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Bible Questions

You’ve Got Questions: What Does “Blessed Are Those Who Hunger and Thirst for Righteousness” Mean (Matt. 5:6)?

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You’ve Got Questions: What Does “Blessed Are Those Who Hunger and Thirst for Righteousness” Mean (Matt. 5:6)?

In Jesus’ Sermon on the Mount, the beginning section is what is known as the Beatitudes (Matt. 5:1-12) and they are a description of true Christian characteristics. In the fourth Beatitude, Jesus says “Blessed are those who hunger and thirst for righteousness for they shall be satisfied” (Matt. 5:6).

Jesus is talking in a way that we can relate. “Hunger” and “thirst” represent the necessities of physical life. In the physical realm, we hunger because we lack nutrients and food that our bodies know they need to survive. Food contains the vitamins and minerals necessary for our survival and functioning. So our stomach aches with hunger pains to notify us that we need food. It’s a natural desire. We hunger because we desire; we desire because we lack; we lack because we have not that which we need. It works the same way with thirst. But does Jesus say, “Blessed are those who hunger and thirst for food and water”? No, He says “Blessed are those who hunger and thirst for righteousness.” So Jesus’ analogy demonstrates that just as a hunger for food and water are necessary for physical life, so hungering for righteousness is necessary for true spiritual life. Without the righteousness of Christ, you cannot be saved (2 Cor. 5:21). It’s a strong desire, a passionate force inside the soul. It’s not something that just comes and goes—it means a hungering that keeps on until it is satisfied. Unlike Israel’s love for God in Hosea that was just coming and going: “What shall I do with you, O Ephraim? What shall I do with you, O Judah? Your love is like a morning cloud, like the dew that goes early away” (Hosea 6:4). What do morning clouds do? They go away. What happens to dew? It goes away. It doesn’t remain. Our hungering and thirsting for righteousness will not just come and go, and the way to true happiness, the way to being truly “blessed,” is the way of spiritual hunger and thirst.

Jesus says that we are to hunger and thirst “for righteousness,” and righteousness is twofold here. The goal of hungering and thirsting for righteousness is both hungering and thirsting for salvation, and for sanctification.

For Salvation. First of all, without a hunger/desire for salvation, you cannot be saved. The Scriptures say, “No one understands; no one seeks for God” (Rom. 3:11). Without Christ, we are in a state of spiritual depravity and dead-ness (Eph. 2:1-3). And as sinners, we are naturally bent towards sin and evil. We will always choose evil over good; sin over obedience. It’s not that we are as sinful as we could be, but every faculty of our being is corrupted by sin. So when it comes to the choices we make, we are always going to choose evil. It’s not that sinful man doesn’t do some good, but even that good he does is with wrongful intentions. In any moment of decision, your greatest desire (in that moment) will determine the decision you make.

Let’s imagine that you walk in to McDonald’s for lunch. You realize that you haven’t been eating very healthy lately, so when you look at the menu, you have a desire to get a salad. But you also notice how delicious looking that McDouble is. Your desire to eat that McDouble is now greater than your desire to eat salad, so you order a McDouble. Even if you choose not to eat at all, still your strongest desire in that given moment determines the choice you make (your desire to not eat at all is stronger than choosing a McDouble or a salad). Everything that sinful, unregenerate man does in his rebellion against God, is sin. “For whatever does not proceed from faith is sin” (Rom. 14:23). Since we are so depraved, God in His grace must give us a spiritual appetite for Jesus Christ, the bread of life. No one has ever got up one morning out of bed and said, “Today, I think I am going to become a Christian!” Since man is prone to sin, God must give man spiritual hunger for the salvation that comes from the Lord. That hunger will lead to an acting on that hunger: repentance and faith, which is also by the grace of God. If you have a sincere desire to know God, you need to act on that desire; God gave it to you.

For Sanctification. Not only should we hunger for salvation, but also sanctification. Sanctification is the process by which we become more and more like Jesus Christ. It’s the goal of our Christian lives. We should desire to know God more, to love God more, to be more for God. Peter writes, “But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity” (2 Peter 3:18). Similarly, Paul says “Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ” (Eph. 4:15). Do you hunger to be more for Christ?

