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by Jordan Moore 1. Consider your options. Let’s face it – most of us aren’t looking to attend an Ivy League school. They wouldn’t accept most of us, anyway. So we turn our attention to schools with the next best engineering program, or the next best architectural program, or the next best political science program. Others may be looking for a school with the best football program, marching band, social clubs, or most outrageous student traditions (ahem, Texas A&M). We may even attend a university, simply because it’s a family tradition. But before you ever apply and enroll in a university, consider your potential for good spiritual health at said university. Never trade your spirituality for a piece of paper with a fancy, renowned logo on it. Passages for your consideration: Matthew 6:33; Ecclesiastes 12:1; Luke 12:29-31. 2. Find a good home. Dorm? Apartment? Rent house? Van down by the river? It’s an exciting time to get to fly the nest out on your own. But the most important home that you should be concerned about is your church home. And we’re not talking about the one that you grew up in. We’re talking about the one that you’re going to be a part of while in school. We’re talking about the one that you should place membership in so that your soul is accounted for by a group of local shepherds who care about you. We’re talking about a home that is sound in the faith and will help to direct your paths in this new-found stage of life. We’re talking about your home away from home. Passages for your consideration: Hebrews 10:24-25; 1 John 4:7; Ephesians 2:19. 3. Be on a first name basis with the dean. It’s a great honor to get on “Dean’s List.” But the most important “dean” that you should be concerned about is the “dean” of Heaven and Earth. Don’t spend all of your time working at impressing, emailing, and idolizing your superiors. Rather, establish a direct line with the very God who created everything that you’re studying. Pray to Him and listen to Him (in His written word). Not because your direct line with Him will guarantee a better GPA or will help you land an internship later, but because only He is truly sufficient for all of your most important needs. Passages for your consideration: 1 John 5:14; James 5:16; 2 Timothy 2:15; Hebrews 4:12. 4. Schedule regular visits with your advisors. Your academic advisors are great; it’s highly recommended that you see them! But academic advisement is not the only counsel and advice that you should be seeking. Search out and latch on to a spiritual advisor – the Yoda to your Skywalker; well, shall we say, the Paul to your Timothy. We recognize and appreciate the need for this in the academic realm – and we would do well to put this into practice as Christians, as well. Passages for your consideration: 1 Timothy 1:2; Proverbs 11:14; 12:15; 19:20-21. 5. Team up with good study partners. You can make it through college without ever talking to another classmate. But it will be considerably harder. Study partners are helpful for clarification, accountability, and the occasional notes that you missed due to sickness (not skipping!). But spiritual study partners are far more beneficial for spiritual success. Having other Christians of like-minded faith to lean upon, team up with, and to hold you accountable is paramount to your success. God intended His church to be a family, and the last thing that He wants are first-time fledgling college student out on their own with no one else to help share their burden. Passages for your consideration: Proverbs 27:17; 1 Thessalonians 5:11; Ephesians 4:15-16. 6. Study on your own. No corner cutting, Cliff notes, or cheating allowed. You (your parents?) are spending thousands of dollars on a piece of paper with a letterhead – be sure that you absorb the knowledge to go along with that diploma (!). But more importantly, no corner-cutting on your Bible study. What’s more important: knowing what God wants you to know, or knowing what your potential future employer wants you to know? Don’t get to the end of your college career looking like a body-builder in your degree field while looking like a malnourished puppy when it comes to Bible knowledge. That’s not to say that you’re going to be, or that it’s expected of you to be, a distinguished Bible scholar, Magna Cum Laude. But at least put some healthy effort into gathering spiritual knowledge. Don’t procrastinate in studying for the Test – the final eternal test (with God as the Judge), that is. You can’t wing that one. Passages for your consideration: Psalm 119:15-16; Acts 17:11; Matthew 25:1-13. 7. Get a meal plan. Danger! Danger! Danger! Beware of the Christian’s “Freshman Fifteen.” Fifteen pounds of weight gain from unfettered access to dining halls and soda machines, that is (not alcohol). But we’re not talking about a meal plan consisting of physical food. Rather, we’re talking about investing in a meal plan that will nourish your soul – one consisting of spiritual food. You’ve found a church home, connected with spiritual advisors, linked up with study partners. But don’t simply rely on your own personal Bible study. Get involved in efforts that feed you with Bible knowledge that others want to share with you. Don’t sleep in through Bible class on Sunday morning. Yes, you’ve been up for “8 AM’s” all week, but c’mon, Bible class doesn’t start until 9 AM – that’s an extra hour of sleep! Attend campus ministry efforts, extra devotionals, Wednesday PM Bible classes, weekend Gospel Meetings, anything that can supplement you in this spiritually difficult time! Passages for your consideration: Philippians 3:17; 4:9; 1 Corinthians 11:1; Proverbs 18:15. 8. Think critically. College is all about diversity of ideas, thinking for yourself, and exploring things like philosophy and human psychology. That’s not inherently bad. But don’t let anyone else do the thinking for you. Challenge what your peers say. Skeptically evaluate what your professors say. It’s not even wrong to look at the Bible from a critical point of view. It’s okay to question. The Bible has withstood 2,000 years of scrutiny – you’re not going to be able to challenge Truth. But if you do think critically about everything, even the Bible, you’ll come out on the other side with a stronger faith, because you’ve examined the evidence yourself and you have made your faith your own; not your parent’s, not your preacher’s. Passages for your consideration: Romans 12:1-2; Philippians 2:5; 4:8. 9. Buy good textbooks. Quite possibly one of the most painful things about college is purchasing outrageously priced textbooks. You’ll need them. They’ll be useful. But no college textbook is going to be as important as the Bible that you carry and the additional spiritual resources (books, articles, audio lessons) that you accumulate. First and foremost, the word of God is the source of all answers. Buy a good one that will be yours for a lifetime. Even one of the most expensive ones is reasonably priced compared to some textbooks. But sometimes there are going to be things said in your classes that are questionable and that do not add up with what the Bible says. Sometimes, those things might even seem innocent and reasonable. Search out resources that will help you easily work through and reason about those ideas. Consider resources like Apologetics Press, Christian Courier, and WVBS. 10. Get good sleep. Remember the days of kindergarten naps? Yeah, those are over. You’ll be longing for the days that you had time to lay your head on a pillow instead of it accidentally face-planting into your textbook or keyboard late at night. But you do need your sleep to succeed. Get to bed. And not just because you need your sleep, but because bad things happen at night when you’re supposed to be asleep. If you’re in your bed when you’re supposed to be, you won’t be tempted by the late-night invitation to the bar; you’re less likely to be parked in a car with your girlfriend or boyfriend on a back road, giving in to temptation; you’re less likely to be accused of misconduct or theft when you’re legitimate alibi was that you were at home and in bed. When you’re in bed when you’re supposed to be, your worst nightmare will be about the upcoming Physics test, instead of jail time or trying to figure out how to pay for both your classes and for the diapers of the baby that you produced with a person who wasn’t your spouse. Passages for your consideration: Isaiah 29:15; Job 24:14; John 3:20; 1 Thessalonians 5:7. 11. Set Goals. It’s great that you’re shooting for a 4.0 GPA. It’s great that you want to be a doctor, a lawyer, a senator. It’s great that you want to earn an annual six figures. But set spiritual goals, too. Guys, shoot for possessing the spiritual characteristics of a deacon or an elder (1 Timothy 3, Titus 1). Ladies, shoot for being a “Proverbs 31 Woman,” a Priscilla, a Lydia. A happy and successful life is not about the paycheck or the job title – it’s about being like Jesus, about being a light in this sin-sick and dark world. Passages for your consideration: Psalm 127:1; Proverbs 19:21; Romans 8:28; Philippians 4:13. 12. Graduate. Stay faithful in college, yes. But don’t stay in college forever. Yes, some need to go back to college later in life to pursue a new professional career. That’s not what we’re talking about. We’re talking about maturing and moving on from the things that are often associated with college students – immaturity, unreliability, poor stewardship, etc. Instead, move on, move out and get moving toward even greater holiness. But you’ll never graduate into maturity, unless you put in the work now. Passages for your consideration: 2 Peter 3:18; Hebrews 6:1; Luke 17:5; Colossians 1:9-10.

