What does it mean to be born again, as Jesus said in John 3:3?

In John 3:2, Nicodemus, who was a Pharisee, came to Christ and acknowledged him to be a teacher from God. In the next verse, Jesus said to Nicodemus: 'I tell you the truth, no-one can see the kingdom of God unless he is born again.' The phrase 'born again' can also be translated 'born from above', as the footnote in the New International Version reads.

When Nicodemus asked Jesus Christ about his meaning, Jesus answered: 'I tell you the truth , no-one can enter the kingdom of God unless he is born of water and the Spirit' (verse 5). Christ equated being 'born of water and the Spirit.' This rebirth is previously mentioned in the first chapter of John's Gospel.

Referring to Jesus Christ, John wrote: 'Yet to all who received him, to those who believed in his name, he gave the right to become children of God - children born not of natural descent, nor of human decision or a husband's will, but born of God' (John 1:12-13).

Being born of God, or born from above, makes the Christian a child of God. The Christian's rebirth, as accomplished by the Holy Spirit at conversion, is a dramatic and absolute change from the way of death to the way of life, from the way of unhappiness to the way of Joy.

It also enables the believer, as Jesus explained in John 3:5, to enter the kingdom of God.

I am concerned by a Scripture in Isaiah. It indicates that because I have sinned, I am cut off from God.

Isaiah 59:2 reads: "But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear."

Sins cut us off from God. But Isaiah also explains how contact can be restored: "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon" (Isaiah 55:7). Upon our repentance, God forgives us so we are no longer cut off from him.

The apostle John adds: "The blood of Jesus Christ [God, the Father's] Son cleanseth us from all sin.... If we confess our sins, he is just to forgive us our sins, and to cleanse us from all unrighteousness (I John 1:7-9).

Is there any biblical support for belief in a 7,000-year plan of God?

The belief that humanity will rule the earth for 6,000 years, followed by a 1,000 year reign of Christ, developed in the early years of Christianity. The author of second-century Christian document, the Epistle of Barnabas, wrote: 'In six thousand years the Lord will bring all things to an end' (Apostolic Fathers, Edgar Goodspeed translation). According to the author of this letter, the seven days of creation are a type of 7,000-year plan.

For scriptural support, some turn to 2 Peter 3:8, where the statement 'with the Lord a day is like a thousand years' is found. Yet does this verse support a 7,000-year plan of God?

In his second letter, the apostle Peter wrote combating those who claimed Christ would never return (verse 4). He used the thousand-years statement as an apt metaphor of God's patience and mercy. Not only is a day like a thousand years, but 'a thousand years are like a day.'

Peter confirmed that Christ would return, but admonished patience, encouraging Christians to view time from God's eternal perspective. Rather than providing a prophetic formula to specify the date of Christ's return, Peter's point was that 'the day of the Lord will come like a thief' (verses 8-10;) in other words, unexpectedly. Unfortunately the Church has not always heeded Peter's admonition.

In his classic work, The Decline and Fall of the Roman Empire, historian Edward Gibbon documents three separate calculations for the creation of the world. These calculations, based on a 7,000-year plan and a chronology of the Old Testament, placed Christ's return from as early as 100AD to as late as 800AD.

Centuries later, the Irish archbishop James Ussher published in 1654 his biblical chronology. He placed the creation of the earth at 8am on 22nd October 4004BC.

Applying a 7,000-year plan to his calculation would place Christ's return sometime in the late 1990s. Of course, wanting to know the time of Christ's return is a normal desire. The apostles themselves asked Christ for the time of his second advent. In answering their question, Christ placed emphasis not on when he would return, but on what Christians should be doing in the meantime.

Jesus Christ said: 'It is not for you to know the times or dates the Father has set by his own authority. But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (Acts 1:7-8). 2,000 years later, this is still good advice.

The Bible often portrays dreams as prophetic. Should I see prophetic significance in my dreams?

