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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How much intimacy is appropriate for couples who are dating?

What activities and how much intimacy are appropriate for couples who are dating?

Christians should seek God's will for a life's partner during courtship. Dating is the time for learning to know each other and planning for the future. It is not (as in society) simply for a good time, or experimentation, or conquest.

Two words help answer our question: purity and modesty Paul instructed Timothy in 1 Timothy 5:2" TARGET="_blank">1 Timothy 5:2 to encourage "the younger (women) as sisters, with all purity." In Genesis 24:65," TARGET="_blank">Genesis 24:65, Rebecca, when about to meet her husband-to-be, "took a vail, and covered herself."

A young man should regard his intended as his "sister" during courtship. He should have genuine respect for her that will preserve from violating her purity. An embrace and kiss when greeting or parting is appropriate with his sister and is equally so with his intended. Their greetings may be more than a quick peck on the cheek but they should avoid any activity leading to greater physical intimacy. Both should dress and behave so as not to stir up strong desire in the other. Strong desire may lead to disaster and loss of purity. Couples should avoid circumstances or activities where they would be ashamed to be found. A good testimony is vital.

Couples need time together. Eating out, drives through the country and visiting points of interest afford suitable opportunities. Visiting older Christians will encourage them. The young may also gain insights of great value for their future together.

They need to learn each other's values, expectations and goals. They should recognize and make needed adjustments. These are easier to make during courtship than after marriage. Reading and praying together will promote spiritual bonding and growth and begin a good habit for a lifetime together.

J. Slabaugh

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If there is only "one baptism", why do we practice water baptism for believers?

In light of Ephesians 4:5," TARGET="_blank">Ephesians 4:5, why do we practice water baptism?

The reasoning behind this question seems to be that "one baptism" is the baptism of the Spirit (Acts 1:5;" TARGET="_blank">Acts 1:5; 1 Corinthians 12:13)" TARGET="_blank">1 Corinthians 12:13) and therefore Christians have no other baptism - no water baptism.

Two possible responses to this depend on how we interpret "one baptism." Some base their interpretation on the grouping they see in the seven "one things" in Ephesians 4:4-6." TARGET="_blank">Ephesians 4:4-6. The first three form a group: one Body, one Spirit (Who formed the Body), one hope (belonging to the Body, see 1:18). The next three form a group: one Lord (Whom all obey), one faith (by which all have trusted Christ or one body of revealed truth which all keep by obedience), one baptism (by which all have expressed their union with Him). The last is one God and Father of all. The first may be positional (what God has done), the second practical (what we are to do), the third theological and sums up the previous groups. If we accept this interpretation, the one baptism is water baptism which God has ordained for every believer in this age.

There may be reason, however, to view the one baptism as the baptism of the Spirit. The words, "There is" at the beginning of verse 4 are supplied by the translators. The words may obscure the connection of verses 4 through 6 with verse 3. Paul is expanding his statement, "the unity of the Spirit." At Pentecost, the Spirit formed a unique entity that had never existed before. That unity, the subject of the mystery (ch 3), is composed of both Jews and Gentiles (ch 1, 2). In these verses, Paul sums up the positional teaching of the previous chapters. He uses it as the pivot on which he bases his practical exhortation ("endeavoring to keep . . .").

The one Lord is the One in Whom all are united and, anticipating the rest of the epistle, Whom all are to obey. The one faith is the revealed body of truth, now including the mystery regarding the Church. The one baptism is the one event that formed the Body. Apart from this interpretation, Paul would be speaking about the unity of the Spirit without mentioning when the Spirit formed it. If that is the interpretation of "one baptism," in these three verses (vv 4-6), Paul is dealing with our position (what God has done for us). That baptism will never be repeated and does not take place when a believer is saved. The Lord said it would take place not many days after He was with His disciples (Acts 1:5)." TARGET="_blank">Acts 1:5). Paul teaches that water baptism expresses our union with Christ (Romans 6:4, 5)" TARGET="_blank">Romans 6:4, 5) and it is our practical responsibility to be baptized. Further, the Lord associates baptism with discipleship and the message of the gospel in this age (Matthew 28:19, 20;" TARGET="_blank">Matthew 28:19, 20; Mark 16:15, 16)." TARGET="_blank">Mark 16:15, 16). He also indicates that the believer is responsible to be baptized and that is done not by the Spirit but by those who "go," "make disciples," "baptizing them," "teaching them" (Matthew 28:19, 20)." TARGET="_blank">Matthew 28:19, 20).

