Question of the Week...

[HisDaughter]

Question: "What does the Bible say about spiritual warfare?"

Answer: There are two primary errors when it comes to spiritual warfare: over-emphasis and under-emphasis. Some blame every sin, every conflict, and every problem on demons that need to be cast out. Others completely ignore the spiritual realm and the fact that the Bible instructs us that our battle is against spiritual powers. The key to successful spiritual warfare is finding the Biblical balance. Jesus sometimes cast demons out of people, and sometimes healed people with no mention of the demonic. The Apostle Paul instructs Christians to wage war against the sin in themselves (Romans 6), and to wage war against the evil one (Ephesians 6:10-18).

Ephesians 6:10-12 declares, “A final word: Be strong with the Lord’s mighty power. Put on all of God’s armor so that you will be able to stand firm against all strategies and tricks of the Devil. For we are not fighting against people made of flesh and blood, but against the evil rulers and authorities of the unseen world, against those mighty powers of darkness who rule this world, and against wicked spirits in the heavenly realms." This text teaches us some crucial truths: (1) We can only be strong in the Lord’s power, (2) It is God’s armor that protects us, (3) Our battle is against spiritual forces of evil in the world.

(1) A powerful example of this is Michael the archangel in Jude verse 9. Michael, likely the most powerful of all of God’s angels, did not rebuke Satan in his own power, but said, “The Lord rebuke you!” Revelation 12:7-8 records that in the end times, Michael will defeat Satan. Still, when it came to his conflict with Satan, Michael rebuked Satan in God’s name and authority, not his own. It is only through our relationship with Jesus Christ that we, as Christians, have any authority over Satan and his demons. It is only in His Name that our rebuke has any power.

(2) Ephesians 6:13-18 gives us a description of the spiritual armor God gives us. We are to stand firm with (a) the belt of truth, (b) the breastplate of righteousness, (c) the gospel of peace, (d) the shield of faith, (e) the helmet of salvation, (f) the sword of the Spirit, and (g) by praying in the Spirit. What do these pieces of spiritual armor represent for us in our spiritual warfare? We are to speak the truth against Satan’s lies. We are to rest in the fact that we are declared righteous because of Christ’s sacrifice for us. We are to proclaim the Gospel no matter how much resistance we receive. We are not to waver in our faith, no matter how strongly we are attacked. Our ultimate defense is the assurance we have of our salvation, and the fact that spiritual forces cannot take that away. Our offensive weapon is to be the Word of God, not our own opinions and feelings. We are to follow Jesus’ example in recognizing that some spiritual victories are only possible through prayer.

(3) Jesus is our ultimate example for spiritual warfare. Observe how Jesus handled direct attacks from Satan: "Then Jesus was led out into the wilderness by the Holy Spirit to be tempted there by the Devil. For forty days and forty nights he ate nothing and became very hungry. Then the Devil came and said to him, 'If you are the Son of God, change these stones into loaves of bread.' But Jesus told him, 'No! The Scriptures say, "People need more than bread for their life; they must feed on every word of God."' Then the Devil took him to Jerusalem, to the highest point of the Temple, and said, 'If you are the Son of God, jump off! For the Scriptures say, "He orders his angels to protect you. And they will hold you with their hands to keep you from striking your foot on a stone."' Jesus responded, 'The Scriptures also say, "Do not test the Lord your God."' Next the Devil took him to the peak of a very high mountain and showed him the nations of the world and all their glory. 'I will give it all to you,' he said, 'if you will only kneel down and worship me.' 'Get out of here, Satan,' Jesus told him. 'For the Scriptures say, "You must worship the Lord your God; serve only him."' Then the Devil went away, and angels came and cared for Jesus" (Matthew 4:1-11). The best way to combat Satan is the way Jesus showed us, and that was to quote Scripture because the devil cannot handle the sword of the Spirit, the Word of the Living God.

The ultimate example of how not to engage in spiritual warfare is the seven sons of Sceva: "A team of Jews who were traveling from town to town casting out evil spirits tried to use the name of the Lord Jesus. The incantation they used was this: 'I command you by Jesus, whom Paul preaches, to come out!' Seven sons of Sceva, a leading priest, were doing this. But when they tried it on a man possessed by an evil spirit, the spirit replied, 'I know Jesus, and I know Paul. But who are you?' And he leaped on them and attacked them with such violence that they fled from the house, naked and badly injured." (Acts 19:13-16). What was the problem? The seven sons of Sceva were using Jesus’ Name. That is not enough. The seven sons of Sceva did not have a relationship with Jesus; therefore, their words were void of any power or authority. The seven sons of Sceva were relying on a methodology. They were not relying on Jesus, and were not employing the Word of God in their spiritual warfare. As a result, they received a humiliating beating. May we learn from their bad example and conduct spiritual warfare as the Bible describes.

In summary, what are the keys to success in spiritual warfare? First, we rely on God’s power, not our own. Second, we rebuke in Jesus’ Name, not our own. Third, we protect ourselves with the full armor of God. Fourth, we wage warfare with the sword of the Spirit – the Word of God. Last, we remember that while we wage spiritual warfare against Satan and his demons, not every sin or problem is a demon that needs to be rebuked. “In all these things we are more than conquerors through Him who loved us” (Romans 8:37).

[HisDaughter]

Question: "Why did God command Abraham to sacrifice Isaac?"

Answer: The question of why God does things when He already knows the outcome is one that can be asked about numerous situations. Why did God create Satan knowing he would rebel? Why did God tell Adam and Eve not to eat of the Tree knowing they would disobey? Why did God create angels knowing that many of them would turn against Him? One answer to all these questions is the same as the answer to the question of Abraham and Isaac. God’s sovereign, divine plan is perfect and He will carry out His plan according to His perfect will and timing in such a way that He will be glorified. “The LORD Almighty has sworn, ‘Surely, as I have planned, so it will be, and as I have purposed, so it will stand’” (Isaiah 14:24). “For my own sake, for my own sake, I do this . . . I will not yield my glory to another” (Isaiah 48:11).

