What does "whosoever is born of God doth not commit sin" mean?

What does "whosoever is born of God doth not commit sin" mean?

In his first epistle, John refutes false teaching about the distinction between the spiritual and physical realms. By classifying everything physical as sinful, false teachers dissociated the believer's body from his spirit. This implies that as long as a believer's spirit is enlightened, his bodily behavior is irrelevant. John contends that our relationship to God requires behavior consistent with God's revealed character.

Some have thought that I John 3:9" TARGET="_blank">John 3:9 should read, "Whatsoever is born of God doth not commit sin," meaning that what God has produced in us (a nature?) is incapable of sinning. This interpretation would play into the hands of John's protagonists. That would indicate either that a believer is an enlightened spirit without sin in a body that sins or that his spirit doesn't practice sin, but his body does. John is teaching that the believer is one entity; his spirit and body are not independent parts. The believer is "born of God."

The key word is "commit," meaning a child of God cannot practicing sinning. Sinning cannot characterize one who is born of God because God is light. The epistle teaches that God's family will display likeness to the Father. A believer - not merely his body - still has the capability of sinning (1:8) and commits acts of sin (1:10); sin cannot, however, characterize him internally or externally.

D. Oliver
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How can I live at peace when my brother and I disagree?

Can believers live together peaceably when they differ on some personal issues of Christian living about which both have strong emotions?

Yes, we can because the Lord enjoined it (Mark 9:50)," TARGET="_blank">Mark 9:50), but only by applying Scriptural teaching to ourselves. The crux of the matter is not the right or wrong of another believers actions. Our behavior toward others is as important as their obedience to Christ. Another believers disobedience to truth doesnt justify our disobedience to the Lords command to love and serve our brother (John 13:34, 35)." TARGET="_blank">John 13:34, 35). Showing him patiently and scripturally "a more excellent way" is loving service. Even when motivated by a desire to uphold truth, behavior directed against another believer denies significant truths.

Lowliness (regarding ourselves) and forbearance (regarding others) accompany the wisdom that produces peace (Ephesians 4:2, 3;" TARGET="_blank">Ephesians 4:2, 3; James 3:17)." TARGET="_blank">James 3:17). Peace with my brother doesnt depend on his obedience to the Lord or on my obedience to my brother, but on my obedience to the Lord (Proverbs 16:7)." TARGET="_blank">Proverbs 16:7).

D. Oliver
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Is the purpose of marriage only to bear children?

Did God establish different roles for man and woman merely for the purpose of their bearing children?

Forming Eve (Genesis 2:22)" TARGET="_blank">Genesis 2:22) was God's climactic act in creation. This anticipates giving Christ His Bride (John 17:24;" TARGET="_blank">John 17:24; Ephesians 5:32)." TARGET="_blank">Ephesians 5:32). Nothing is dearer to the heart of the Son. No work of the Godhead will ever surpass this. Differing roles not only enable procreation, but also display the relation of Christ to His Church. Also, the headship of man over woman parallels the headship of Christ over man (1 Corinthians 11:3)." TARGET="_blank">1 Corinthians 11:3). Since this relates to the eventual subjection of all things to God (1 Corinthians 15:28)," TARGET="_blank">1 Corinthians 15:28), the roles of man and woman express very precious truths. We do well to cherish and uphold these in an unbelieving world.

D. Oliver

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Why is the issue of homosexuality important to Christianity?

Biblically speaking, why is such teaching important?

We are facing what every generation faces. The world will always challenge the authority of Scripture. The skill with which the enemy engages the battle constantly increases.

At issue are foundational truths. Is God the Creator or are we cosmic accidents? Does morality exist? Does society or does a wise God determine ethics? Are social institutions a Creator’s design or merely human expedients for survival? Is headship an outmoded tradition or God’s design for the honor of His Son as Savior and Superintendent of every divine purpose? Is marriage merely one possible way of experiencing gratifying emotions or is it the design of God to portray the beauty of His eternal purpose for His Son and the church?

Valid scientific studies show the human benefits of these traditional values; inevitably, other studies purport to contradict this. Ultimately, the authority of God’s Word is the bulwark of these and all truths.

If we understand the subtlety, boldness, and vigor of the attack, we must respond. Positive teaching that establishes these truths is primary. We cannot assume that affirming these truths is superfluous. Clearly, defining the nature of the sin of homosexuality is not an overreaction.

D. Oliver
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When the behavior of some in the assembly is disrespectful or irreverent, how can I be helpful to th

When the behavior of some in the assembly is disrespectful or irreverent, how can I be helpful to them?

