God’s love, as described in the Bible, is clearly unconditional in that His love is expressed toward the objects of His love (i.e., His people) despite their disposition toward Him. In other words, God loves because it His nature to love (1 John 4:8), and that love moves Him toward benevolent action. The unconditional nature of God’s love is most clearly seen in the gospel. The gospel message is basically a story of divine rescue. As God considers the plight of His rebellious people, He determines to save them from their sin, and this determination is based on His love (Ephesians 1:4-5). Listen to the Apostle Paul’s words from his letter to the Romans:

“You see, at just the right time, when we were still powerless, Christ died for the ungodly. Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die” (Romans 5:6-8).

Reading through the book of Romans, we learn that we are alienated from God due to our sin. We are at enmity with God, and His wrath is being revealed against the ungodly for their unrighteousness (Romans 1:18-20). We reject God, and God gives us over to our sin. We also learn that we have all sinned and fallen short of God’s glory (Romans 3:23) and that none of us seeks God, none of us does what is right before His eyes (Romans 3:10-18).

Despite this hostility and enmity we have toward God (for which God would be perfectly within His rights to utterly destroy us), God reveals His love toward us in the giving of His Son, Jesus Christ, as the propitiation (i.e., an appeasement of God’s righteous wrath) for our sins. God did not wait for us to get our collective acts together as a condition of atoning for our sin. Rather, God condescended to become a man and live among His people (John 1:14). God experienced our humanity—everything it means to be a human being—and then offered Himself willingly as a substitutionary atonement for our sin.

This divine rescue mission results in a gracious act of self-sacrifice. As Jesus says in John’s gospel: “Greater love has no one than this, that he lay down his life for his friends” (John 15:13). That is precisely what God, in Christ, has done. The unconditional nature of God’s love is made clear in two more passages from Scripture:

“But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved” (Ephesians 2:4-5).

“This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins” (1 John 4:9-10).

It is important to note that God’s love is a love that initiates; it is never a response. That is precisely what makes it unconditional. If God’s love were conditional, then we would have to do something to earn or merit it. We would have to somehow appease His wrath and cleanse ourselves of our sin before God would be able to love us. But that is not the biblical message. The biblical message—the gospel—is that God, motivated by love, moved unconditionally to save His people from their sin.

A “worldview” refers to a comprehensive conception of the world from a specific standpoint. A “Christian worldview,” then, is a comprehensive conception of the world from a Christian standpoint. An individual’s worldview is his “big picture,” a harmony of all his beliefs about the world. It is his way of understanding reality. One’s worldview is the basis for making daily decisions and is therefore extremely important.

An apple sitting on a table is seen by several people. A botanist looking at the apple classifies it. An artist sees a still-life and draws it. A grocer sees an asset and inventories it. A child sees lunch and eats it. How we look at any situation is influenced by how we look at the world at large. Every worldview, Christian and non-Christian, deals with at least these three questions:

1) Where did we come from? (and why are we here?)
2) What is wrong with the world?
3) How can we fix it?

A prevalent worldview today is naturalism, which answers the three questions like this: 1) We are the product of random acts of nature with no real purpose. 2) We do not respect nature as we should. 3) We can save the world through ecology and conservation. A naturalistic worldview generates many related philosophies such as moral relativism, existentialism, pragmatism, and utopianism.

A Christian worldview, on the other hand, answers the three questions biblically: 1) We are God’s creation, designed to govern the world and fellowship with Him (Genesis 1:27-28; 2:15). 2) We sinned against God and subjected the whole world to a curse (Genesis 3). 3) God Himself has redeemed the world through the sacrifice of His Son, Jesus Christ (Genesis 3:15; Luke 19:10), and will one day restore creation to its former perfect state (Isaiah 65:17-25). A Christian worldview leads us to believe in moral absolutes, miracles, human dignity, and the possibility of redemption.

It is important to remember that a worldview is comprehensive. It affects every area of life, from money to morality, from politics to art. True Christianity is more than a set of ideas to use at church. Christianity as taught in the Bible is itself a worldview. The Bible never distinguishes between a “religious” and a “secular” life; the Christian life is the only life there is. Jesus proclaimed Himself “the way, the truth, and the life” (John 14:6) and, in doing so, became our worldview.