Abraham had obeyed God many times in his walk with Him, but no test could have been more severe that the one in Genesis 22. God commanded, “Take your son, your only son, Isaac, whom you love, and go to the region of Moriah. Sacrifice him there as a burnt offering” (Genesis 22:2a). This was an astounding request because Isaac was his son of promise. How did Abraham respond? With immediate obedience; early the next morning Abraham started on his journey with two servants, a donkey and his beloved son Isaac, with firewood for the offering. His unquestioning obedience to God’s confusing command gave God the glory He deserves and is an example to us of how to glorify God. When we obey as Abraham did, trusting that God’s plan is the best possible scenario, we lift up His attributes and praise Him for them. Abraham’s obedience in the face of this crushing command extolled God’s sovereign love, His trustworthiness, and His goodness, and it provided an example for us to follow. His faith in the God he had come to know and love placed Abraham in the pantheon of faithful heroes in Hebrews 11.

God’s uses Abraham’s faith as an example to all who came after him as the only means to God. Genesis 15:6 says, “Abram believed the LORD, and he credited it to him as righteousness.” This truth is the basis of the Christian faith, as reiterated in Romans 4:3 and James 2:23. The righteousness that was credited to Abraham is the same righteousness credited to us when we receive by faith the sacrifice God provided for our sins—Jesus Christ. “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21).

The Old Testament story of Abraham is the basis of the New Testament teaching of the Atonement, the sacrificial offering of the Lord Jesus on the cross for the sin of mankind. Jesus said, many centuries later, “Your father Abraham rejoiced at the thought of seeing My day; he saw it and was glad” (John 8:56). Following are some of the parallels between the two Biblical accounts:

• “Take your son, your only son, Isaac” (vs.2); “For God so loved the world that He gave His one and only Son. . .” (John 3:16).

• “Go to the region of Moriah. Sacrifice him there. . .” (vs.2); it is believed that this area is where the city of Jerusalem was built many years later, where Jesus was crucified outside its city walls (Hebrews 13:12).

• “Sacrifice him there as a burnt offering” (vs.2); “Christ died for our sins according to the Scriptures” (1 Corinthians 15:3).

• “Abraham took the wood for the burnt offering and placed it on his son Isaac” (vs.6); Jesus, “Carrying His own cross. . .” (John 19:17).

• “but where is the lamb for the burnt offering?” (vs.7); John said, “Look, the Lamb of God, who takes away the sin of the world!” (John 1:29).

• Isaac, the son, acted in obedience to his father in becoming the sacrifice (vs.9); Jesus prayed, “My Father, if it is possible, may this cup be taken from Me. Yet not as I will, but as you will” (Matthew 26:39).

• Resurrection – Isaac by figure and Jesus in reality: “By faith Abraham, when God tested him, offered Isaac as a sacrifice. He who had received the promises was about to sacrifice His one and only son, even though God had said to him, ‘It is through Isaac that your offspring will be reckoned.’ Abraham reasoned that God could raise the dead, and figuratively speaking he did received Isaac back from death” (Hebrews 11:17-19); Jesus, “that He was buried, and that He was raised on the third day according to the Scriptures” (1 Corinthians 15:4).

[HisDaughter]

(I love this one!)

Question: "What does the Bible say about self-worth?"

Answer: The Bible actually has many passages that tell us what God has to say about our worth and our value in His eyes. Genesis 1:26-27 says we are made in His image, the very image of God. Psalm 139:13-16 says we are fearfully and wonderfully made, and all the days of our lives were written in God’s book before we were ever born, confirming God’s prior knowledge and plan for our lives. Ephesians 1:4 says God chose His children before the foundations of the earth were ever formed, and in Ephesians 1:13-14 we’re told we are God’s own possession chosen for the praise of His glory and that we have an inheritance in heaven with Him as His children.

But notice the wording in each of the above phrases: “are made,” “are fearfully and wonderfully made,” “were written,” “God chose His children,” “we are God’s own possession,” and “we have an inheritance.” These phrases all have one thing in common: they are things done to us or for us by God. These are not things we have done for ourselves, nor have we earned or deserved them. We are, in fact, merely the recipients of “all spiritual blessings in heavenly places in Christ” (Ephesians 1:3). Therefore, we can conclude that our worth is not really of the “self” at all, but rather it is worth given to us by God. We are of inestimable value to Him because of the price He paid to make us worthy—the death of His Son on the cross.

The Bible tells us that “while we were yet sinners, Christ died for us” (Romans 5:8. In fact, we “were dead in trespasses and sins” (Ephesians 2:1). What worth is there in dead things? None. God imputed to us His own righteousness (2 Corinthians 5:21) not because we were worthy of it, but because we were unworthy, unlovable, and unable to make ourselves worthy in any way. But—and here’s the miracle—He actually loved us in spite of our condition (John 3:16) and because He did, we now have infinite worth.

John 1:12 tells us that to those who received Christ and believed in His name, God gave the right to become His children. First John 1:9 tells us that if we confess our sins, He is faithful to forgive our sins and cleanse us from all unrighteousness. If we focus on how much God loves us and the price He paid to redeem us, we’ll come to see ourselves as God sees us, and that will help us understand just how much we’re really worth as children of the most high God.

Our self-worth is too often based on what other people tell us about ourselves. The one, true authority on our self-worth is Jesus Christ, and since He gave His own life up for us by dying on a cross, that should tell us just how valuable we really are.

[HisDaughter]

Question: "What is the difference between exegesis and eisegesis?"

Answer: Exegesis and eisegesis are two conflicting approaches in Bible study. Exegesis is the exposition or explanation of a text based on a careful, objective analysis. The word exegesis literally means “to lead out of.” That means that the interpreter is led to his conclusions by following the text.

The opposite approach to Scripture is eisegesis, which is the interpretation of a passage based on a subjective, non-analytical reading. The word eisegesis literally means “to lead into,” which means the interpreter injects his own ideas into the text, making it mean whatever he wants.

Obviously, only exegesis does justice to the text. Eisegesis is a mishandling of the text and often leads to a misinterpretation. Exegesis is concerned with discovering the true meaning of the text, respecting its grammar, syntax, and setting. Eisegesis is concerned only with making a point, even at the expense of the meaning of words.

