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How often does a Christian sin?

Does a Christian sin daily? Is it the habit of his life?

Unless comatose, the Christian has strong practical and scriptural evidence of daily sin. "There is not a just man.... that doeth good, and sinneth (continually) not" (Ecclestiastes 7:20). Jesus alone "did no sin" (1 Peter 2:22)." TARGET="_blank">1 Peter 2:22). David prayed, "Cleanse thou me from secret faults" (Psalm 19:12)." TARGET="_blank">Psalm 19:12). Sin is sin, even committed ignorantly or accidentally. It should be confessed to the Lord. David continues in verse 13, "Keep back thy servant from presumptuous (deliberate) sins, let them not have dominion (become habitual) over me." Paul says, "Let not sin therefore reign (become habit) in your mortal body" (Romans 6:12)." TARGET="_blank">Romans 6:12).

The remedy is "Reckon... yourselves to be dead indeed (once for all) unto sin, but alive unto God. ...Neither yield ye your members as instruments of unrighteousness unto sin" (verses 11, 13). "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1 John 1:9)." TARGET="_blank">1 John 1:9).

"Go, and sin no more" (John 8:11)." TARGET="_blank">John 8:11). He enables when He commands the breaking of sin's power.

Paul Mason

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Can the 144,000 be those who claim to be Jehovah's Witnesses?

Can the 144,000 be those who claim to be Jehovah's Witnesses?

"After these things" (Revelation 4:1" TARGET="_blank">Revelation 4:1 JND), when John was caught up to heaven, as the Church will be, begins the section of the book described by the identical words, "the things...after these' (Revelation 1:19" TARGET="_blank">Revelation 1:19 JND). The identification of the 144,000 in this section precedes the winds of trouble that will "hurt the earth" (Revelation 7:1,2)." TARGET="_blank">Revelation 7:1,2). Considering that references to the 12 tribes are always literal, that "12,000" is so often repeated (Revelation 7:5-8)" TARGET="_blank">Revelation 7:5-8) and must therefore be literal, and that the Bible itself interprets prophecy literally, these 144,000 must be Jews, from the actual 12 tribes. These same 144,000 (Revelation 14:1-5)" TARGET="_blank">Revelation 14:1-5) are with the Lamb on Mount Zion (not heaven) and learn on earth the song sung in heaven.

Their identification follows the rapture. Their preservation spans the tribulation time. Their sphere is earth. They cannot be the elite Gentile witnesses who, according to the Watchtower Society, will be the only "believers" in heaven from this age.

D. Oliver

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Did the earth become "without form and void" or was it made that way?

Can't Genesis 1:2" TARGET="_blank">Genesis 1:2 be translated, "And the earth became without form and void?"

The Hebrew word is properly rendered "was," not "became." The grammar of the passage proves this most persuasively. The phrase, "And the earth was without form and void," in verse 2 is a kind of subordinate clause called a circumstantial clause. It modifies verse 1, the main clause. Thus verse 1 states what God did, and verse 2 adds some further information about it - some circumstances occurring at the same time as the principal statement. We understand from this that God made the heavens and the earth in the beginning, and when He did, it happened that (1) the earth was formless and empty; (2) darkness was on the face of the deep; and (3) the Spirit of God was hovering over the face of the waters. Grammatically, there can be no discontinuity between these verses. Verse 2 must be describing the earth as it was originally created, not how it became at a time following creation.

D. Valiance
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Was Moses "slow in speech" or "mighty in word"?

In Exodus 4:10," TARGET="_blank">Exodus 4:10, Moses complained of “slowness of speech” but Stephen in Acts 7" TARGET="_blank">Acts 7:. says he was “mighty in words and in deeds.” Is there not a contradiction here?

Someone has said that Moses took forty years in Egypt learning all the wisdom of the Egyptians, then forty years in Midian learning that he knew nothing after all, and then forty years in the wilderness in learning what God could do with a man who had learned he knew nothing. There is no contradiction here, or anywhere else in the Scriptures. We read first what Stephen says of Moses, that he was “mighty in words and deeds,” that is, during his Egyptian period; then what Moses says of himself. Perhaps there are good speakers to-day who are genuinely diffident, and are quite unaware they are eloquent. It does not matter, if they think so, as long as they are all the more cast upon God and fulfil their ministry. Possibly the reverse is true of some of us. We think we can speak and would do well to be more often silent. In fact, the word is addressed to all “Let every man be swift to hear, slow to speak, slow to wrath.”

W.H.

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Is it ever God's will for a Christian to marry an unbeliever?

Is it ever God’s will for an assembly Christian to marry an unbeliever or a believer who is not in assembly fellowship?