Jordan Moore After the Exodus, God placed a very simple, yet profound, set of expectations upon the children of Israel. He said, “I am the Lord your God. You shall not do as they do in the land of Egypt, where you lived, and you shall not do as they do in the land of Canaan, to which I am bringing you. You shall not walk in their statutes. You shall follow my rules and keep my statutes and walk in them. I am the Lord your God” (Lev. 18:2-4). Consider how this text is applicable to us: Don’t live according to the familiar ways of the past. Estimates are that there were more than 2-3 million people that exited Egypt (Ex. 12:37). While some of the freed slaves may have had a general idea about what was taking place in God’s grand scheme of things, it’s reasonable to expect that at least some (if not most) of the Jews were probably “going with the flow” of the changes of the day. Undoubtedly, the emancipated slaves were happy to be free, but that didn’t mean that they had completely left Egypt behind. Egypt was literally all these generations had ever known. In fact, shortly after their escape, the people began to complain about their circumstances, actually longing to be back in Egypt where they could eat freely of the bounties (Num. 11:4-6). But not only did they look back longingly for the bounties of the land, it seems that they also had a significant connection to the idolatrous religion of the land. Think: Moses was on top of Sinai, the Jews having barely made it out of Egypt, and they were already fashioning an idolatrous golden calf (Ex. 32:1-4)! God had never commanded such a thing of these people – where would they have gotten this idea? It’s safe to say that the familiar ways of their Egyptian past were on their minds. If we’re not careful, we can do the same thing today. We can become very comfortable with the ways that things have always been done; and even when a more righteous and holy approach to something is presented to us, we sometimes resist and fight against it because of its conflict with the things that we’re used to. We should never do something, only because that is the way it has always been done. However, don’t live according to the intriguing ways of the future. On the flip side of the coin, there is danger in always looking to the future as though the standards and societal norms in that future time or place will be better. Israel certainly had reason to abandon everything that had influenced them in Egypt – but that didn’t mean that they should accept the ways of the people in Canaan. Unfortunately, Bible students know that Israel did this very thing. They worshiped the Gods of the land (Jud. 2:12-13), intermarried with the peoples of the land (Judges 3:6), and eventually demanded a king like the nations of the land (1 Samuel 8:4-20). Simply put, they wanted to look like the people around them. Similarly, if we’re not careful, we may judge the shortcomings and failings of the past and quickly turn to a new standard that, while different, may be equally as sinful. It’s certainly right to abandon the ways of the past that are sinful, but unless we land in a new place that is righteous, the change will have been for naught. Instead, live according to the steadfast ways of the eternal God. The expectation that God gives is this: “You shall follow my rules and keep my statutes…” Additionally, at both the front-end and back-end of the command to not live as the Egyptians or Canaanites, God asserts his authority with this statement: “I am the Lord your God.” We will never go wrong when we simply do what God says – nothing more, and nothing less. So the question that we need to consider is this: am I following the gods of the people of the day, or am I following the God of eternity?

Jordan Moore The biggest fish I ever caught got away before I could prove it with a picture. It’s a typical fish story, but it’s true! My dad and I landed our biggest catfish ever – upwards of 30 pounds. But before we could weigh it, Dad lifted up the stringer to show it off and to our utter horror, the fish fell from the stringer into the water, never to be seen again. Our blunder? We made the poor decision to run the stringer through the fish’s lip instead of its gills and the weight of the fish was enough to cause the stringer to tear all the way through its lip, freeing the fish from our possession. We never made that mistake again! But the greatest fishing story ever told was when four fishermen fished all night and didn’t catch anything. That was until they followed instructions to let their nets down one more time. They caught so many fish that their nets began to break and their boats began to sink (Luke 4:6-7). It’s a great story, no doubt; but why did Jesus perform this miracle, and what did He want Peter, Andrew, James, and John to learn? Jesus wanted these fishermen to follow Him… …even when it may not make sense to them (Luke 5:4-5). These weren’t just recreational fishermen, but fishermen by trade! It sustained and provided for their families. If anyone knew how to catch fish in the region, it wasn’t a man who was a carpenter by trade, but those who fished day in and day out for a living. Or so they would’ve thought. They’d already begun to clean their nets because they knew when to call it a day, but Jesus invited them to try once more and they had the biggest catch of their life. He didn’t just prove to them that He was knowledgeable in some obscure walk of life, but showed them that He was more capable and knowledgeable than them, even in the very trade to which they had dedicated their entire lives. There were going to be times in their Apostleship when they might think differently than Jesus – but this unprecedented catch would remind them they were following the true Master. …even when they might not feel worthy or capable (Luke 5:8-10). When you catch a big fish (or, so many that your boat begins to sink) the typical reaction is usually “hootin’ and hollerin’ and jumping for joy.” Instead, we see Peter falling to his knees, declaring his sinfulness (vs 8). Peter had probably never felt so inadequate in all his life. Certainly, he felt inadequate as a fisherman, but even more so as a man before the “Master of ocean, and earth, and skies.” As an apostle, there were going to be days ahead that Peter was likely going to feel inadequate and embarrassed, once again. But Peter could look back on this day, when Jesus said, “do not be afraid” and still beckoned him to follow, despite his inadequacy (vs 10-11). …even when it might mean hardship (Luke 5:10-11). Perhaps the most astounding part of the story is that it seems these fishermen had amnesia about the biggest catch of their lives. This catch could have provided for them for weeks, maybe months! But as soon as their boat hits land, instead of rushing the fish to market, they leave their entire livelihood behind – fish, nets, boats, and all. Jesus told them that from that point forward, His purpose for them was to be fishers of men. There were going to be times in their Apostleship that they were going to have to sacrifice and endure hardship, but they could look back on this event to remind them of why they were following Him. And aside from their bodies, there wasn’t much more that they could physically sacrifice for Jesus than what they had already forsaken on that day. Likewise, do we follow Jesus – even when something doesn’t make sense to us; even when we feel unworthy; even when it means enduring hardship?