Replacement theology (also known as supersessionism) essentially teaches that the church has replaced Israel in God’s plan. Adherents of replacement theology believe the Jews are no longer God’s chosen people, and God does not have specific future plans for the nation of Israel. All the different views of the relationship between the church and Israel can be divided into two camps: either the church is a continuation of Israel (replacement/covenant theology), or the church is completely different and distinct from Israel (dispensationalism/premillennialism).

Replacement theology teaches that the church is the replacement for Israel and that the many promises made to Israel in the Bible are fulfilled in the Christian church, not in Israel. So, the prophecies in Scripture concerning the blessing and restoration of Israel to the Promised Land are “spiritualized” or “allegorized” into promises of God’s blessing for the church. Major problems exist with this view, such as the continuing existence of the Jewish people throughout the centuries and especially with the revival of the modern state of Israel. If Israel has been condemned by God, and there is no future for the Jewish nation, how do we explain the supernatural survival of the Jewish people over the past 2000 years despite the many attempts to destroy them? How do we explain why and how Israel reappeared as a nation in the 20th century after not existing for 1900 years?

The view that Israel and the church are different is clearly taught in the New Testament. Biblically speaking, the church is completely different and distinct from Israel, and the two are never to be confused or used interchangeably. We are taught from Scripture that the church is an entirely new creation that came into being on the day of Pentecost and will continue until it is taken to heaven at the rapture (Ephesians 1:9-11; 1 Thessalonians 4:13-17). The church has no relationship to the curses and blessings for Israel. The covenants, promises, and warnings are valid only for Israel. Israel has been temporarily set aside in God’s program during these past 2000 years of dispersion.

After the rapture (1 Thessalonians 4:13-18), God will restore Israel as the primary focus of His plan. The first event at this time is the tribulation (Revelation chapters 6-19). The world will be judged for rejecting Christ, while Israel is prepared through the trials of the great tribulation for the second coming of the Messiah. Then, when Christ does return to the earth, at the end of the tribulation, Israel will be ready to receive Him. The remnant of Israel which survives the tribulation will be saved, and the Lord will establish His kingdom on this earth with Jerusalem as its capital. With Christ reigning as King, Israel will be the leading nation, and representatives from all nations will come to Jerusalem to honor and worship the King—Jesus Christ. The church will return with Christ and will reign with Him for a literal thousand years (Revelation 20:1-5).

Both the Old Testament and the New Testament support a premillennial/dispensational understanding of God’s plan for Israel. Even so, the strongest support for premillennialism is found in the clear teaching of Revelation 20:1-7, where it says six times that Christ’s kingdom will last 1000 years. After the tribulation the Lord will return and establish His kingdom with the nation of Israel, Christ will reign over the whole earth, and Israel will be the leader of the nations. The church will reign with Him for a literal thousand years. The church has not replaced Israel in God’s plan. While God may be focusing His attention primarily on the church in this dispensation of grace, God has not forgotten Israel and will one day restore Israel to His intended role as the nation He has chosen (Romans 11).

Normalizing Necromancy Part 1 

By Pastor Larry DeBruyn

Have Heart: bridging the gulf between heaven and earth

 “Our minds need to be stretched to the other side.”
(Have Heart, p. xxii)

In the aftermath of Josiah’s “appearing,” the Bergers relate how they informed the guest worship leader, Rita Springer, about Josiah’s visit with “Mr. Jim” that evening. She then told the Bergers about the prayer request she made to God before the service. “Father, could Siah [Josiah] come worship with us tonight?” (HH, 101) God seemingly granted her request. Regarding the implications of this reported incident and others like it, the Bergers reach the novel theological conclusion, “Yes, the residents of Heaven are personally present, they are aware, and they are near!” (HH, 100-101)

Normalizing Necromancy?

From this paranormal occurrence, and similar ones recorded in the book, necessary questions arise:

Can the dead communicate with the living?

To what degree do such reports ascribe a normalcy to necromancy?

Are the Bergers’ laying the theological groundwork for an evangelical acceptance of necromancy? . . . . . . .

Read the full article here.

Salvation is deliverance from danger or suffering. To save is to deliver or protect. The word carries the idea of victory, health, or preservation. Sometimes, the Bible uses the words saved or salvation to refer to temporal, physical deliverance, such as Paul’s deliverance from prison (Philippians 1:19).

More often, the word “salvation” concerns an eternal, spiritual deliverance. When Paul told the Philippian jailer what he must do to be saved, he was referring to the jailer’s eternal destiny (Acts 16:30-31). Jesus equated being saved with entering the kingdom of God (Matthew 19:24-25).