All of us dream nearly every time we sleep. But the prophetic dreams of the Bible were not ordinary dreams. For example, Pharaoh's dreams (Genesis 41:1-8) and Nebuchadnezzar's dreams (Daniel 1-4) stood out from the thousands of dreams these man had in their lives. God made sure they knew, when they awoke, that they should find out the meaning of these dreams.

Everyone can, from time to time, have disturbing dreams caused by mental anxiety, illness, drugs, or a late meal just prior to the night's rest, etc. Solomon wrote: 'A dream comes through much activity' (Ecclesiastes 5:3).

We must not place special significance upon dreams (see Ecclesiastes 5:7).

Please could you explain why our Father allows so much pain in the world and why, as he is all powerful, he does nothing to stop it.

This is a challenging question and one that can take a lifetime to fully understand. The random nature of human suffering is baffling. Sometimes those who are righteous suffer while those who live selfishly seem to prosper. Even Jesus Christ acknowledged that those killed in two disasters of his day were not punished because of personal sins (Luke 13:1-5). Life itself reminds us of this reality all too often.

The book of Romans helps us to understand. It summarises the plight of humankind, showing why the Creator allowed men and women to be subject to suffering and pain. It also tells how God will ultimately deliver the entire creation from its state of mortality and decay - and how suffering relates to the Christian life now.

Romans 8 gives us perspective. In verse 18 the apostle Paul writes: 'I consider that our present sufferings are not worthy comparing with the glory that will be revealed in us.'

However, we cannot look at suffering without recognising the role of Christ. The Son of God allowed himself to suffer greatly, to experience pain and finally to die. He did not leave us to suffer alone. This Christ who had suffered and died was also resurrected and it is his love for a suffering humanity that ultimately counts. Nothing 'will be able to separate us from the love of God that is in Jesus Christ our Lord' (verses 38-39).

Although God's people are not immune from suffering or troubles, they have a different perspective - a hope beyond this physical life - eternal life in God's kingdom. Also no matter how difficult our circumstances, we can go to God for help since he has promised never to forsake us. For further understanding of what the Bible says on this subject, here.

In Mark 7:18-19 Christ is quoted as saying that the eating of meat doesn't defile a person. Does this prove that Christ ended the Levitical distinction between the clean and unclean meats - making all food clean?

One basic key to studying the Bible is to check the context. Mark 7:1-9 precedes Christ's comments on not being defiled by food. The Pharisees were taking Jesus Christ and his disciples to task for eating with unwashed hands.

This rebuke concerned the traditional ceremonial laws of purification which Christ's disciples neglected. Its focus was primarily ritualistic - not sanitary. The Pharisees perfomed detailed washings to become ceremonially clean. In verse 9 Christ calls into question this strict adherence to tradition. Was this what really made a person 'clean' in God's eyes?

These traditions were supposed to protect Old Testament law, but had become more sacred than the law itself. While they were meticulous in their practice of these regulations, they often woefully neglected the true expression of the law - love for God and neighbour. This problem was pinpointed by a number of Christ's analogies. He said that some focused on detail and ignored the larger principle to the extent that they would 'strain out a gnat but swallow a camel'.

From the context of Mark 7, then, we can see that this section is not dealing with clean and unclean meats, but a preoccupation with ritualistic washing at meal-times.

A second point is that the Greek word bromata is incorrectly translated in some versions as 'meats' in verse 19 .Bromata simply means 'food', including all varieties - not just the flesh of animals as distinction from other kinds of food.

Thirdly, the Revised Standard Version translates the phrase 'purging all meats' in verse 19 as 'thus he declared all foods clean'. Neither the food nor humans are defiled because we have not washed our hands ceremonially before a meal.

Notice the parallel scripture in Matthew 15:19-20. As in Mark 7 Christ goes on to list the things that do defile a person - evil thoughts, murder, adultery, etc. This is what really made a person 'unclean'.

