To simplify: “When a wise person debates with a fool, whether the fool responds in anger or laughter, the outcome is the same—there is no peace or resolution.”
This verse from Proverbs sheds light on the nature of a fool. Theologically, the “fool” in Scripture is not simply someone who is ignorant or unwise, but someone who rejects God’s wisdom. The fool refuses to listen to wisdom, preferring instead to respond with anger or mockery. This person’s reactions are shallow and defensive, never leading to personal growth or change.
For instance, if a wise person presents a point that challenges or hurts the fool, the fool might respond with rage, thinking they have been wronged. You might assume that such a strong emotional response indicates that the person has been touched on a deep level, and that change is possible. However, Proverbs 29:9 assures us that no matter the reaction, whether it is anger or even laughter, the fool remains unchanged. This suggests that mere emotional reactions do not lead to true transformation. The fool’s heart remains hardened.
Likewise, you might expect that if a fool laughs in response to wisdom, it shows a softened heart, perhaps leading to a change in perspective. However, this also leads to no lasting transformation, as laughter often masks deeper resistance. Essentially, a fool is someone who is impervious to change, regardless of the method used to try to reach them.
In essence, Proverbs teaches that a fool cannot be reasoned with through logic or emotion. The response should often be to walk away, as engaging further does not bring peace or resolution.
The True Fool: Theological Insights
In the Bible, the “fool” is more than just someone lacking knowledge or wisdom—there is a deeper, spiritual aspect.
Psalm 14:1 (NIV) says:“The fool says in his heart, ‘There is no God.’”
This is the most profound foolishness: rejecting the very foundation of truth—God Himself. Theologically, a fool is someone who denies the existence of God or lives as though God does not matter in their decisions or actions.
This kind of fool is most clearly illustrated by the scribes and Pharisees during Jesus’ ministry. In Matthew 23:17 (NIV), Jesus rebukes the religious leaders for their rejection of God’s truth, saying:
“You blind fools! Which is greater: the gold, or the temple that makes the gold sacred?”
The Pharisees were so consumed with outward ritual and law that they completely missed the deeper spiritual truths about God. They could not recognize the wisdom of God because their hearts were hardened to the truth.
When you encounter someone who refuses to acknowledge God’s truth, it doesn’t matter how compelling the gospel message is; they are unable to receive it.
1Corinthians 2:14 (NIV) explains that “the person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness.”
This is why arguments with such individuals often end in frustration and division, rather than transformation or understanding.
Jesus’ Teachings: Pearls Before Swine
Jesus Himself taught us in
Matthew 7:6 (NIV):“Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and turn and tear you to pieces.”
In this verse, Jesus warns His followers not to waste their efforts on those who are unwilling to receive the truth. When you face someone who is only interested in arguing or mocking, it is often best to walk away, rather than continuing to invest time and energy into an unproductive debate. Instead, focus on those who are open to hearing and receiving the truth.
Jesus teaches us that not all people are ready to hear the gospel, and not all individuals are ready to change. Some will remain stubborn, rejecting the message no matter how it is presented. For these people, further discussion can only lead to more conflict.
In conclusion, the wise approach is to discern when a conversation is futile and when it is best to move on, as Proverbs 29:9 suggests. As followers of Christ, we are called to focus on those who are receptive and open to the truth, rather than continuing to engage in endless debates with those who reject it.
May the Lord bless you with wisdom and discernment.
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Theology is the study of God His nature, His attributes, His will, and how He relates to humanity and the entire created order. At its core, theology seeks to answer the most foundational questions of human existence: Who is God? What is He like? What does He require of us?
The term “theology” comes from two Greek words:
Theos (Θεός) meaning God
Logos (Λόγος) meaning word, discourse, reason, or study
Thus, theology means “the study or discourse about God.”
Scripture encourages us to seek knowledge of God. In Jeremiah 9:23–24 (ESV), the Lord declares:
“Let not the wise man boast in his wisdom… but let him who boasts boast in this, that he understands and knows me, that I am the Lord who practices steadfast love, justice, and righteousness in the earth.”
