Are Churches Just Full of Hypocrites? Defining the True Christian

It is a common objection heard by anyone who has spent time inviting others to church: “I don’t want to go; the church is just filled with a bunch of hypocrites.” The most honest response a believer can offer to that accusation is a simple one: You are right, and I am one of them. But to truly understand what that means, we have to look closely at the language we use. The terms "True Christian" and "hypocrite" are thrown around frequently, but they are often misunderstood. When we look at Scripture literally and historically, a clear framework emerges that separates inward spiritual possession from outward religious profession.

Here is a biblical look at what defines a True Christian, and the two very different ways the Bible describes a "hypocrite."

What is a "True Christian"?

The Bible is remarkably clear on this point. A True Christian is not defined by what they accomplish, but rather by what they receive from God by faith. It is not an achieved status, but a free gift.

Romans 10:9-10 says, "Because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved." Romans 5:1 adds, "Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ." In simplest terms, becoming a True Christian requires understanding a problem, believing a solution, and taking steps of faith:

What to Believe

• The Problem: You must believe that you, like everyone else, have sinned and are separated from a perfect God (Romans 3:23, 6:23).
• The Solution: You must believe that Jesus Christ is the Son of God, that He is God's plan of redemption for sinners, that He lived a sinless life, died on the cross to pay the penalty for your sins, and physically rose from the dead three days later (1 Corinthians 15:3-4).

What to Do

• Repent: This is a change of mind and direction—turning away from sin and self-reliance, and turning toward God (Acts 3:19).
• Believe (Trust): Place your absolute trust in Jesus Christ alone to save you, shifting your confidence from your own good behavior to His finished work on the cross (Ephesians 2:8-9).
• Confess: Acknowledge Jesus as Lord (the authority of your life) and declare your faith in His resurrection (Romans 10:9).

A True Christian, therefore, is someone who believes the problem and the God-offered solution, repents, puts their trust in Christ, and confesses that Jesus is Lord.

The Two Types of "Hypocrites"

Broadly speaking, a hypocrite is someone whose actions contradict their stated (or internal) core values. However, biblically speaking, we must distinguish between two vastly different types of hypocrites: the imperfect believer and the false professor.

Type 1: The Imperfect Believer

The first type of "hypocrite" is actually a True Christian who simply doesn't always act or think consistently with their confession.

Look at 1 John 3:1-3: "See how great a love the Father has given us, that we would be called children of God; and in fact we are... Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. And everyone who has this hope set on Him purifies himself, just as He is pure."

Verse 2 acknowledges a profound reality: while believers are children of God right now, we have not yet fully become what we will be. We won't be entirely like Him until we see Him fully. Because of this hope, verse 3 says the believer "purifies himself."

In the original Greek, that word "purifies" is in the present tense, indicating a continuous, ongoing action. It shares a root with the word "holy"—meaning to be set apart. The True Christian is presently and actively setting themselves apart in purity. It is an ongoing process, not a finished state.

This implies that our purifying is never fully done in this life. We are fully saved, but not perfect. These uncompleted, imperfect moments are "hypocritical" in nature. They are the moments when our thoughts and actions fall short of our new nature.

This is exactly why WBC’s description states: "WBC is an imperfect community of believers, simply striving together to become more like the 'Author and Finisher' of our faith, the Lord Jesus Christ." No matter the level of imperfection on any given day, a believer remains a "child of God" by faith. This is why the New Testament can look back at King David—a man who committed adultery, deceived, and murdered—and still call him "a man after God's own heart." David acted like a hypocrite at times, but that didn't invalidate his underlying status as a child of God.

Type 2: The False Professor

There is, however, a massive difference between an imperfect child of God and an unbeliever who merely mimics Christian behavior but has never experienced the inward reality of spiritual regeneration.

The second half of 1 John 3:1 addresses this: "...For this reason the world does not know us: because it did not know Him." Jesus gives a terrifying picture of this second type of hypocrite in Matthew 7:21-23: "Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’" Jesus responds, "I never knew you; go away from me, you evildoers!" This passage highlights that true faith is accompanied by a changed heart bent toward God's will, rather than just a verbal profession or impressive religious works. This type of unsaved hypocrite is described in 2 Timothy 3:5 as "having a form of godliness but denying its power." They may have tasted the blessings of the visible church, but they lack the indwelling power of the Holy Spirit.

