Results 41 - 60 of 975
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Aixen7z4 Ordered by Date |
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Results | Verse | Author | ID# | |||
41 | What's the proper response to injustice? | 1 Pet 2:19 | Aixen7z4 | 152998 | ||
The problem of injustice persists, and no doubt merits some attention. Many Christians experience injustice and have had difficulty in responding to it. Peter seems to be saying (1 Peter 2:19) that we should take it patiently. Moreover, it is not only deserved punishment that must be taken patiently but also suffering that has not been earned. (See v. 20). One may suffer patiently for having done good deeds. That may include situations where one is prosecuted, or otherwise persecuted, for preaching the Gospel. But what when one is innocent, having broken no laws? What when one is falsely accused or punished without due process of law? It is probably true that some people in every society experience injustice. For some, it is systematic and continual. For some, it is occasional, and they may seek clarification by consulting legal experts. Sometimes legal experts offer their assistance in an attempt to right the wrong. How are the children of God to respond when they think they are victims of injustice? There may well be different opinions, and this may depend in part on the extent to which one has suffered from injustice. Please share from the Scriptures rather than from personal experience. Is it always appropriate to identify with our Lord Jesus Christ in his trial and to suffer, simply committing ourselves (as in 1 Peter 2:23) to our God who judges righteously? Does scripture ever require or allow for any alternative or additional responses? |
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42 | What does "appointed" mean? | Acts 13:48 | Aixen7z4 | 152989 | ||
“How can I possibly say it?” That must be the question that a translator asks as he tries to convey what the Scripture says, to an English audience, or to any audience, for that matter. I think that is preferable to saying that it is a question God asks. But surely our Lord, who knows everything, does know that it is well nigh impossible to convey his thoughts to us by words alone. And it must be that it is totally impossible to convey a thought unambiguously with a single word. So what does the word “Appointed” mean? I would ask the Greek scholars. Is there such a thing as a synonym in that language? Is there only one set of words to convey the same idea? Or can one be saying the same thing even while using different words. We are not supposed to debate determinism or predestination on this forum. So those who want to establish the idea that God has chosen some people to be saved (while not choosing any to be unsaved, or even neglecting to choose them) can have free rein. But I wonder how else the Holy Spirit might have expressed this. He has told us everywhere that salvation is by faith. We must believe in order to be saved. We must trust the Lord. And now, if he wants to tells us that only some have this ability, specially given to some, to believe, could he have said here, “as many as had been appointed to believe and receive eternal life did so”? Could he have said, “as many as had been appointed to eternal life succumbed to it”? Could he have said, “as many as had been granted the ability to believe exercised that belief and thereby achieved the eternal life that God had predestined them to have“? Why does he leave the idea that they exercised their free will to believe (while others did not) and thereby sealed their destiny? By giving us “as many as were destined (appointed and ordained) to eternal life believed” the Amplified Bible is giving us the idea that there are synonyms in the original language. What if the only word was “destined” and there were no synonyms? Then the only idea we would have is that the ones who believe had a destiny, the result of their believing, not that either their believing or their destiny had been predetermined. This is not to reopen the age-old debate. What good would that do? It is to say that it is usually difficult, and often impossible, to determine a message by focusing on a single word. It is also not good to use this word or this verse to prove a point. We do well to look at the entire passage, and the entire word of God. Do that to determine whether the destiny of those who believe on the Lord Jesus Christ is set, or whether both the cause and the effect have been preset. |
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43 | Personal Integrity | Job 2:3 | Aixen7z4 | 152988 | ||
And I had thought this was so simple. If personal integrity is hard, or deep, or difficult to attain, then we are surely in deep trouble. It seems to me it is the very first rung of the ladder of the Christian life, for if I have no integrity, then how am I a believer at all? I wondered if I was understanding what the word “Integrity” means. In hopes that we were thinking of the same thing, I looked it up in the dictionary and found: “Integrity: condition of being whole or undivided”. It's like being one person, not two-faced or double-tongued. In terms of spiritual life, or even for one who is not spiritual, this would mean that a person is for real, not a fake, not a hypocrite, not a pretender, not self-deceived. Surely, anyone would want to be a person of integrity. Even an unbeliever says with Shakespeare, “This above all: to thine own self be true, And it must follow, as the night the day, Thou canst not then be false to any man”. He says with Kipling, “Don't deal in lies” and with