D. Oliver
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What is a Nazarene?

How are we to understand the words in Matthew 2:23" TARGET="_blank">Matthew 2:23 “He shall be called a Nazarene”?

Some connect them with the Nazarite vow, but how did that depend on living in Nazareth?

The exact words quoted are not to be found verbatim in any particular Old Testament Prophet, and the evangelist does not assert so much, but only, as it seems, that the sense of his quotation “was spoken by the prophets.” The phrase cannot refer to the Nazariteship of the Lord, because His consecration was not on the line of the Jewish vow of the Nazarite. He was not a Nazarite in the literal sense, and had He been, that would not have depended on His living in Nazareth. Indeed, this interpretation may be ruled out, for the words both in Hebrew and Greek are different—that for Nazarite being “Nazir” or “Nazeiraios,” whereas an inhabitant of Nazareth is generally “Nazöraios” or else (e.g., Mark 1" TARGET="_blank">Mark 1: 24 or Luke 4:34)" TARGET="_blank">Luke 4:34) “Nazarênos.” Some have thought the reference is to Nazareth, as a despised place, which would tally so well with our Lord’s name of Nazarene, which certainly conveyed the thought of reproach. However this may be, the more probable interpretation seems to be that which connects the words of Matthew with such a passage as Isa. ii. i, “There 8hall come forth a rod out of the stem of Jesse, and a Netzer (Branch) shall grow out of his roots.” The name “Nazareth” is probably derived from Netzer, from the bushes and shrubs which were a feature of the landscape, a fact that would thus recall the prophetic name.

W.H.

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Will believers reign on the earth in the Millennium?

To whom does "us" and "we" refer in Revelation 5:10," TARGET="_blank">Revelation 5:10, "And hast made us unto our God kings and priests: and we shall reign on the earth"?

The manuscripts used in Darby’s translation, for instance, change "we" to "them" and omit "us." The sense of the passage, therefore, is that the Lamb has made those He redeemed with His blood (verse 9) kings and priests to God; those redeemed ones will reign on the earth. We need not be upset to learn that, in subsequent years, scholars found more reliable manuscripts than those used for our beloved Authorized Version. God’s truth stands immutable: "For ever, 0 Lord, Thy word is settled in heaven" (Psalm 119:89)." TARGET="_blank">Psalm 119:89). The manuscript changes are very minor and, as in this passage, affect no doctrine, but only our understanding of the passage.

D. Oliver
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Is the "fear of death" no longer satanic in its origin?

This page was adapted from an answer at Truth and Tidings Magazine by David Oliver.

Satan used Adam as the instrument to bring death into the world (Romans 5:12)." TARGET="_blank">Romans 5:12). So it may be said the Satan is the origin of death in the world. The fear of death, though, has human origins. However Satan can use it effectively as his tool.

The verse, therefore is not making a difference between those who lived before Christ and others who were born after the cross. It would be incorrect to say that believers or unbelievers in times before Christ were more afraid of death. However, it is correct to say that we have a much clearer understanding of Eternity and life after death. We should anticipate heaven more than even the greatest saints of the Old Testament.

D. Oliver

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Who is the friend of the Bridegoom (John 3:29)?

Who is the friend of the Bridegoom (John 3:29)" TARGET="_blank">John 3:29)?

The friend of the Bridegroom does not represent a group of people but is a designation for John the Baptist. In verses 27-34, John contrasts himself to Christ. Among the several contrasts is the one in verse 29. Christ is the Bridegroom; John is the friend of he Bridegroom. "He must increase, but I must decrease" verse 30 indicates that increasing greatness belongs to the Bridegroom, but the friend of the bridegroom has a passing and fading role.

This is a cultural reference. The fiend of the bridegroom assisted the Jewish groom by making the prior arrangements for his marriage. He brought the couple together. Perhaps the reference in is verse to Johns standing and hearing the bridegroom paints the picture of the best friend of the groom waiting at the bride's home for the arrival of the groom.

All of this is telling. John's water baptism (John 1:26)" TARGET="_blank">John 1:26) prepared the people for the coming of the Bridegroom. Christ's baptism with the Spirit (John 1:33)" TARGET="_blank">John 1:33) brings the Church, the Bride (Ephesians 5:32)" TARGET="_blank">Ephesians 5:32) into view.

D. Oliver
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Is the collection a part of the worship at the breaking of bread?

Is the collection a part of the worship at the breaking of bread?