What are we saved from? In the Christian doctrine of salvation, we are saved from “wrath,” that is, from God’s judgment of sin (Romans 5:9; 1 Thessalonians 5:9). Our sin has separated us from God, and the consequence of sin is death (Romans 6:23). Biblical salvation refers to our deliverance from the consequence of sin and therefore involves the removal of sin.

Who does the saving? Only God can remove sin and deliver us from sin’s penalty (2 Timothy 1:9; Titus 3:5).

How does God save? In the Christian doctrine of salvation, God has rescued us through Christ (John 3:17). Specifically, it was Jesus’ death on the cross and subsequent resurrection that achieved our salvation (Romans 5:10; Ephesians 1:7). Scripture is clear that salvation is the gracious, undeserved gift of God (Ephesians 2:5, 8) and is only available through faith in Jesus Christ (Acts 4:12).

How do we receive salvation? We are saved by faith. First, we must hear the gospel—the good news of Jesus’ death and resurrection (Ephesians 1:13). Then, we must believe—fully trust the Lord Jesus (Romans 1:16). This involves repentance, a changing of mind about sin and Christ (Acts 3:19), and calling on the name of the Lord (Romans 10:9-10, 13).

A definition of the Christian doctrine of salvation would be “The deliverance, by the grace of God, from eternal punishment for sin which is granted to those who accept by faith God’s conditions of repentance and faith in the Lord Jesus.” Salvation is available in Jesus alone (John 14:6; Acts 4:12) and is dependent on God alone for provision, assurance, and security.

We should read and study the Bible because it is God’s Word to us. The Bible is literally “God-breathed” (2 Timothy 3:16). In other words, it is God’s very words to us. There are so many questions that philosophers have asked that God answers for us in Scripture. What is the purpose to life? Where did I come from? Is there life after death? How do I get to heaven? Why is the world full of evil? Why do I struggle to do good? In addition to these “big” questions, the Bible gives much practical advice in areas such as: What do I look for in a mate? How can I have a successful marriage? How can I be a good friend? How can I be a good parent? What is success and how do I achieve it? How can I change? What really matters in life? How can I live so that I do not look back with regret? How can I handle the unfair circumstances and bad events of life victoriously?

We should read and study the Bible because it is totally reliable and without error. The Bible is unique among so-called “holy” books in that it does not merely give moral teaching and say, “Trust me.” Rather, we have the ability to test it by checking the hundreds of detailed prophecies that it makes, by checking the historical accounts it records, and by checking the scientific facts it relates. Those who say the Bible has errors have their ears closed to the truth. Jesus once asked which is easier to say, “Your sins are forgiven you,” or “Rise, take up your bed and walk.” Then He proved He had the ability to forgive sins (something we cannot see with our eyes) by healing the paralytic (something those around Him could test with their eyes). Similarly, we are given assurance that God’s Word is true when it discusses spiritual areas that we cannot test with our senses by showing itself true in those areas that we can test, such as historical accuracy, scientific accuracy, and prophetic accuracy.

We should read and study the Bible because God does not change and because mankind’s nature does not change; it is as relevant for us as it was when it was written. While technology changes, mankind’s nature and desires do not change. We find, as we read the pages of biblical history, that whether we are talking about one-on-one relationships or societies, “there is nothing new under the sun” (Ecclesiastes 1:9). And while mankind as a whole continues to seek love and satisfaction in all of the wrong places, God—our good and gracious Creator—tells us what will bring us lasting joy. His revealed Word, the Bible, is so important that Jesus said of it, “Man does not live on bread alone, but by every word that comes from the mouth of God” (Matthew 4:4). In other words, if we want to live life to the fullest, as God intended, we must listen to and heed God’s written Word.

We should read and study the Bible because there is so much false teaching. The Bible gives us the measuring stick by which we can distinguish truth from error. It tells us what God is like. To have a wrong impression of God is to worship an idol or false god. We are worshiping something that He is not. The Bible tells us how one truly gets to heaven, and it is not by being good or by being baptized or by anything else we do (John 14:6; Ephesians 2:1-10; Isaiah 53:6; Romans 3:10-18, 5:8, 6:23, 10:9-13). Along this line, God’s Word shows us just how much God loves us (Romans 5:6-8; John 3:16). And it is in learning this that we are drawn to love Him in return (1 John 4:19).