Baldwin, “Cheat your trusting neighbors never; Speak the truth, and speak it ever“. Surely, any true believer in our Lord Jesus Christ would be a person of integrity. In order to become a Christian, a person must first come to face himself as he really is (Luke 15). He admits that he is a sinner (Luke 18). He does not try to excuse his sin. With eyes opened by the Holy Spirit, he sees himself as God sees him. He sees his peril. He sees his need. He comes to God in that light and accepts God’s salvation through Jesus Christ. Then God pronounces him forgiven, justified, right in the sight of God (Romans 3:24). He accepts that. He understands that he has no strength in himself, that he is dependent on God (1 Peter 1). He understands that God hates sin, the sin that can creep back into his life (Hebrews 12). He understands that he must confess his sin and forsake them, so he can remain clean (Proverbs 28:13). He does not pretend. He depends. On God. To show him the way. To follow it (Psalm 139). And him (Philippians 3). Why would a true believer not choose a life if integrity? A double-minded man is unstable in all of his ways (James 1). He wobbles and stumbles, tossed about by every wind (Ephesians 4; Hebrews 13). But surely, as Christians, we have been taught to stand (1 Corinthians 15; Hebrews 6). And to walk uprightly (Psalm 1; Psalm 15). We stand for truth (Ephesians 6). We are sanctified and characterized by truth (John 17:17). And surely we would not want to deceive ourselves (1 John 1). Or others (1 Corinthians 2; Colossians 2). Perhaps the simplest lesson on integrity was taught by our Lord directly, in Matthew 5. Jesus said, “Let your 'Yes' be 'Yes' and your 'No' be 'No.'“ (v. 37). It was repeated by James in other words, “If you mean yes, then say yes. If you mean no, then say no“ (James 5). But life experience teaches us that professing Christians lie, and cheat, and break their promises. Integrity, being real, may be a simple, lower lever Christian skill. But it must be taught, and modeled still. |
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44 | Taught of God? Walk in God? | 1 Thess 4:9 | Aixen7z4 | 152575 | ||
Hello, Doc. I did understand the reference to the Greek word and to its uniqueness. I did wonder whether the uniqueness of the word suggested something significant, such as a unique way in which the Thessalonians were being taught of God, or by God. I wondered why God might have communicated to them in a unique way, or whether love for our fellow-man is taught in a unique way. I do not know Greek, or Hebrew, for that matter, and I have resisted the idea that individual words have meanings not decipherable from the context in which they appear or in the context of the rest of Scripture. Therefore, I did not know what to make of the idea that this word was found in that passage and nowhere else in Scripture. For that reason, I turned from further thought on that to see where the idea, if not the particular word, was found again in Scripture. I thought of the possibility that God teaches us to love one another without the use of scripture. I know that he uses nature to teach us about his power (Romans 1) and his glory (Psalm 19). Through nature we understand that if a man should have long hair, it is a shame unto him, but when a woman has long hair, it is beautifies her (1 Corinthians 11). But is there evidence in Scripture that God teaches philadelphia through nature? He seems to do it through conscience, for “when the Gentiles, which have not the law, do by nature the things contained in the law, they show the work of the law written in their hearts, their conscience also bearing witness” (Romans 2). But that takes us back to the language thing, and though I have heard of it, I would not be sure of the essential difference between philadelphia and agapao. Paul seems to be saying, “As touching brotherly (philio) love you need not that I write unto you: for you yourselves are taught (by) of God to (agape) love one another“. And I am thinking that, in this case, “by” and “of” are the same thing, and “philio” and “agape” are essentially the same thing. Likewise, we have shown that there are many scriptures conveying the fact that God teaches us. Is there significance to the fact that in this one instance the phrasing is that we are God-taught? I really do not think so. Someone has noted that the word “Eternity” occurs only once in the KJV and “Trinity” does not occur at all. Yet it is clear that the Bible deals with both. I think the exact words being used are an artifact, and do not change the facts. I trust this does not raise any issues about the nature of inspiration. I do believe God told the writers what words to use. The point is that he is not necessarily saying something different because he uses a different word. God teaches us to love. That is one of the main things that we are God-taught. I hope it is true that love really finds its full expression among us, believers. |
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45 | Once saved always saved is this true? | Heb 6:4 | Aixen7z4 | 152566 | ||
It is surprising indeed that one would say, “It is not in Scripture”. Surely everyone is aware that some would boldly affirm that it is in Scripture, giving as examples John 5:24, John 10:28, Hebrews 7:25, etc. Better to acknowledge that there are different views on the topic. Best to try to understand and to harmonize those views. It does not seem useful to assert that “it is not in Scripture”. |
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46 | Taught of God? Walk in God? | 1 Thess 4:9 | Aixen7z4 | 152564 | ||