 

For further reading, please consult: Sermon on the Mount: Those Who Hunger and Thirst
Bible Questions

You’ve Got Questions: What Does “Blessed are the Poor in Spirit” Mean (Matt. 5:3)?

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You’ve Got Questions: What Does “Blessed are the Poor in Spirit” Mean (Matt. 5:3)?

Jesus says in Matthew 5:3, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” The word “poor” here is from a Greek verb ptochos meaning “to shrink, cower, or cringe,” as beggars often did in that day. Classical Greek used the word to refer to a person reduced to total destitution, who crouched in a corner begging. As he held our one hand for alms he often hid his face with the other hand, because he was ashamed of being recognized. The term did not mean simply poor, but begging poor. Jesus is speaking here of spiritual poverty. To be poor in spirit is to recognize one’s spiritual poverty apart from God.

The Scriptures have much to say about our spiritual poorness apart from God. Just to name a few, Romans says that we are haters of God (Rom. 1:30), not seeking Him or doing any good (Rom. 3:11). The prophet Ezekiel says that the “soul that sinneth, it shall die” (Ezek. 18:20, KJV). If that’s the case (Rom. 6:23), then who has sinned? “All have sinned and fallen short of the glory of God” (Rom. 3:23). Ephesians probably describes our depravity with the most vivid picture: “And you were dead in the trespasses and sins” (Eph. 2:1). Further, Paul describes there that we walked with the world, followed Satan, and were “sons of disobedience” (2:2); that we lived in the passions of our sinful flesh, and were “by nature children of wrath, like the rest of mankind” (2:3). Similarly in Colossians, we were “alienated and hostile in mind, doing evil deeds” (Col. 1:21). This is only a brief examination of our spiritual poverty apart from God, and being “poor in spirit” is to see oneself as one really is: lost, hopeless, helpless. Apart from Jesus Christ, every person is spiritually destitute, no matter what his education, wealth, social status, accomplishments, or spiritual knowledge.

That is the point of the first Beatitude. The poor in spirit are those who recognize their spiritual poverty and their complete dependence on God. They perceive that there are no saving resources in themselves and that they can only beg for mercy and grace. They know they have no spiritual merit, and they know they can earn no spiritual reward.

Similarly, Jesus told the parable of the Pharisee and the tax-gather to “some who trusted in themselves that they were righteous, and treated others with contempt” (Luke 18:9). Jesus says that “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get.’ But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’” (Luke 18:10-13). The Pharisee was listing his spiritual accomplishments, and considered himself to be self-righteous, while the tax-collector would not even lift his eyes to heaven! The Pharisee was proud in spirit; the tax-collector was poor in spirit.

Who are you like most in this story? The proud, self-reliant Pharisee or the humble tax-collector?

For further reading, please consult Sermon on the Mount: The Poor in Spirit
Bible Questions

You’ve Got Questions: What Does “Blessed Are the Meek” Mean (Matt. 5:5)?

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You’ve Got Questions: What Does “Blessed Are the Meek” Mean (Matt. 5:5)?

Before answering this question, it’s important to see the obvious logical connection between these different Beatitudes. Clearly, each one follows on from what has gone before. Also, the Beatitudes, as they proceed, become increasingly difficult. In the first Beatitude (Matt. 5:3), we are asked to recognize our spiritual poverty apart from God. When we truly realize our spiritual poorness apart from God, we inevitably become “poor in spirit.” That in turn leads to the second state in which, realizing our own sinfulness and our own true nature, realizing that we are so helpless because of the indwelling sin within us, we become godly mourners (Mat. 5:4). If these things are present, then it follows that we would reach a point at which we become concerned about other people. That’s where meekness comes in. A man can never be meek unless he is poor in spirit. A man can never be a meek unless he has seen himself as a vile sinner.