Second Timothy 2:15 commands us to use exegetical methods: “Present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth.” An honest student of the Bible will be an exegete, allowing the text to speak for itself. Eisegesis easily lends itself to error, as the would-be interpreter attempts to align the text with his own preconceived notions. Exegesis allows us to agree with the Bible; eisegesis seeks to force the Bible to agree with us.

The process of exegesis involves 1) observation: what does the passage say? 2) interpretation: what does the passage mean? 3) correlation: how does the passage relate to the rest of the Bible? and 4) application: how should this passage affect my life?

Eisegesis, on the other hand, involves 1) imagination: what idea do I want to present? 2) exploration: what Scripture passage seems to fit with my idea? and 3) application: what does my idea mean? Notice that, in eisegesis, there is no examination of the words of the text or their relationship to each other, no cross-referencing with related passages, and no real desire to understand the actual meaning. Scripture serves only as a prop to the interpreter’s idea.

To illustrate, let’s use both approaches in the treatment of one passage:

2 Chronicles 27:1-2
“Jotham was twenty-five years old when he became king, and he reigned in Jerusalem sixteen years. . . . He did what was right in the eyes of the LORD, just as his father Uzziah had done, but unlike him he did not enter the temple of the LORD.”

EISEGESIS
First, the interpreter decides on a topic. Today, it’s “The Importance of Church Attendance.” The interpreter reads 2 Chronicles 27:1-2 and sees that King Jotham was a good king, just like his father Uzziah had been, except for one thing: he didn’t go to the temple! This passage seems to fit his idea, so he uses it. The resulting sermon deals with the need for passing on godly values from one generation to the next. Just because King Uzziah went to the temple every week didn’t mean that his son would continue the practice. In the same way, many young people today tragically turn from their parents’ training, and church attendance drops off. The sermon ends with a question: “How many blessings did Jotham fail to receive, simply because he neglected church?”

Certainly, there is nothing wrong with preaching about church attendance or the transmission of values. And a cursory reading of 2 Chronicles 27:1-2 seems to support that passage as an apt illustration. However, the above interpretation is totally wrong. For Jotham not to go to the temple was not wrong; in fact, it was very good, as the proper approach to the passage will show.

EXEGESIS
First, the interpreter reads the passage and, to fully understand the context, he reads the histories of both Uzziah and Jotham (2 Chronicles 26-27; 2 Kings 15:1-6, 32-38). In his observation, he discovers that King Uzziah was a good king who nevertheless disobeyed the Lord when he went to the temple and offered incense on the altar—something only a priest had the right to do (2 Chronicles 26:16-20). Uzziah’s pride and his contamination of the temple resulted in his having “leprosy until the day he died” (2 Chronicles 26:21).

Needing to know why Uzziah spent the rest of his life in isolation, the interpreter studies Leviticus 13:46 and does some research on leprosy. Then he compares the use of illness as a punishment in other passages, such as 2 Kings 5:27; 2 Chronicles 16:12; and 21:12-15.

By this time, the exegete understands something important: when the passage says Jotham “did not enter the temple of the LORD,” it means he did not did not repeat his father’s mistake. Uzziah had proudly usurped the priest’s office; Jotham was more obedient.

The resulting sermon might deal with the Lord’s discipline of His children, with the blessing of total obedience, or with our need to learn from the mistakes of the past rather than repeat them.

Of course, exegesis takes more time than eisegesis. But if we are to be those unashamed workmen “who correctly handle the word of truth,” then we must take the time to truly understand the text. Exegesis is the only way.

[HisDaughter]

Question: "What is the Christian view of suicide? What does the Bible say about suicide?"

Answer: According to the Bible, whether a person commits suicide is not what determines whether he or she gains entrance into heaven. If an unsaved person commits suicide, he or she has done nothing but “expedite” his or her journey to the lake of fire. However, the person who committed suicide will ultimately be in hell for rejecting salvation through Christ, not because he or she committed suicide. The Bible mentions five specific people who committed suicide: Abimelech (Judges 9:54), Saul (1 Samuel 31:4), Saul's armor-bearer (1 Samuel 31:4-6), Ahithophel (2 Samuel 17:23), Zimri (1 Kings 16:18), and Judas (Matthew 27:5). All of them were wicked, evil, sinful men (not enough is said regarding Saul's armor-bearer to make a judgment as to his character). Some consider Samson an instance of suicide (Judges 16:26-31), but Samson's goal was to kill the Philistines, not himself. The Bible views suicide as equal to murder – that’s what it is – self-murder. God is the One who is to decide when and how a person should die. To take that power into your own hands, according to the Bible, is blasphemy to God.

What does the Bible say about a Christian who commits suicide? I do not believe that a Christian who commits suicide will lose salvation and go to hell. The Bible teaches that from the moment a person truly believes in Christ, he or she is eternally secure (John 3:16). According to the Bible, Christians can know beyond any doubt that they possess eternal life no matter what happens. “These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God” (1 John 5:13). Nothing can separate a Christian from God’s love! “For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord” (Romans 8:38-39). If no “created thing” can separate a Christian from God’s love, and even a Christian who commits suicide is a “created thing,” then not even suicide can separate him from God’s love. Jesus died for all of our sins...and if a true Christian were to, in a time of spiritual attack and weakness, commit suicide - that would be a sin that Jesus died for.

This is not to say that suicide is not a serious sin against God. According to the Bible, suicide is murder; it is always wrong. I would have serious doubts about the genuineness of faith of anyone who claimed to be a Christian yet committed suicide. There is no circumstance that can justify someone, especially a Christian, taking his or her own life. Christians are called to live their lives for God – the decision on when to die is God’s and God’s alone. Perhaps a good way to illustrate suicide for a Christian would be from the Book of Esther. The Persians had a law that anyone who came before the king uninvited could be put to death unless the king extended his scepter towards the person - indicating mercy. Suicide for a Christian would be forcing your way in to see the King instead of waiting for Him to summon you. He will point His scepter towards you, sparing your eternal life, but that does not mean He is happy with you. Although it is not describing suicide, the Bible verse 1 Corinthians 3:15 is probably a good description of what happens to a Christian who commits suicide: “He himself will be saved, but only as one escaping through the flames.”

[HisDaughter]

Question: "How should a Christian view wealth?"