Is it really a concept unique to this letter to the Thessalonians, to be, or to have been, taught of God? Jesus said (John 6:45) that it had been written in the prophets, “They will all be taught by God“. It is apparent that he was referring to passages such as Isaiah 2 where the prophet speaks of a day, in the latter days, when “the mountain of the LORD'S house shall be established in the top of the mountains” and many will be saying, "Come, let's go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths“. Micah may have been echoing that prophecy: In the last days it shall come to pass, that the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. And many nations shall come, and say, “Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the LORD from Jerusalem” (Micah 4). The psalmist sang of it: “Good and upright is the LORD Therefore will he teach sinners in the way. The meek will he guide in judgment And the meek will he teach his way“ (Psalm 25). The Spirit of God reminds (Hebrews 10) us of that which he had said before: “This is the covenant that I will make with them after those days“, says the Lord. “I will put my laws into their hearts, and in their minds will I write them”. The Lord had said that through the prophet Jeremiah: “Behold, the days come“, says Jehovah, “that I will cut a new covenant with the house of Israel, and with the house of Judah, not according to the covenant that I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt; which covenant of Mine they broke, although I was a husband to them“, says Jehovah; “but this shall be the covenant that I will make with the house of Israel: After those days“, says the Lord, “I will put My Law in their inward parts, and write it in their hearts; and I will be their God, and they shall be My people. And they shall no more teach each man his neighbor and each man his brother, saying, ‘Know the Lord‘; for they shall all know Me, from the least of them to the greatest of them“, says Jehovah (Jeremiah 33). In that most intimate and personal way, they will have been taught by God. But we were also taught directly, the same message given to the Thessalonians, by our Lord Jesus Christ himself. If the message is to love one another, surely that is what Jesus taught. “A new commandment I give unto you, that ye love one another“ (John 13:34). Again, “This is my commandment, that you love one another“ (John 15:12). “These things I command you, that ye love one another” (John 15:17). “This is the message that ye heard from the beginning, that we should love one another“ (1 John 3:11). This is in fact what God had always taught. “You shall love your neighbor as yourself” (Leviticus 19:18). He has given many commandments. But this, “You shall not commit adultery“, “You shall not kill“, “You shall not steal“, “You shall not bear false witness“, “You shall not covet“; and if there be any other commandment, it is briefly comprehended in this saying, namely, “You shall love your neighbor as yourself” (Romans 13:9). In the law, and under grace, we have been taught by God to love one another. God promised to write his laws on the human heart. But meanwhile he sent Jesus to teach us personally. And the Holy Spirit brings it back to us, as it were, teaching us again. Therefore, when it comes to brotherly love, Paul hardly needed to write it again. We have been taught of God to love one another. |
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47 | Church discipline? | 1 Tim 5:22 | Aixen7z4 | 152540 | ||
You have understood correctly, I think, that those directions are given to ones who have the authority in the church. The evangelist had that role as one who had been sent to the church, to set things right, and to establish it in that community. In himself Timothy was young and timid and Paul had to encourage him to do those things. You might consider that the applicable word in 1 Corinthians 12:28 is the word “Apostle”. An apostle is one who has been sent. We usually reserve that title to the twelve chosen and sent by our Lord Jesus Christ (Matthew 10, etc.). But the term applies to the Lord himself (Hebrews 3) as he had been sent by the Father (John 8, etc). It is also applied to one such as Barnabas (Acts 14). It would apply to ones such as Timothy (2 Timothy 4:5) or Titus (Titus 1:5), who has been sent by Paul. In fact, it may apply to anyone who has been sent out by an established church to preach the Gospel in new territory, as in Romans 10:15. Once the church has been established, the ones responsible for church disciple are the elders. Please note that once they are in place, the evangelist is not to rebuke them but to entreat them (1 Timothy 5). Their position is to be respected. The saints under their authority are to look to them to direct the affairs of the church, and if anything is thought to be amiss, it is to be brought to their attention. As before, the responsibility of the other believers ends there. The elders give account to the Lord (Hebrews 13:7, etc.) who also the one to whom the individual believer may appeal. It bears repeating that things are not always right with the church. Sometimes they are not even structured in such a way as to get things right. Some churches do not even have elders. I pointed out the need to a preacher recently and his response was, “Show me some men who are qualified and I will appoint them“. Sometimes even the evangelist, in seeking to set things right in a church has a difficult time. As Paul warned, the time has come when people do not endure sound doctrine. They do not listen. Do not be surprised if they do not listen to you as their sister. Nevertheless, you must discharge your responsibility. That, we have talked about before. May God give us grace to live right, to live exemplary lives, and to lovingly help those who fall into sin in these days. |
