoming cynical about all homeless and poor. If they are saying they are hungry, and you have the time, offer to buy them something to eat, or keep McD’s burger vouchers in your car to hand out. Even that can be an opportunity to say a few words. Pray and listen to your conscience and gut. There are any number of ways to help in any given situation.

Don’t make light of loving actions: Certainly, we want a person to be saved. That does not mean carrying for physical needs isn’t important. Jesus didn’t only preach the gospel, he also healed many people, ate with people, embraced children, and spoke to the outcasts. Wasn’t this doing something? Jesus said, “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’” (Matt. 25:35-40). Jesus also showed the importance of loving our neighbors in the Parable of the Good Samaritan (Luke 10). No mention of the sharing the gospel is there. To love your neighbor with your compassion and actions as an outflowing of your faith is no small thing! It is good even if you don’t share the gospel.

Take the extra step: If the situation allows, you can challenge yourself to take the extra step of opening the conversation in hopes that you'll have the opportunity to share the good news of Jesus. Ask a question in return? “I’m sorry to hear that. That must be very difficult. Would you share some of your story?” Then you can share a bit of your own, telling them about the peace you have in the forgiveness found in Jesus’ death and resurrection. Or perhaps offer to pray for them. Or encourage them to attend Christian church for support and to hear the life-giving news of Jesus which we all need regularly. Or politely ask them to take and read a gospel tract in addition to the bit of money. Tracts are not great for every situation, but it may be the best one for the few seconds you have. They may already have a history with the Gospel, and God might use you or that tract to water that seed by reminding them of the Good News.

Who is a Christian? What truly sets a Christian apart from a non-Christian is whether they are trusting in Jesus Christ alone as their Savior and Lord. How can we be saved? Turn away from a commitment to ourselves and our sin (repent) and believe in the life, death, and resurrection of Jesus Christ (faith) (Acts 16:31; 1 Cor. 15:1-11; John 3:1-19). Is Christ our only hope for forgiveness of sins and everlasting life (Gal. 2:16)? The Apostles Creed is a helpful reminder of some of the basic beliefs of Christians.

Are Roman Catholics Christian? As a whole, the Roman Catholic Church (RCC) has some very unbiblical, unchristian beliefs, which is why Roman Catholics, like Martin Luther, were seeking reform—a return to Scripture. Our most severe concern is that they mess with the Gospel which saves. According to official RCC beliefs, they hold that sinners are NOT saved by grace alone, through faith alone, in Jesus Christ alone. They say, let those be anathema (cursed by God, damned to hell) who say salvation is only by grace through faith:

“If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification...let him be anathema (Council of Trent, Canon IX).

“If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ's sake; or, that this confidence alone is that whereby we are justified; let him be anathema” (Trent, Canon XII).

“If any one saith, that, after the grace of Justification has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise, that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before the entrance to the kingdom of heaven can be opened (to him); let him be anathema” (Tent, Canon XXX).

“If any one saith, that...the good works which he performs through the grace of God and the merit of Jesus Christ...does not truly merit [earn] increase of grace, eternal life, and the attainment of that eternal life...let him be anathema” (Trent, XXXII).

God through the Apostle Paul says the exact opposite. That if you require anything from man’s efforts to be saved, THAT is a false gospel. Let THAT person be anathema (Gal. 1:6-9) for it makes void the grace of God (Gal. 2:16-21) (cf. Gal. 3:6-29; Rom. 3:20-28; 4:1-5; 5:1-2; 6:23; 9:30; Eph. 2:8; Phil. 3:9;Tit. 3:3-7: Heb. 7:25-27, etc.) Paul says, if you mess with the Gospel (of grace alone, through faith alone, in Christ alone), that is antichrist, for that is the only hope of salvation and the glory of God. However, like any group, denomination, or local church, there may be true believers resting in the merits of Jesus despite what their official teaching is. And so, we should engage individual people (or congregations) on what they say they believe. Learn about them. Ask them? Many Catholics do not know what the RCC teaches. Continue to lovingly point them to what Scripture says is their only hope for forgiveness of sins and life everlasting—Jesus’ life, death, resurrection, and ascension alone.

These are not all the same in nature or purpose. For Christians, Christmas and Easter are remembrances of Christ's birth and resurrection. So no, we are not engaging in pagan worship. We celebrate the person and work of Jesus every Lord's Day, but there can be benefits and ministry opportunities to especially focusing on the birth and resurrection of Jesus. Many churches have for centuries observed these events, especially since the Middle Ages but also long before. Some Reformed and Presbyterian churches do and others do not. Lord's Day worship is required; additional observances are often viewed as a matter of Christian freedom (Col. 2:16).

By referencing paganism, some claim an inseparable connection between possible origins of certain words or traditions and these observances/celebrations. That's not helpful as even the origins are often theories and so far removed from what many Christians are celebrating. Do you refuse to observe the days of the week because of their pagan Roman and Norse origins? Do you refuse to have a bonfire with friends because it has questionable origins and comes from bone fires? Doubtful, because they are so far removed from anything you observe.

As to Halloween, some suppose certain influences linked to ancient Celtic paganism (not Satanism), but these are uncertain. That was called by a different name and celebrated harvest and the darkening of the days after the Autumnal Equinox. Halloween means "All Saints Eve" the evening before "All Saints Day," a Christian holiday for Catholics, and some Anglicans, and Lutherans, etc. It is a day they remember and pray for the souls of dead believers (The Bible does not have us pray for the salvation of the dead whose destinies are determined). What passes for Halloween culturally is stripped of its religious significance and is an autumn event. For Christians who choose to participate at all in this cultural holiday, it is not connected to worship. It is community engagement. Though we haven't called our neighborhood event “Halloween”, we are drawing from this community opportunity. If Paul could tell us there is freedom to eat food sacrificed to pagan idols if not worshipping the false gods (1 Cor. 8), certainly candy, costumes, carving pumpkins, and community festivities are not inherently sinful. We aren't holding Halloween services. We understand there will be hundreds of neighborhood kids and families out. We welcome them to a safe place to enjoy conversation, receive treats, and perhaps we will have the privilege of connecting with neighbors who may otherwise not stop by.