What then, is the meaning of meek? The Greek word for meek here is praus, which means to be mild, or gentle. The same Greek term is used of Jesus’ triumphal entry when Matthew quotes Zechariah 9:9, “Say to the daughter of Zion, ‘Behold, your king is coming to you, humble (praus), and mounted on a donkey, on a colt, the foal of a beast of burden” (Matt. 21:5). Meekness is very similar to “poor in spirit,” but it is not exactly the same thing. Meekness is essentially a true view of oneself, expressing itself in attitude and conduct with respect to others. It is my attitude towards myself, and it is an expression of that in my relationship to others. Meekness does not weakness. It doesn’t mean laziness. Meekness does not mean niceness. Meekness is compatible with great strength and it is compatible with great authority and power (as we will see). When a man truly sees himself for what he is, no one can say anything about him that is too bad. “He that is down needs fear no fall”—John Bunyan. When we are meek, there will a be a complete absence of the spirit of retaliation, having our own back or seeing that the other person “pays for it.”

Who is this meek person? What is he like? Since this is a hard word to define, perhaps it is best to see examples of meekness to better understand what it means:

Abraham. After God had called Abraham from Ur of the Chaldeans to the Promised Land and had made the marvelous unconditional covenant with him, a dispute about grazing lands arose between the servants of Abraham and those of his nephew Lot. All of the land of Canaan had been promised to Abraham. He was God’s chosen man and the Father of God’s chosen people. Lot, on the other hand, was essentially a “hanger-on,” an in-law who was largely dependent on Abraham for his welfare and safety. Yet, as the story reads, Abraham willingly let Lot take whatever land he wanted, thus giving up his rights for the sake of his nephew, for the sake of harmony between their households. “Then Abram said to Lot, “Let there be no strife between you and me, and between your herdsmen and my herdsmen, for we are kinsmen. Is not the whole land before you? Separate yourself from me. If you take the left hand, then I will go to the right, or if you take the right hand, then I will go to the left” (Genesis 13:8-9). That is a great example of meekness.

Joseph. You know the story. he was abused by his jealous brothers and eventually sold into slavery. Soon he came to be second only to Pharaoh in Egypt and he was in a position to take sever vengeance on his brothers. When they came to Egypt asking for grain for their starving families, Joseph could easily have refused, and he could have even put his brothers into more severe slavery than into which they had sold him! Yet he had only forgiveness and love for them. Speaking to his brothers, “And now do not be distressed or angry with yourselves because you sold me here, for God sent me before you to preserve life. For the famine has been in the land these two years, and there are yet five years in which there will be neither plowing nor harvest. And God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors” (Genesis 45:5-7). Joseph understood that it was God’s place to judge and his to forgive and help. His is a great example of true meekness.

David. He was chosen by God and anointed by Samuel to replace Saul as Israel’s king. But when, in the cave of Engedi, he had the opportunity to take Saul’s life, as Saul often had tried to take his, David refused to do so. “So David persuaded his men with these words and did not permit them to attack Saul. And Saul rose up and left the cave and went on his way” (1 Sam. 24:7). David presents before us a great example of meekness.

Jesus. He created this world, and we corrupted it with our sin. Christ is God and that means He is more powerful than we can imagine and more wise than we can imagine. We are dead in our sins (Eph. 2:1), and we will pay the price for our sins (Rom. 6:23), if nothing is done about God’s wrath against us and our terrible condition apart from Him. Christ became a man, going through our struggles, weaknesses and difficulties. Eventually He died a humiliating death that we might live life eternal. Paul expresses this truth: “Who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross” (Phil. 2:6-8). Christ has demonstrated the greatest example of meekness. (For further study of Christ’s meekness, see Christ’s Supreme Example of Humility)

For further reading, please consult Sermon on the Mount: The Meek
Bible Questions

You’ve Got Questions: What Does “Blessed Are Those Who Mourn” Mean (Matt. 5:4)?

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You’ve Got Questions: What Does “Blessed Are Those Who Mourn” Mean (Matt. 5:4)?

While God cares about all legitimate mourning, Jesus is speaking here about godly sorrow, godly mourning, mourning that only those who sincerely desire to belong to Him or who already belong to Him can experience.