The Bottom Line

The distinction between a True Christian and a hypocrite ultimately centers on the difference between the inward possession of spiritual life and the outward profession of religion.

If you have placed your faith in Christ alone, you are a True Christian. When you stumble, when you fail to live up to the name of Christ, you are not losing your salvation—you are experiencing the messy, ongoing process of present-tense purification.

The church is indeed full of hypocrites. But thankfully, it is designed to be a hospital for imperfect people who are trusting in a perfect Savior.

When reading the Bible, it is easy to impose our modern Western assumptions onto ancient idioms. Two of the most misunderstood phrases are "turn the other cheek" and "heap coals of fire upon their heads." By applying a literal, grammatical, historical, and dispensational framework, we can unlock their original, powerful meanings.

These texts are not mandates for passive victimization; rather, they are radical instructions for asserting dignity and overwhelming hostility with grace.

Here is what the study reveals about these two profound idioms.

1. "Turn the Other Cheek" (Matthew 5:39)
A common misconception is that this verse demands absolute pacifism in the face of violent assault. However, looking closely at the original Greek grammar and the cultural background completely refutes this.

The Historical Reality of the Slap
According to the premier Greek lexicon (BDAG), the specific verb used for "strike" (rhapizō) refers to a degrading slap, not a lethal punch meant to cause bodily injury. In the culture of first-century Judea, a right-handed person striking someone on the right cheek required a backhanded slap.

The Mishnah (the foundational text of Jewish oral law) outlines exactly how this was viewed legally. In Tractate Baba Kamma 8:6, the fine for a standard slap was 200 zuz, but a backhanded slap carried a massive fine of 400 zuz. Why? Because it was considered a severe indignity and an attack on personal honor, not a physical assault.

Agency vs. Stoicism

In the broader Greco-Roman world, philosophers like Marcus Aurelius and Epictetus taught that the ideal response to an insult was Stoic detachment (apatheia)—training the mind to remain completely unaffected. But the biblical command demands far more than internal apathy.

To intentionally offer the left cheek is an active, public surrender of the right to retaliate or seek financial compensation for a damaged ego. For individuals facing extreme power imbalances—such as those dealing with systemic exploitation or abusive authority—this act functions as profound "moral judo." It allows the victim to assert their inherent dignity and spiritual agency, refusing to be reduced or defined by the degradation the aggressor is attempting to impose.

The Dispensational Nuance

Theologians like Dr. Charles Ryrie and Dr. Thomas Constable clarify that while the Sermon on the Mount presents the strict ethics of the coming Kingdom, the spiritual principle for the current Church Age strictly governs interpersonal relationships. It is about laying down personal vengeance over insults, not dismantling self-defense or the justice systems designed to protect the innocent.

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2. "Heap Coals of Fire Upon Their Heads" (Proverbs 25:21-22; Romans 12:20)

At first glance, this phrase sounds like a passive-aggressive threat. But examining the original Hebrew and historical context turns that assumption upside down.

The Meaning of the Coals

The Theological Wordbook of the Old Testament (TWOT) points out that the Hebrew word for coals (gechalim) is deeply tied to domestic provision. In the ancient Near East, fire was difficult to start. Providing live coals to a neighbor whose hearth fire had gone out was an act of profound, life-sustaining generosity.

Furthermore, historical resources like the IVP Bible Background Commentary reveal that in ancient Egyptian culture, there was a public ritual of contrition where a penitent person would carry a pan of burning coals on their head to display their guilt and shame.

Grace that Sparks 

Conviction Grammatically, both Proverbs 25 and Paul’s quotation of it in Romans 12 directly link the "coals" to the acts of feeding an enemy and giving them a drink. Dr. Warren Wiersbe highlights that this is a deliberate strategy of spiritual warfare. By refusing vengeance and providing for an enemy's basic needs, you create a "burning" sense of shame and cognitive dissonance in their conscience.

Because believers currently live in the Dispensation of Grace, we are called to step out of the cycle of retribution. By leaving room for God’s righteous justice, we create the exact environment where overwhelming kindness might convict the enemy's heart and lead them to genuine repentance.