The Bible equips us to serve God (2 Timothy 3:17; Ephesians 6:17; Hebrews 4:12). It helps us know how to be saved from our sin and its ultimate consequence (2 Timothy 3:15). Meditating on God’s Word and obeying its teachings will bring success in life (Joshua 1:8; James 1:25). God’s Word helps us see sin in our lives and helps us get rid of it (Psalm 119:9, 11). It gives us guidance in life, making us wiser than our teachers (Psalm 32:8, 119:99; Proverbs 1:6). The Bible keeps us from wasting years of our lives on that which does not matter and will not last (Matthew 7:24-27).

Reading and studying the Bible helps us see beyond the attractive “bait” to the painful “hook” in sinful temptations, so that we can learn from others’ mistakes rather than making them ourselves. Experience is a great teacher, but when it comes to learning from sin, it is a terribly hard teacher. It is so much better to learn from others’ mistakes. There are so many Bible characters to learn from, some of whom can serve as both positive and negative role models at different times in their lives. For example, David, in his defeat of Goliath, teaches us that God is greater than anything He asks us to face (1 Samuel 17), while his giving in to the temptation to commit adultery with Bathsheba reveals just how long-lasting and terrible the consequences of a moment’s sinful pleasure can be (2 Samuel 11).

The Bible is a book that is not merely for reading. It is a book for studying so that it can be applied. Otherwise, it is like swallowing food without chewing and then spitting it back out again—no nutritional value is gained by it. The Bible is God’s Word. As such, it is as binding as the laws of nature. We can ignore it, but we do so to our own detriment, just as we would if we ignored the law of gravity. It cannot be emphasized strongly enough just how important the Bible is to our lives. Studying the Bible can be compared to mining for gold. If we make little effort and merely “sift through the pebbles in a stream,” we will only find a little gold dust. But the more we make an effort to really dig into it, the more reward we will gain for our effort.

by Pastor Larry DeBruyn for Christmas

As reenacted in nativity scenes and Christmas pageants down through the history of western civilization, this story, in various ways, whether in part or whole, is told:

The Bible is a progressive revelation. If you skip the first half of any good book and try to finish it; you will have a hard time understanding the characters, the plot, and the ending. In the same way, the New Testament is only completely understood when it is seen as being built upon the foundation of the events, characters, laws, sacrificial system, covenants, and promises of the Old Testament. If we only had the New Testament, we would come to the gospels and not know why the Jews were looking for a Messiah (a Savior King). Without the Old Testament, we would not understand why this Messiah was coming (see Isaiah 53); we would not have been able to identify Jesus of Nazareth as the Messiah through the many detailed prophecies that were given concerning Him (e.g., His birth place (Micah 5:2); His manner of death (Psalm 22, especially vv. 1,7-8, 14-18; Psalm 69:21, etc.), His resurrection (Psalm 16:10), and many more details of His ministry (Isaiah 52:13.; 9:2, etc.).

Without the Old Testament, we would not understand the Jewish customs that are mentioned in passing in the New Testament. We would not understand the perversions the Pharisees had made to God’s law as they added their traditions to it. We would not understand why Jesus was so upset as He cleansed the temple courtyard. We would not understand that we can make use of the same wisdom that Christ used in His many replies to His adversaries (both human and demonic).

Without the Old Testament we would miss out on numerous detailed prophecies that could only have come true if the Bible is God’s word, not man’s (see the major and minor prophets) (e.g., Daniel 7 and following chapters). These prophecies give specific details about the rise and fall of nations, how they will fall, if they will rise again, which powers would be next to emerge, who the major players would be (Cyrus, Alexander the Great, etc.), and what would happen to their kingdoms when those players died. These detailed prophecies are so accurate that skeptics charge they had to have been written after the fact.

The Old Testament also contains numerous lessons for us through the lives of its many fallible characters. By observing their lives we can be encouraged to trust God no matter what (Daniel 3), and to not compromise in the little things (Daniel 1) so that we will be faithful later in the big things (Daniel 6). We can learn that it is best to confess sin early and sincerely instead of blame-shifting (1 Samuel 15). We can learn not to play with sin, because it will find us out and its bite is deadly (See Judges 13-16). We can learn that we need to trust (and obey) God if we expect to experience His promised-land living in this life and His paradise in the next (Numbers 13). We learn that if we contemplate sin, we are only setting ourselves up for committing it (Genesis 3; Joshua 6-7). We learn that our sin has consequences not only for ourselves but for our loved ones around us and conversely that our good behavior has rewards not only for us but for those who are around us as well (Genesis 3; Exodus 20:5-6).