Paul speaks of this sorrow in 2 Corinthians 7, “For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death. For see what earnestness this godly grief has produced in you” (vv. 10-11). Paul says here that godly sorrow actually leads to repentance. If you are sorry for your sin, then you will repent and turn away from it. But repentance is not just a turning away from sin; it is a turning to as well. . . a turning to God. That’s why Paul says that it “leads to salvation without regret” (v. 10). But sorrow because you “couldn’t” sin is the “worldly grief [that leads to] produces death.” If you are experiencing that kind of sorrow, if truths like “Being a believer is not a license to sin” turns you off, then you are having improper mourning.

Now the first Beatitude, makes it clear that entrance into the “kingdom of heaven” (Matt. 5:3) begins with being “poor in spirit” (Matt. 5:3), that is, you recognize your total spiritual bankruptcy and come to Christ empty-handed, pleading for God’s grace and mercy. Without that recognition of spiritual poverty, you cannot be saved. So if we are “poor in spirit,” then it follows that we would also become “those who mourn.”

It’s important to note, however, that blessedness or happiness does not come in the mourning itself (“Blessed are those who mourn. . .”). But that blessedness comes with what God does in response to it, with the forgiveness that He brings. When you finally recognize your sin and mourn over it and get it confessed to God, you can identify with David in Psalm 32, “Blessed is the one whose transgression is forgiven, whose sin is covered. Blessed is the man against whom the Lord counts no iniquity, and in whose spirit there is no deceit” (vv. 1-2). But why does David say that those people are blessed? How did they become blessed? He answers that question in vv. 3-5, “For when I kept silent [about my sin], my bones wasted away through my groaning all day long [he experienced sorrow]. For day and night your hand was heavy upon me; my strength was dried up as by the heat of summer. I acknowledged my sin to you, and I did not cover my iniquity; I said, “I will confess my transgressions to the Lord,” and you forgave the iniquity of my sin.” God forgives those who confess their sins to Him (1 John 1:9) and brings eternal comfort to them, and that’s where the blessedness of godly mourning comes from: “they shall be comforted” (Matt. 5:4).

The troubles and sins of the world are just too heavy to continue carrying. “Pack up your troubles in your old kit bag, and smile, smile, smile.” But Jesus isn’t telling us to do that. He’s not telling us to fake it. He says, “Confess your sins, and mourn, mourn, mourn.” Because until sin is confessed, forgiven and removed, you cannot experience true happiness.

There is an interesting passage of Scripture about this reality. It’s found in James 4, and it is strange because the same passage that talks about forsaking sins and crying for them is the same passage that talks about being joyful and exalted. “Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom. Humble yourselves before the Lord, and he will exalt you” (James 4:8-10). James says here that there is a great need in the church to cry instead of laugh. He doesn’t mean that Christians are to be sobbing depressive Eeyores (off Winnie the Pooh). But apparently these believers were treating sin very casually when the proper reaction to sin is “mourning. . . weep[ing]. . and gloom” (v. 9).

God brings eternal comfort to the one who mourns over sin and repents. That’s the meaning of “Blessed are those who mourn, for they shall be comforted.”

For further reading, please consult Sermon on the Mount: Those Who Mourn
Bible Questions

You’ve Got Questions: What’s Wrong With Using Allegory to Interpret Scripture?

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You’ve Got Questions: What is Wrong with Using Allegory in Interpreting Scripture?

Any time spent in the Word of God is time well-spent. Reading one verse of Scripture is worth having been born just to have the existence to read it. However, while it is always beneficial to read and study the Word of God, it must be recognized that there are faulty interpretative methods used in study of the Bible. One of these flawed interpretative methods used often times is the allegorical approach to interpretation.

Not long after the period of the New Testament, some early church fathers began to use allegorical methods of interpretation (Origen for example). Allegory as defined, is a genre of literature that assigns symbolic significance to textual details. A good example of the use of allegory is in John Bunyan’s famous work, Pilgrim’s Progress. Every character has a signification in relation to the Christian life. Now, when allegory is intended by the writer and understood by the reader(s), allegory can be a powerful literary tool. But, if it is not intended by the author and is used as an interpretive method by the reader, then a dangerous and faulty misrepresentation of the author’s meaning will surely be the result.