Answer: The Christian view of wealth should be derived from the Scriptures. There are many times in the Old Testament that God gave riches to His people. Solomon was promised riches and became the richest of all the kings of the earth (1 Kings 3:11-13; 2 Chronicles 9:22); David said in 1 Chronicles 29:12: “Wealth and honor come from you; you are the ruler of all things.” Abraham (Genesis 17-20), Jacob (Genesis 30-31), Joseph (Genesis 41), King Jehoshaphat (2 Chronicles 17:5), and many others were blessed by God with wealth. However, they were a chosen people with earthly promises and rewards. They were given a land and all the riches it held.

In the New Testament there is a different standard. The church was never given a land or the promise of riches. Ephesians 1:3 tells us: “Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ.” Christ spoke in Matthew 13:22 concerning the seed of God's Word falling among thorns and “the deceitfulness of riches choke the word, and he becomes unfruitful” (NKJV). This is the first reference to earthly riches in the New Testament. Clearly, this is not a positive image.

In Mark 10:23, "Then Jesus looked around and said to His disciples, “How hard it is for those who have riches to enter the kingdom of God!” It was not impossible—for all things are possible with God—but it would be “hard.” In Luke 16:13 Jesus spoke about “mammon” (the Aramaic word for riches): “No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon.” Again, the imagery here is of wealth as a negative influence on spirituality and one that can keep us from God.

God speaks of the true riches He brings to us today in Romans 2:4: “Or do you show contempt for the riches of his kindness, tolerance and patience, not realizing that God's kindness leads you toward repentance?” These are the riches which brings eternal life. Again this is brought out in Romans 9:23: “and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory, even us whom He called, not of the Jews only, but also of the Gentiles?” (NKJV). Also, Ephesians 1:7: “In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God's grace." Referring to God giving mercy, Paul praises God in Romans 11:33: “Oh, the depth of the riches of the wisdom and[a] knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!” The emphasis of the New Testament is God's riches in us: “that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints” (Ephesians1:18b). God actually wants to show off His riches in us in heaven: “And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus” (Ephesians 2:6-7).

The riches that God wants for us: “I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being” (Ephesians 3:16). The greatest verse that applies for New Testament believers concerning riches is found in Philippians 4:19: “And my God will meet all your needs according to his glorious riches in Christ Jesus.” This statement was written by Paul because the Philippians had sent sacrificial gifts to take care of Paul's needs.

First Timothy 6:17 gives a warning to the rich: “Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment.” James 5:1-3 gives us another warning about riches that were wrongly gained: “Now listen, you rich people, weep and wail because of the misery that is coming upon you. Your wealth has rotted, and moths have eaten your clothes. Your gold and silver are corroded. Their corrosion will testify against you and eat your flesh like fire. You have hoarded wealth in the last days.” The last time that riches are mentioned in the Bible is found in Revelation 18:17 speaking of the great destruction of Babylon: “In one hour such great wealth has been brought to ruin!”

To summarize, Israel was given earthly promises and rewards as God's chosen people on earth. He gave many illustrations and types and truths through them. Many people desire to take their blessings, but not their curses. However, in the progression of revelation, God has revealed through Jesus Christ a more excellent ministry: “But the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, and it is founded on better promises” (Hebrews 8:6).

God does not condemn anyone for having riches. They come to people from many sources, but He gives grave warnings to those who seek after them more than they seek after God and trust in them more than in God. His greatest desire is for us to set our hearts on things above and not on things on this earth. This may sound very high and unobtainable, but Paul wrote: “I can do all things through Christ who strengthens me” (Philippians 4:13 NKJV). The secret is knowing Christ as Savior and allowing the Holy Spirit to conform our minds and heart to His (Romans 12:1-2).

[HisDaughter]

Question: "Is God cruel?"

Answer: There are atheists and agnostics who argue that the God who is presented in the Bible is cruel. For example, the online Skeptics Annotated Bible has an entire section devoted to biblical passages that, they claim, demonstrate that God is cruel. By labeling God as cruel, they are appealing to our human, moral sensibilities. The word cruelty is defined as "callous indifference to, or pleasure in, causing pain and suffering.” The question before us now is, Is God cruel? To answer in the affirmative, we would have to allow that God either doesn’t care about pain and suffering, or He actually enjoys watching His creatures suffer.

The atheists / agnostics who claim that God is cruel have a large burden of proof. They are not merely claiming to know about the actions of God; they are also claiming to sufficiently know the circumstances in which He performed those actions, as well as His motivations. Additionally, they are claiming to know the very mind of God, ascribing to Him the attitudes of indifference and/or sadistic pleasure necessary to define Him as cruel. Quite frankly, this is beyond the skeptics’ ability to demonstrate—they can’t possibly know the mind of God. “’For my thoughts are not your thoughts, neither are your ways my ways,’ declares the LORD. ‘As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts’” (Isaiah 55:8-9).

There is no doubt that God both allows and, at times, causes pain and suffering, but God’s goodness cannot be impugned because He commits an act that appears cruel to us. While we can’t claim to know His reasoning in every circumstance, we do know several reasons for actions that can appear to us to be cruel, especially if we don’t know—or don’t bother to find out—the circumstances:

1. To mete out just punishment - If a punishment is just, can it be said to be cruel? What critics usually do not understand is that God’s love is not diminished when He brings punishment on people. God is able to bring judgment on an evil group of people in order to spare those who are devoted to Him. To allow evil and wrongdoing to go unpunished would indeed be cruel and would indicate a callousness toward the innocent. When God caused the Red Sea to close, drowning Pharaoh’s entire army, He was punishing Pharaoh’s rebellion against Him and preserving His chosen people from certain slaughter and annihilation (Exodus 14). Wrongdoing that does not result in punishment inevitably results in greater and greater wrongdoing, which benefits no one and is detrimental to the common good. Even when God told the Israelites to completely destroy the enemies of God, including women and children, He knew that to let them live would ensure the existence of future generations devoted to evil idolatrous practices—including in some cases child sacrifices on the altars of false gods.