Humanity once lived in a pristine world. God’s love allowed freedom of choice, but sin changed everything. Disease and pain entered the scene and the earth became corrupt. Fellowship with God was severed, and a righteous God could not ignore sin, nor could his love neglect the sinner. So, he initiated a plan to punish wrongdoing and restore a fallen world. To be both just and the justifier of sinners, God sent his son to suffer on our behalf and to endure the penalty of sin. At Calvary he was bruised for our transgression, He was stricken for our griefs (Isaiah 53), and he satisfied the demands of a lawful system of divine justice (Read Romans). Jesus suffered and died for all, and at the cross, God declared his love for a lost and hurting world. At the cross and in the incarnation, Jesus declared something else. By coming to the earth and dwelling among us, He demonstrated to the world that God understands. Our Lord and friend hungered. He wept. He hurt. He labored. In the body of his flesh he suffered, and was in every way tempted like we are today (Hebrews 4:14-15). He understands the pain of loneliness and isolation (Matthew. 4:1; 13: 55-56; 26:36-40). He endured the emotional agony of separation (Matt. 27:46), and the torture of a bloody scourge and a tormenting cross. He tasted of death for all (Hebrews 2:9), and revealed himself as a compassionate and loving God; able to help those who are suffering (Hebrews 2:16-18), and ready to save those who obey (John 3:16; Hebrews 5:8-9). This gruesome photo, taken at the Israel Museum of Archaeology and the Bible, is of a Roman crucifixion spike driven through a human ankle bone. It was discovered inside a first century A.D. ossuary (stone carved bone box) of Jehohanan the son of Hagkol, in northeast Jerusalem. It is a sober reminder of the torture our Lord endured on the cross, and the empathy he now feels when we likewise suffer in the flesh. The photo of the empty tomb reminds us of something else about Jesus: it declares his power over mortality and gives us hope for our own personal victory over suffering and death. Through Jesus we can look forward to a new body; resurrected from the gloom of the grave, and free from the harsh and present realities of pain and disease (1 Corinthians 15:5-58; Philippians 3:21). In Jesus there is hope, both in this present age and in the world to come (2 Peter 3:10-13). by John W. Moore Photos courtesy of Doug Garner, Michael Hite, Bible Land Passages, and World Video Bible School.

Elisha could see the anguished Shunammite woman moving rapidly across the valley. What was troubling her? Was something wrong with her husband, he wondered? Had something terrible happened to her only child? As she made her way across the valley and to the base of the hill, her singular focus drove her to scale the heights of the historic hill where the prophet of God had lodged. Dismissing the inquiries of Elisha’s servant, she maneuvered her way to the feet of this powerful and beloved man of God whom she and her husband had come to know and no doubt love. From her troubled soul came the terse and grief-stricken reply of a woman bearing the terrible news that her one and only precious child was dead. Laden with sorrow yet driven by hope, she looked in faith to the prophet of God who could raise her child from the dead (2 Kings 4:8-37). Those touching moments and the blessings that followed occurred deep in the heart of a legendary site laden with dramatic vistas and powerful memories of the handiwork of God. Standing aloft the mountain of Carmel, where Elisha had come to rest, one can see the stunning landscape of the Jezreel valley, the epic hill of Megiddo, the historic ridge of Nazareth, the storied hills of Mount Moreh and Tabor, and the infamous Mount Gilboa where King Saul met his demise. From the heroic battle of Deborah versus Sisera to the slaying of the priests of Baal at the brook of Kishon, the beautiful valley of Jezreel stood as the backdrop for many important battles and events described in the Bible (Judges 4, 6; 1 Samuel 31; 1 Kings 18). Through the expanse of this enormous valley ran several well-traveled routes used by both local and international traders and travelers alike. The Shunammite woman who traveled it in grief was one of the most faithful and determined. The city where she began her journey was the little village of Shunem (2 Kings 4:8). The ancient town of Shunem rests against the southern side of the base of Mount Moreh just across the valley from Ahab’s palace at Jezreel, and a short distance from where Gideon defeated the Midianites. At Shumen, this wealthy woman and her husband added a special room to their house for the single purpose of aiding Elisha in his ministry of proclaiming the word of the Lord. To express his gratitude for her benevolent deeds, Elisha prophesied that she would one day be blessed with a child of her own. This childless woman soon experienced the miraculous gift of a baby boy—a child that would later suffer and die. While he lay in her lap, she watched her precious, longed-for little boy pass from this life to the next. Believing in the power of Elisha, this faith-filled woman of the little town of Shunem laid her son’s lifeless body on Elijah’s bed, and made haste to find the prophet of the Most High God, who was on the high hill of Carmel, some 25 miles away. If only we were like the heroine of this remarkable story. The Shunammite was benevolent and hospitable. She ministered to Elisha and supported his work of heralding the message of God. In her time of need she acted in faith. In her despair she made the journey to the feet of a man man who spoke for God, and in the end she saw her son rescued from the grave. Today, there is another, yet greater prophet in the land. His name is Jesus. It is to Him we should go in our time of despair. In Him we should trust when facing death. To Him we should run in seeking salvation. He is the son of God, the great Physician, the Great I Am, the prophet of the Most High God, our hope in death, the Prince of Peace. And in our time of need, we must always remember that He sees beyond the heights of Carmel and farther than the valleys that stretch below. By John W. Moore Photo by Doug Garner - Courtesy of Bible Land Passages

BY JOHN W. MOORE The personal pressures of life and the collective concerns of a people during civil unrest are often overwhelming. Problems in our nation, challenges in our homes at work, and issues within the church can be a bit overwhelming and unsettling. Add to this the daily grind of life, and we can easily experience periods of melancholy and distress. There are bills to pay, health to sustain, children to raise, relationships to maintain, and things to settle, repair, or do. All of this can cause stress and anxiety, resulting in a maelstrom of worry. The old English term for worry had reference to being choked or strangled, and for many this accurately describes the feelings which accompany stress and anxiety—the feeling of being strangled by the cares of the world. Sadly, worry can rob us of valuable energy and time. It can prevent us from forging ahead or being effective. It can cloud our thinking and harm our physical and mental health by dominating our lives and keeping us from maintaining a proper emotional balance. But it doesn’t have to be this way, because God has provided a relief mechanism and strategy for overcoming worry. A part of that strategy is found in Philippians 4:6-10, where Paul commands us to be anxious in nothing—it