Studying theology deepens our understanding of God’s character and will. While it’s true that theology alone cannot fully grasp or define the infinite nature of God (Romans 11:33), it is a vital tool when approached with humility and spiritual devotion.
Some may wrongly think theology is only for scholars or academics, but every believer is called to grow in the knowledge of God. Paul prayed for the church in Colossians 1:10 (ESV):
“…that you may walk in a manner worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God.”
Studying theology is not about gaining intellectual pride it’s about deepening our relationship with the Lord and rightly dividing His Word (2 Timothy 2:15).
To properly understand and apply Scripture, theology is often divided into key branches. Below are five essential ones:
Biblical theology traces the progressive revelation of God’s plan throughout the Bible. It explores how themes, covenants, and promises unfold from Genesis to Revelation.
For instance, the promise of the Messiah begins as early as Genesis 3:15 (ESV):
“I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.”
This theme develops through the covenants with Abraham (Genesis 12), Moses (Exodus 19–20), David (2 Samuel 7), and culminates in Christ in the New Testament (Luke 24:27):
“And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.”
Biblical theology helps believers grasp the unified message of Scripture despite its many genres, authors, and historical settings.
Systematic theology arranges biblical teachings into clear topics to provide a full understanding of doctrine. This is useful for preaching, teaching, and building sound faith.
Here are key areas of Systematic Theology:
Theology Proper Study of God the Father
Christology Study of Jesus Christ (John 1:1-14)
Pneumatology Study of the Holy Spirit (John 14:26)
Soteriology Study of salvation (Ephesians 2:8–9)
Ecclesiology Study of the Church (Ephesians 4:11–13)
Eschatology Study of end times (1 Thessalonians 4:16–17)
Anthropology Study of man (Genesis 1:26–27)
Angelology Study of angels (Hebrews 1:14)
Systematic theology ensures our beliefs are rooted in Scripture, not tradition or emotion.
Practical theology applies biblical truth to everyday ministry. It covers areas like:
Preaching and teaching
Evangelism and missions
Worship and liturgy
Pastoral counselingChurch leadership
James 1:22 (ESV) reminds us:
“But be doers of the word, and not hearers only, deceiving yourselves.”
This branch helps Christians live out their faith, not just understand it.
Historical theology studies how Christian doctrines developed over time and how the Church responded to heresies and challenges.
For example, the Council of Nicaea (325 A.D.) affirmed the divinity of Christ in response to Arianism. Later, the Protestant Reformation (16th century), led by Martin Luther, emphasized justification by faith alone (Romans 1:17), restoring the gospel’s purity.
By understanding church history, believers avoid doctrinal error and appreciate the foundations of their faith (Jude 1:3).
Moral theology explores how Christian belief intersects with ethical living in areas like:
Marriage and sexuality
Business ethics
Human rights
Justice and social issues
War and peace
Micah 6:8 (ESV) speaks clearly:
“He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?”
Moral theology equips Christians to live uprightly in a broken world.
Due to its vastness, theology also includes branches like:
Apologetics Defending the faith (1 Peter 3:15)
Philosophical Theology Exploring faith using reason and logic
Comparative Theology Studying differences between religions
Hermeneutics Principles of biblical interpretation (2 Timothy 3:16–17)
These disciplines help believers grow in spiritual maturity and defend the faith wisely and lovingly.
Theology is not just for pastors or seminary students. Every Christian is invited to grow in the knowledge of God. While we depend on the Holy Spirit to illuminate the Scriptures (John 16:13), God also uses sound study to shape our understanding.
The goal is not to become proud intellectuals, but humble disciples who know God more deeply and live for His glory.
“Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom…” Colossians 3:16 (ESV)
May the Lord bless you
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Question: In Acts 1:7, Jesus says it is not for us to know the times or seasons of His coming. Yet in 1 Thessalonians 5:1-2, Paul writes that there is no need to write about the times and seasons because we already know about them. How do we reconcile this? Is there a contradiction?