2. To bring about a greater good- Pain and suffering that produce a greater good sometimes can be brought about by no other means. The Bible tells us that trials and difficulties produce stronger, better Christians, and we should “count it all joy” (James 1:2) when we encounter them. God brings these about for our benefit, in order to refine us like gold in the fire of affliction. The Apostle Paul saw his own suffering—beatings, stonings, shipwrecks, hunger, thirst, cold, imprisonments—as a means of ensuring that he would be ever conscious of his own weakness, would remember always that the power at work in him was from God, not himself, and would never be deluded into relying on his own power (2 Corinthians 1:8-10; 4:7-12). Against nonbelievers, God's justice is vindicated when He causes pain and suffering to them because they deserve it. He demonstrates His mercy to them by warning them repeatedly of the consequences of sin. When, through their own rebellion, they bring upon themselves calamity, this is just punishment, not cruelty. The fact that He lets rebels go on shaking their fists at Him as long as He does indicates His mercy and patience, not cruelty.

3. To glorify Himself - God is glorified by the exhibition of His attributes. We all agree that He looks pretty good to us when His love and mercy are on display, but since each and every attribute is holy and perfect, even the exhibition of His wrath and anger bring Him glory. And that is the ultimate goal—His glory, not ours. Our tiny, finite brains can't even adequately imagine Him, much less call Him into question.

All these are worthy, valid, noble causes for pain and suffering. Contrary to the claims of skeptics, there are good reasons for God’s allowing evil and suffering in this world. We are privileged to know some of those reasons, but we do not always know why God allows evil and suffering. To trust God in spite of not knowing the reasons is not a blind leap of faith. Rather, we trust Him with the things we don’t understand because we see His faithfulness in those actions which we do understand.

If we read the Bible carefully, rather than seeing God act out of cruelty, we see Him acting out of His love for us. For example, the book of Job is often pointed to as an example of God’s sadistic actions against an innocent man. The book declares that Job was innocent of the suffering that came upon him, which appears to favor the claim of the atheist. But to claim that it proves God is sadistic betrays a very superficial understanding of the book of Job.

In the Near East during the time of the patriarchs, a common belief was that God always blessed the righteous and brought suffering on the unrighteous. The book of Job is a polemic against that theology. The story shows that man’s view of God’s justice needed to be modified. We need to understand that God is not limited to using suffering as a means of retribution. He also uses it to tear people away from the earthly things that so easily entice them. Additionally, Job brings people closer to understanding God’s work of atonement on the cross. If mankind continued to think that God couldn’t allow an innocent man to suffer, then we would have missed God’s plan for redeeming the world. For God allowed the suffering of a perfectly innocent Man (Jesus Christ) in order to bring His own to salvation. So this book of Job ends up being an invaluable contribution to the history of redemption.

In summary, the skeptic must bear a very large burden of proof in claiming that God’s actions are characterized by cruelty. In context, the biblical passages which appear to paint God as cruel actually do no such thing. In fact, with a proper understanding of the Scriptures, we see that God’s actions are always motivated by, and consistent with, His holy and perfect character.

[HisDaughter]

Question: "How can I become more Christ-like?"

Answer: Becoming more like Christ is the desire of every believer, and it is encouraging to know that God has the same desire for us. In fact, the Bible says that God “predestined [believers] to be conformed to the likeness of his Son” (Romans 8:29). Making us Christ-like is God’s work, and He will see it through to the end (Philippians 1:6).

However, the fact that God will transform us into Christ-likeness doesn’t mean we can sit back and be carried to heaven “on flow’ry beds of ease.” The process demands our willing cooperation with the Holy Spirit. Becoming more Christ-like requires both divine power and the fulfillment of human responsibility.

There are three things which contribute to our being more Christ-like: our surrender to God, our freedom from sin, and our spiritual growth.

1) Becoming more Christ-like is the result of surrender to God. Romans 12:1-2 says that worship involves a total self-dedication to God. We volunteer our bodies as “living sacrifices,” and our minds are renewed and transformed.

When Jesus said, “Follow me,” Levi left his money tables immediately (Mark 2:14); so do we freely surrender all we have for the sake of following the Lord. As John the Baptist said, “He must become greater; I must become less” (John 3:30), so we focus more and more on Jesus and His glory, losing ourselves in His will.

2) Becoming more Christ-like is the result of freedom from sin. Since Jesus lived a sinless life, the more we consider ourselves “dead to sin” (Romans 6:11) and live a life of purity, the more like Jesus we will be. As we offer ourselves to God, sin is no longer our master, and we are more clearly identified with Christ (Romans 6:1-14).

Jesus invites us to follow Him, and we have His example of obedience (John 15:10), sacrificial love (John 15:12-13), and patient suffering (1 Peter 2:19-23). We also have the example of the apostles, who modeled Christ (1 Corinthians 11:1).

When it comes to restraining sin in our lives, we have divine help: praise the Lord for the Word of God (Psalm 119:11), the intercession of Christ (Romans 8:34; Hebrews 7:25), and the power of the Spirit who indwells us (Romans 8:4; Galatians 5:16)!

3) Becoming more Christ-like is the result of Christian growth. When we are first saved, we are immature in wisdom and knowledge, and inexperienced in grace and love. But then we grow. In each of these things, our charge is to become stronger—and more Christ-like. “Grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18). “May the Lord make your love increase and overflow for each other and for everyone else” (1 Thessalonians 3:12).

Right now, God works in us: “We, who with unveiled faces all reflect the Lord's glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord” (2 Corinthians 3:18). One day, however, the process will be complete: “When he appears, we shall be like him, for we shall see him as he is” (1 John 3:2). The promise of being fully Christ-like in the future is in itself motivation for becoming more Christ-like now: “Everyone who has this hope in him purifies himself, just as he is pure” (1 John 3:3).

[HisDaughter]

Question: "What are the different names of God and what do they mean?"

Answer: Each of the many names of God describes a different aspect of His many-faceted character. Here are some of the better known names of God in the Bible:

EL, ELOAH: God "mighty, strong, prominent" (Genesis 7:1; Isaiah 9:6) – Etymologically, El appears to mean power, as in “I have the power to harm you” (Genesis 31:29). El is associated with other qualities, such as integrity (Numbers 23:19), jealousy (Deuteronomy 5:9), and compassion (Nehemiah 9:31), but the root idea of might remains.