is in effect God’s way of helping us loosen the noose of worry. First, in order to overcome our worry we must pray right (v. 6). Indeed, there is peace in prayer. It causes us to reflect upon the spiritual and to learn to dependency upon God. We can find relief in prayer knowing that God cares and that He actually calls upon us to cast all are cares upon Him (1 Pet. 5:7). By making our requests known unto God, we can obtain a peace that passes all understanding (Phi. 4:7). Through prayer we can have confidence, knowing that He rules the world and makes provision for His saints. If our lives are righteous then we can know that our prayers will be heard (Psa. 34:15) and be effective in conquering despair (Jas. 5:16). Second, we must think right (v. 8). Many of our worries are the result of faulty thinking. We sometimes worry about the past, which is unchangeable. We sometimes worry about things over which we have no control and over things that will never happen (See Matt. 6:25-34). But mostly we worry because we have failed to keep things in perspective. Thinking on things that are true, honest, just, pure, lovely, of good report, virtuous, and praiseworthy will rid us of the negatives that seek to suffocate. The power of positive thinking will help us to become the master of our circumstances (Pro. 23:7) as displayed by the apostle Paul when he was unjustly imprisoned. Despite his miserable condition he nevertheless used it for the good of the kingdom by converting others to Christ (1:12-13). He made up his mind to be content in whatever state he found himself (4:11). He rejoiced (4:10) because he controlled his thoughts instead of allowing his anxiety to control him. Instead of being strangled by his situation, he used it to the glory of God by relying upon the strength that comes from Christ (4:13). He looked upon his tragedy as a means of serving God, saving souls, strengthening others, and furthering the gospel of Christ (Phi. 1:12-14). Third, worry can be conquered when we live right. Paul said, the “things which ye have both learned and received…do: and the God of peace shall be with you” (Phil. 4:9). Peace comes when we live according to God’s will, especially as understood within the dictates of Philippians. Not only will God bless our lives by our proactively working to do His will, but we will also eliminate the ramifications and consequences of sinful behavior. The sluggard worries about his next meal. The thief worries about prison. The fornicator worries about sexually transmitted diseases. All sinners worry about death and hell. The church is divided and anxious (as it was at Philippi) when we are filled with pride and derelict in serving others (Phil. 2:1-11). But, when God’s children live right, all things will work together for good (Rom. 8:28). Our steps will be directed by the Lord (Pro. 3:6) and we will learn to focus on what is really most important. Praying, thinking, and living right will allow us to relax the tightening effects of worry. These God-given techniques for helping us to deal with the mental battles of life are effective and infallible. They will produce mental stability and spiritual soundness and keep us from strangling ourselves with the cares of life.

by John Moore Behind by 12 with only 6:42 remaining, things looked bleak for the Longhorns; but somehow, they came battling back. After a series of incredible plays and hard-fought gridiron battles, the contest would culminate in one epic drive that would decide the final outcome. With only 19 seconds left in the final quarter, Longhorn quarterback Vince Young dropped back to pass, but saw a clear path for a run to the end zone; he took it, and the Longhorns were named College Football’s national champions! It was an incredible battle with a thrilling outcome, and even now, though I know who wins, I never tire of watching those final few moments, and occasionally the entire contest. The ending of that epic game has been played again and again, and is used even today to stir the hearts of hopeful players seeking to achieve a crown of their own. Voted by ESPN as one of the top games of the century, the January 4, 2006 National College Football Championship game between the USC Trojans and the Texas Longhorns was truly an exciting battle between two top athletic programs. Both sides had at their disposal great coaching staffs and several extraordinary weapons. With a month-long media buildup and a battle between two formidable foes, the 35.6 million television viewers watched with eager anticipation to discover the final outcome of college football’s biggest game. The stage was set, and the final game of the 2005 season was played on an iconic field in a well-known stadium where countless athletic competitions had occurred. It was the perfect stage for a battle between these two titans of college football. Watching that classic championship game of 2006 reminds me in a small way of reading the book of Revelation, again and again. It has a thrilling storyline with a “media” build up pitting two formidable opponents in conflict who ultimately meet for one final contest on a well-known field called Armageddon. At the beginning of the story, things are dark, and the outcome doubtful. It appears that Satan may be winning the battle, but in the end, a champion emerges to win the day. His name is Faithful and True. He dons a crown and wields a sword. His eyes are like a flame of fire, and on his thigh and on his robe are written, “King of Kings, and Lord of Lords.” He destroys the enemy and wins the war. I know the outcome. The ending is always the same, yet I never tire of the story. Its hopeful message stirs our hearts in the face of defeat and spurs us on to acquire a crown of our own (Revelation 2:10). The overall story conveys a message of victory, but so does its battlefield—the well-known location of Armageddon, known more accurately as the hill of Megiddo. The word Armageddon is a Greek amalgamation of two Hebrew words, Har meaning “hill”, and the name for the biblical city known as “Megiddo”. The ruins of the ancient city lie at the base of the Carmel Mountain Range overlooking the rich agricultural plains of the Jezreel Valley. Located some 15 miles east of the Mediterranean Sea, Megiddo was perfectly situated along an international trade route which ran from Egypt in the south to Mesopotamia in the north. The territory of Israel overall was hemmed in by the desert to the east and the Mediterranean Sea in the west, and it became a land bridge between the great empires of Egypt in the south and the Mesopotamia in the north. In the most direct route from one end of Israel to the other: both trading caravans and conquering armies alike would often pass through the Jezreel Valley, near the city of Megiddo which guarded this all-important highway. Because of its location, Megiddo was a commercial gold mine for trade, and an important military objective for conquering nations. In the past 4000 years no less than 34 bloody conflicts have occurred either at Megiddo or in the adjacent fertile fields of the Jezreel Valley. Biblical figures like Joshua, Solomon, Deborah, Josiah, Nebuchadnezzar, and even the 18th century Napoleon Bonaparte all saw this area as critical to their success. If a nation was victorious on this battlefield and gained control of Megiddo, then the spoils of war would be abundant, including the control of all that flowed along the international north-south trade route of wealth and power. To lose here was devastating and