Should you find your conscience troubled by any of these, you ought not participate.

The Nephilim are mentioned directly only in two passages (Gen. 6:4, Num. 13:33). Their offspring are mentioned in quite a few other verses, generally referred to as the Anakim, i.e. sons of Anak (Deut. 9:2), who was the son of Arba (Josh. 14:15). The Nephilim were mighty men, who were abnormally tall and large, and so referred to as giants. There are two main views as to their origin:

(1) The Nephilim are the offspring of fallen angels (demons) and women. They argue that Nephilim likely comes from the Hebrew word nephal meaning “to fall,” as an indication of them being from fallen angels. The “sons of God” in Gen. 6:4 refer to angels as they do in Job 1:6; 2:1; and 38:7. They believe Jude 6 is a reference to this when it says the “angels who did not keep their own domain.” Since angels can take human form (Gen. 19:5; Heb. 13:2), they argue they could have intercourse with humans. They take their large proportions and strength to be a consequence of being demonic half-breeds. There is another unbiblical aspect that fuels this view. The pseudepigraphal Book of Enoch (see other Q/A #12) teaches this. This should not contribute to one’s understanding of the passage, for it is a book of errors, contradicting the infallible Genesis account, even falsely taking Enoch’s name. It teaches the Nephilim were 450’ tall and the root of sin and reason for the Flood.

(2) The “sons of God” in Genesis 6 refer to men of God’s people, as they do in Deut. 32:8; Matt. 5:9; Luke 20:36; Rom. 8:14, 19; and Gal. 3:26, who took unbelieving wives, “the daughters of men”. The Nephilim are an abnormally large tribe of humans just as the Rephaim later were from whom Goliath came (Gen. 14:5; Deut. 2:11; 2 Sam. 21:16-22). The root of Rephaim likely comes from a word meaning “to cast or throw down,” similar to the possible root for Nephilim (to fall down). Both, likely refer to the ability of these mighty men to strike down enemies. Though angelic begins can take human form, it is unlikely they would be able to mate with humans given Matt. 22:30. Even if they could, the flood destroyed all but Noah’s family, so unless they were allowed to do so again, it doesn’t make sense that they were found still in the time of Joshua (Josh. 15:14; Jud. 1:20). Most convincingly to me is the context of Genesis 6. Man brought sin into the world by falling to Satan’s temptation (Gen. 3). The story continues by showing how mankind worsened as a result. They turned to murder and polygamy (ch4). The division grew between the faithful line of Seth and the unbelieving line of Cain (Gen 4-5; cf 3:15). As population increased, so did mankind’s sin, including lust and all kinds of wickedness (Gen. 6:1-5). God’s decision to wipe out the world in a flood was not because of fallen angels, but judgment upon mankind (Gen. 6:3, 5-7, the verses before and after the Nephilim, and many others). God would again later command his people not to take wives from unbelieving women because this would lead his people into idolatry and other sins.

Did God send the flood to destroy them, their offspring, and the evil they brought? Yes, in the sense that he sent the flood to destroy all except Noah’s line. No, if you take the false teaching of the Book of Enoch and think they were the root and reason for sin and the flood.

Are they around today? I’m not certain. It depends which view you take and whether Nephilim became just a descriptor of other similar abnormally large people. Whoever the post-flood Nephilim were (Anakim), they were destroyed or driven out of Israel (Josh. 11:21-22; 14:12). Of the Rephaim, Og was said to be the last (Josh. 13:12), but later we see Goliath who was called a giant (~9ft’) show up. Throughout history there have been accounts of individuals, families, and tribes of unusual size. The current record from recorded history is from 1939. A man measuring 8’11” (the height of Goliath).

• Satan is a creature and therefore limited. He is not eternal, omnipotent (all-powerful), omniscient (all-knowing), or omnipresent (everywhere-present). That said, he is a formidable, powerful, and wicked enemy. Though he cannot be all places at all times, he has many in his army. He was created as an angel of light but resented God and submission to the Almighty (Isa. 14:12). The angelic abilities we see in Scripture we ought to expect in Satan.

• Angels are spiritual, bodiless beings. They can take human likeness (Gen. 19:5; Heb. 13:2), have mighty strength (Matt. 28:2), and can do extraordinary things (Gen. 19:11). For those not indwelt by the Holy Spirit (Mark 3:22-27; 1 Cor. 6:19), demons have been able to possess humans (Mark 5:2) and animals (Mark 5:12-13) in a way that influences their actions.

• What power does Satan have in the Christian's life? Satan and his demons are actively opposing Christ and his Kingdom (Eph. 6:11-13; 1 Pet. 5:8) even though they know their time is limited (Matt. 8:29). Like a wounded animal in a trap, they are dangerous, doing all they can to hinder the good and spread evil. Satan's names and titles tell us he is in the business of corrupting, opposing, and destroying (as he is able) the beautiful work of God.

• Corrupting: He is called The Father of Lies (John 8:44). Bealzebub, which means Lord of the Flies/Dung (Matt. 12:24). He is the Deceiver (Rev. 12:9) and disguises himself as an angel of light (2 Cor. 11:14). He is known as the Tempter (Matt. 4:3).

• Opposing: Satan means adversary (1 Pet. 5:8; Job 1:6). Devil means accuser or slanderer (Rev. 12:10).