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48 | Church discipline? | 1 Tim 5:22 | Aixen7z4 | 152534 | ||
We must operate in the role God has assigned to us. The directive to “reprove, rebuke, exhort“, is given to an evangelist, in this case, Timothy (2 Timothy 4). It is he who was told to “lay hands suddenly on no man”, that is, to take the time to test someone’s qualifications and performance before appointing him to a position in the church. It was he, and, by implication, anyone else in a similar position, who must “rebuke them that sin, before all, that others also may fear” (1 Timothy 5) and so on. But there is also action that any individual Christian can take. For example, “If a man be overtaken in a fault, you who are spiritual, restore such an one in the spirit of meekness; considering yourself, lest you also be tempted” (Galatians 6). “If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death” (1 John 5). If anyone does err from the truth, and you convert him; you should know that he that converts the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins (James 5). There are times when individual action leads to official church action. For example, if your brother shall trespass against you, go and tell him his fault between you and him alone: if he shall hear youe, you have gained your brother. But if he will not hear you, then take with you one or two more, and if he shall neglect to hear them, tell it unto the church (Matthew 18). It is relatively easy to discharge our own individual responsibility. Although it makes our individual job easier when someone does go with us, it can be difficult to get someone else to go with us. We would have done our part when we have brought the matter to the church, or to people holding responsible positions there. But what if they do not take action? We can entreat them (1 Peter 5). We can bring it to the Chief Shepherd, the head of the whole church, in prayer (1 John 5). There are some questions we can ask ourselves, and the answers may serve to guide our actions. Are we concerned for the individual, that they get the help they need to see their sin and to be restored, as in Galatians 6? Are we concerned for the local church, its reputation and effectiveness, as in 2 Corinthians 11? Are we concerned for the others in the church, how sin unchallenged can affect them, as in 1 Corinthians 5? Is it the name of Christ and the Christian message in general that we see in jeopardy of disrepute, as in 2 Peter 2? As far as church discipline is concerned, there are definite scriptural guidelines to be followed. But we are living in a day of difficulty and declension. An individual church is often not structured in such a way that the word of God can be followed. The fact is that many churches do not seem to be operating in light of the word of God. When a matter of sin arises, it is often not possible to know how it will be dealt with, or whether it will be ignored. If we are concerned for the individual, and for the effect of their sin on the general testimony of the Lord Jesus Christ, then we may act as an individual and confront the situation. It seems advisable that we approach the person with a clear desire to help and not to condemn. We can be as careful and as prayerful as can be, yet we are not assured of the desired response. The little word “If” (as in Matthew 18:15b) makes such a difference. When we are witnessing to an unbeliever, and when we confront a sinning brother or sister, we can only give the word of God and trust the Holy Spirit to use it to convert them. |
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49 | Church discipline? | 1 Tim 5:22 | Aixen7z4 | 152422 | ||
We need to be careful here. We need to take these things in the context in which they were given. The context includes the answers to the following questions: To whom is this addressed? Where? When? Why? Etc. In this case, consider who the recipient was, and what his responsibilities were. Please note that the letter was addressed to Timothy. There are some things that we can apply to ourselves, but not all. Why? Timothy was a believer (2 Timothy 3:15), and so are we (1 Timothy 2:4). But Timothy also had a special position (Acts 16), a charge (1 Timothy 1:18), and responsibilities (Romans 12:8) that we do not all have (1 Corinthians 12). Timothy was left in Ephesus as a teacher, and a substitute for the Apostle Paul (1 Timothy 1:3). Paul, as an apostle, had a special responsibility in the church, and Timothy was his helper. It was in light of that position that he was to act (1 Timothy 1:18) and do the things specified. As it was with Titus (1:5), he was to set things in order, and he was to maintain order in the church, not only preaching, but reproving, rebuking, exhorting (2 Timothy 4:2). Clearly, that is not a position that we all have and not a set of responsibilities that we all have. In fact, some of us are called to be quiet, and not to speak at all (1 Timothy 2:11,12). The “laying on of hands” was something that Timothy would do, in his position. It is not a position that we all have. Similarly, “confronting sin” must be done in the church. But this is not a responsibility that we all have. Those who have that responsibility should face it (1 Peter 5). The rest of us are called to follow (Hebrews 13:17) Doubtless there are other responsibilities that we all have in dealing with sin, and these are addressed in other passages. But those specified in 1 Timothy 5 are not for all of us. Think about it. As Paul would say to Timothy, consider what I say, and the Lord will give you understanding in all things. |