associated with death and mourning (Zechariah 12:11), but to win at this location meant triumph and control. With each battle fought here, there was one important message: win at Megiddo and you win the war, and thereby secure a nation’s hope and promise. It should come as no surprise, then, that in the book of Revelation, this place—Har Megiddo (Armageddon)—would be used to symbolize a decisive battle and crushing defeat over Satan and his emissaries. When Christ wins at the battle symbolized in Megiddo, He wins the war, and secures the hope and promise reserved for His persecuted saints. When the book of Revelation was composed, Rome had control of the “Megiddos” of the world, and at times they were oppressive and sadistic in the exercise of that control. Christians were being persecuted, and some murdered (Revelation 2:13), but an even greater period of oppression was prophesied to occur (Revelation 2:10). As revealed in the imagery of the four horses and their riders (Revelation 6), Christians would soon feel the impact of war, bloodshed, and economic hardship. The militarism of Rome and its trade practices, so intertwined with pagan deities and emperor cult worship associated with the mark of the beast, made it difficult in many places for Christians to maintain their livelihood (Revelation 13:17). Rome also controlled metropolitan areas, important trade routes critical for life-giving commerce, and the trade guilds. Remaining faithful to God might mean losing your job, facing ridicule, imprisonment, or even death. Thus, in the midst of their hardship, Christians needed to be encouraged, and to see things from God’s perspective. They needed to remember that while Rome was temporarily ruling on the earth, God ruled the entire cosmos. One of the main lessons from the book of Revelation is that the great Christ warrior would ultimately destroy Satan and his evil emissary, the Roman Empire. Using awe-inspiring and highly symbolic and figurative language, the book asserts the past, present, and future reign of Christ, and the ultimate victory of the saints. While Satan employed the use of the Roman Empire, symbolized as the Land Beast, Sea Beast, and the Scarlet woman, the vision of Revelation demonstrated that Christ rules and that God would bring judgment upon Rome, and upon any nation that would persecute Christians and likewise seek to assert its rule over the earth. By the time readers arrive at Revelation 16 where the battle of Armageddon is foretold, the stage has been set, and the menacing allies of Satan have rebelled long enough. God had looked for repentance, but none was to be found. In His righteousness He began to exercise judgment as witnessed in the imagery of bowls containing His vengeful wrath, poured out on those who had worshipped the beast (i.e. Rome) and persecuted the people of God (16:6). In a brief interlude between the pouring out of the sixth and seventh bowl, persecuted Christians are given another image of judgment: this time it is a scene of war between the unclean spirits of Satan’s allies and God Almighty. With Megiddo’s monumental importance in view, imagine how a knowledge of Megiddo’s strategic location would have served to encourage persecuted Christians who, in reading the book of Revelation, would have come across these verses: "And I saw three unclean spirits like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. For they are spirits of demons, performing signs, which go out to the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. "Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked and they see his shame." And they gathered them together to the place called in Hebrew, Armageddon" (Revelation 16:14-16). The hill of Megiddo and its adjacent valley had long been a symbol of control and dominance, and a place for heartache and failure. Later, in Revelation 19:11-21, when the symbolic battle of Armageddon is shown to occur, Jesus, the King of Kings and the Lord of Lords, marshals His forces and annihilates the devil, asserts His dominance, and brings heartache and failure to the emissaries of evil. The message is clear: Rome will be conquered and judged, and Satan will not win the ultimate battle over those who belong to Christ! Just as Joshua and Deborah both defeated the Canaanites in the valley near Megiddo, so Christ would defeat Satan’s allies. Just as Gideon and Solomon won control of this place, and thereby strengthened the nation of Israel, so Christians would be strengthened in their personal battles against evil. The Battle of Armageddon was never a literal battle to be fought in the valley near the ancient ruins of Megiddo sometime in the future, but rather it symbolized a decisive and critical battle where good wins over evil, and of Christ who ultimately brought the mighty Roman Empire to its knees. Whether Satan’s allies are the evil empires of the past or the sin and trouble that permeates our present world, we should always remember this: with Christ on our side we will always be victorious! If we belong to Christ, we will win the decisive battles of Megiddo. We cannot be defeated; for if God is for us, who can be against us? The vivid imagery of Megiddo is a certain reminder that no matter what the armies of this world may accomplish, no matter how much power they might possess, no matter how deceptive and ruthless they become—in the final analysis, they will not be victorious, for God has shown us that Jesus wins the war every single time. By John W. Moore (Bible Passages) Photos from Bible Land Passages and Doug Garner and World Video Bible School

Jordan Moore Each week that I’ve entered our auditorium to livestream services during the COVID-19 pandemic, I’ve noticed our wall banner with our theme for the year - “Abound 2020.” This year, the Christians at Katy have resolved to abound as followers of Jesus, heeding the encouragement of the Apostle Paul: “Therefore my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord…” (1 Cor. 15:58). I thought about the fact that our theme had barely been introduced before the weeks of quarantine ensued, and that we’ve had (at the very least) two months of our 2020 theme essentially robbed from us. It seems like because of the epidemic, instead of having the opportunity to abound in fellowship and spiritual activities, we’ve instead been stifled, restricted, and suppressed – two months have escaped that we’ll never get back. But is this really the case? Without a doubt, the current circumstances have negatively affected our normal ways of life. But do we not still have opportunities to abound in a multitude of ways? Certainly! Why? Because we still have God’s grace abounding in our lives (2 Cor. 9:8)! In this time… We’ve still had opportunity to abound in our worship. Albeit in a different venue, our worship continues to be offered in spirit and truth to God (Jn. 4:24). And yet more, for years we’ve said that worship isn’t confined to the building – and we’re learning that by experience now. Maybe through this experience, we’re learning how to abound more in our worship at home. It just might be that more worship has taken place in our homes in just a few short weeks than has been the case in the sum total of our lives. Certainly, we are eagerly awaiting our return to worship alongside other Christians (the most desired and best outcome) – but when that time comes, may it not signal the end of worship in our homes! We’ve still had opportunity to abound in our personal study. So often our busy lives take precedence over our