ELOHIM: God “Creator, Mighty and Strong” (Genesis 17:7; Jeremiah 31:33) – The plural form of Eloah, which is accommodating of the doctrine of the Trinity. From the Bible’s first sentence, the superlative nature of God’s power is evident as God (Elohim) speaks the world into existence (Genesis 1:1).

EL SHADDAI: “God Almighty,” “The Mighty One of Jacob” (Genesis 49:24; Psalm 132:2,5) – Speaks to God’s ultimate power over all.

ADONAI: “Lord” (Genesis 15:2; Judges 6:15) – Used in place of YHWH, which was thought by the Jews to be too sacred to be uttered by sinful men. In the Old Testament, YHWH is more often used in God’s dealings with His people, while Adonai is used more when He deals with the Gentiles.

YHWH / YAHWEH / JEHOVAH: “LORD” (Deuteronomy 6:4; Daniel 9:14) – Strictly speaking, the only proper name for God. Translated in English Bibles “LORD” (all capitals) to distinguish it from Adonai “Lord.” The revelation of the name is first given to Moses “I Am who I Am” (Exodus 3:14). This name specifies an immediacy, a presence. Yahweh is present, accessible, near to those who call on Him for deliverance (Psalm 107:13), forgiveness (Psalm 25:11) and guidance (Psalm 31:3).

YAHWEH-JIREH: "The Lord will Provide" (Genesis 22:14) – The name memorialized by Abraham when God provided the ram to be sacrificed in place of Isaac.

YAHWEH-RAPHA: "The Lord Who Heals" (Exodus 15:26) – “I am Jehovah who heals you” both in body and soul. In body, by preserving from diseases, and by curing them when afflicted with them and in soul, by pardoning their iniquities.

YAHWEH-NISSI: "The Lord Our Banner" (Exodus 17:15), where banner is understood to be a rallying place. This name commemorates the desert victory over the Amalekites in Exodus 17.

YAHWEH-M'KADDESH: "The Lord Who Sanctifies, Makes Holy" (Leviticus 20:8; Ezekiel 37:28) – God makes it clear that He alone, not the law, could cleanse His people and make them holy.

YAHWEH-SHALOM: "The Lord Our Peace" (Judges 6:24) – The name given by Gideon to the altar he built after the Angel of the Lord assured him he would not die as he thought he would after seeing Him.

YAHWEH-ELOHIM: "LORD God" (Genesis 2:4; Psalm 59:5) – Combination of God’s unique name YHWH and the generic “Lord,” signifying that He is the Lord of Lords.

YAHWEH-TSIDKENU: "The Lord Our Righteousness” (Jeremiah 33:16) – As with YHWH-M’Kaddesh, it is God alone who provides righteousness to man, ultimately in the person of His Son, Jesus Christ, who became sin for us “that we might become the Righteousness of God in Him” (2 Corinthians 5:21).

YAHWEH-ROHI: "The Lord Our Shepherd" (Psalm 23:1) – After David pondered his relationship as a shepherd to his sheep, he realized that was exactly the relationship God had with him, and so he declares “Yahweh-Rohi is my Shepherd. I shall not want” (Psalm 23:1).

YAHWEH-SHAMMAH: "The Lord is There” (Ezekiel 48:35) – The name ascribed to Jerusalem and the Temple there, indicating that the once departed glory of the Lord (Ezekiel 8—11) had returned (Ezekiel 44:1-4).

YAHWEH-SABAOTH: "The Lord of Hosts" (Isaiah 1:24; Psalm 46:7) – “Hosts” means hordes, both of angels and of men. He is Lord of the host of heaven, and of the inhabitants of the earth, of Jews and Gentiles, of rich and poor, master and slave. The name is expressive of the majesty, power, and authority of God and shows that he is able to accomplish what he determines to do.

EL ELYON: “Most High" (Deuteronomy 26:19) – Derived from the Hebrew root for “go up” or “ascend,” so the implication is of that which is the very highest. El Elyon denotes exaltation and speaks of absolute right to lordship.

EL ROI: "God of Seeing" (Genesis 16:13) – The name ascribed to God by Hagar, alone and desperate in the wilderness after being driven out by Sarah (Genesis 16:1-14), when she met the Angel of the Lord and realized she had seen God Himself in a theophany. She realized that El Roi saw her in her distress and testified that He is a God who lives and sees all.

EL-OLAM: "Everlasting God" (Psalm 90:1-3) – God’s nature is without beginning or end, free from all constraints of time and contains within Himself the very cause of time itself. “From everlasting to everlasting, You are God.”

EL-GIBHOR: “Mighty God” (Isaiah 9:6) – The name describing the Messiah, Christ Jesus, in this prophetic portion of Isaiah. As a powerful and mighty warrior, the Messiah, the Mighty God, will accomplish the destruction of God’s enemies and rule with a rod of iron (Revelation 19:15).

[HisDaughter]

Question: "Does God have a sense of humor?"

Answer: Perhaps the best indication that God does have a sense of humor is that He created man in His image (Genesis 1:27), and certainly people are able to perceive and express humor. The American Heritage Dictionary defines a “sense of humor” as “...The ability to perceive, enjoy, or express what is comical or funny.” According to this definition, then, God must show an ability to perceive, enjoy, or express what is comical. The difficulty is that people perceive what is comical differently, and what sinful man perceives as funny would not amuse a holy and perfect God. Much of what the world calls humor is not funny but is crass and crude and should have no part in a Christian’s life (Colossians 3:. Other humor is expressed at the expense of others (tearing down rather than building up), again something contrary to God’s Word (Colossians 4:6; Ephesians 4:29).

An example of God's humor is the instance in which the Israelites were using the Ark of the Covenant like a good-luck charm in taking it to battle, and the Philistines ended up capturing it and placing it in their temple before their idol of Dagon. They came into the temple the next day and found Dagon flat on his face before the ark. They set him back up. The next morning, there he was again, but this time he had his hands and head cut off as a symbol of his powerlessness before the God of the ark (1 Samuel 5:1-5). God’s putting Dagon in a position of submission to His ark is a comical picture.