A significant reason why allegorical interpretation is flawed is defined in what we are trying to accomplish through interpretation in the first place. What goal are we striving to reach when we study the Bible? We are striving to discover the author’s intended meaning in a text. We are not studying the Bible to discover some secret meaning. If we are using an allegorical approach, then we aren’t trying to discover the author’s intended meaning—we are concluding on an interpretation that appeals to our senses. Just think if two or more people used the allegorical approach to studying the Bible—if that’s the case, then there can be as many interpretations as there are readers! We shouldn’t arrive at an interpretation of a text based on some mysterious skepticism, we should arrive at an interpretation of a text based on the author’s intended meaning.

You would not interpret the Constitution using allegory. The goal is to discover what the Constitutional writers meant by what they wrote. You would not interpret the daily newspaper using allegory. The goal is to find out what the reporters mean by what they write. You wouldn’t even consider using allegory to correctly understand any material you are reading (unless of course the literary genre is allegory). Why should you use allegory in interpreting the Bible? You shouldn’t use allegory unless it is implied by the author. The problem isn’t the literary tool of allegory—the problem is illegitimate importation of allegory.

In any act of communication, there are three elements: a writer or speaker, a text or spoken words, and a reader or listener. So when it comes to the Bible, who decides what the correct meaning is? Many say that the reader is the determiner of meaning, but if that is so, then there can be as many interpretations as there are readers—and they can’t all be right. Some say that the text is the determiner of meaning, but a text is an inanimate object. Texts cannot construct or create meaning, but they can convey meaning. Someone has to put these words on paper, they don’t just evolve onto papyrus or scrolls. The determiner of meaning is the author. The author intended something for a specific group of people at a specific time in history. Any act of communication can progress only on the assumption that someone (the author) is trying to convey meaning to us and we then respond to that meaning by the speaker or writer.

For further helps on interpreting the Bible, please consult: A Basic Guide to Interpreting the Bible, Robert H. Stein and 40 Questions About Interpreting the Bible, Robert L. Plummer

 

Bible Questions

You’ve Got Questions: What Happens if a Christian Gives in to Temptation?

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You’ve Got Questions: What Happens if a Christian Gives in to Temptation?

Everyone one of us sin (Rom. 3:23) and are born with a nature inclined to sin (Eph. 2:1-3). So we naturally choose sin over good, more specifically, idols over God: “And instead of worshiping the glorious, ever-living God, they worshiped idols. . .” (Rom. 1:23 NLT). If you are a believer, you will still continue to sin even after you are saved. However, this is not an excuse to continue living in sin: “What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it?” (Rom. 6:1-2, emphasis mine). In fact, if you continue to sin without remorse, guilt or sorrow, then God is not disciplining you and you are not a child of God: “If you are left without discipline, in which all have participated, then you are illegitimate children and not sons” (Heb. 12:8). The Scriptures teach very clearly that you cannot live in unrepentant sin and be saved (1 John 1:6), but the Scriptures also teach that struggling daily with sin is a real problem for real Christians (Romans 7).

Now before Christ, we were completely slaves to sin (John 8:34; Rom. 6:20), but now that we are saved, we have the freedom to serve Christ (Gal. 5:1). The difference is that before we were saved we were slaves to our sinful nature, but now we can choose to live for Christ (Gal. 2:20). Still, however, a problem that all Christians face is temptation (1 Cor. 10:13). Satan presents the opportunity before us to sin, and often times we take that opportunity. When we give in to temptation, we sin against God. In 2 Samuel 11, we find the story of King David’s adultery with Bathsheba and the tragic events which followed. David gave in to temptation and committed a horrible, heinous, hurtful sin, yet he was a child of God. He was a man after God’s own heart (1 Sam. 13:14), and yet he committed awful, terrible, horrible sin. What we see is this: if a person is bound to sin, he is bound to suffer. Sin always brings consequences; even for the believer.