• Destroying: He is called Apollyon, meaning destroyer (Rev. 9:11), and he seeks to "devour" (1 Pet. 5:8)

• His power in the lives of Christians is primarily in the art of sinful persuasion. As with the first sin, he twists the truth to deceive and persuade Christians into sin. He plays into our prideful, lustful temptations and the world's wickedness. He throws accusations at Christians, highlighting their sin and casting doubt on their salvation. He lies about the goodness of God and his word. And he works to destroy the beauty God creates, e.g. families, ministry, truth. Yet he can be resisted (Jam. 4:7).

• Do we give him too much credit? It depends. Many times people do not consider enough that there is a spiritual war going on. Then again, some attribute virtually every temptation and sin to "the spirit of__________." They forget that we carry along the sinful flesh that works contrary to the Spirit within us (Gal. 5:13-26; Rom. 7). When we sin, we give into our own sinful desires (Matt. 5:21ff; Jam. 1:14-15). So yes, we can give Satan too much credit if we blame him for our sinfulness. If we don't take our flesh serious enough, we're less likely to be fighting or fleeing it. If we're not fighting or fleeing it, we will more often give into it.

• Where does that leave us? We ought to be aware of Satan and his tremendous, yet limited, power and take him seriously. We ought to learn of his character and know his ways. Yet, we ought not to blame our sin on the Devil either.

What is a good response to, "Oh, so you're religious." I want to say no, I am a Jesus follower, but it seems that doesn't really invite any more questions.

A way forward: If you play chess, you know that to continually be in check makes it very difficult to move forward. You retreat or block only to have to defend again. If you can break that cycle, then you can move ahead. When someone begins with a scoffing accusation or remark, don’t remain on the defensive. Do as Jesus did; respond with a question. This invites more honesty. It gets them thinking more deeply. It shows you're genuinely interested in conversation. It often softens their behavior. It provides a way forward.

"Oh, so you're religious."

“What do you mean by that? By the way you said that, I am guessing you're not fond of religion. What is it that you dislike?”

You've now opened the conversation and invited them to share some of their beliefs and life. The aim is not to dominate and put THEM on the defensive but to have a heart-to-heart discussion. Ask: “What do you understand Christianity to be about?” You’ll get a window into what they think the Bible teaches and insight into their past experience with Christianity. You can now proclaim that the Bible centers around Jesus. It’s all about God sending his son Jesus who lived, died, and rose again to rescue us from our sin, save us from judgment, and provide everlasting life, joy, and peace with God. All Scripture is showing us our need of him, preparation for him, revelation of him, salvation in him, and what it means to lovingly follow him. Ultimately, you want them to know the true Jesus, hoping they will turn and trust in him.

If self-righteous Christians are their problem, tell them Jesus also spoke against self-righteous religious people (Pharisees) and called them to humble repentance and faith. It is true that Christians often behave improperly. We still struggle with sin and need to grow in godliness. That's why we rely on Jesus and not ourselves. We need a perfect Savior, not another sinful man or woman. The forgiveness and freedom we receive by trusting and resting in our perfect Savior brings joy and gratitude. It is out of that joy and freedom that we begin to behave more like Jesus...But that's a process.

You've taken a scoffer’s remark meant to make you feel bad and put you on the defensive, and directed it to a more meaningful conversation. Likely, you’ve begun to earn some trust as you display humility and a willingness to listen. It is unlikely that the person does a 180, but you've planted Gospel seeds, shown what a true Christian is like, and given that person a safe person to go to when the Lord convicts them and they have more questions. Perhaps you will see them converted someday.

Note: Christianity is rooted in a relationship with Jesus, but it is still a religion (James 1:27) with a community of faith, the Scriptures, sacraments, worship, confessions, etc.

APPROACH: As with any controversial issue, we do not look to the changing, fickle culture, or our hearts which often lead us astray, or to trends in a church. As Christians, we need to humbly trust God and rest upon his Word to have the right and final say even when we struggle to accept his will.

ANSWER: God restricts the office of pastor/elder to called, qualified men. Through the unfolding of Scripture’s redemptive narrative, God gives numerous commands, instructions, examples, and reasons. So yes, it would be wrong for a woman to become a pastor or elder because it is against his will, which is why the Church throughout history has overwhelmingly taught this. God never says it is because women are ungifted, less smart, or inferior Christians. To say so would be terribly wrong. But we are given...

• Clear qualifications: Paul instructs both Timothy and Titus to ordain elders/overseers/pastors with the qualification of being “a man,” and, “a husband of one wife” (1 Tim 3; Titus 1). This comes immediately after speaking separately about women in 1 Tim 2, emphasizing the clarity of distinct roles.

• Creational reason: Paul links headship in the church with headship in the home, assigning the overall rule and teaching to the male, “For Adam was formed first, then Eve” (1 Tim. 2:13). These roles rooted in God’s created design.

• Reason in the Fall: Paul also links headship to the Fall, Eve being the first to be deceived (1 Tim. 2:14).

• Christological reason: Male headship in the home and church is meant to point to Christ and the Church, his Bride (Eph. 5:22-33). The pattern is designed to drive us to Christ, the Chief Shepherd (1 Pet. 5:4; Psa. 23) and Heavenly Bridegroom (Matt. 9:15; 25:1ff; Song of Songs; John 3:29; Rev. 21; et al). This is carried on into glory, with the consummation of the wedding and the heavenly wedding feast (Rev. 19).

• Jesus’ & Apostolic precedent: God’s precedent is rooted in the OT with priests being Levite males. Jesus founded his church on the Apostle’s ministry and ordained all males. He discipled them, and they too ordained males (see qualifications above).