'These are the things which defile a man, but to eat with unwashed hands does not defile a man' (New King James Version). Jesus was not addressing the subject of what foods we eat, but the problem of tradition in opposition to what really makes a man or woman 'clean' in God's sight!

What really washes away sin (Psalm 51:1-11) and justifies the sinner is Christ's sacrifice for all humankind (John 3:16-17; Revelation 1:5).

What is the meaning of the name Jesus Christ?

In the first chapter of his Gospel, Matthew explains the meaning of the name Jesus Christ. Matthew begins:
'A record of the geneaology of Jesus Christ the son of David, the son Abraham' (Matthew 1:1). Matthew then lists a geneaology of 42 generations. Matthew clearly shows that Jesus Christ fulfilled the biblical requirement of being a descendant of King David. Jesus Christ is heir to the throne.

The word Christ was originally a title rather than a proper name. The word comes from Greek and means 'the anointed'. In Hebrew the word is translated messiah. 'The anointed' refers to the anointing of an heir when he becomes king (1 Kings 1:39).

By the first century AD, the Jews eagerly anticipated a descendant of David to free them from Roman domination and to restore Judah to its former glory. They called this expected heir the Messiah, or, in Greek, the Christ (Matthew 16:16). Yet Jesus did not come to earth to restore a physical nation to glory. He came to inaugurate the spiritual kingdom of God.

Matthew's geneaology explains to the Jews that their hoped-for Messiah had come in the person of Jesus. The geneaology demonstrates that Jesus in the Christ, the king of the kingdom (Matthew 11-17).

Matthew then explains the meaning of the name Jesus.

When the angel Gabriel told Joseph in a dream that Mary's child was of the Holy Spirit, the angel explained: 'She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins' (verse 21). The name Jesus is the Greek form of the Hebrew name Yehoshuah. The English rendition is usually Joshua. In Hebrew this name means 'God is salvation' or 'God saves'.

The name Jesus means he is the Saviour of all humanity. Through his atoning work for us on the cross, Jesus saves us from death. Thus, in his first chapter, Matthew introduces Jesus as King, coming to inaugurate the kingdom of God. He also foreshadows the conclusion of his Gospel with Jesus dying on the cross and becoming the Saviour of the world.

Jesus Christ is the king by his birth and he is the saviour by his death and resurrection.

Why was the resurrection so important to the early Church?

After Jesus' crucifixion, the disciples thought their hopes and dreams died with Jesus. They had expected Jesus, as the Christ (or Messiah), to overthrow the Romans and start a glorious rule over Judah (Luke 24:21). 'By definition,' wrote George E. Ladd, the 'Messiah was to be a reigning king, not a crucified criminal' (A Theology of the New Testament, page 316). With Christ's crucifixion, according to the disciples' perspective, Jesus Christ could not be the Messiah.

Yet, as quickly at their hopes died, they revived with Jesus' resurrection. Before Jesus' death, the disciples forsook him. After Jesus' resurrection, they boldly proclaimed Jesus as the Saviour, the Son of God.

The historical event of the resurrection ignited the faith that started the Church. Peter's first recorded sermon centers on the fact of Jesus Christ's resurrection. 'God raised him from the dead,' Peter preached, 'freeing him from the agony of death, because it was impossible for death to keep its hold on him' (Acts 2:24).

After hearing Peter's moving sermon, the people asked what they should do. The response to the resurrection then, and now, is the same. 'Repent and be baptised, every one of you, in the name of Jesus Christ for the forgiveness of your sins' (verse 38).

Jesus' resurrection is proof he is the Son of God. Paul wrote that Jesus was 'declared with power to be the Son of God, by his resurrection from the dead: Jesus Christ our Lord' (Romans 1:4). Throughout the New Testament, the apostles' teaching centers on the death and resurrection of Jesus Christ.

As eyewitnesses of those events, their words inspire faith in us today to believe that Jesus Christ is the Son of God and our Saviour.