We are completely and totally made accepted in God’s sight based on the justifying work of Christ (Gal. 2:16). And there is nothing you can ever do to make God love you more. Nothing. There is also nothing you have done that makes God love you any less. Nothing. But when we give in to temptation and sin against our Father, our fellowship with Him is hindered. For example, if a son does something wrong to his father—falling short of his expectations or rules—the son has hindered his fellowship with his father. He remains the son of his father, but the relationship suffers. Their fellowship will be hindered until the son admits to his father that he has done wrong. It works the same way with God; our fellowship with Him is hindered until we confess our sin (1 John 1:9). When we confess our sin to God, the fellowship is restored. This is relational forgiveness and we need to seek it when we give in to temptation.

Confession of sin will help to keep us from the discipline of the Lord. If we fail to confess sin, the discipline of the Lord is sure to come until we do confess it. As stated previously, we are totally justified in God’s sight (our sins are forgiven at salvation), but our daily fellowship with God needs to stay in good standing (relational forgiveness). Proper fellowship with God cannot happen with unconfessed sin in our lives. Therefore, we need to confess our sins to God as soon as we are aware that we have sinned, in order to maintain close fellowship with God.

Bible Questions

You’ve Got Questions: Does God Exist?

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You’ve Got Questions: Does God Exist?

It’s the most significant question of all time: Is there a God, or isn’t there? How can we believe in Christianity if we don’t even know whether God exists? There are many arguments for the existence of God and these arguments attempt to analyze the evidence, especially the evidence from nature, in extremely careful and logically precise ways, in order to persuade people that it is irrational to reject the idea of God’s existence. It is “the fool” who says in his heart, “There is no God” (Psalm 14:1). Belief in God’s existence is not based on some blind hope apart from any evidence, but it is based on an overwhelming amount of evidence from both the Bible and Creation. These evidences can be seen as valid proofs for the existence of God, even though some still reject them. Why should you believe in God?

Cause and Effect

Proving God’s existence by observing the world around us begins with affirming what is most obvious in all reality: things exist. There is no rational argument that can deny that things exist. Also, there is no rational argument that can deny that the universe exists. If the universe exists, then it must have had a beginning. The universe had a beginning; therefore, the universe had a cause. This is the Law of Cause and Effect, every effect must have a cause. In other words, everything that happens has a catalyst; everything that came into being has something that caused it. Things don’t just happen by themselves. So, when you consider the fact that every known thing in the universe has a cause, you are left asking, “Who or what caused the universe?”

That cause, being outside the whole universe, is God. Many argue that some things are caused by other things, but this does not solve the problem. This is because those other things had to have causes, too, and this cannot go on forever. For example, all trees began to exist at some point (for they have not always existed). Each tree had its beginning in a seed (the “cause” of the tree). But every seed had its beginning (“cause”) in another tree. There cannot be an infinite series of tree-seed-tree-seed, because no series is infinite—it cannot go on forever. All series have two endings at the end and at the beginning. So in relation to the cause of the universe, something that does not need to be given existence must exist to give everything else existence. This something would have to always exist, have no cause, have no beginning, have no limit, be outside of time, and be infinite. That something is God. This affirms the foundational verse for the entire Bible, “In the beginning, God created the heavens and the earth” (Genesis 1:1).

Created With Purpose

We already know that the universe requires a Creator, but what about the design, harmony, and order of the universe? The orderly world in which we live clearly demonstrates that a great mind was behind its arrangement. The Bible identifies God as that great intelligence. So, the existence of God is also proven by the order and useful arrangement in the universe. When we are walking on a beach and find a wristwatch, we do not assume that time and random chance produced the watch from blowing sand. Why? Because it has the clear marks of design—it has a purpose, it conveys information, it is specifically complex. No scientific field considers design to be spontaneous; it always implies a designer. With all the design evident in our universe, it’s no wonder Job says, “But ask the beasts, and they will teach you; the birds of the heavens, and they will tell you; or the bushes of the earth, and they will teach you; and the fish of the sea will declare to you. Who among all these does not know that the hand of the LORD has done this? In his hand is the life of every living thing and the breath of all mankind” (Job 12:7-10 ESV).