4 COMMON CLAIMS/ARGUMENTS:

• Gifts/Abilities: Claim: If a woman has ‘pastoral’ gifts and abilities, this proves they should be pastors/elders. This is a wrong assumption and not supported by Scripture. God-given gifts & abilities must be used to God’s glory. If he restricts the office of pastor/elder to men for his purposes, it does not glorify him to defy his will; it is sin. Those same gifts ought to be used elsewhere. Levites were leaders in their own way but wanted to be Moses and Aaron; God said no (Num. 16). King Saul knew how to offer priestly sacrifices and did; God was angry because he was not supposed to (1 Sam. 13). King David had the gifts, abilities, and resources to build a temple for God, yet God said no (2 Sam. 7; 1 Chron 17, 22). Uzziah was an anointed King, yet presumed to be a priest too; God said no and punished him (2 Chron. 26). As a riff on Num. 16:9 “Is it too small a thing for you that the God of Israel” saved and called you to serve in his house in other ways?

• The Spirit: Claim: The Spirit is leading me to be a elder/pastor. We should be sensitive to the Spirit, but the Spirit would never ask you to contradict the Word which was given by the Spirit’s perfect authority and influence (2 Pet. 1:21). If you perceive the Spirit is leading you to do what contradicts the clear teaching of the Spirit’s Word, your perception is faulty.

• One in Christ: Claim: Paul said there is no Jew or Gentile...all are one in Christ now (Gal. 3:28; Col 3:11), so women can be elders/pastors. This is poor hermeneutics (interpretation). Paul speaks of salvation not church leadership. There used to be a division between the Jews and Gentiles, and in Galatians, some Christians were saying Gentile Christians had to first be Jews. Paul is speaking about our oneness in Christ. All have equal salvation and dignity. This does not erase role or gender distinctions. In fact, Paul went on to speak of gender roles in Colossians 3:18ff.

• That was then: Claim: We live in a different world. Paul and Jesus lived in a patriarchal society and/or didn’t know about life today. This is the same argument used to support many false teachings such as promotion of LGBTQ. God created us. He knows our innermost being, thoughts, and intentions (Psa. 139). He is all-knowing and wise. He not only knows but ordains the end from the beginning (Isa. 46:10). He is not limited by time, nor does he need to learn. What an insult to God to assume he is more ignorant than man he made from dust. The Bible is God Almighty’s Word, and he wrote it for his Church of all ages (Matt. 5:17-18; 2 Tim. 3:14-17). Jesus regularly corrected misconceptions about women, children, and outsiders. He did not change the qualifications of elder/pastor, in fact, he appointed males.

FOLLOW-UP: This is a specific question that is part of a larger conversation. We must be careful not to go beyond Scripture and assume this applies to other areas of leadership outside the Church, e.g. business, community, government. And discussion should not stop here with what is restricted. What areas should women serve in? A woman can serve in any area an unordained man can serve if he or she is otherwise qualified and able.

If you have more questions, come talk with me.

Can we have assurance? Yes! It is the devil's lie that we cannot. Here are a few of the many Scriptures proving this: "Since we have been justified by faith, we have peace with God through our Lord Jesus Christ" (Rom. 5:1). "There is therefore now no condemnation for those who are in Christ Jesus" (Rom. 8:1). "I write these things to you who believe in the name of the Son of God, that you may know that you have eternal life" (1John 5:13). "Let us draw near with a true heart in full assurance of faith" (Heb. 10:22).

Seeking assurance. Three ways to buttress assurance are (1) consideration of your fruit, (2) communion with the Spirit, and (3) resting in God's promises.

(1) Fruit: Christians bear fruit because the Spirit dwells in them (1 Cor. 6:19) and sanctifies every believer (1 Cor. 6:11; Rom. 15:15). By looking for fruit, one can gain confidence. While this is true, this is the weakest means of assurance because sanctification is a process moving at different speeds, Christians still struggle with sin, unbelievers do things that can look like fruit, and Christians might wonder how much fruit is sufficient for confidence. Look for an overall trend of growing in the Lord. Do you hate your sin more than you used to? Is Jesus more precious to you? Recognizing spiritual fruit is better encouragement than it is assurance.

(2) Spirit: "The Spirit himself bears witness with our spirit that we are children of God" (Rom. 8:16). Since the Spirit indwells each Believer, he can grant us the comfort and confidence of assurance. Some experience this more than others, but it is real. You might say, "I just know I'm saved. I feel his presence in my life."

(3) Promises: This is the strongest and best grounds for assurance. God is faithful (1 Cor. 1:9), cannot lie (Titus 1:2), and does not change (Mal. 3:6). Every promise he gives must come to pass. It is his unchangeable Gospel promise that, "Whosoever believes in [Jesus] shall not perish but have everlasting life" (John 3:16). "That if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved" (Rom. 10:9). Do you believe God's promise? Is Jesus and his death and resurrection your only hope of salvation and life? Then you can be sure you are saved. Do not doubt him!

The non-problem, problem: People say, "But what if I don't truly believe? What if my faith isn't saving faith? (See Q/A "Is Faith Different from Belief?") It is not the amount of your faith (Matt. 17:20) but the object of your faith (Heb. 12:2) that saves. Faith is not the Savior; Jesus is the Savior. Faith is the instrument by which we lay hold of Christ. "Remember, sinner, it is not thy hold of Christ that saves thee—it is Christ; it is not thy joy in Christ that saves thee—it is Christ; it is not even faith in Christ, though that is the instrument—it is Christ’s blood and merits; therefore, look not to thy hope, but to Christ, the source of thy hope; look not to thy faith, but to Christ, the author and finisher of thy faith; and if thou doest that, ten thousand devils cannot throw thee down...” (Charles Spurgeon).

Are you needing assurance. Look to Jesus. Meditate on and pray through the Gospel promises in Scripture, remembering God can be trusted. Pray that the Holy Spirit will testify to your spirit you are saved. And pray like the unnamed man in Mark 9:24, "I believe, help my unbelief."