For a though-provoking examination, read article 'The Empty Tomb'.

Should Christians fear Satan and his demons?

Matthew, Mark and Luke treat the dark side of the spiritual world as a given (Matthew 4:24; Mark 1:32-34; Luke 4:33-37). Satan appears early in the Gospel narratives of the New Testament (Matthew 4:1-11; Luke 4:1-13).

The name Satan means "adversary." The Bible reveals that Satan is characterized by pride and hate. The devil is a master of deception and is at war with all who believe in Jesus Christ. Satan possesses certain powers. He is on the prowl (1 Peter 5:8). Yet Christians are not to fear him (Romans 16:20).

The Gospels reveal Christ's uncontested superiority over the devil and his demons. In Matthew 4:10-11, Jesus gives Satan a command and Satan leaves as he is instructed. Mark 1:39 records that Jesus "traveled throughout Galilee, preaching in their synagogues and driving out demons."

Matthew 8:28-34 records the healing of two demon-possessed men, and the fear-filled response of the demons to Jesus Christ.

Luke's Gospel reports the triumphant claim of the 72 disciples that "Lord, even the demons submit to us in your name" (Luke 10:17). In parable in Luke 11: 21-22, Jesus Christ spoke of himself as the One who binds the strong man, Satan.

The Bible instructs us to shun demonic and occult practices and avoid a fascination with the spirit world. But Scripture is also clear that Satan and the fallen angels are no match for God.

Why did Jesus who was the son of God, call himself the "Son of Man"?

Jesus used "Son of Man" as a title to refer to one of his important attributes. He had divested himself of his glory to be born a human, suffer and be sacrificed for the sins of humanity. Using the title "Son of Man" emphasized the vital role played by his humanness.

Why did Jesus lose his temper when he threw the money changers and those who sold oxen, sheep and doves out of the temple?

Jesus did not lose his temper. He cleansed the temple area of unscrupulous activity on two occasions-once at the beginning of his ministry (see the account in John 213-17) and again shortly before his crucifixion (see the account in Matthew 21:12-13).

He made a small scourge or whip to drive out the animals, but he ordered the men out. His actions were very deliberate and controlled with the goal of rectifying a grievous evil. The temple and surrounding area, was a holy place. It was not to be used as a site for unprincipled business dealings. The sellers of oxen, sheep and doves charged hefty prices for these creatures, used in temple sacrifices.

Also, men had decided that the head tax, paid annually into the temple treasury, could only be rendered in certain coins. The money changers charged a fee to convert other currencies into those coins.

Jesus likened such greedy profiteers to thieves and was righteously indignant over this sacrilege in his "house" (the temple was considered the "House of God").

Some imply that Anglo-Saxons are included among God's chosen people. Isn't that a racist idea?

Some groups, having heard that the Anglo-Saxons peoples are among the descendants of the "lost" 10 tribes of Israel, use this knowledge to support racist and anti-Semitic ideas.

The Bible, of course, gives no excuse for racism or anti Semitism. Jesus used a common ethnic prejudice of his day to illustrate this point in the parable of the good Samaritan (Luke 10:25-37).

Ancient Israel was chosen to receive God's revelation of essential knowledge. They had the special responsibility to obey God's laws as good examples to other nations. For the most part, they failed in that responsibility. Today Anglo-Saxon peoples have a special responsibility to use their wealth to make available God's revelation of essential knowledge on written form. Indeed, all nations that have, the blessings of natural resources, wealth, power and knowledge have responsibilities to help less fortunate neighbors.

Some teach that it is wrong to salute a flag-that it is idolatry to do so. What does the Bible say about it?

The Bible encourages all to respect and submit to civil governments over them. The apostle Paul, despite being persecuted by some in official capacity, taught respect for government "Let every soul be subject to the authorities...are appointed by God" (Rom. 13:1, NKJ).