Because God is the same (Hebrews 1:12; 13:8)," TARGET="_blank">Hebrews 1:12; 13:8), His will today is the same as when He inspired His Word (2 Timothy 3:16)." TARGET="_blank">2 Timothy 3:16). God’s will is never contrary to His Word. He teaches, "Be ye not unequally yoked together with unbelievers" (2 Corinthhians 6:14), which clearly includes marriage.

For believers, the Lord places this restriction: "only in the Lord" (1 Corinthians 7:39)." TARGET="_blank">1 Corinthians 7:39). The New Testament distinguishes between the expressions "in Christ" and "in the Lord." "In Christ" relates to our union and position in relationship with Christ. "In the Lord" expresses our submission in responsibility to the Lord. Marriage in Christ would involve marriage to another Christian. Marriage in the Lord involves the marriage of two believers who are willing to submit to the Lord. Full submission to His lordship includes gathering to His name (Matthew 18:20)." TARGET="_blank">Matthew 18:20).

Admittedly, some who gather to His name are not fully submitted to His lordship and some who do not gather to His name submit to His lordship to a greater degree. A believer who receives the Biblical teaching of gathering to His name and doesn’t submit to it (or only "submits" to it to gain the hand of a partner in marriage) is not submitting to His lordship. Marrying such a person is not "marriage in the Lord."

Marrying an unbeliever or marrying a believer who does not submit to the Lordship of Christ violates God’s Word and cannot be His will.

David Oliver
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I want to choose a career that pleases God. What should I do?

What guidelines can you give a young believer in selecting a career?

The Cretan’s poet described them as "lazy gluttons" (JND, "slow bellies," AV) in Titus 1:12." TARGET="_blank">Titus 1:12. Christian teaching directed them to "maintain good works for necessary uses" (3:14) Weymouth Translates this, "to set a good example in following honest occupations for the supply of their necessities." Paul wanted the Thessalonian believers "to work with your own hands.., that ye may walk honestly toward them that are without, and that ye may have lack of nothing" (1 Thessalonians 4:11, 12)." TARGET="_blank">1 Thessalonians 4:11, 12). Money is not the first consideration. These passages suggest some leading questions in deciding on a career.

1. Will this help my testimony?
2. Is this consistent with Christian ethics?
3. Is it honorable work (not a means to hastily acquired wealth, Proverbs 23:5)" TARGET="_blank">Proverbs 23:5)?
4. Does this career serve a necessary purpose for others?
5. Will it enable me to be financially responsible?

These questions filter through the many options and point to a broad field of choices.

The possibilities further narrow with more personal concerns.

1. Is this career a suitable use of my God-given abilities?
2. Will this allow me time for the most important priorities in my life (spiritual priorities, first)?
3. Will it limit my consistent participation in assembly life?
4. Will this enable me to win souls?
5. Do I know enough about this career to choose wisely?
6. Is this a reasonable fit with my personality?

The paramount concern is to know and do the will of God. All of these considerations are helpful only in the degree to which the believer undergirds his entire life with the sincere desire, "Lord, what wilt Thou have me to do?" (Acts 9:6)." TARGET="_blank">Acts 9:6).

D. Oliver
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Did Judas partake of the Lord’s Supper when it was instituted?

The only reference to the actual time when Judas left the upper room occurs in John 13:30," TARGET="_blank">John 13:30, where we learn that he did so “immediately” after the conversation as to who would be the traitor, a conversation which ended by the Lord giving the “sop” to him.

This conversation, according to Matthew 26:21-26" TARGET="_blank">Matthew 26:21-26 and to Mark 14:18-22," TARGET="_blank">Mark 14:18-22, took place before the institution of the Lord’s Supper; and if we possessed these three Gospels only, we should have no doubt that Judas did not partake of it.

But when we turn to Luke 22: 19-23," TARGET="_blank">Luke 22: 19-23, we find the order reversed, and the paragraph regarding the institution of the Supper (vv. 19, 20) placed before the one which mentions the conversation about the traitor (vv. 21-23); and thus an element of uncertainty is introduced. It is evident that either in Luke on the one hand, or in Matthew and Mark on the other, the order followed is not that of time; and from what we know of their Gospels elsewhere, it is much more probable that the adoption of an order other than that of time is in Luke.

In the circumstances, however, we cannot say with certainty that Judas did not partake of the Supper; but why it should be a stumbling block to any if he did so, is not apparent. His profession of being a believer in and a follower of Christ was as loud and as clear as that of any of his fellow-disciples. They had accepted him as their treasurer (John 13:29)." TARGET="_blank">John 13:29). One or other of them had preached the Gospel in company with him (Matthew 10:1-5)." TARGET="_blank">Matthew 10:1-5). And he certainly in any case partook of at least some portion of the Passover feast (Matthew 26:23)." TARGET="_blank">Matthew 26:23).