הָהוְי) (YaHWeH) is the covenant name of God given by God to his people. He first revealed it to Moses at the burning bush (Exo. 3:13-15). Moses later wrote it in to earlier passages (e.g. Gen. 2:4) when God tasked him to write the books of the Law (Exo. 34:27; Deut. 31:9-29).

The name is associated with the verb to be. It means something like, I am who I am, or, I will be who I will be. It speaks of God being self-existent, self-defined, and beyond limitation. It reflects both his sovereignty and his faithful covenant love toward his people.

The name fell out of use out of a misapplied reverence for God. The Jews rightly took God's name seriously but so feared breaking the 3rd Commandment and misusing it that they avoided it altogether. Instead, they would often just use Adonai (Lord) in its place. This tradition was carried over into most English translations as well.

All spoken languages have vowels, but ancient Hebrew did not have them written. The people just knew how to pronounce the words. Because Jews avoided speaking the name Yahweh, later generations were not even sure how to pronounce it correctly. This probably contributed to it not being printed later in Bibles. Instead, Bibles use LORD (in all caps) to indicate Yahweh is actually written there.

God lovingly gave this name to his people because it reveals something about him and he wanted us to have it. We should use it respectfully (like any name or reference to God) but should not avoid using the name God has given.

Exodus 3:13-15 Then Moses said to God, “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” God said to Moses, “I AM WHO I AM.” And he said, “Say this to the people of Israel: ‘I AM has sent me to you.’” 15 God also said to Moses, “Say this to the people of Israel: ‘Yahweh, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is my name forever, and thus I am to be remembered throughout all generations.

What is the Book of Enoch?

The Book of Enoch, also known as I Enoch, is a Jewish text probably written between 100-300BC. Its contents speak mainly of angels, demons, and the context of the flood era (Gen. 6-9). It claims to be written by Enoch, the great-grandfather of Noah, who would have lived millennia prior.

Why isn’t it taught alongside the Bible?

It is not taught alongside the Bible because it is not Scripture. Scripture holds the unique place of being God's inerrant, infallible, sufficient revelation to the Church. It is breathed out by God (2 Tim. 3:16), by means of the Spirit (2 Pet. 1:21), through God's chosen men (2 Pet. 1:21), and preserved by God's will in writing (2 Pet. 1:19; Luke 24:44; Heb. 1:1-2; 2 Pet. 3:16). When God gave it, it was received by his people and acknowledged as his authoritative special revelation. Neither the Church nor its councils decided or chose what the Bible is.

Besides the 66 canonical books of the Bible (canon means "rule", and refers to the standard books that make up Scripture), there are other classifications of non-canonical books: The deuterocanonical (or apocryphal) books and the pseudepigrapha. Deuterocanonical means "secondary canon". Apocryphal means "hidden". Pseudepigrapha means "falsely written/authored".

Roman Catholics and Eastern Orthodox bibles contain deuterocanonical/apocryphal books (as did early Protestant Bibles). Even the Reformers acknowledged that while they were not Scriptural, they had some cultural or historical value, especially the more historical books like Maccabees that speak about the 400yrs between the Old and New Testaments. But they were not considered God's word or authoritative for the Christian. They were eventually removed from most Protestant Bibles. The history of why is beyond the scope of this response.

There were many pseudepigraphal books. People would commonly put a false name on their writings so more people would read them and give them the time of day. The Book of Enoch is one of these. Not only is it not Scripture, it is not even a deuterocanonical book. It was rejected by the majority of Jews and Christians. There are only a few Jewish sects and two or three African branches of the Eastern Orthodox Coptic Church that acknowledge it as a supplement to the biblical canon.

Christians can read it just like they can read The Lord of the Rings, but Christians should not use it devotionally, for Bible study, preaching, or any other purpose where trusting God's authoritative word is necessary. Anything it says about angels, demons, or the Flood should be considered suspect and likened to legend or myth based on biblical ideas.

Cultural Norms: Culture influences personal behavior to varying degrees. This also applies to the culture and Christian subculture of your church location. If a majority of people wear church clothes, or grew up wearing them, it can become commonplace. What those clothes look like will vary depending on the culture and the generation lived in.

Family Expectations: Family leaders, parents especially, may expect their children to dress up for worship. In that case, children ought to obey their parents as the Lord commands while they are under their household (Exo. 20:12; Eph. 6:1; Col. 3:20).

Religious Convictions: This is the original reason for dressing up for worship and the most important reason still for many today. Our activity often influences what we wear. We wear a bathing suit at a beach but dress up for an important job interview. A nurse wears scrubs meant to get soiled, but a politician wears a suit. Jeans and a sweatshirt would be okay for a movie theater, but you'd want a wedding dress or suit for getting married. The more important the activity, the nicer the dress.

We often dress to fit the gravity, solemnity, or importance of an occasion. Since there is nothing more important than worshipping our God and Savior, many feel dressing up is an appropriate way to honor God. It would be disrespectful to go to a job interview in sweatpants. Many believe it would likewise show God disrespect to approach him with similar flippancy.

Is there biblical warrant for wearing your Sunday Best? Old Testament priests had special garments: "And thou shalt make holy garments for Aaron thy brother for glory and for beauty" (Exo. 28:2). These were only for specific people not for general worshippers.

Christian Liberty: There is no command to dress up for worship, but if your conscience convicts you to, it would be wrong to do otherwise (Rom. 14:23). That said, we must guard ourselves from judging what others wear. We look at outward appearances. God is primarily concerned with the worshipper's heart (1 Sam. 16:7). We must not create second-tier Christians. There is no difference in the value of one Christian to the next (Rom. 10:12; Gal. 3:28).