Answer: Let’s carefully examine these passages.
In Acts 1:6-7 (NIV), the disciples ask Jesus,
“Lord, are you at this time going to restore the kingdom to Israel?” Jesus replies, “It is not for you to know the times or dates the Father has set by his own authority.”
This statement establishes that the exact timing of the Messiah’s return is under God’s sovereign control and is not revealed to human beings. It emphasizes divine sovereignty and the mystery surrounding the “times and seasons” (Greek: kairoi kai kairioi), indicating God’s perfect timing (cf. Ecclesiastes 3:1).
On the other hand, Paul writes in 1 Thessalonians 5:1-2 (NIV),
“Now, brothers and sisters, about times and dates we do not need to write to you, for you know very well that the day of the Lord will come like a thief in the night.”
At first glance, this might appear contradictory, but it is not. The key is to understand what Paul means by “you know very well.”
Paul is not saying they (or we) know the exact day or hour of Christ’s return—that remains hidden (Mark 13:32). Instead, Paul refers to their understanding of the general character and nature of Christ’s coming: that it will be sudden, unexpected, and without warning, like a thief in the night. This metaphor underscores the need for constant spiritual readiness and vigilance (cf. Matthew 24:42–44).
This understanding was taught by Jesus Himself in Matthew 24:40-44 (NIV): “Two men will be in the field; one will be taken and the other left. Two women will be grinding with a hand mill; one will be taken and the other left. Therefore keep watch, because you do not know on what day your Lord will come. But understand this: If the owner of the house had known at what time of night the thief was coming, he would have kept watch and would not have let his house be broken into. So you also must be ready, because the Son of Man will come at an hour when you do not expect him.”
Paul continues in 1 Thessalonians 5:3:
“While people are saying, ‘Peace and safety,’ destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape.”
This passage highlights the suddenness and unexpected nature of the Lord’s return, reinforcing the urgency of being spiritually prepared at all times.
Theologically, this teaches us several important truths:
In conclusion, there is no contradiction between Jesus’ and Paul’s words. Instead, they complement each other by teaching us that while we do not know the exact times or dates, we do know the manner of Christ’s return and must be spiritually vigilant.
Be blessed.
Let us approach this question both carefully and biblically.
In Acts 17:28 (NKJV), the Apostle Paul says:
“For in Him we live and move and have our being, as also some of your own poets have said, ‘For we are also His offspring.’”
And in verse 29:
“Therefore, since we are the offspring of God, we ought not to think that the Divine Nature is like gold or silver or stone, something shaped by art and man’s devising.”
This statement was made during Paul’s sermon at the Areopagus in Athens a city full of philosophers, poets, and idols. The apostle was “provoked in his spirit” (Acts 17:16, NKJV) because the city was given over to idolatry. However, rather than begin with harsh rebuke, he used a redemptive strategy: he started by building rapport with his audience through their own cultural references. This approach mirrors what he later describes in 1 Corinthians 9:22 (NKJV):
“I have become all things to all men, that I might by all means save some.”
When Paul quotes, “We are also His offspring,” he is referencing a line from a Greek poet either Epimenides or Aratus, both of whom were familiar to his audience. However, Paul did not quote this poet as an endorsement of pagan songs or secular art. Instead, he took a partial truth embedded in pagan culture and used it to correct their false view of God.
No. Paul’s use of a poet’s words was not an affirmation of the poet’s worldview or musical expression. Rather, it was an evangelistic tool to bring clarity to the nature of God. Paul used the quote to argue that, if we are God’s offspring, then God must be living, intelligent, and personal not an idol made of gold, silver, or stone. The logic was theological, not musical.