This incident is an example of God laughing at the foolishness of those who would oppose Him. “See what they spew from their mouths— they spew out swords from their lips, and they say, ‘Who can hear us?’ But you, O LORD, laugh at them; you scoff at all those nations” (Psalm 59:7-9). Psalm 2 also reveals God laughing at those who would rebel against His kingship (verse 4). It is like the comical picture of a kindergarten-aged child being upset at his parents and running away from home...all the way to his neighbor’s house. But there is obviously a serious side to this as well, and although the picture of weak and silly man trying to match wits with an almighty and all-knowing God is comical, God takes no delight in their waywardness and its consequences but rather desires to see them turn around (Ezekiel 33:11; Matthew 23:37-38).

A person does not crack jokes in the presence of one who has just lost a close loved one; silly jokes are out of place on such occasions. In the same way, God is focused on the lost and is looking for those who will care for their souls as He does. That is why our lives (while having times of refreshing and humor) are to be characterized by “soberness” (seriousness about making our lives count for Christ) (1 Thessalonians 5:6,8; Titus 2:2,6).

[HisDaughter]

Question: "What is the difference between a talent and a spiritual gift?"

Answer: There are similarities and differences between talents and spiritual gifts. Both are gifts from God. Both grow in effectiveness with use. Both are intended to be used on behalf of others, not for selfish purposes. 1 Corinthians 12:7 states that spiritual gifts are given to benefit others...not one's self. As the two great commandments deal with loving God and others, it follows that one should use his talents for that purpose. But talents and spiritual gifts differ in whom they are given to and when. A person (regardless of his belief in God or in Christ) is given a natural talent as a result of a combination of genetics (some have natural ability in music, art, or mathematics) and surroundings (growing up in a musical family will aid one in developing a talent for music), or because God desired to endow certain individuals with certain talents (for example, Bazeleel in Exodus 31:1-6). Spiritual gifts are given to believers by the Holy Spirit (Romans 12:3, 6) at the time of their placing their faith in Christ for the forgiveness of their sins. At that time the Holy Spirit gives to the new believer the spiritual gift(s) He desires the believer to have (1 Corinthians 12:11). There are three main lists of spiritual gifts...

Romans 12:3-8 lists the spiritual gifts as follows: prophecy, serving others (in a general sense), teaching, exhorting, generosity, leadership, and showing mercy. 1 Corinthians 12:8-11 lists the gifts as: the word of wisdom (ability to communicate spiritual wisdom), the word of knowledge (ability to communicate practical truth), faith (unusual reliance upon God), the working of miracles, prophecy, discerning of spirits, tongues (ability to speak in a language that one has not studied), and interpretation of tongues. The third list is found in Ephesians 4:10-12, which speaks of God giving to His church apostles, prophets, evangelists, and pastor-teachers. There is also a question as to how many spiritual gifts there are, as no two lists are the same. It is also possible that the Biblical lists are not exhaustive, that there are additional spiritual gifts beyond the ones the Bible mentions.

While often one may develop his talents and later direct his profession or hobby along those lines, spiritual gifts were given by the Holy Spirit for the building up of Christ's church. In that, all Christians are to play an active part in the furtherance of the gospel of Christ. All are called and equipped to be involved in the "work of the ministry" (Ephesians 4:12). All are gifted so that they can contribute to the cause of Christ out of gratitude for all He has done for them. In doing so, they also find fulfillment in life through their labor for Christ. It is the job of the church leaders to help build up the saints so they can be further equipped for the ministry that God has called them to. The intended result of spiritual gifts is that the church as a whole can grow, being strengthened by the combined supply of each and every member of Christ's body.

To summarize the differences between spiritual gifts and talents: (1) A talent is the result of genetics and/or training, while a spiritual gift is the result of the power of the Holy Spirit. (2) A talent can be possessed by anyone, Christian or non-Christian, while spiritual gifts are only possessed by Christians. (3) While both talents and spiritual gifts should be used for God’s glory and to minister to others, spiritual gifts are focused on these tasks, while talents can be used entirely for non-spiritual purposes.

[HisDaughter]

Question: "How can I have the mind of Christ?"

Answer: In 1 Corinthians 2:16, Paul quotes Isaiah 40:13 and then makes a statement concerning all believers: “We have the mind of Christ.” Having the mind of Christ means sharing the plan, purpose, and perspective of Christ, and it is something that all believers possess.

Having the mind of Christ means we understand God’s plan in the world—to bring glory to Himself, restore creation to its original splendor, and provide salvation for sinners. It means we identify with Christ’s purpose “to seek and to save what was lost” (Luke 19:10). It means we share Jesus’ perspective of humility and obedience (Philippians 2:5-8), compassion (Matthew 9:36), and prayerful dependence on God (Luke 5:16).

In the verses leading up to 1 Corinthians 2:16, we note some truths concerning the mind of Christ:

1) The mind of Christ stands in sharp contrast to the wisdom of man (verses 5-6).

2) The mind of Christ involves wisdom from God, once hidden but now revealed (verse 7).

3) The mind of Christ is given to believers through the Spirit of God (verses 10-12).

4) The mind of Christ cannot be understood by those without the Spirit (verse 14).

5) The mind of Christ gives believers discernment in spiritual matters (verse 15).

In order to have the mind of Christ, one must first have saving faith in Christ (John 1:12; 1 John 5:12). After salvation, the believer lives a life under God’s influence. The Holy Spirit indwells and enlightens the believer, infusing him with wisdom—the mind of Christ. The believer bears a responsibility to yield to the Spirit’s leading (Ephesians 4:30) and to allow the Spirit to transform and renew his mind (Romans 12:1-2).

[HisDaughter]

Question: "What should be the focus of Christians on Thanksgiving?"

Answer: The original thanksgiving celebration was held by the Pilgrim settlers in Massachusetts during their second winter in America in December, 1621. The first winter had killed 44 of the original 102 colonists. At one point their daily food ration was down to five kernels of corn apiece, but then an unexpected trading vessel arrived, swapping them beaver pelts for corn, providing for their severe need. The next summer’s crop brought hope, and Governor William Bradford decreed that December 13, 1621, be set aside as a day of feasting and prayer to show the gratitude of the colonists that they were still alive.