My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, and if you pay attention to the one who wears the fine clothing ...have you not then made distinctions among yourselves and become judges with evil thoughts? Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him? -James 2:1-9

Absolutely! You should and must love your family. Of the Ten Commandments, numbers 5-10 specifically focus on loving others (Exo. 20; Deut. 5). Jesus summarizes the entire Law (all commands God gives us) by saying, "‘You shall love the LORD your God with all your heart, with all your soul, and with all your mind.’ This is the first and great commandment. And the second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets" (Matt. 22:37-40). The Apostle John writes, "If someone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen? And this commandment we have from Him: that he who loves God must love his brother also" (1 John 4:20-21). Scripture spends a lot of time talking about the importance of loving people, even our enemies.

You do not need to hold back loving others when God is your first love. We should love God with all our heart, mind, soul, and strength. We should also love others to the best of our ability: “Greater love has no one than this, than to lay down one's life for his friends" (John 15:13).

The only time loving God really conflicts with loving your family is if your family expected you to do something against God's desires. If they said, "I will disown you if you become a Christian." In that case, your love for God must be more important than your relationship with your family. Those are sad situations. In reality, you're not being unloving, they are.

Love both God and your family as hard and deep and much as you can!

It's an interesting question. The Bible tells us some things about the afterlife, but much remains hidden to us.

Our existence after death but before the General Resurrection (John 5:28-29; 11:24) is what is called the intermediate state. It is the state when we exist as disembodied spirits, i.e. when our soul is with the Lord (or in hell), yet we haven't received new bodies. Angels are spiritual beings by nature and will never have bodies. God is spirit (John 4:24) and does not have a body. Jesus, however does have a body since the Son of God forever joined a human nature with his divinity. He is the only one who has already received his new body. His is the promise that we too will receive ours (1 Cor. 15:20-23).

Are we physically able to walk, dance, etc. in this state? Not technically because we don't have a physical body. But are we able to walk, run, and dance? I believe so. When angels, or the pre-incarnate Son (often called the Angel of the LORD (Yahweh)) reveal themselves throughout scripture, they can appear as having bodies and even interact with the physical (Gen. 18; Num. 22). When Elijah and Moses appear with Jesus at his transfiguration, they are visible and audible if they want to be (Matt. 17). I think it's safe to conclude that even before we receive our new bodies, we are able to do things as disembodied spirits like walk, run, and dance.

Words can have a narrow or broad range of meaning. If I said, “mint,” do I mean the herb? the flavor? the color? the candy? the place that makes money? the year a coin was struck? Or the unused condition of something? We don’t get to subjectively choose or decide what someone means, you have to understand the intended meaning. The Bible is the same. We have to use sound interpretation methods (called hermeneutics) to understand what the original writer, and ultimately God, means. One important method is called the analogy of scripture. It means we let Scripture interpret itself. The Bible is all God’s Word, one unified story, and without error. So we let the clearer portions interpret the less clear. We let the whole of the Bible shed light on an individual verse. This is one reason why it’s so important to know God’s word, so we’re not led into error. And we do this with the biblical concepts of faith and belief.

The concepts faith and belief are related. Sometimes they are used interchangeably. Romans 10:9 says, “believe...and you will be saved.” Jesus says in Luke 7:50, “Your faith has saved you.” In both cases, they are talking about a faith in Jesus necessary for salvation. Sometimes belief or faith is used more generally: “You believe that there is one God. Good! Even the demons believe that” (James 2:19). Clearly, here it’s not talking about saving faith that trusts in Jesus but an understanding and acknowledgement of truth.

Looking at what Scripture teaches us about saving faith, the Reformers helpfully spoke of three aspects:

1) Knowledge: to believe something, you need to know information, i.e. who Jesus is, what he did, how it relates to me. We get this from God’s own word—Scripture.

2) Assent: to have faith in Jesus, you also have to agree with (assent to) that truth about Jesus. But even the demons cannot deny who Jesus is and what he did, yet they are far from saved.

3) Trust: a saving faith must personally trust in Jesus and what he did and promises. A saving faith will personally receive, rest, and depend on Jesus.

Rely and rest upon Jesus for your forgiveness, salvation, and eternal life.

The nature of names: Names are different than other words. They are primarily identifiers. We don’t translate them even if they carry added meaning. Scripture doesn’t say, “Now the birth of Yahweh is salvation the anointed one took place in this way” (Matt. 1:18a). We say, “...the birth of Jesus Christ.”

Names and language: Different languages have different names, different spellings, oftentimes even different letters. Sometimes the same name is found across languages but will be slightly different. In a Hispanic country, people would call me Mateo rather than Matt or Matthew; Mary would be Maria; Thomas would be Tomás; George would be Jorge. They are the same equivalent. It’s not disrespectful to call me Mateo.

The Savior’s name: In Hebrew his name would be ישוע( pronounced Yeshua), and in Aramaic it would look different. While Jesus was born into a Jewish family, the New Testament was written primarily in Greek by God’s divine wisdom. The Greek equivalent is Ιησους (ee-ey-zoose). If we printed the Hebrew or Aramaic in English bibles, we’d already translating away from the text. Secondly, most would not be able to read it, or even know to read it from right to left. Thirdly, the New Testament already has it in Greek (which most would also not know how to read). We call our Savior Jesus because that is the English equivalent of the Greek ιησους spelled out.

The power is in the person: There’s no magic in the letters. The power is in the person of Jesus Christ. Even if your conscience told you to speak it in Hebrew, which would be inconsistent with God’s own revelation in Greek, the name is just the common name for Joshua. Many people were named that and still are. In Luke 3:23, we read, “Jesus, when he began his ministry...” Six verses later in v29, we read,“...the son of Joshua...” In the Greek, they are the same name with the same spelling—Ιησους. Translators spell out Jesus instead of just giving the English equivalent, Joshua, for clarity and to honor the uniqueness of the Christ. Look to the person not to the spelling of Jesus!

What is repentance?