The Old Testament also contains vast quantities of wisdom that the New Testament does not share. Many of these are contained in the Psalms and Proverbs. These bits of wisdom reveal how I can be wiser than my teachers, what various sins will lead to (it helps us to see the hook that the bait is hiding), and what accomplishments in this world hold for us (nothing!). How can I recognize whether I am a fool (moral fool, that is)? How can I inadvertently turn people off without trying? How can I open doors to lasting success? How can I find meaning in life? Again, there is so much there that is just waiting to be found by one who truly wants to learn.

Without the Old Testament, we would not have a basis for standing against the error of the politically correct perversions of our society in which evolution is seen to be the creator of all of the species over millions of years (instead of them being the result of special creation by God in a literal six days). We would buy the lie that marriages and the family unit are an evolving structure that should continue to change as society changes, instead of being seen as a design by God for the purpose of raising up godly children and for the protection of those who would otherwise be used and abused (most often women and children).

Without the Old Testament, we would not understand the promises God will yet fulfill to the Jewish nation. As a result, we would not properly see that the Tribulation period is a seven-year period in which He will specifically be working with the Jewish nation who rejected His first coming but who will receive Him at His second coming. We would not understand how Christ’s future 1,000-year reign fits in with His promises to the Jews, nor how the Gentiles will fit in. Nor would we see how the end of the Bible ties up the loose ends that were unraveled in the beginning of the Bible, how God will restore the paradise He originally created this world to be, and how we will enjoy close companionship with Him on a personal basis as in the Garden of Eden.

In summary, the Old Testament is a mirror that allows us to see ourselves in the lives of Old Testament characters and helps us learn vicariously from their lives. It sheds so much light on who God is and the wonders He has made and the salvation He has wrought. It shares so much comfort to those in persecution or trouble (see Psalms especially). It reveals through repeatedly fulfilled prophecy why the Bible is unique among holy books—it alone is able to demonstrate that it is what it claims to be: the inspired Word of God. It reveals volumes about Christ in page after page of its writings. It contains so much wisdom that goes beyond what is alluded to or quoted in the New Testament. In short, if you have not yet ventured in depth into its pages, you are missing much that God has available for you. As you read it, there will be much you do not understand right away, but there will be much you will understand and learn from. And as you continue to study it, asking God to teach you further, your mining will pay off in brighter treasures still.

The apostle Paul answered a very similar question in Romans 6:1-2, “What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We died to sin; how can we live in it any longer?” The idea that a person could “trust in Jesus Christ” for salvation and then go on living just as he/she lived before, is absolutely foreign to the Bible. Believers in Christ are new creations (2 Corinthians 5:17). The Holy Spirit changes us from producing the acts of the flesh (Galatians 5:19-21) to producing the fruit of the Spirit (Galatians 5:22-23). The Christian life is a changed life because the Christian is changed.

What differentiates Christianity from every other religion is that Christianity is based on what God has done for us through Jesus Christ—divine accomplishment. Every other world religion is based on what we must do to earn God’s favor and forgiveness—human achievement. Every other religion teaches that we must do certain things and stop doing certain other things in order to earn God’s love and mercy. Christianity, faith in Christ, teaches that we do certain things and stop doing certain things because of what Christ has done for us.

How could anyone, having been delivered from sin’s penalty, eternity in hell, go back to living the same life that had him on the path to hell in the first place? How could anyone, having been cleansed from the defilement of sin, desire to go back to the same cesspool of depravity? How could anyone, knowing what Jesus Christ did on our behalf, go on living as if He were not important? How could anyone, realizing how much Christ suffered for our sins, continue sinning as if those sufferings were meaningless?

Romans 6:11-15 declares, “In the same way, count yourselves dead to sin but alive to God in Christ Jesus. Therefore do not let sin reign in your mortal body so that you obey its evil desires. Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. For sin shall not be your master, because you are not under law, but under grace. What then? Shall we sin because we are not under law but under grace? By no means!”

For the truly converted, then, continuing to live sinfully is not an option. Because our conversion resulted in a completely new nature, our desire is to no longer live in sin. Yes, we still sin, but instead of wallowing in it as we once did, we now hate it and wish to be delivered from it. The idea of “taking advantage” of Christ’s sacrifice on our behalf by continuing to live sinfully is unthinkable. If a person believes himself to be a Christian and still desires to live the old, sinful life, he has reason to doubt his salvation. “Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test?” (2 Corinthians 13:5).