For a more detailed and downloadable view, click HERE

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Key Resources for Further Study:

• The Ryrie Study Bible & Basic Theology by Dr. Charles Ryrie
• The Bible Exposition Commentary by Dr. Warren Wiersbe
• Dr. Constable's Expository Notes by Dr. Thomas Constable
• A Greek-English Lexicon of the New Testament (BDAG) & Theological Wordbook of the Old Testament (TWOT)
• The IVP Bible Background Commentaries by Craig Keener and John Walton
• The Mishnah (Tractate Baba Kamma) & The Life and Times of Jesus the Messiah by Alfred Edersheim

By Rev. Lex DeLong, M.A.

When we read the Old Testament, we are often struck by the exhaustive detail surrounding the Mosaic Tabernacle. God provided exact blueprints for every pole, curtain, and clasps made of acacia wood, gold, and bronze. It was a massive, mobile, material structure designed to house the presence of God in the middle of a desert.

We often imagine that if we get to heaven, we will find a cosmic version of that same tent—a celestial shelter in the clouds. But is that what the Bible actually teaches?

Does the Bible tell us there is a tabernacle in heaven?

The short answer is: Yes, but it is the Ultimate Reality, of which the earthly tent was only a localized "copy."

To understand this, we must look beyond the physical "poles and skins" and embrace a profound biblical concept known as the Cosmic Temple.

The Shadow and the Substance

The Book of Hebrews makes a startling declaration. It says that the earthly priests served a structure that was merely a "copy and shadow of the heavenly things" (Hebrews 8:5).

When God gave Moses the blueprints on the mountain, He was showing him a "pattern" (Greek: typos). This word typos refers to a die or a mold used to strike a coin. The heavenly realm is the original "mold"—the true sanctuary where the throne of God sits—and the earthly Tabernacle was the single "coin" stamped into the desert sand, designed to help humanity understand the architecture of holiness.

The heavenly sanctuary is not a building restricted to a corner of heaven; it is the immediate presence of God.

A Blueprint of the Universe

The breakthrough comes when we realize the Tabernacle was not just a tent, but a microcosm—a small-scale map of the entire created order. We can map the Tabernacle’s geography onto the cosmos:

1. The Holy of Holies (The Throne Room/Heaven)
This inner sanctum was the immediate dwelling place of God’s glory. In this room sat the Ark of the Covenant, frequently described in Scripture as God’s footstool (Psalm 132:7). This maps to the biblical cosmology: "Heaven is my throne, and the earth is my footstool" (Isaiah 66:1). The Ark was the point where God’s transcendent sovereignty touched His creation.

2. The Holy Place (The Intercessory/Spiritual Realm)
This room, separated by the veil, held the elements of ongoing ministry: the Lampstand (Light), the Showbread (Sustenance), and the Altar of Incense (Prayer). This represents the "bridge" where the priesthood—which in the New Testament is all believers—operates. We are "seated in heavenly places" while still functioning on earth.

3. The Outer Court (The Earthly/Physical Realm)
This courtyard, open to the sky, represents the visible world. It is where the Brazen Altar for sacrifice stood. Crucially, when Christ came as our perfect sacrifice, He did not die inside the sanctuary; He died "outside the gate" in the "outer court" of the world (Hebrews 13:12). The physical event had spiritual, heavenly consequences.

The Tearing of the Cosmic Veil

The entire Tabernacle system was built on restriction. The Holy of Holies was separated by a thick veil. The Holy Place was only for priests. The Outer Court was separated from the Gentiles.

But everything changed at the Cross.

The New Testament records that at the moment Christ died, the Temple veil was torn in two from top to bottom (Matthew 27:51). Through our refined "Cosmic Temple" framework, we see the profound legal and spatial shift:

• Heaven and Earth were Reconciled: The barrier between the Uncreated (Holy of Holies) and the Created (Outer Court) was legally removed.
• A "New and Living Way": Hebrews 10:19–20 says Christ entered the "true tabernacle" not with the blood of goats, but through His own "flesh" (which was the "veil" that was torn), opening direct access to the Throne of Grace.