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50 | Who will be saved? Few, Many or All? | Rom 3:23 | Aixen7z4 | 152321 | ||
They asked Jesus that. Someone said, “Lord, are there few that be saved?” (See Luke 13:23). The Lord’s answer should put an end to the investigation of individual words such as the “All”s in Romans 5:18, and remind us of the danger in focusing on other individual words elsewhere. He said unto them, “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able“ (v. 24). With those words ringing in our ears, can we give any credence to a doctrine of universal salvation? Jesus said, “Strait is the gate, and narrow is the way, which leads unto life, and few there be that find it“ (Matthew 7:14). Does that suggest that everyone will be saved? But we have a fascination with individual words. Surely “All” must mean “All”, and “all” in Romans 5:18b must mean that all will be saved. False prophets must realize how easily we are tripped up and trapped by individual words. But Jesus said, “Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves“ (Matthew 7:15). They neglect the message of repentance toward God and faith in our Lord Jesus Christ and focus instead on individual words. Stop fighting over words. Such arguments are useless, and they can ruin those who hear them. An individual word has no particular meaning. Only context gives it meaning. Therefore, read the passage. Put the word in context. Yes, Adam's one sin brought condemnation upon everyone, but Christ's one act of righteousness makes all people right in God's sight and gives them life. Because one person disobeyed God, many people became sinners. But because one other person obeyed God, many people will be made right in God's sight (Romans 5:18,19, NLT). Jesus did say, “Come unto me all” (Matthew 11:28). He did say he would draw all (John 12:32). But he also said to some, “You are not coming to me that you might have life” (John 5:40). Happily, we also hear him say, “The one who comes to me, I will in no wise cast out” (John 6:37). And the Spirit and the bride say, “Come“. And let him that hears say, “Come“. And let him that is athirst come. And whosoever will, let him take the water of life freely. Only a few will respond. But all of them will be saved. |
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51 | If our sins are forgiven, why repent? | 1 John 1:9 | Aixen7z4 | 152269 | ||
I appreciate your thoughts. And thank God for mothers who say things like that. I can understand your hesitation to use use the word "mistake" in reference to sin. Yet it may be that, at the one end of the spectrum, there are mistakes. At the other end, there are willful, premeditated, deliberate, perhaps persistent transgressions. Where does my sin fall? I chose the particular word because I was at that very moment aware that, in spite of my best intentions, I had made a mistake. Even now I am wondering if it was a mistake to use the word “mistake”. If everyone understands the idea of secret faults (Psalm 19) then I would feel better. If anyone thinks that the idea is to excuse sin, then it would have been a mistake. I do not know how to avoid it. “Who can understand his errors? Cleanse me from secret faults” (Psalm 19:12). I think of James’ point (James 3) that we offend with our words. And sometimes we offend without intending so to do. That is what I mean by “mistake“. Since it is not like me to write a short response, and at the risk of making another mistake, let me add this: I am meticulous in my preaching, (though perhaps not as much so as I think) and I worry about making a mistake. I sometimes fill my outline with annotations and references and try so hard to stick to them. Yet I often find myself including things I had not planned to say. I take these additions as from the Spirit, and yet I worry about not having had the opportunity to clear all points through Scripture in advance. What if I say something wrong??!! Last week I preached at a certain church and got carried away with the subject. It was an interactive exercise and everyone seemed to enjoy it. More than that, they actually practiced the word, which I try to include in all my messages. I thought in the end that it had gone perfectly. But then someone pointed out that we had gone beyond the allotted time. That was my mistake. I had offended someone, and I apologized and asked forgiveness. It is not my intention to garner sympathy here. I realize that some will think it was no mistake. Some might say it was the Spirit leading us beyond the man-made time slot, and the complainer was at fault, etc. But the point is that we make mistakes, and it is often wise to simply apologize, when someone is offended. I do not mean either to defend use of the term “mistake”, though I do think that we make mistakes, and I am not sure we can avoid them. There is something in the definition that includes that. But I agree that we should hesitate to call sin a mistake; someone may get the wrong idea. Many sins, perhaps most sins, are anything but mistakes. Usually, there is manageable time in the progression from being tempted, to sinning, and to death (James 1) and it can be short-circuited. But sometimes there is little time, as between thinking and speaking, and we do not make a right response. We should be quick to hear and slow to speak, but sometimes we do not take the time. That in itself is a mistake, and it may lead to sin. Thank God for the provision of forgiveness. We may not be able to avoid sin completely, but we can confess it when it happens, and be cleansed from all unrighteousness. |