These Pilgrims, seeking religious freedom and opportunity in America, gave thanks to God for His provision for them in helping them find 20 acres of cleared land, for the fact that there were no hostile Indians in that area, for their newfound religious freedom, and for God’s provision of an interpreter to the Indians in Squanto. Along with the feasting and games involving the colonists and more than 80 friendly Indians (who added to the feast by bringing wild turkeys and venison), prayers, sermons, and songs of praise were important in the celebration. Three days were spent in feasting and prayer.

From that time forward, Thanksgiving has been celebrated as a day to give thanks to God for His gracious and sufficient provision. President Abraham Lincoln officially set aside the last Thursday of November, in 1863, “as a day of thanksgiving and praise to our beneficent Father.” In 1941, Congress ruled that after 1941, the fourth Thursday of November be observed as Thanksgiving Day and be a legal holiday.

Scripturally, we find things related to the issue of thanksgiving nearly from cover to cover. Individuals offered up sacrifices out of gratitude in the book of Genesis. The Israelites sang a song of thanksgiving as they were delivered from Pharaoh's army after the crossing of the Red Sea (Exodus 15). Later, the Mosaic Law set aside three times each year when the Israelites were to gather together. All three of these times [Unleavened Bread (also called the Feast of the Passover) (Exodus 12:15-20), Harvest or Pentecost (Leviticus 23:15-21), and the Feast of Ingathering or Tabernacles (Leviticus 23:33-36)] involved remembering God’s provision and grace. Harvest and Tabernacles took place specifically in relation to God’s provision in the harvest of various fruit trees and crops. The book of Psalms is packed full of songs of thanksgiving, both for God’s grace to the Israelite people as a whole through His mighty deeds, as well as for His individual graces to each of us.

In the New Testament, there are repeated admonitions to give thanks to God. Thanksgiving is to always be a part of our prayers. Some of the most remembered passages on the giving of thanks are the following:

"Rejoice always, pray without ceasing, in everything give thanks; for this is the will of God in Christ Jesus for you" (1 Thessalonians 5:16-18).

"Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God" (Philippians 4:6).

"Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men" (1 Timothy 2:1).

Of all of God’s gifts, the greatest one He has given is the gift of His Son, Jesus Christ. On the cross of Calvary, Jesus paid our sin debt, so a holy and just Judge could forgive us our sins and give us eternal life as a free gift. This gift is available to those who will call on Christ to save them from their sin in simple but sincere faith (John 3:16; Romans 3:19-26; Romans 6:23; Romans 10:13; Ephesians 2:8-10). For this gift of His Son, the gift which meets our greatest need, the Apostle Paul says, "Thanks be to God for His indescribable gift!" (2 Corinthians 9:15).

We, like the Pilgrims, have a choice. In life there will always be those things that we can complain about (the Pilgrims had lost many loved ones), but there will also be much to be thankful for. As our society becomes increasingly secular, the actual “giving of thanks to God” during our annual Thanksgiving holiday is being overlooked, leaving only the feasting. May God grant that He may find us grateful every day for all of His gifts, spiritual and material. God is good, and every good gift comes from Him (James 1:17). For those who know Christ, God also works everything together for good, even events we would not necessarily consider good (Romans 8:28-30). May He find us to be His grateful children.

[HisDaughter]

Question: "Do some Christmas traditions have pagan origins?"

Answer: There is no doubt that some of what we now refer to as Christmas traditions can be traced back, in some form, to pagan cultures and celebrations. The ringing of bells, for example, is generally thought to have had its origin in the early pagan winter celebration of ringing of bells to drive out evil spirits. In later centuries, bells were rung on Christmas Eve to welcome in the spirit of Christmas with joyful noise (Psalm 95:1). When Christians enjoy the beauty of a glorious bell choir ringing Christmas carols, we are reminded of the coming of Jesus into the world, not the driving out of evil spirits.

Similarly, there was an early pagan tradition of lighting candles to drive away the forces of cold and darkness. However, is it likely that our hearts are drawn to those early pagans rather than rejoicing in our Savior, the Light of the World (John 1:4-9) as we light candles? Of course not. Nor is it likely that when I give gifts to my loved ones at Christmas, the gifts will have less significance to either of us because some Druid somewhere in time offered a gift to his goat as part of some pagan ritual. No, we remember, as we should, the gifts given to the Christ-child by the Magi (Matthew 2:11). Jesus was the greatest gift ever given, and therefore His birth is worthy of celebration.

So obscure are the beginnings of many Christmas traditions that reference books and internet sites contradict one another on the details. Some of our most popular and beloved Christmas symbols are entirely Christian, and were never part of any pagan religion anywhere. At the same time, some Christmas traditions undoubtedly do have their origins in the pagan past. What is important is not the origins of traditions, but their significance to us today as believers in the Son of God. December 25 was not mentioned in the biblical narrative as the day Jesus was born, and, as such, we cannot be dogmatic about it one way or the other. But even if the date is completely wrong, there is still the opportunity for thousands of people who wouldn’t go to church any other time of the year to go on Christmas day and hear the gospel of Christ.

If you are fully convinced that you cannot, in good conscience, observe a particular Christmas tradition, do not observe it. If you are fully convinced that a particular tradition is too steeped in paganism to honor God in any way, by all means forsake that tradition. At the same time, if you are fully convinced that you can honor and worship God through a particular tradition, honor and worship God (Romans 14:5)! For Christians, Christmas traditions can be an important part of the celebration of the birth of our Savior, and they remind us of that momentous event that changed the world forever. More importantly, they bring to mind the miracle of new birth He created in us when He came into our hearts, saved us from our sins, and made us children of God by the shedding of His blood on the Cross (Colossians 1:20). It is this amazing truth that enables us to say with the angels, “Glory to God in the highest and on earth peace, good will toward men” (Luke 2:14).

[Soldier4Christ]

Amen and amen.

It is the same as the rainbow. God gave us the rainbow to remind us of His covenant with mankind that He would never bring a flood of the magnitude of the one of Noah's time. This beautiful reminder is now being used for an evil purpose just as many things that God has given, many use it for evil purposes. This does not mean that we must do so. We should remember God and put Him first in all that we do and say.

What is evil to some is not evil to others. It is that which is in our hearts that matters.