The Final Blueprint: A Perfect Cube

The entire story of redemption is the expansion of the Holy of Holies.

God’s original desire in Eden was to tabernacle directly with His people. When the Tabernacle was constructed, the Holy of Holies was a small, perfect cube (10x10x10 cubits).

In the final vision of Revelation, we see the ultimate destination. The New Jerusalem descends from heaven. John measures it and records that its "length, breadth, and height are equal" (Revelation 21:16). The New Jerusalem is a massive, city-sized perfect cube.
The city’s dimensions reveal its meaning: the entire city is the Holy of Holies. This is why John adds, "I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb" (Revelation 21:22).

Conclusion: Living in the Sanctuary

We don't need to look for a tent in the distant sky. The Bible tells us that there is indeed a Tabernacle in Heaven, and it is the immediate presence of the Father.

The good news of the Gospel is that you are already there. Because the veil is torn and Christ is our High Priest in the True Sanctuary, you have ongoing, direct, 24/7 access to the Throne of God.

The geography of the Tabernacle teaches us that the way is open, the sacrifice is complete, and the ultimate future is one where the whole world will become the dwelling place of God.

If you read through the Old Testament, you might notice something peculiar about the lists of the 12 Tribes of Israel. Simeon is clearly listed in Genesis 29 as a son of Jacob. Yet, when Moses blesses the tribes in Deuteronomy 33, Simeon is missing from the list. Meanwhile, Joseph’s sons, Manasseh and Ephraim, are counted as full tribes.

This raises a fascinating question: Does the Bible indicate why Simeon's family line is dropped, and does it have anything to do with Simeon and Levi avenging their sister Dinah? It is a great question, and the answer is a resounding yes. The Bible absolutely connects these dots. Simeon and Levi started with the exact same curse because of their violent revenge, but their paths drastically diverged based on their tribes' later actions. Here is how one brother was dropped, the other was chosen to serve, and how the math of the "12 Tribes" still perfectly works out.

The Root Cause: The Massacre at Shechem
In Genesis 34, Simeon and Levi took revenge for the rape of their sister Dinah by slaughtering all the men of the city of Shechem. While the brothers felt justified, their father Jacob was horrified and was also worried that it made his family a target in the surrounding land.

Years later, when Jacob was on his deathbed delivering his final prophetic blessings to his sons (Genesis 49:5-7), he did not bless Simeon and Levi. Instead, he cursed their anger:

             "Cursed be their anger, so fierce, and their fury, so cruel! I will scatter them in 

                  Jacob and disperse them in Israel."

This prophecy is the key to both tribes' futures. Both were condemned to be "scattered" and lose their independent, unified standing. However, how they were scattered ended up looking completely different.

The Redemption of Levi: From Curse to Calling
If Levi was cursed to be scattered, why were they chosen to serve God in the Tabernacle? The turning point happens hundreds of years later at Mount Sinai.

When Moses came down from the mountain and found the Israelites worshipping the Golden Calf (Exodus 32), he drew a line in the sand and asked, "Whoever is for the Lord, come to me." The Bible notes that all the Levites rallied to him. Moses ordered them to execute judgment on the idolaters, and the Levites obeyed, choosing uncompromising loyalty to Yahweh over earthly attachments.

Because of this fierce loyalty, God turned Jacob's curse into a blessing. They were chosen to be the priestly tribe. Because they were dedicated to the Tabernacle, God declared, "I am your portion and your inheritance" (Numbers 18:20). Instead of a unified territory, they were given 48 cities scattered throughout all the other tribes to serve as teachers and priests. Jacob's prophecy of them being scattered was fulfilled, but as a holy assignment rather than a punishment.

The Decline of Simeon: Absorbed and Faded
Unlike Levi, the tribe of Simeon never had a unifying moment of redemption. Instead, a series of events led to their gradual absorption into another tribe:

• The Sin at Peor: In Numbers 25, when the Israelites fell into idolatry with the Midianites, it brought a severe plague. The man who brazenly paraded a Midianite woman into the camp was Zimri, a leader of the tribe of Simeon.
• A Massive Population Drop: Between the first census in Numbers 1 and the second census in Numbers 26, the tribe of Simeon plummeted from 59,300 men to just 22,200. They went from being the third-largest tribe to the smallest.
• Absorbed into Judah: When the Promised Land was divided, Simeon was so small that they were not given their own independent, bordered territory. Instead, they were given towns situated completely inside the massive territory of Judah (Joshua 19:1-9).