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52 | If our sins are forgiven, why repent? | 1 John 1:9 | Aixen7z4 | 152265 | ||
Sin comes into our lives every day, and we have to deal with it. It is not that we are seeking salvation again. That has been accomplished once and for all and we must trust the Lord and thank him thereafter. We do not have to ask him to save us again. But we make mistakes. I made a mistake in addressing my response at first to someone else, when I wanted to send it to you. And I will probably get into trouble for that. What’s to be done? Admit it. Confess it. And move on. The scripture passages for that are included below. It is true that our sins are forgiven at the time of salvation. It is because we repent of sin and put our trust in the Lord Jesus Christ (Romans 4:5). All of our sins are forgiven at that time (Colossians 2:13). When we have repented, we have turned away from sin, and it is no longer a habit (1 John 3:9). But we do sin (Galatians 5:17). Even David sinned (1 Kings 15:5) and needed to confess it (Psalm 51). Even the apostles sinned, and needed to admit to the fact and to confess their sins (1 John 1). It is quite like a person who has bathed himself thoroughly and yet finds at the end of the day that his feet are dirty (John 13). He needs to have his feet washed in order to maintain fellowship with the Lord (Isaiah 59). What shall we do then? Shall we tolerate the sin that has come into our lives? (As in 2 Peter 2:22). We should rather seek to be cleansed from it lest we allow it to continue and to grow (as in 1 Corinthians 5). The way to be cleansed from it is to confess it and forsake it (Proverbs 28:13). Or shall we say that that sin is already covered since we are saved? Shall we continue in sin that grace may abound? (See Romans 6). Then we might well ask ourselves whether we do in fact have an abhorrence of sin that would have led us to repent in the first place. Sin ought to make us sad, and we should be sad about the fact that we still sin. We should resist the devil and draw nigh to God so we can live with him in holiness. Some say we should simply thank God that our sins are forgiven. We should thank him always and forever, for our salvation with the forgiveness of sin, the washing, and all else that it entails (Revelation 1). But the occasion of sin is not the time for that (James 4). There is a time to weep (Ecclesiastes 3). Some say we should confess our sins every day. Better perhaps to say we should confess every time we pray. When we come into the presence of a holy God, we recognize also our sinful nature (Isaiah 6). It is an opportunity to be touched and cleansed again. The fact is, we sin without knowing it (Psalm 19:12). We should not justify ourselves, but rather avail ourselves of searchlight of the word of God (Psalm 119) the knowledge of the Holy Spirit (Romans 8) and the love that causes the Lord to wash our feet. It is a good example that the apostles set for us in 1 John 1, and that David set in Psalm 139. David has a prophet who would come to him, and we have the Holy Spirit who lives within. We can do even better than he did (2 Samuel 12) and confess our sins immediately, as we are convicted without the need for human instrumentality (John 16). Sin, after we are saved, will not keep us from heaven (Romans 8). But it will continue to beset us, and we must strive against it (Hebrews 12). We can overcome it too (1 Corinthians 10), but is not by ignoring it or by minimizing it. While we are here on this earth, we are in the presence of sin (John 17). We spare ourselves some trouble, and save ourselves from God’s judgment and chastisement by recognizing and confessing and forsaking sin (1 Corinthians 11). We can copy a prayer of confession, I suppose, as Jonah did. Even when we are not aware of any particular sin, we can say as David did, in Psalm 139: “Search me, O God, and know my heart: try me, and know my thoughts. And see if there be any wicked way in me, and lead me in the way everlasting“. |
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53 | If our sins are forgiven, why repent? | 1 John 1:9 | Aixen7z4 | 152264 | ||
It is true that our sins are forgiven at the time of salvation. It is because we repent of sin and put our trust in the Lord Jesus Christ. All of our sins are forgiven at that time. When we have repented, we have turned away from sin, and it is no longer a habit (1 John 3:9). But we do sin (Galatians 5:17). Even David sinned (1 Kings 15:5) and needed to confess it (Psalm 51). Even the apostles sinned, and needed to admit to the fact and to confess their sins (1 John 1). It is quite like a person who has bathed himself thoroughly and yet finds at the end of the day that his feet are dirty (John 13). He needs to have his feet washed in order to maintain fellowship with the Lord (Isaiah 59). What shall we do then? Shall we tolerate the sin that has come into our lives? (As in 2 Peter 2:22). We should rather seek to be cleansed from it lest we allow it to continue and to grow (as in 1 Corinthians 5). The way to be cleansed from it is to confess it and forsake it (Proverbs 28:13). Or shall we say that that sin is already covered since we are saved? Shall we continue in sin that grace may abound? (See Romans 6). Then we might well ask ourselves whether we do in fact have an abhorrence of sin that would have led us to repent in the first place. Sin ought to make us