need to study God’s word. We (I) regularly make excuses about how there’s not enough hours in the day to get everything done, and so often our diet of scripture is relegated to spoon fed meals by others instead of feasting on the Word on our own. Have we ever had more time on our hands than now? Our schedules have never been freer, our calendars never so empty. Now is the time to abound in personal Bible study. May we be like the Bereans (Acts 17:11). Carpe diem! We’ve still had opportunity to abound in family responsibilities. An echo of the aforementioned thoughts on free time is apropos. While regular confinement to our homes can certainly add understandable stress at times (especially with little ones!), may it not be far from us to recognize the golden opportunity at our fingertips to abound in the nurturing of our children in the Lord (Eph. 6:4). The opportunity to have significant amounts of time with our children at home is one that few have ever had in our generation, and likely that few will ever have again. May we resolve to abound in our duties and privileges as parents! We’ve still had opportunity to abound in evangelism. We may never again see a time where so many people are so aware of the fact that life is short, and that death is certain (James 4:14). If ever there was a time to abound in our outreach to the lost, it is now. May we abound in our courage to ask, our willingness to plant and water, our prayerfulness for opportunities, and our effectiveness as teachers. We’ve still had opportunity to abound in good works. Though physical hugs and shoulders to cry on aren’t readily available at the moment, many are finding ways to abound in good works with “virtual hugs,” doorstep gifts, and benevolent, charitable contributions. Like the first-century church that had “all things in common” (Acts 2:44), the COVID-century church (yes, it feels that long) is prepared to help (and is already in action) fellow brothers and sisters in need – financially, emotionally, and spiritually. There are endless, countless examples of ways that we’ve had opportunity to abound in these difficult times – opportunity to abound in thanksgiving (2 Cor. 4:15); opportunity to abound in love (Phil. 1:9; 1 Thess. 3:12); and while the world may despair in these unprecedented times, as Christians, we’ve still had the opportunity to abound in hope (Rom. 15:13).

By John W. Moore (Bible Passages) Bending down in order to enter the four foot, nine-inch-tall opening to Hezekiah’s tunnel was a little disconcerting. As I entered, cold water rushed around my knees and continued its gradual flow along the small plastered walkway for the entire course of the shaft. The passageway was dark and cramped, my shoulders often scraping along the wall, and in many places the rock ceiling was so low that it caused me to make nearly half of the trek in a slightly stooped position. Visitor traffic runs only one way, and if you stop to take photos and observe points of interest along the way, this 580-yard walk through history can take up to 45 minutes before you once again see the light of day. Illuminated only by the narrow beam of a single flashlight, I could see and feel the chisel marks made by workers nearly 2,700 years ago. It was as if I had been transported back in time to the days of one of Judah’s greatest kings. As I walked the path of one of Jerusalem’s oldest public works projects, I marveled at how ancient laborers and engineers could have achieved such a marvelous feat. Siloam Inscription [1] Designed to channel water from the Gihon spring to within the city walls of Jerusalem, Hezekiah’s tunnel is an engineering marvel cut through the hard limestone rock of a high hill known today as the spur of Ophel. Approximately halfway through, the tunnel widens and makes a crooked hairpin turn that was created when two ancient excavation teams, digging from opposite ends, finally met—having missed a planned rendezvous by mere yards. [2]A record of that meeting and the details surrounding it were inscribed in Hebrew on the tunnel wall near its west entrance. The account is known as the Siloam Inscription, and is today proudly displayed in an Istanbul museum. A replica of the inscription is situated near to where the original was discovered, and as I ran my fingers across the place where that inscription was once found, I could not help but think of the various men and women of the Bible who, for many years after the tunnel’s construction, refreshed themselves in the water it provided. I’ve also considered how we today are blessed by its construction as we consider its testimony to the existence of the nation of Judah, and to the refreshing evidence of the Bible’s reliability. The Bible’s Accuracy The construction of this ancient tunnel was commissioned by biblical King Hezekiah some 700 years before the birth of Christ. It was built at a time when the borders of Israel and Judah were being threatened by neighboring countries. Judah, under Hezekiah’s capable leadership, built a reservoir and tunnel to bring water inside the walls of its capital city Jerusalem (2 Ki. 2:20; 2 Ch. 32:3-4, 30). Damming up the Gihon spring outside the city wall and channeling the water through the tunnel served two purposes: it ensured a constant drinking source for the city's inhabitants during any possible forthcoming siege, and it made the drinking water inaccessible to enemies. The preparation paid off when, in the late eighth century B.C., the Assyrian monarch Sennacherib moved through and conquered most of Palestine, encircling Jerusalem and caging it like a bird. He ultimately failed to conquer Jerusalem or weaken its inhabitants, in part because they had a flourishing water supply and could remain indefinitely within the city walls. Jerusalem and the nation of Judah had trusted in the plan of God and were spared, but the nation of Israel to the north was taken captive. The testimony of the ancient tunnel is one among many examples where the Bible and archaeology coincide, giving us detailed and specific information that is verifiable even 2700 years later. Not only does the tunnel exist, just like the book of 2 Kings reveals, but the Bible accurately pinpoints its location as well. Second Chronicles 32:30 cites the flow of the water from east to west and places its pooling area west of the city of David. On the northeastern slope of this partially excavated ancient city, the tunnel begins at the Gihon Spring and winds its way to a location on the western side of the spur of Ophel. In 2004, on the southwestern side of Ophel, a pool was discovered and identified by archaeologists Eli Shukron and Ronny Reich as having existed in the time of Christ (and was most likely the pool mentioned in John 9). While the extant pool is much newer than the tunnel, it can be surmised that a similar pool from Hezekiah’s time once existed in the same site, and was thus the terminal point for the water being channeled through the mountain. The testimony of the ancient tunnel is one among many examples where the Bible and archaeology coincide, giving us detailed and specific information that is verifiable even 2700 years later. A Light to Guide the Way As I made my way past where the Siloam inscription had been discovered, I soon began to see light at the end of the tunnel, as well as the steps that led to a Byzantine reservoir. Emerging from the tunnel’s exit gave me a bit of relief knowing that I wasn’t going to be trapped (nor the object of some major rescue operation to be broadcast