By the time Moses gave his blessing to the tribes in Deuteronomy 33, Simeon had practically lost its independent political identity. They were functionally a subset of Judah. Moses skips them entirely, fulfilling Jacob's prophecy that Simeon would be dispersed.

The Math: How Do We Still Get 12 Tribes?
If Levi was removed from the land distribution to serve as priests, and Simeon was just a pocket inside Judah, how do the 12 territorial allotments work out? It all comes down to the firstborn inheritance.

Reuben was Jacob's actual firstborn, and in ancient culture, the firstborn was entitled to a "double portion" of the inheritance. However, Reuben lost this birthright because of a severe moral failure with his father's concubine (Genesis 35:22). While Reuben still received a standard, single share of land (on the east side of the Jordan River), his firstborn status was transferred to Joseph (1 Chronicles 5:1-2).

Because Joseph received the double portion, his family line was split into two distinct tribes named after his sons: Ephraim and Manasseh.

When you look at the final map, the math aligns perfectly:

1. Jacob had 12 sons.
2. Joseph's line splits into two (Ephraim and Manasseh), making 13 tribal entities.
3. Levi is pulled out of the land distribution to serve God in the Tabernacle.
4. This leaves exactly 12 tribes receiving defined geographic territories (with Simeon counting as one of those 12, even though they lived within Judah's borders).

The story of Simeon and Levi is a powerful reminder of how actions have generational consequences, but also how fierce loyalty to God can transform a scattered curse into a sacred calling.

Join the Conversation:
Over to you: Have you ever noticed Simeon missing from Moses’s blessing in Deuteronomy 33 before? What other "hidden details" in the Old Testament genealogies or maps have caught your eye? Let me know in the comments below!

What do you think? The story of Levi shows us that a generational curse or past failure doesn't have to be the end of the story—fierce loyalty to God can change our trajectory.

How have you seen God turn a difficult past into a sacred calling? Share your thoughts in the comments!

Watching the news out of the Middle East right now is incredibly heavy. With the recent strikes, the fall of leadership, and the expanding regional retaliation, the scale and gravity of these events are world-altering. It is completely understandable to feel concerned, anxious, or conflicted.

Many Christians are currently wrestling with two realities that seem to collide: acknowledging the geopolitical reality of justice while struggling with the devastating human cost of war. It is a fact that the Iranian regime has a decades-long history of oppression, funding terror, and threatening global stability. From a purely geopolitical standpoint, the consequences of those actions have been a long time coming.
However, a biblical Christian response requires us to look past the political headlines and view this conflict through the lens of the Kingdom of God. How do we respond when the nations shake?

1. Acknowledge the Tension Between the State and the Believer The Bible makes a clear distinction between the duties of the state and the posture of the church. In Romans 13:1-4, the Apostle Paul writes that governing authorities are instituted by God and bear the "sword" to execute justice and restrain evil in a fallen world. When nations act to neutralize threats, they are operating within the earthly realm of statecraft.
But while we can understand the geopolitical necessity of these strikes, our primary citizenship is in Heaven (Philippians 3:20). Therefore, Christians do not celebrate the destruction of war. We can recognize the necessity of stopping a hostile regime while simultaneously grieving the violence it requires. As Proverbs 24:17 warns us: "Do not rejoice when your enemy falls, and let not your heart be glad when he stumbles."

2. Rest in God’s Absolute Sovereignty When regimes fall and regions are plunged into war, it feels like chaos. Yet, Scripture consistently grounds us in the absolute sovereignty of God over the nations. Daniel 2:21 reminds us that "He changes times and seasons; he removes kings and sets up kings."