sad, and we should be sad about the fact that we still sin. We should resist the devil and draw nigh to God so we can live with him in holiness. Some say we should simply thank God that our sins are forgiven. We should thank him always and forever, for our salvation with the forgiveness of sin, the washing, and all else that it entails (Revelation 1). But the occasion of sin is not the time for that (James 4). There is a time to weep (Ecclesiastes 3). Some say we should confess our sins every day. Better perhaps to say we should confess every time we pray. When we come into the presence of a holy God, we recognize also our sinful nature (Isaiah 6). It is an opportunity to be touched and cleansed again. The fact is, we sin without knowing it (Psalm 19:12). We should not justify ourselves, but rather avail ourselves of searchlight of the word of God (Psalm 119) the knowledge of the Holy Spirit (Romans 8) and the love that causes the Lord to wash our feet. It is a good example that the apostles set for us in 1 John 1, and that David set in Psalm 139. David has a prophet who would come to him, and we have the Holy Spirit who lives within. We can do even better than he did (2 Samuel 12) and confess our sins immediately, as we are convicted without the need for human instrumentality (John 16). Sin, after we are saved, will not keep us from heaven (Romans 8). But it will continue to beset us, and we must strive against it (Hebrews 12). We can overcome it too (1 Corinthians 10), but is not by ignoring it or by minimizing it. While we are here on this earth, we are in the presence of sin (John 17). We spare ourselves some trouble, and save ourselves from God’s judgment and chastisement by recognizing and confessing and forsaking sin (1 Corinthians 11). We can copy a prayer of confession, I suppose, as Jonah did. Even when we are not aware of any particular sin, we can say as David did, in Psalm 139: “Search me, O God, and know my heart: try me, and know my thoughts. And see if there be any wicked way in me, and lead me in the way everlasting“. |
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54 | details of curtain in temple splitting | Heb 9:1 | Aixen7z4 | 152263 | ||
Good information? Pray tell where that information came from. It does not seem to have come from the Bible. |
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55 | Shed Light on 1 Corinthians 14:33-35 | 1 Cor 14:34 | Aixen7z4 | 152216 | ||
The question has been asked, and answered too, no doubt. But this writer is attracted by the call for light (as in Psalm 119:18,105,130) and by the clarion call for scripture (as in Romans 4:3 and Galatians 4:30). The one who sheds light on Scripture is the Holy Spirit (Isaiah 48; John 14,16). He is the one who illuminates us (Hebrews 6, 10) and it (1 Corinthians 2). Moreover, the Holy Spirit uses scripture to shed light on Scripture. In connection with 1 Corinthians 14:34, 35, then, you might consider the following: The head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. The man is not of the woman; but the woman of the man. Neither was the man created for the woman; but the woman for the man. (1 Corinthians 11). Wives must submit yourselves unto your own husbands, as unto the Lord. The husband is the head of the wife, even as Christ is the head of the church: and he is the savior of the body. Therefore as the church is subject unto Christ, so wives are to be to their own husbands in every thing. And let every wife see that she reverence her husband. (Ephesians 5). Wives are to submit themselves unto their own husbands, as that is fit in the Lord (Colossians 3). The aged women are to teach the young women to be sober, to love their husbands, to be obedient to their own husbands, that the word of God be not blasphemed (Titus 2) Wives are to be in subjection to their own husbands. In the old time the holy women also, who trusted in God, were in subjection unto their own husbands: even as Sara obeyed Abraham, calling him lord. And the modern Christian women are Sara‘s daughters, as long as they do well, and are not afraid (1 Peter 3). That is the way it has always been. The husband shall rule over the wife (Genesis 3). Now, before this day is through, there will be some who will attack these scriptures or add to them. They may assert the primacy of culture and the need for change. They will try to justify the present state of affairs in the church. But since you have asked for scripture, this post contains some, above. Some have difficulty understanding why it is a shame for the women to take the lead (1 Corinthians 14, 1 Timothy 2). The Spirit has commented on the shame, the disgrace, that comes when the word of God is blasphemed (Titus 2) and when God‘s natural order is contravened (1 Corinthians 11). It comes when a man wears long hair, and a woman wears short hair or a shaved head (1 Corinthians 11). It comes when a man abnegates his position of leadership, and a woman takes it (1 Timothy 2). It comes when a man looks at another man as a potential sex partner and when a woman looks at another of her own sex in that way (Romans 1). These things are not so to be, as it was not God’s intention when he made us (Genesis 1). Likewise, it was God’s intention that some, chosen and gifted by the Spirit, of the male gender, lead and teach the church (1 Timothy 3, Titus 2). It is a shame when those who should be protected and taught and provided for are then found in the lead (Judges 4). |
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56 | how can i overcome sin, and be forgiven? | John 3:16 | Aixen7z4 | 152046 | ||