world-wide.) The open air and the light shining around the concrete benches of that Byzantine pool were comforting and gave me a chance to sit and think about the magnitude of what I had experienced. I hadn’t just read about history; I had also experienced it, and what I discovered on that day has been far more comforting. The light of biblical truth supported by the discovery of Hezekiah’s tunnel has served to deepen my faith and resolve. Its existence, along with numerous other sites and artifacts, testify to many of the accounts, places, and events in Scripture. The Bible is clearly rooted in history. It isn’t fictional, nor are its heroes mythological. The evidence of archaeology, the proofs of fulfilled prophecy, and the unique traits of a superior literary work which exhibits the marks of divine inspiration, all coalesce into a powerful argument for demonstrating the veracity of scripture. Because the prophecy of scripture can be confirmed and its facts of history verifiable, we can believe its message of redemption and hope. Its light has permeated a world of darkness and illuminated our way to life everlasting—the light at the end of tunnel. Photo Courtesy of Bible Land Passages, World Video Bible School, and Doug Garner [1] The ancient Hebrew text reads as follows: 1) [. . .] the tunneling. And this is the narrative of the tunneling: While [the stone-cutters were wielding]; (2) the picks, each toward his co-worker,the picks, each toward his coworker, and while there were still three cubits to tunnel through, the voice of a man was heard calling out; (3) to his co-worker, because there was a fissure in the rock, running from south [to north]. And on the (final) day of; (4) tunneling, each of the stonecutters was striking (the stone) forcefully so as to meet his co-worker, pick after pick. And ; (5) then the water began to flow from the source to the pool, a distance of 1200 cubits. And 100; (6) cubits was the height of the rock above the head of the stone-cutters. [2] “Sound Proof: How Hezekiah Tunnelers Met” https://www.baslibrary.org/biblical-archaeology-review/34/5/13

By John W. Moore After taking refuge in the cave of Adullam, David soon found himself retreating to the refuge in the strongholds and hiding places of the Judean Wilderness. King Saul’s murderous jealously was driving David further and further away from the people he loved and sought to help (1 Samuel 22-24). Largely uninhabited, this barren territory is wedged between the Hill Country of Judah and the lifeless waters of the Dead Sea. While little vegetation and water exist, the wilderness still has a redeeming value. Its deep ravines, major uplifts, and numerous caves provide many places—or strongholds—where one can hide while being pursued by an enemy. The Hebrew word for Stronghold is "mesudah" and is often associated with a high mountaintop, fortress, or fastness. It was to places like this where David would have come for security, peace, and protection. One of David’s strongholds was most likely this enormous escarpment known today as Masada National Park. The impressive natural land feature would have been an ideal hiding place for a small band of men, and a strategic place for defense. However, on a rugged, isolated mountaintop and despite the darkness of a cave, David not only grew in faith, but he also introduced the world to the greatest poetry ever composed. His time of pain and retreat brought the world powerful and vivid imagery used throughout many of the biblical psalms. Those prayers, and the symbolism they contain, have helped many of us in our own times of wandering through a wilderness of despair. The imagery of a dark valley (Psalm 23), a rock badger (Psalm 104), a rocky crag (Psalm 18), and a dark cave (Psalm 57) were tools used in explaining more about the security and goodness of God. Sometimes on a mountain of isolation or in the darkness of a cave, we find the time and quiet we need to reflect upon our relationship with God. Our times of retreat can bring us to a place of emotional or spiritual poverty where we discover that God provides what we cannot produce on our own. This worldwide pandemic is a wilderness experience. My prayer is that you will put your faith in God. See him as your Masada, your hiding place, and your strength. Use this time to study the Bible, and especially the Psalms. Learn more about the culture of the ancient world, and the environs and geography in the land of Judah. Your study will be rewarded. Your faith will increase. Sometimes on a mountain of isolation or in the darkness of a cave, we find the time and quiet we need to reflect upon our relationship with God. One of the ways you can learn more about how David used the land of Israel to describe God, and how God used the desert to refine the faith of servants like David is to watch the online documentaries called Bible Land Passages. They can be viewed on VidAngel, Amazon Prime, Faithlife TV, and by going to www.biblelandpassages.org. In view of the content associated with this post, I would highly recommend that you watch episode #6 – Judah: David’s Training Ground of Faith. Photos Courtesy of Bible Land Passages, World Video Bible School, and Doug Garner

by Jordan Moore I’ll never forget the time that my parents came into the living room acting like total fools. They were shoving each other, loudly calling each other names, throwing pillows, and even jumping on the couches. We had no idea what had gotten into them, but it quickly became apparent what they were doing. They were acting like me and my brothers. It was a teaching moment. As the peculiar scene ended, the point was made: why did my brothers and I think it was appropriate to do those things, when it was clearly immature for my parents to do the same? A number of years later, as a youth minister, I decided to take a page out of my parent’s book. The amount of whispering, note-passing, and bathroom trips had increased during worship. It was time to encourage them to maturity, so I devised a plan. At the next youth devotional, I included the parents in the scheme. When it was time for the devotional lesson, some parents pulled out their phones and began scrolling Facebook, others passed notes, others whispered, some loudly laughed, and a few repeatedly got up to go to the bathroom. Needless to say, the scheme and the lesson were obvious. It wasn’t appropriate for the parents to act that way, so why did they believe it was appropriate for them? Sometimes it’s required that you see outrageous behavior in others in order to see the error in your own ways. See King David and the message from Nathan (2 Sam. 12:1-7). Recently I’ve witnessed my own children doing and saying things that are immature. It’s understandable and normal (as were the aforementioned accounts). Even the Apostle Paul said, “When I was a child, I spoke like a child, I thought like a child, I reasoned like a child but when I became a man, I gave up childish ways” (1 Cor. 13:11). In the next chapter, Paul encourages Christians by saying, “Brothers, do not be children in your thinking…[rather] in your thinking be mature” (1 Cor. 14:20). Those things that I’ve been hearing and seeing from my children are expected out of children, but unfortunately are often seen in grown-ups. Consider some childish phrases from my children that, while though they’re written in “baby speak,” are regularly spoken and acted out by full grown adults: “How ‘bout me?” This phrase is usually said by my children whenever their sibling is getting the