• Repentance as change in mind unto God (granted to us)

• Repentance of individual sins...we’ll never do this completely for we are not completely aware of all sins (commission or omission)

• Sin can slow our growth

• Sin can impede our enjoyment and effectiveness of our worship and prayer

• No sacrifice was sufficient except the sacrifice of the Son of God.

• Willful sin is a mockery of the cross work of Christ

• God’s promises are sure hope for sinners

• Jesus empathizes with our temptation

• God knows our frame and weakness

• But sin cannot separate us from the love or union with God in Christ.

• The good news is that we always have the open door to turn our face to God and freely receive his grace and mercy.

• Nothing can separate us...

• Sin is serious, and should not be treated flippantly, but if we trust in Christ Jesus, we are united with him, sons and daughters of God, and God could no sooner cast off his adopted children than he could his one and only Son. We are forever, inseparably united.

• We have direct access

The seriousness of sin: All sin is terribly serious from the often excused ‘white lie’ to murder, from deliberate rebellion (Rom. 1:32) to unknown sins (Lev. 5:17-19), from sinful actions (Exo. 20:13-16) to sinful thoughts and desires (Exo. 20:17; Matt. 5:28). In fact, it is deadly serious (Gen. 2:17; Rom. 6:23). “Sin is the transgression of the law” (1 John 3:4), and God’s standard is perfection because he is holy and just (Matt. 5:48; 5:20). It is why none other than the sinless, perfect law-keeping Son of God can be our Savior (Heb. 4:15; Psa. 49:7).

The sufficiency of our Savior: Thanks be to God that the life and death of Jesus are more than sufficient, “to forgive us our sins and to cleanse us from ALL unrighteousness” (1 John 1:9; cf. Jer. 33:8; Acts 13:38-39). This means that if we are Christ’s by faith, then we are declared perfectly righteousness before God (Lev. 16; Rom. 4:22-24; 2 Cor. 5:21). Christ’s righteousness is credited to us even though we are not actually perfectly righteous until heaven. We are assured by the God who cannot lie, that ALL sins are forgiven if we are in Christ!

Repentance: If we repent and believe we turn from our selfish pride to humble trust in Christ. We begin to see ourselves the way God sees us, as a sinner needing the Savior. By the Spirit’s power, we can also repent of individual sins, turning from them and to loving obedience. We cannot repent of all specific sins, not knowing the depth of our sin the way God does. Still, this does not change the promise that all sin is forgiven in Christ.

Sins effects: Sin cannot sever our relational access to God (Rom. 8:35, 38-39). Sin can, however, affect the Christian’s life. It can physically, mentally, emotionally, relationally, and spiritually harm us. It can slow spiritual growth as we walk out of step with the Spirit. Yet, the Father always welcomes us to call upon him again for forgiveness (1 Jn 1:9). We have access (Eph. 2:18; Rom. 5:2; John 16:26-27).

Profoundly different: It is common for the Christian to struggle with sin and temptation he hates (Rom. 7), daily repenting and resting in grace. It is altogether different to embrace sin and be unconcerned about it. This is not the heart of a Christian (1 Jn 1:6). Christ did not die to give free reign to sin. He died to free you from it. We do not sin that grace may abound (Rom. 6:1). If that is your heart, you are not looking to Christ as a Savior, for you are not acknowledging sin to be a problem.

Variety of Psalms: The Psalms cover the whole range of human experience, which is one reason why they have always been so precious to God’s people.

Types of Psalms: One type of psalm is the imprecatory psalm, where the writer is desiring and calling down curses on his enemies.

What do we do with these passages?

(1) Remember these are not contrary to Scripture; they are Scripture. The Bible is one book, and all parts are inspired by God and useful (2 Tim. 3:15-17).

(2) They are in the Old Testament (e.g. Psa. 7, 35, 55) and the New (Rev. 6:10).

(3) They acknowledge the wickedness of sin and the holiness of God.

(4) They long for justice and the restoration of righteousness.

(5) They anticipate the final judgment of all evil and the enemies of God.

(6) These aren’t petty disputes or disagreements. The enemies of God’s people are God’s enemies (Acts 9:4). God’s people don’t want God’s name to be blasphemed among his enemies (Psa. 74:10-11).

(7) The writers don’t take judgment into their own hands. They call for God to judge, whose judgment is always righteous (Psa. 7:11; Rom. 12:19).

(8) They are not contrary to Jesus. Jesus is the Judge (John 5:22).

(9) They point to the Gospel. The Gospel is grace for sinners because it is a curse for Christ. In our sin (apart from faith), we are all enemies of God condemned already (John 3:18). We need Christ because he took the curse for us on the cross (Gal. 3:13). For those trusting in Jesus, his suffering is our salvation; his judgment is our justification. And for those who do not put their faith in Jesus, they remain enemies of Christ and are yet awaiting the judgment of the Holy One.

(10) We should still love our enemies (Matt. 5:44) as Christ loved us (Rom. 5:8).

(11) We should also love justice and righteousness (Micah 6:8).

(12) We should want God’s name vindicated (Ezek. 36:23), be grieved by injustice, and look forward to the restoring of justice. “[The martyrs] cried out with a loud voice, “O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth?” (Rev. 6:10).

Across the languages: The Bible was originally written in Hebrew (Old Testament), Greek (New Testament), and Aramaic (bits of the New Testament). For the world to understand, we translate, looking for words or phrases in the desired language that have similar meaning (e.g. in Gen. 1:1, ץ ֶרֶא refers to what we call the earth in English, or la tierra in Spanish). Some special words are not translated but transliterated. Words that are transliterated take the original word and spell it in the new language. Transliterated words are often names (Yahweh), titles (Christ), and other special words (baptism and amen). Hallelujah is a Hebrew word transliterated into English (Alleluia is the same; it just first went through Greek).

What it means: Hallelujah (and alleluia) means praise Yahweh.