We see this pattern throughout the prophets. In Jeremiah 48, God judges the pride of Moab, yet ends the oracle with a stunning sliver of grace: "Yet I will restore the fortunes of Moab in the latter days" (Jeremiah 48:47). Just a couple of chapters later in Jeremiah 50 and 51, God orchestrates the fall of Babylon, proving that even the greatest, most intimidating empires are completely subject to His timeline. The sweeping events in Tehran do not catch God off guard. We do not place our hope in military dominance or political outcomes, but in the unshakable throne of Christ.

3. Remember God's Heart for the People of Iran This is perhaps the most critical point to remember: We must completely separate the Iranian regime from the Iranian people. God has a rich biblical history and a promised future for the people of Iran (biblical Persia/Elam).
God called the Persian King Cyrus His "anointed" and used him to free the Jewish people from exile (Isaiah 45). And just as He promised grace to Moab, God pronounces a heavy judgment upon the leaders of Elam in Jeremiah 49, but ends with a beautiful promise: "But in the latter days I will restore the fortunes of Elam, declares the LORD." Today, Iran is home to one of the fastest-growing underground churches in the world. When we see strikes on the news, we must remember that those bombs are falling on a nation filled with our brothers and sisters in Christ, as well as millions of civilians who are desperately in need of the Gospel.

4. Adopt a Posture of Radical Intercession How do we practically respond? We respond with radical, counter-cultural prayer.

• Pray for Enemies: Jesus commands us in Matthew 5:44 to "love your enemies and pray for those who persecute you." This is the ultimate litmus test of our faith.
• Pray for the Innocent: Intercede for the civilians, the children, and the families caught in the crossfire of this massive regional escalation.
• Pray for the Gospel: Ask God to grant His peace to the people of Iran, and that the underground church would be a beacon of light in the darkness.
• Pray for Leaders: 1 Timothy 2:1-2 urges us to pray for all those in high positions, that decisions would be made with wisdom, leading to peace.

The world is shaking, but our King is secure. Let's not let our hearts be consumed by fear or anger. Instead, let's pray and trust the hand and plan of God.

Why We Struggle to Pray (And How to Start Again) 

The Struggle:
If we are honest, many of us struggle with prayer. We know it is essential, yet it often feels like a duty rather than a delight. We treat God like a distant manager we only update when there is a crisis, or we get so tangled in the "worry glitch" of daily life that our minds simply cannot quiet down long enough to seek Him (Matthew 6:25–34).

A Different Vision:
As we have seen in the Sermon on the Mount and throughout the Psalms, the Bible offers a radically different vision for how we commune with God. If your prayer life feels dry, sporadic, or consumed only by immediate physical needs, consider these three biblical shifts in how we approach the throne of grace:

1. True Prayer Begins With Adoption, Not Management
When Jesus teaches us to pray, He begins with, "Our Father" (Matthew 6:9). He does not tell us to address a cosmic boss. Viewing God purely as a transactional manager stifles genuine connection. Deeply understanding our adoption through Christ—that we have received the Spirit of adoption by whom we cry out, "Abba, Father" (Romans 8:15)—transforms prayer from a rigid ritual into a life-giving, familial dialogue. We do not pray to earn His love; we pray because we already have it (1 John 3:1).

2. Faithful Prayer Trades Temporary Fixes for Eternal Priorities
If we look at the prayers of the Apostle Paul, they are rarely consumed by immediate, temporary circumstances. Instead, he consistently prays for spiritual growth, wisdom, and deep theological grounding for the church (Ephesians 1:15–19; Philippians 1:9–11). We must train our hearts to ask for more than just physical safety and comfort. We need to pray for holiness, for a clear conscience, and for a deeper trust in God's Word (1 Timothy 4:4–5).

3. God’s Silence Invites Honest Lament, Not Spiritual Isolation
There will be times when God feels silent and our circumstances are overwhelming. The biblical response is not to fake a smile or stop praying. As we see in Psalm 13, God invites our honest lament. True faith gives voice to sorrow (Psalm 13:1–2), brings those specific petitions to the Lord (Psalm 13:3–4), and then willfully anchors itself in God’s covenantal love (hesed)—even before the circumstances change (Psalm 13:5).

Where to start this week?
Do not try to overhaul your spiritual life in a single day. Start small. Find a quiet place, leave your phone behind, and spend five minutes simply talking with God, trusting His daily provision, and accepting your part in His will (Matthew 6:10–11).