Drinking coffee or talking on cell phones during meetings (as reported by the questioner) is a discretionary matter. To be fair, though, I don't think any elders in any assemblies I have visited would consider either of these behaviors appropriate during an assembly meeting.

In part, those who do these things may be trying to create an accepting atmosphere in which visitors will feel welcome. While this has value, a clear principle from Scripture has a prior claim: "Holiness becometh Thine house, O Lord, forever" (Psa 93:5). "Holy and reverend (revered, awesome [ESV], terrible [JND]) is His name" (111:9b). Since His name is associated with His assembly (Mat 18:20)," TARGET="_blank">Mat 18:20), its character regulates the gatherings. "God is not the author of confusion (disorder, unruliness)" (1Co 14:33)," TARGET="_blank">1Co 14:33), therefore "Let all things be done decently and in order" (dignity, see Strong's) (v 40). Behavior that lacks propriety and orderliness becoming to the presence of the Lord has no place in God's assembly.

Three suggestions, then, may enable a believer to be helpful in such circumstances. First, do not let the behavior of others either shape your behavior (Rom 12:2" TARGET="_blank">Rom 12:2a) or distract you from honoring the Lord (Psa 71:14, despite circumstances). Second, keep a right spirit, not becoming bitter against those whose behavior concerns you (Ephesians 4:31, 32)." TARGET="_blank">Ephesians 4:31, 32). Third, communicate your concerns in a way that is positive and edifying (v 29b). If your communication is not likely to be helpful, say nothing, but find a way through prayer and waiting on the Lord to express your thoughts.

D. Oliver
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Would assembly-sponsored summer camps be helpful?

Would assembly-sponsored summer camps be helpful?

The New Testament provides us with all the teaching God intended for the functioning and service of the local assembly. One cannot find any teaching or references to assembly-sponsored summer camps in Scripture. The primary activity in summer camps has been recreational, rather than spiritual. A number of such camps do have campfire gospel messages for the young people every evening. The campfire environment tends to have an emotional impact on young people. Unfortunately many children and teenagers, who have vacationed at church-sponsored summer camps, have made campfire professions which have turned out to be false. Such professions have often hindered them from coming to Christ until they have given up their false professions and admitted they were lost. It would be much safer and more profitable to hold daily children's meetings or Gospel meetings for teenagers in a manner that would reach their hearts and consciences rather than their emotions. Summer camps are very common in the evangelical, denominational religious world. God warns His people both in the Old Testament and in the New Testament of the danger of copying the practices of the religious world around us. This has always resulted in a gradual drift from God's plan for His people and eventual discipline from the hand of God.

A. Joyce

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Does the Bible say "Where there's life there is hope"?

In Ecclesiastes 9: 4," TARGET="_blank">Ecclesiastes 9: 4, we find these words :—“For to him that is joined to all the living there is hope, for a living dog is better than a dead lion.” Does this teach that there is hope as long as life remains?

Solomon beholds all the work of God (Ecclesiastes 8:16)" TARGET="_blank">Ecclesiastes 8:16) and desires to understand what God is doing, but not even a wise man can fathom it (i.e., by his natural intelligence). God must make it plain, as He did His WAYS unto Moses (Psalm 103:7)." TARGET="_blank">Psalm 103:7). But of one thing he is sure, that the righteous and wise are in God’s hand (Ecclesiastes 9:1)." TARGET="_blank">Ecclesiastes 9:1). But judged by all they see before them (i.e., by the sight of the eyes), no man can gauge whether love or hatred is his, because, by the fact of sin being in the world, one event—death_comes to all, righteous and wicked, religious and irreligious. Surely that is an evil thing. I think that verse 4 only emphasises this evil—an inevitable death. For while there is life there is hope, “for a living dog”—an unclean animal in the Oriental and Biblical view—”is better than a dead lion”—the king of beasts. When Solomon wrote, many problems now revealed were unsolved. “Jesus Christ had not yet brought life and immortality to light through the Gospel.” But none the less, the Ecclesiastes is a true revelation from God of the workings of man’s mind, so that man may know himself.
WH.

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What does "only begottn Son" mean?

Some say that the word translated, “only begotten”, in such phrases as, “The only begotten Son which is in the bosom of the Father” (John 1:14)," TARGET="_blank">John 1:14), merely means, “beloved,” and should be so translated especially in all passages relating to the Eternal Son—the Second Person of the Divine Trinity.

Do you think this is so?