If he did partake of the Lord’s Supper, we have in that fact the most solemn warning possible that our being accepted by brethren as worthy to partake is not, however careful they may be, a sure proof that our hearts are right with God, and that we have been truly born again. Luke elsewhere mentions those who shall say, “Lord, Lord, we have eaten and drunk in Thy presence”; and to whom Christ shall reply, “I know you not,. . . depart from Me.”

W.R.

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Who will be saved in the Great Tribulation?

Could those now familiar with the gospel be saved after the Rapture?

God has always reserved the right to establish deadlines in His offer of salvation: death, despite the uplifted serpent (Numbers 21);" TARGET="_blank">Numbers 21); the falling of judgment after God closed the door of Noah's ark; a closed door when the Son of Man returns to earth (Matthew 25:10;" TARGET="_blank">Matthew 25:10; Luke 13:25)." TARGET="_blank">Luke 13:25). Similarly, the Scriptures point to a deadline enforced when the Savior returns for His Church. 2 Thessalonians 2:10" TARGET="_blank">2 Thessalonians 2:10 describes the deceivableness of unrighteousness operating in "them that perish" (same word as "lost" in 2 Corinthians 4:3)." TARGET="_blank">2 Corinthians 4:3). Note two important phrases: "that they might be saved"; "that they might be condemned." Failing to receive the love of the truth and be saved, they will believe the lie and be condemned. Such strong language underlines the danger of making sweeping statements about some not included in the passage. Failing to "believe" or "receive" the truth indicates a conscious failure to repent and receive the Gospel -more than merely living where Bibles are available or gospel meetings are accessible. However, publically implying that some in a Gospel audience might find salvation after the Lord returns is infinitely more dangerous. The evangelist's responsibility is to urge his audience to "Seek ... the Lord while He may be found."

E. Higgins

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If a husband does not fulfill his responsibilities, does his wife have the right to leave him for a

If a husband does not fulfill his responsibilities, does his wife have the right to leave him for a time?

No. Apart from threats or abuse that give justifiable concern for her physical well-being, separation is not an option. Paul writes about a mutually agreed separation so that a couple may more fully give themselves to spiritual pursuits (1 Corinthians 7:5)." TARGET="_blank">1 Corinthians 7:5). Even in this, he warns of the danger of temptation because of the separation. It is only "for a time."

A wife is not responsible for her husbands fulfilling his responsibilities; she is only responsible to fulfill hers before the Lord.

Separating to resolve problems not only opens both partners to temptation, but it moves them further apart emotionally and may reduce the motivation to resolve the issues in the fear of the Lord. Too often, a couple may end a separation in order to avoid temptation and in their rush, fail to actually resolve any issues. The net result is to more firmly entrench the bad habits that create the problem.

The wifes (or husbands) first resource is prayer, and a first step of progress is a mutual agreement to pray together for the help of God and for grace to be changed by Him. If there seems to be no resolution of the difficulties, seek the help of a trusted, trustworthy, wise, spiritual believer (or couple) who can effectively bring the Word of God into the circumstances.

D. Oliver
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What do I do if I disagree with the leaders of my church?

What should I do if I am uneasy about a decision of the overseers and don't feel I can go to one of them about it?

Such issues involve two hazardous extremes. One is the danger of the "unapproachable elder." The people of God are not little children to be treated with a "Because I said so" attitude. Saul's rage when questioned by Ahimelech (I Samuel 22:14,15)" TARGET="_blank">I Samuel 22:14,15) was because his actions could not bear the light of Scripture. The other danger is that of the "discontented believer" who views himself (and often he is the only one who does) as the "watch-dog" of the assembly. Absalom's inquiries into problems (II Samuel 15:1-6)" TARGET="_blank">II Samuel 15:1-6) illustrate the work of a man with ulterior motives.

Ideally, spiritual elders will welcome honest inquiries by those who do not understand the scriptural reasons that guided their actions. Ideally, the believer expressing such a concern will be marked by a sincere interest to learn the ways of God. When the circumstances fall short of the ideal, as they do in 3 John 1:9," TARGET="_blank">3 John 1:9, two immutable principles remain clear: (1) wronged believers lose nothing by showing submission; (2) the testimony is God's, not ours: He will maintain the honor of His Name. No situation hinders our bringing the matter to God in prayer and leaving it with Him.

E. Higgins

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