Why we say it: The Greek New Testament did some transliterating of the Hebrew, so we have biblical precedent to do so. Some words are so tied to the Bible that transliterating fills in the context. If we say, “baptism,” we already understand it has religious and theological meaning. We continue to say hallelujah because (1) the Bible does, (2) it is a concise exclamation of praise, (3) it identifies we are praising Yahweh, the God of the Bible, and (4) it transcends languages and culture; English, Korean, Russian, and Palestinian Christians can all shout, “Hallelujah!”

“But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him” (John 4:23).

Context is key: Jesus is responding to the Samaritan woman’s faulty doctrine while also proclaiming how his coming transforms worship.

History: Samaritan beliefs were a mixture of Jewish and pagan beliefs that arose when the Assyrians conquered the northern tribes of Israel (2 Kings 17). She mentions how the Samaritans worship on Mt. Gerizim but the Jews on Mt. Zion in Jerusalem (v20).

Explanation: While true worship flows from the indwelling of the Holy Spirit (John 3:3; 6:63), the context shows us this is not referring directly to the Holy Spirit but to spiritual and biblical worship.

Worship is spiritual: It is no longer physically centered in Jerusalem or in temple worship (v20-21). Jesus fulfills the Levitical priesthood, ceremonial laws, and physical types and shadows given through Moses (see Hebrews). It no longer distinguishes between Jew and Gentile as she did in v9. Jesus is the Savior of the all peoples (v42); there are no second-class Christians (Gal. 3:28-29). Spiritual worship fits the true nature of the Father, who is not a physical being but spirit (v24).

Worship in truth means to worship as God reveals in Scripture not from pagan doctrine (v22; 2 Kings 17). It means worshipping the true God—the Father, his Son Jesus who is the Truth (John 14:6), and the Spirit of truth (John 14:17; 15:26; 16:13). It means being a true worshipper, not just outwardly but inwardly. And one united to Christ. Jesus and the Apostles often pointed out that outward observance isn’t true worship (Matt. 23:25-29; Rom. 2:29).

Summary: Jesus shows how the Samaritans have a wrong starting point (v22), and that with his coming (vv21, 23, 25-26), true worshippers are not confined to the physical aspects and limitations under the Mosaic covenant. Worship is more glorious in him!

Our worship should be deeply spiritual and governed by God’s Word.

Claim: Yoga stems from Eastern religion. Its postures (asanas) are inseparable from the spiritual-religious beliefs that aim for altered states of consciousness and participation with pagan deities. As such, it is spiritually unwise at best or demonic at worst for Christians to practice yoga.

History: Yoga's history is complicated and there are many versions across different religions. Yoga in the West is posture (asana) based, tailored to Western culture, and is a fusion of Eastern religious and Western gymnastic stretches.

Response: Posture holds no power in itself. Jews, Muslims, and Christians have all bowed in prayer, faced east, fasted from food, raised hands in worship, and prostrated themselves on the ground. The posture means something only when combined with religious worship. That's why if I get on my knees to lay carpet, watch a sunrise, miss a meal, reach for a balloon, or trip and fall on my face, I'm not worshipping God or any pagan deity. If I spill water on my child or jump in a stream, it is not baptism. If I do a stretch that happens to also be one of the many yoga poses, I do not sin.

The Bible teaches that items or activities CAN be dissociated from religion---the claim above is false. Christ fulfilled the ceremonial laws such that a person is not unclean by physical proximity to what would have made the Jews previously ceremonially unclean for worship (Mark 7:15; Acts 10:15). Paul used a pagan altar as a tool to teach about God (Acts 17:23). Most clearly, the Apostle Paul teaches that even to eat food sacrificed to idols means nothing by itself; it is just food and the idols not really divine (Isa. 44:9-20; 1 Cor. 8:4, 8; 10:19, 25-27). It becomes unwise or sinful when someone tells you it is for an idol (1 Cor. 10:28), when others would clearly suspect it to be (10:20-21), or when it causes your brother or sister in Christ to stumble (1 Cor. 8:7-13). The food hasn't changed, but to knowingly let someone think you promote a pagan religion, or to let your Christian liberty be an unnecessary spiritual burden to another is wrong.

There's no sin in doing yoga stretches if you are simply exercising and stretching your body. If you are engaging in yoga as part of religious practice, incorporating eastern religion into Christianity (syncretism), or aiming at altered states of consciousness, then you are engaging in sin, not because of the angle of your body but the participation in pagan religion. If you are engaging in yoga with others who are actively worshiping through it, you are in the wrong. If you are with an Indian Christian who was formerly Hindu and cannot dissociate the posture from the religion so that it would trouble her conscience, you would be unloving to do so in front of her.

Be wise. Enjoy your Christian liberty. And love your neighbor more than your freedom.

• It’s important to remember that God does not actually have hands. He can reveal himself in different ways for our benefit, e.g. fire (Exo. 3:2), a dove (Luke 3:22), human-like form (Num. 22:22), but God is spirit (John 4:24) without flesh and bones (Luke 24:39). He cannot be seen (1 Tim. 6:16). Jesus is the exception since he took on flesh for our salvation.

• We cannot fully comprehend God, but he wants us to know him. He speaks to us in ways we can understand, like using human attributes and characteristics to explain himself. The fancy word for this is anthropomorphisms (human shapes).

• God’s “right hand” is used in several ways. Sometimes the Bible talks about sitting at his right side (Psa. 16:11). To sit at the king’s right hand is a place of honor and favor—the place a trusted son or general would sit. It was the right hand that conferred the primary blessing (Gen. 48:13-14), greeted, and made agreements (Gal. 2:9). God’s hand, and especially the right hand, often stands for power and authority. For most, the right hand wielded the sword. “Your right hand, O LORD, glorious in power, your right hand, O LORD, shatters the enemy” (Exo. 15:6). Context will help us see which it is.