We know that every life form in Earth’s history has been highly complex. For example, the amount of information in the 3 billion base pairs in the DNA of every human cell is equivalent to that in 1,000 books of encyclopedia size. Similarly, the human brain has approximately 10 billion gigabytes of capacity. Besides living things here on Earth, the whole universe seems designed for life. There are literally hundreds of conditions necessary for life on Earth—everything from the mass density of the universe down to earthquake activity must be fine-tuned in order for life to survive. The random chance of all of these things occurring is literally beyond imagination. Wayne Grudem writes, “Since the universe appears to be designed with purpose, there must be an intelligent and purposeful God who created it to function this way.” (1)

The Lawgiver

Human beings are unique among God’s creation in that we are moral creatures. That’s one of the many things that separate us from the animals—we have a distinctive knowledge of right and wrong, and so for example, we set up court systems with punishment for wrongdoing. So, we need to face the fact that all people recognize some moral code—that some things are right, and some things are wrong. In fact, every time we argue over right and wrong, we appeal to a higher law that we assume everyone is aware of, holds to, and is not free to arbitrarily change. If right and wrong imply a higher standard or law, then that law requires a lawgiver. There must be a God who is the source of right and wrong and who will someday mete our justice to all people. We see that even the most remote tribes who have been cut off from the rest of civilization observe a moral code similar to everyone else’s.

Differences certainly exist in civil matters, but things bravery and loyalty, greed and cowardice, are universal. If man were responsible for inventing this code of morality, then it would differ as much as every other thing that man has invented. Romans 2:14-15 says, “For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. They show that the work of the law is written on their hearts, while their conscience also bears witness. . .” (emphasis mine). Paul is saying here that the Gentiles’ consciences attest to what is right and what is wrong in their behavior. Paul isn’t saying that the testimony of human conscience is always a perfect moral guide, but the very existence of this testimony is sufficient to render people accountable to God. Without God there would be no objective basis for morality, no life, and no reason to live it. Yet all these things do exist, and so does God.

Bible Questions

You’ve Got Questions: How Do You Know if You’re Doing What God Desires/Wants?

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You’ve Got Questions: How Do You Know if You’re Doing What God Desires/Wants?

There are a few practical questions you need to ask yourself in every situation that will help you determine whether or not you are doing what God wants. Here are a few:

1) What would be the best way to glorify God right now?
2) The classic: What would Jesus do?
3) Does the attitude or action please God?
4) Would God say it is good?
5) Would it cause me or someone else to lose touch with God?

While these are essential questions to ask yourself in every situation, I think there is a green-light indicator that shows whether or not you are doing what God desires. Fruitfulness. Fruitfulness is the evidence of our doing what God wants. Fruit is the direct result of whatever controls our hearts (Matthew 15:19). The fruit of a life not surrendered to Jesus includes “sexual immorality, impurity and debauchery, idolatry and witchcraft, hatred, discord, jealousy, fits of rage,” and many more evil acts (Galatians 5:19–20). In contrast, the fruit of the Spirit of God is “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control” (Galatians 5:22–23). In addition, God the Father is the gardener (John 15:1), and He desires for us to be fruitful. Jesus said, “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing” (John 15:5). As branches cling to the vine, we cling to Christ, drawing our very life from Him. The goal is “much fruit,” as Christ uses us to bring about blessed, celestial results in a broken, fallen world.

The evidence that you are being obedient and doing what He desires is the fruitfulness of your Christian life. Are you producing fruit? Fruit-bearing isn’t always winning souls or gaining a greater number in your Sunday attendance, but your attitudes will be different, your desires will be different, and your actions will be different. So how do you know if you’re doing what God wants? It is helpful to ask the questions above in every situation, but we need not forget about fruitfulness in our Christian lives.

Bible Questions

You’ve Got Questions: How Am I Really a Sinner?

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You’ve Got Questions: How Am I Really a Sinner?

This question is vital because if you do not realize that you are a sinner, then you will not recognize your need for a Savior. If you don’t first understand the serious consequences of being an unsaved sinner, then you will never see the worth and value of what Jesus did on the cross.