We live in a time that tends to shrug its shoulders when confronted with error. Instead of asking, like Pilate, “What is truth?” postmodern man says, “Nothing is truth” or perhaps “There is truth, but we cannot know it.” We’ve grown accustomed to being lied to, and many people seem comfortable with the false notion that the Bible, too, contains errors.

The doctrine of biblical inerrancy is an extremely important one because the truth does matter. This issue reflects on the character of God and is foundational to our understanding of everything the Bible teaches. Here are some reasons why we should absolutely believe in biblical inerrancy:

1. The Bible itself claims to be perfect. “And the words of the Lord are flawless, like silver refined in a furnace of clay, purified seven times” (Psalm 12:6). “The law of the Lord is perfect” (Psalm 19:7). “Every word of God is pure” (Proverbs 30:5 KJV). These claims of purity and perfection are absolute statements. Note that it doesn’t say God’s Word is “mostly” pure or scripture is “nearly” perfect. The Bible argues for complete perfection, leaving no room for “partial perfection” theories.

2. The Bible stands or falls as a whole. If a major newspaper were routinely discovered to contain errors, it would be quickly discredited. It would make no difference to say, “All the errors are confined to page three.” For a paper to be reliable in any of its parts, it must be factual throughout. In the same way, if the Bible is inaccurate when it speaks of geology, why should its theology be trusted? It is either a trustworthy document, or it is not.

3. The Bible is a reflection of its Author. All books are. The Bible was written by God Himself as He worked through human authors in a process called “inspiration.” “All scripture is God-breathed” (2 Timothy 3:16). See also 2 Peter 1:21 and Jeremiah 1:2.

We believe that the God who created the universe is capable of writing a book. And the God who is perfect is capable of writing a perfect book. The issue is not simply “Does the Bible have a mistake?” but “Can God make a mistake?” If the Bible contains factual errors, then God is not omniscient and is capable of making errors Himself. If the Bible contains misinformation, then God is not truthful but is instead a liar. If the Bible contains contradictions, then God is the author of confusion. In other words, if biblical inerrancy is not true, then God is not God.

4. The Bible judges us, not vice versa. “For the word of God…judges the thoughts and attitudes of the heart” (Hebrews 4:12). Notice the relationship between “the heart” and “the Word.” The Word examines; the heart is being examined. To discount parts of the Word for any reason is to reverse this process. We become the examiners, and the Word must submit to our “superior insight.” Yet God says, “But who are you, O man, to talk back to God?” (Romans 9:20).

5. The Bible’s message must be taken as a whole. It is not a mixture of doctrine that we are free to select from. Many people like the verses that say God loves them, but they dislike the verses that say God will judge sinners. But we simply cannot pick and choose what we like about the Bible and throw the rest away. If the Bible is wrong about hell, for example, then who is to say it is right about heaven—or about anything else? If the Bible cannot get the details right about creation, then maybe the details about salvation cannot be trusted either. If the story of Jonah is a myth, then perhaps so is the story of Jesus. On the contrary, God has said what He has said, and the Bible presents us a full picture of who God is. “Your word, O Lord, is eternal; it stands firm in the heavens” (Psalm 119:89).

6. The Bible is our only rule for faith and practice. If it is not reliable, then on what do we base our beliefs? Jesus asks for our trust, and that includes trust in what He says in His Word. John 6:67-69 is a beautiful passage. Jesus had just witnessed the departure of many who had claimed to follow Him. Then He turns to the twelve apostles and asks, “You do not want to leave too, do you?” At this, Peter speaks for the rest when he says, “Lord, to whom shall we go? You have the words of eternal life.” May we have the same trust in the Lord and in His words of life.

None of what we have presented here should be taken as a rejection of true scholarship. Biblical inerrancy does not mean that we are to stop using our minds or accept what the Bible says blindly. We are commanded to study the Word (2 Timothy 2:15), and those who search it out are commended (Acts 17:11). Also, we recognize that there are difficult passages in the Bible, as well as sincere disagreements over interpretation. Our goal is to approach Scripture reverently and prayerfully, and when we find something we do not understand, we pray harder, study more, and—if the answer still eludes us—humbly acknowledge our own limitations in the face of the perfect Word of God.