attention that they want. They are looking at and evaluating the situation with eyes and hearts that judge the moment as unfair and inequitable. Rather than considering the joy that their sibling has, they are putting their own desires above their sibling’s. Maturity, however, is having the mind of Christ that will “look out not only for his own interests, but also for the interests of others” (Phil. 2:4-5) Do not immature adults often evaluate their lives through these same childish lenses? Instead of being genuinely happy and thankful for the blessings that others possess, far too many grown-ups throw tantrums about what they don’t have. As an adult, do you ever find yourself pouting and asking “How ‘bout me, God?” “It mine! It mine! Not want share!” This phrase is the flip side of the previous coin. Even when they may have set the toy down hours ago, they still lay claim to what is “rightfully” theirs. The problem (as parents know) is that nothing that they claim as theirs is really theirs at all – it belongs to Mommy and Daddy. Their childish perspective leads them to believe that because it was in their possession at one point, that it actually belongs to them. Fully grown adults understand this, but do we really act like it when it comes to our “big-boy toys?” “I work hard for my living! Why should I have to share with those in need when I pulled myself up by my own bootstraps.” We might not use those words, but do our actions communicate it? Because when we don’t share what we have – our money, our talents, the gospel – with others in need, we’re acting like children who’ve forgotten that everything belongs to the Father, anyway (Ps. 24:1; 50:10; 104:24; Job 41:11). “Me do it!” While the motivation of independence and a desire to succeed is often behind the usage of this phrase (that’s good!), it’s often used in times where they truly can’t (or shouldn’t) do what they believe they can. This leads to pain or causing of damage to something or someone else. Self-dependence and self-reliance might be good for a business start-up, but they’re terrible for the Christian life. Fully-grown adults act like immature children when they believe they can do life on their own without help from other Christians (Heb. 10:24-25) or from God (Ps. 121:2; Phil. 4:13, 19; Matt. 11:28; Js. 1:5; 1 Pet. 5:7; Is. 40:31; Heb. 4:16). Ultimately, all of these phrases are rooted in a selfish, “me first” mentality. If we want to grow up into “mature manhood, to the measure of the stature of the fullness of Christ” (Eph. 4:13), then let’s stop using childish phrases like, “How bout me,” “It’s mine,” and “Me do it.”

by Jordan Moore Jesus was the Master Teacher (Matthew 7:28-29). And while He was God and knew everything that there was ever to know, while He was teaching, Jesus was recorded to have asked well over 300+ questions of His listeners. One might expect that Jesus, being divine, would simply just tell his listeners the facts – but undoubtedly Jesus saw value in posing some of his teachings in the form of interrogatives rather than always declarative statements. There’s a variety of reasons for why Jesus would have asked questions while teaching. First, Jesus’ use of interrogatives allowed for the hearer to process the answer through their own mind to come to a conclusion of their own volition. This doesn’t mean that every attempt at teaching should be posed in the form of a question, but it is healthy for the learner to reach a conclusion on their own – testing a principle’s merits, rather than just accepting something blindly. Secondly, Jesus’ use of questions while teaching allowed for some of his harder teachings to be stated in a more palpable way. That’s not to say that some statements don’t need to be or can’t be more direct, but a masterful teacher knows that some pills are harder to swallow than others. Jesus knew that if He asked me to come to a conclusion about something on my own rather than telling me what the conclusion was, I might have an easier time swallowing that pill. Finally, Jesus asked questions rhetorically to make a stark point about something. The answers to some questions are obvious – and that’s the point. The statement could be made without asking a question, but it might lose its impact. Truly Jesus knew what He was doing as the Master Teacher. Consider some of the impactful questions that Jesus asked: “Which is easier, to say, ‘Your sins are forgiven you,’ or ‘Arise and walk’?” (Mt. 9:5) In defense of His deity, Jesus compelled the Pharisees to answer a question that essentially entraped them. When Jesus ended up causing the lame man to walk, Jesus proved His power over the physical realm, and in turn revealed His authority to forgive sins. Jesus used a question to defend truth. “Who do men say that I am?...who do you say that I am?” (Mt. 16:15) When Jesus asked this question of His disciples, He made an important distinction between what others thought and what they, themselves thought. Jesus could have omitted the second question, but it in turn requires both the disciples and the reader to make a personal judgment about who Christ is. “How many loaves do you have?” (Mk. 8:5) As the omnipotent Creator (Col. 1:16), one would assume that Christ’s omniscience would have made Him privy to the number of loaves that they had at their disposal. It really didn’t matter if they had 7 or 700– Christ’s miracle could work with any amount. But before Christ miraculously fed the 4,000, He used this question to draw attention to the fact that He was going to provide for them in abundance, out of their poverty. “What do you want me to do for you?” (Mk. 10:51) To the blind man that Jesus asked this question, it was probably obvious what he wanted Jesus to do for him – to give him sight! But it seems that Jesus asked questions like these to cause the seeker to verbalize the faith that they had in Him. It’s one thing to hope that Jesus could heal him; but it’s an entirely different thing to boldly ask the question of Jesus, demonstrating a genuine trust in His ability. “Who touched me?” (Lk. 8:45) Again, Christ’s omniscience allowed Him to know who touched Him – He didn’t ask this question due to a lack of knowledge. In fact, Christ could have healed her from a distance without even touching her (Luke 7:1-10). Instead, Christ likely asked this question to draw attention to what He was about to do for this woman, to once again demonstrate His power and mercy. “And which of you by worrying can add one cubit to his stature?” (Lk 12:25) Everyone knows the answer to this rhetorical question – and that’s the point! Instead of simply stating that worry is unprofitable, for effect’s sake, Jesus used this question to paint a picture of an impossibility. “Are you the teacher of Israel, and do not know these things?” (Jn. 3:10) Jesus asked this question to Nicodemus, a Pharisee, intending to point out shortcomings and to reveal irony. If there was anyone that should have understood who Jesus was, it should have been someone well-versed in the law like Nicodemus. “Simon, son of Jonah, do you love me?” (Jn. 21:15-17) Three times Jesus asked this question of Peter. It’s possible that Jesus was making a point to Peter about the fact that Peter had denied Christ three times. Repetition of the same question emphasized the monumental importance of the answer – for there’s no more important answer to any question, than that of whether or not we love Christ. A final question from Jesus for us to ponder: “What do you think about the Christ?” (Mt. 22:42)