Throughout his letters, Paul makes it clear that believers are to separate themselves from worldly thinking and influences:
Romans 12:2 (NKJV):
“And do not be conformed to this world, but be transformed by the renewing of your mind…”
In other words, while Paul acknowledged cultural references for the sake of the Gospel, he never encouraged believers to adopt the world’s systems or practices including its music, especially when it is rooted in a worldview contrary to Christ.
Rather than promoting secular songs, Paul specifically taught that believers should sing songs that are spiritual in nature songs that glorify God, teach truth, and edify the soul.
Ephesians 5:19–20 (NKJV):
“Speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, giving thanks always for all things to God the Father in the name of our Lord Jesus Christ.”
Colossians 3:16–17 (NKJV):
“Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.”
Paul’s emphasis is on psalms, hymns, and spiritual songs not entertainment or secular music. His teaching makes it clear that Christian worship is to be Christ-centered, rooted in Scripture, and spiritually enriching.
Acts 17:28 is an example of contextual evangelism not a theological approval of secular music.
Paul quoted a pagan poet to point people to the true nature of God, not to promote the poet’s work or influence.
Scripturally, believers are instructed to sing spiritual songs that reflect the truth of God’s Word and draw hearts into worship.
The Christian life is a holy calling (2 Timothy 1:9), and our music, like everything else, should reflect the Lordship of Christ.
There is no biblical basis to claim that Paul encouraged listening to secular or worldly music. His reference to a poet in Acts 17 was simply a bridge to share the Gospel, not an endorsement of secular art. As followers of Christ, we are called to focus on that which is true, noble, just, pure, lovely, and of good report (Philippians 4:8, NKJV).
Let our songs be filled with the glory of God, building us up in the faith and drawing us nearer to Christ.
God bless you.
Question: Who is the nursemaid that accompanied Rebekah as mentioned in Genesis 24:59?
Answer: Let’s examine this carefully.
Genesis 24:59 states:
“So they sent Rebekah away, their relative, along with her nursemaid, Abraham’s servant, and his men.”
The word nursemaid (Hebrew: “isha mesharet”, meaning a female attendant or caregiver) refers to a personal servant or nurse entrusted with the care of someone who may be weak, vulnerable, or in need of assistance. The term is sometimes translated as nurse, attendant, or handmaid.
In the context of Rebekah’s journey to marry Isaac, the presence of the nursemaid highlights the cultural and practical realities of long journeys in biblical times. It was common for a young woman to be accompanied by a trusted attendant for care, protection, and companionship.
Theological insight: While the Bible does not explicitly state that Rebekah was ill or weak, the nursemaid’s presence can be understood as a providential provision for care and support during a significant life transition (cf. Proverbs 31:15, where a capable wife tends to her household). This points to God’s providence in providing care and protection even in uncertain circumstances.
The Bible uses the same term nursemaid in other contexts, such as 2 Samuel 4:4: “Jonathan, Saul’s son, had a son who was lame in both feet. When the news of Saul and Jonathan’s deaths reached Jezreel, his nurse took him and fled. In her haste, the child fell and became lame. His name was Mephibosheth.”
This passage underscores the nursemaid’s role as a protector and caretaker in times of crisis, reflecting God’s care through human agents.
Spiritual Application: Spiritually, the nursemaid symbolizes Jesus Christ Himself as our ultimate caretaker. In our weakness, distress, and need, only Jesus (Hebrews 4:15-16) can truly sustain, protect, and restore us. He is the Good Shepherd who watches over His flock (John 10:11), and our Mediator who intercedes for us (1 Timothy 2:5).
However, the Lord’s role as our caretaker depends on our willingness to receive Him. When we open our hearts to Christ, submit to His lordship, and obey His commands, He faithfully sustains us through trials and brings healing (Psalm 41:3)
“The LORD sustains him on his sickbed; in his illness, you restore him to health.”
This aligns with the biblical doctrine of grace: salvation and ongoing care are not earned by our works but given freely by God through faith in Christ (Ephesians 2:8-9).
Reflective Questions:
Do you truly have Jesus as your Savior and Protector?
MDoes your life reflect the transforming power of salvation?