Sin Defined

First of all, what is “sin?” In short, sin is a word that describes anything that fails to meet God’s standard of perfection. The Scriptures make it clear that “all have sinned and fall short of the glory of God” (Romans 3:23). Sin is not just murder, rape, or robbery. Sin is failing to do the things we should and doing those things that we should not. Failing to do the things we should are called sins of omission, and doing those things that we should not are called sins of commission. In other words, when the Scriptures say “You shall not” and you do, that is a sin of commission. Equally, when the Scriptures say “You shall” and you do not, that is a sin of omission. Again, sin is failing to do what is required of us, and doing those things which God has prohibited.

Summarized, sin is the barrier between you and a satisfying relationship with God. Just as light and dark cannot exist together, neither can God and sin. Furthermore, sin is a barrier between us and other people. You need only to read the newspaper or listen to a news report to see how true this really is. We live in a time when terrorism abounds and when the world as we know it can be instantly obliterated by nuclear aggression. Finally, sin is the deprivation of good. As such, sin is characterized by a lack of something rather than being something in itself. As noted above, sin is a break in relationship to God and others rather than being an ontological substance. David Horton brings this concept to light and he is worth quoting at length:

“Evil is not a substance but a corruption of the good substances God made. Evil is like rust to a car or rot to a tree. It is a lack in good things, but it is not a thing in itself. Evil is like a wound in an arm or moth holes in a garment. It exists only in another but not in itself. . . To say that evil is not a thing, but a lack in things, is not to claim that it is not real. Evil is a real lack in good things, as the blind person know only too well. Evil is not a real substance, but it is a real privation in good substances. It is not an actual entity but a real corruption in an actual entity” (The Portable Seminary, David Horton. p. 360).

The Fall

God made this world and all that is in it: “In the beginning God created the heavens and the earth. … God created man in his own image, in the image of God he created him; male and female he created them” (Gen. 1:1, 27). He created human beings to be like Him and to have unhindered fellowship with Him, and when His work of creation was finished he saw that it was “very good” (Gen. 1:31). Although the first people God created, Adam and Eve, had complete freedom to live in friendship and trust with him, they chose to rebel (Gen. 3:1–7). Because God designed that Adam would represent the entire human race, his sin was catastrophic not only for him but for us: “one trespass led to condemnation for all men” (Rom. 5:18). Our fellowship with God was broken. Instead of enjoying His holy pleasure, we instead face His righteous wrath. Through this sin, we all died spiritually (see Rom. 3:1–20; Eph. 2:1–10) and the entire world was affected. “The creation was subjected to futility, not willingly, but because of him who subjected it” (Rom. 8:20). And we all individually sin against God in our own lives: “for all have sinned and fall short of the glory of God” (Rom. 3:23).

He Who Sins

If someone lies, what do you call him? A liar. If someone steals he is a thief. It concludes that the one who commits something is categorized from the act he committed. If someone sins, he is a sinner. But who has sinned? As quoted above, “all have sinned, and come short of the glory of God” (Romans 3:23). Everyone is a sinner. The Bible says that we are sinners in Romans 5:8, “But God shows his love for us, in that, while we were still sinners, Christ died for us” (emphasis mine).

Bible Questions

You’ve Got Questions: If God Made the Universe, Then Who Made God?

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You’ve Got Questions: If God Made the Universe, Then Who Made God?

A common argument from atheists and skeptics is that if all things need a cause, then God must also need a cause. The conclusion is that if God needed a cause, then God is not God (and if God is not God, then of course there is no God). Everyone knows that something does not come from nothing. So, if God is a “something,” then He must have a cause, right? The question is tricky because it sneaks in the false assumption that God came from somewhere and then asks where that might be. The answer is that the question does not even make sense. It is like asking, “What does blue smell like?” Blue is not in the category of things that have a smell, so the question itself is flawed. In the same way, God is not in the category of things that are created or caused. God is uncaused and uncreated—He simply exists. Scripture attests, “Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting to everlasting you are God” (Psalm 90:2).

In addition, we know that from nothing, nothing comes. So, if there were ever a time when there was absolutely nothing in existence, then nothing would have ever come into existence. But things do exist. Therefore, since there could never have been absolutely nothing, something had to have always been in existence. That ever-existing thing is a Being that the Scripture calls God. God is the uncaused Being that caused everything else to come into existence. God is the uncreated Creator who created the universe and everything in it.