God is the highest authority, and in the rare cases in which obeying a civil law would be disobeying God, "we ought to obey God rather than men" (Acts 5:29). When one understands that officials derive their ultimate authority from God, saluting a flag as an act of respect is not idolatry.

Is self-defense wrong? Must one always turn the other cheek"?

The scripture you refer to is Matthew 5:39. Jesus said, "Whoever slaps you on you right cheek, turn the other to him also" (NKJ). Jesus referred to a legal situation, in which a statement of fact may be viewed by individuals of the court as an insult. Consequently, the witness might be slapped on the face. In such a case the Bible teaches that one should not take revenge.

But it is not wrong to minimize or prevent injury. The best defense, of course, is to avoid situations that may be threatening. In such circumstances, injury can often be prevented by acting on the proverb "A soft answer turneth away wrath, but grievous words stir up anger" (Prov. 15:1).

Why did God command the Israelites to circumcise their male children?

Circumcision began in the family of Abraham when God made a covenant with him. God promised to bless Abraham and his descendants because of Abraham's obedience. As a token of the covenant, God required all male descendants of Abraham be circumcised (Gen. 1710-14). This act set apart God's people.

God later told Israel to circumcise the foreskin of their hearts (Deut. 10:16; 30:6). That is, they were to open up their hearts or minds in love toward God so as to receive and comply with his instructions. The record of the Hebrew Scriptures indicates those yielded to God were rare.

After Jesus Christ was resurrected, he inspired his New Testament Church to understand that physical circumcision was not a requirement for salvation (Acts 15:24, 28-29). Spiritual circumcision, the putting off of sins and the opening up of the inward person to God, remains a requirement of conversion (Rom. 2:28-29; Col. 2:10-11).

What did Jesus mean in Luke 17:21, when he said: 'The kingdom of God is within you'?

This scripture gives a fascinating look at the skilled craft and judgement required in translating the Bible. In this verse, many Bible translators believe the word within is better translated 'among', as the footnote in the New International Version (NIV) reads.

Ken Barker, executive director of the NIV Tranalation Centre, informed: 'Many of the translators of the NIV prefer the footnote reading of this verse. The main, practical reason "within" is in the main text is that the majority of our translators voted to have "within" there and have "among" as the footnote.'

Dr. Barker added: 'That does not mean the translators consider "among" a less desirable translation. The translators consider the footnotes as part of the NIV text. 'I personally have a slight preference for the footnote in this verse, though I believe both understandings can be defended theologically,' he said.

For Dr Barker, what really tips the scales in favour of the 'among' translation is the context of Christ's statement: The Pharisees had asked Christ when the kingdom of God would come. It does not make sense that Christ would have told the unbelieving Pharisees the kingdom of God was within them. Jesus' more likely meaning was, in the words of Dr Barker: 'The kingdom is present in the person of the King.'

Jesus Christ was literally among the Pharisees at that time. He, as the ruler of the kingdom of God, had brought the kingdom to them.

Earlier in Luke's Gospel, Christ boldly proclaimed this point. After scorners had falsely accused him of casting out demons by the power of Beelzebub, or Satan, Jesus said: 'If I drive out demons by the finger of God, then the kingdom of God has come to you' (Luke 11:20).

The kingdom of God that Jesus Christ proclaimed was radically different from what the people of Judea expected. Essentially, they had expected a restoration of their national glory, brought about by God's direct rule over their nation. Instead, Jesus introduced an even more radical change - a restoration of humanity's relationship with God, through repentance of sins and faith in him.

Jesus Christ inaugurated the kingdom of God, not as a place, but as a state of being. People enter the kingdom of God by believing in the power of the King - Jesus Christ. Thus, God now reigns in the life of each believer who submits to God's will. Later in Luke 17:22-24, Jesus reaffirmed he would return and establish the kingdom over the whole earth, as foretold by many Old Testament prophets.

Thus, in Luke 17:20-24, Jesus Christ revealed his role as both present and future ruler of the kingdom of God.

Return for future additions.