Bible critics allege that Matthew and Mark contradict one another in their Gospel accounts relating to the “cursing” of the fig tree and the cleansing of the temple. This week’s Q&A segment addresses this issue.

Does the Bible teach that man, along with animals, is completely mortal? Study this topic with us.

The Bible student is sometimes puzzled as to why much of the boyhood life of Christ is omitted from the New Testament record. This was no accident. Actually, it is a subtle evidence of the inspiration of the sacred record. This week’s Penpoints touches on this issue.

Does the Bible contradict itself when it calls Jesus the Prince of Peace, and then Jesus says: “Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword”?

Did God reward the midwives who may have lied to Pharaoh, only to kill Ananias and Sapphira in Acts 5 for the same infraction? Does God deal prejudicially with people? Does the Bible represent the Lord as an inconsistent, unfair God? Let’s take a close look at a question that speculates on the justice of God.

Critics often criticize figurative language in the Bible as being scientifically inaccurate. But even “scientists” use figurative language from time to time. In spite of poetic language, Psalm 19 does contain some descriptions of the sun that are scientifically precise.

In response to a recent article in which we argued that instrumental music in Christian worship is without divine authority, a critic replied by suggesting that we practice many things in Christianity that are bereft of authority. One example he cited was the use of Bible translations. In this week’s Penpoints, we refute this baseless quibble.

Some may jump to the conclusion that the Bible contradicts itself with regard to Jesse’s sons. But such a conclusion is not necessary.

Thanksgiving in prayer is a common theme in the Bible. This article focuses upon three “tenses” of prayers of thanksgiving.

Some Bible students are puzzled that the writer of Hebrews uses present tense forms (8:13) to depict the passing of the Mosaic law. How are these to be explained in light of Bible teaching elsewhere that the law of Moses was abolished by the death of Christ (Eph. 2:15)?

“Jehovah’s Witnesses” contend that the term “Hell,” as used in the Bible, is a “symbol of annihilation or everlasting death in unconsciousness” from which there is to be no awakening (Make Sure of All Things, p. 155). Does this represent the truth of biblical teaching regarding Hell?

The seemingly tragic separation of Paul and Barnabas is well known to serious Bible students. What was the cause of this breach of work-association? Who was to blame? What might the Christian learn from this episode? Study this case with us.

Earl Edwards, long-time missionary and professor of Bible at Freed-Hardeman University, discusses some of the qualities needed by those who enter the mission field. He draws from his own rich experiences at a missionary to Italy for sixteen years.

How should one view the literature of the Bible? As a mere human production? Or as the inspired word of God? First it is imperative that the sincere student ascertain how the biblical writers themselves viewed their productions. That is the thrust of this month’s Feature article. Study with us.

A sincere Bible student feels that the Greek translation of the Old Testament, the Septuagint, provides evidence that the Greek term bapto may signify the actions of either sprinkling or pouring, as a baptismal rite. What does the evidence actually reveal?

How can God describe David as a man “after my own heart” (1 Sam. 13:14; Acts 13:22) when he did all of those wicked things that are recorded in the Bible about him?

Premillenialists, desperately clinging to the notion that the “land promise” to the Israelites is yet unfulfilled, disregard clear Bible testimony.

It is surely an oddity of modern liberalism within the body of Christ that some would appeal to the authority of Bible precedent to establish the premise that one needs no authority for what he practices in religion. This article addresses some of these current efforts.

Does the Bible sanction a speaking in “tongues” that involves the utterance of “ecstatic” sounds that are understood only by the speaker and God? Sincere Pentecostal folks answer in the affirmative. They contend that these indiscernible sounds are the “tongues of angels” (1 Cor. 13:1). This article demonstrates that there is no support for such a view in the Corinthian text.

Were those disciples who were immersed by John the Baptizer required to be re-immersed on the day of Pentecost or thereafter? Some sincere Bible students maintain they were, but will the evidence really support that view?