The context of Hebrews 13:13-17," TARGET="_blank">Hebrews 13:13-17, including confessing "His name" (v. 15, JND), is the assembly (Matthew 18:20)." TARGET="_blank">Matthew 18:20). "To communicate" (verse 16) is the same word translated "a certain contribution for the poor saints" (Romans 15:26)" TARGET="_blank">Romans 15:26) and is closely related to "no church communicated with me as concerning giving and receiving" (Philippians 4:15)." TARGET="_blank">Philippians 4:15). Therefore, Hebrews 13" TARGET="_blank">Hebrews 13 links offering "the sacrifice of praise" (verse 15) and sacrifices of our finances (verse 16). Offering sacrifices is priestly and those who brought their sacrifices are called worshipers (Hebrews 10:1, 2)." TARGET="_blank">Hebrews 10:1, 2). Therefore when holy priests offer up spiritual sacrifices (1 Peter 2:5)," TARGET="_blank">1 Peter 2:5), they are worshiping. This is equally true of audible and inaudible expressions and of financial offerings.

D. Oliver
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Do animals have spirits?

Does Ecclesiastes 3:21" TARGET="_blank">Ecclesiastes 3:21 teach that animals have spirits?

Ecclesiastes is inspired, but records the thoughts of men "under the sun," ideas derived without the benefit of divine revelation. For instance, "the earth abideth for ever" (1:4) is deemed true only when the scriptures are ignored. We cannot, therefore, base doctrine on the statements of Ecclesiastes. Furthermore, the varied translations of this verse, "Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?" leave some questions as to its meaning. These statements may be merely what was commonly accepted in Solomon’s day. Five of the first six times "living soul" is used in Genesis 1" TARGET="_blank">Genesis 1 and 2, it refers to animals ("living creatures," 1:20, 21, 24, 30; 2:19; see also Job 12:10)." TARGET="_blank">Job 12:10). What distinguishes men, though, is that the Lord God "breathed into his nostrils the breath of life; and man became a living soul" (2:7) Adam was formed uniquely by God, Who is spirit and directly "breathed" life into him. God’s creative purpose was to make man capable of relating to Himself (1:26; 3:8). This requires that man be a spirit being, for "God is a Spirit: and they that worship Him must worship Him in spirit..." (John 4:24)." TARGET="_blank">John 4:24). The creation, until what is introduced in Genesis 2:7," TARGET="_blank">Genesis 2:7, was material. This indicates that animals are totally material, their body and soul being no different. The soul gives individuality; for man, that involves a spiritual and eternal identity, but only a material and temporal identity for animals. Paul’s statement that our bodies - without our soul and spirit - are "soulish" (literally "natural," I Corinthians 15:44)" TARGET="_blank">I Corinthians 15:44) may support this.

As to an animal’s "spirit," the word is often translated "breath." Its context determines its meaning. "The breath of life" is used of both man (Genesis 2:7)" TARGET="_blank">Genesis 2:7) and animals (6:17; 7:15, 22), but the first is from God and is therefore spiritual, imparting life; the second is physical, indicating what has breathe and is therefore living. This is likely the best way to understand any thought of "spirit" in the animal creation.

D. Oliver
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What is the main thrust of Matthew 18?

What is the main thrust of this passage?

"For" at the beginning of verse 20 indicates that this verse provides the reason for the previous teaching.

How does the Lord provide for the protection of His "little ones?" Is there a place where righteousness reigns? What authority does it have? How will it be able to make right decisions?

The church (v. 17) is the place where His own find ultimate protection. There they can be preserved, corrected, and restored to Him (vv. 15-17). The church is to be a place of impartiality where justice prevails. It has divine authority (v. 18). Obeying His infallible Word and humbly depending on God for guidance (v. 19), it carries out God's will.

The reason for this is because He dwells there ("there am I"). This is not merely stating that He is present when believers are together. The church (v.17) has the character of the House of God (1Ti 3:15)." TARGET="_blank">1Ti 3:15). This is the place of His administration, the "gate of heaven" (Gen 28:17)." TARGET="_blank">Gen 28:17). Here heaven and earth are united in carrying out the will of God (Mat 6:10; 18:18)." TARGET="_blank">Mat 6:10; 18:18). When the King reigns on earth, He will be the One in Whom this administration centers (John 1:51)." TARGET="_blank">John 1:51). Anticipating that, He administers through His own, by His Word, on behalf of His own where two or three are gathered to His name. Here He protects His own and maintains heaven's righteous standard.

This verse is a powerful statement, giving God's view of an assembly.

D. Oliver
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