It does seem likely that the person asking the question is unsaved. But it is often hard to tell. My comment was meant to suggest that you have another answer ready in case the person says they have already gone to the Lord with repentance and faith, and that he’s already saved. In that case, or otherwise, we may be needing an answer for a believer. There are times, as I’ll show in a moment, when a believer needs to repent as well. It is my observation that the Lord convicts the unsaved person of sin in general, of his sinful nature, if you will, of his destitute condition and his need for salvation. Thus, Jesus called upon all to repent, without reference to particular sins (Mark 1:15). He told us that repentance and remission of sins must be preached, and attached to the Gospel message that we proclaim in his name (Luke 24). The believer, on the other hand, is called upon to repent of particular sins. The church is to repent of having left her first love (Revelation 2) and one Jezebel is given space to repent of her fornication (v. Revelation 2). Simon is asked to repent “of this wickedness” (Acts 8) and a brother is to repent when he trespasses against his fellow-believer (Luke 17). It would be of concern that our message be clear. Otherwise an unbeliever might imagine he can overcome some particular sins and thereby gain a right standing with God. In that case, the response you gave would have corrected for that idea and steered him in the right direction. But say, would it not be good to hear from the person that they followed the directions and actually found salvation? Would it not be good to have them come back and testify to it? I have never seen that on a forum, but I say it would be good to see. |
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57 | how can i overcome sin, and be forgiven? | John 3:16 | Aixen7z4 | 152045 | ||
The Lord has blessed you with an immediate response, the one written by Doc above. Some of us would love to know to what extent you found it helpful. It is what the Bible teaches, and if we understood your question correctly, it is the answer to it. What do you say? | ||||||
58 | how can i overcome sin, and be forgiven? | John 3:16 | Aixen7z4 | 152041 | ||
That is about as perfect a response as one might hope to see, and complete, to the question how a person can be saved. I like it. With your permission, I would copy it and use it myself the next time someone asks me that question. But of course, I will need to give credit, so you might tell us in what form one might do so. If anyone else uses that response, I would suggest that scripture references be added, to support the points that were made. Also, I would change one word; find “that sin” and change that to “all sin”. Surely we are not saved by repenting of particular sins, and the phrase “that sin“ might give that impression. This leads me to wonder whether the questioner might be a believer who is struggling with one or more specific sins. There is need for repentance in that case as well, I think (based on passages such as Psalm 51 and Revelation 2 and 3). Also, it may be said that in some sense we need to be saved from the hold that those sins can have on us. But why should we return to the word smithy to put that answer together again, when you have already done the work and produced such a fine account? If you grant permission to use it, then someone, maybe more than one, will thank you. |
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59 | Do this in remember of me | Luke 22:19 | Aixen7z4 | 151969 | ||
This is what the Lord said, and I pass it on to you just as I received it. On the night when he was betrayed, Jesus took a loaf of bread, and when he had given thanks, he broke it and said, "This is my body, which is given for you. Do this in remembrance of me." In the same way, he took the cup, after supper, saying, "This cup is the new covenant between God and you, sealed by the shedding of my blood. Do this in remembrance of me as often as you drink it." Every time you eat that bread and drink from that cup, you are remembering him, in his death, and proclaiming the Lord's death. We are to do that until he comes again. |
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60 | Why can we not just be Christians? | 1 Pet 1:2 | Aixen7z4 | 151939 | ||
It is certainly good that those who fear the Lord would talk to one another. God has shown us: In the days of Malachi, they that feared the LORD spoke often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name. And “They shall be mine“, says the LORD of hosts, “in that day when I make up my jewels; and I will spare them, as a man spares his own son that serves him“. Then let us be sure that we are among them. Let us be sure that we fear the Lord, enough to obey him. Let each of us be sure that we are a son that serves him. God has made it clear that he is not interested in what we say (Exodus 19) but that we do what he says (Deuteronomy 29). For why do we call him “Lord, Lord” …? By talking we may show what we know (Isaiah 5). By listening, we may learn more (Proverbs 18:15). But knowledge without obedience is deceiving (James 1). Knowledge puffs us up (1 Corinthians 8) but obedience to the law of love, that accomplishes something (1 Corinthians 13). There is a certain perverse pleasure that we may get from hearing our own voice (Proverbs 10:8) and an itching ear may delight in hearing another’s voice (2 Timothy 4). But God is looking for those who will hear his voice (Isaiah 66:2) and will not harden their hearts (Hebrews 3) but will do what God says (1 Samuel 15). |
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