My own conviction is other, though I know esteemed brethren who maintain it. I doubt indeed if such an opinion would ever have been broached, had it not been for the mistaken notion that to apply such a term as “only begotten” or even “begotten” to our Lord in a past eternity, necessitates the thought of a time before the begetting, and therefore must infringe on the eternity, and therefore on the true Deity, of the Son. This, however, is only so, if we insist on defining and explaining Divine relations by the human, whereas, the latter are the vaguest shadows of the Eternal and Divine: as soon measure the fixed stars with a foot-rule. The same objection applies to the terms “Father” and “Son”. Such terms do imply priority and subsequency in earthly relations, but there cannot be priority or the reverse in the case of Eternal Persons.

The same objection would apply to the epithet, “the Word,” for does not such a term necessitate to our minds a time before the word was uttered, and when consequently the word had no existence? was reading only the other day two writings, one by a denier of the Deity of the Son, the other by a denier of His Eternal Sonship, who both refused to believe, because their minds forsooth could not comprehend the possibility of such things. There must be no unsolved mysteries to this type of person, though one wonders how such can believe at all in the God of Revelation, for surely His existence is beyond their comprehension. Such might also lay to heart the limitation imposed by the Lord Himself, “No man knoweth the Son save the Father.” However, to return to those who, while holding firmly the Eternal Sonship of Christ, yet refuse the term “only begotten,”* and substitute for it “well-beloved.” This is indeed a secondary meaning springing, as we see, directly from the primary, forwho is more beloved than an only child? Now although “only-begotten” is the literal translation of the Greek word, it would be permissible, under certain conditions to abandon this—the etymological meaning—if usage justified it. But if the predominant usage agrees with the original philological meaning, then we must keep to that.

That this is the case here, can, I think, be clearly shown by a reference to our three chief sources of information (not to mention Latin ecclesiastical writers who translate—uni-genitus “only begotten”)—the Hebrew Scriptures, the Septuagint Greek version, and the New Testament. (a) The Hebrew word, “yahidh,” occurs twelve times in the Old Testament, and is translated in A. V.: twice, “my darling”; margin “only one” (Psalm 22:20; 35: 17);" TARGET="_blank">Psalm 22:20; 35: 17); twice “desolate” or “solitary” (Psalm 25:16;" TARGET="_blank">Psalm 25:16; Psalm 68:6);" TARGET="_blank">Psalm 68:6); once “only beloved” (Proverbs 4:3);" TARGET="_blank">Proverbs 4:3); and six times “only son” (Genesis 22:2, 12, 16," TARGET="_blank">Genesis 22:2, 12, 16, of Isaac; Jeremiah 6:26." TARGET="_blank">Jeremiah 6:26. Amos 8:10," TARGET="_blank">Amos 8:10, and Zechariah 12: 10);" TARGET="_blank">Zechariah 12: 10); and “only child” (Judges 2:34," TARGET="_blank">Judges 2:34, of Jepthah’s daughter); and with all these the R.V. agrees. (b) The Septuagint translates the two Genesis, the Proverbs, and the three prophetic occurrences by “beloved,” and the remaining five by “only child” or “son” (monogenës). It may be added that the LXX in their translation of Genesis 22:2" TARGET="_blank">Genesis 22:2 have, “thy loved son, whom thou lovest,” the tautology of which translation might alone have raised a doubt as to its correctness. (c) In the New Testament the word “mono- genes” occurs nine times: once of Isaac (Hebrews 11:17)" TARGET="_blank">Hebrews 11:17)t and thrice of only children (Luke 7:12;" TARGET="_blank">Luke 7:12; Luke 8:42;" TARGET="_blank">Luke 8:42; Luke 9:38)," TARGET="_blank">Luke 9:38), and five times of the Son of God (John 1:14, 18;" TARGET="_blank">John 1:14, 18; John 3:16-18" TARGET="_blank">John 3:16-18 and 1 John 4:9)," TARGET="_blank">1 John 4:9), translated in each case both in A.V. and R.V. as “Only Begotten.” Lest anyone should imagine that this is the ordinary word for “beloved”, when applied to the Lord, I would mention the significant fact that on the two occasions on which the Father bore audible witness from heaven to the Lord as His beloved Son (Matthew 3:17;" TARGET="_blank">Matthew 3:17; Matthew 17:5)," TARGET="_blank">Matthew 17:5), He does not use the word we are considering (monogens), but the ordinary word for “beloved” (agapetos). Surely these two occasions would have been specially suitable for the use of the word “only-begotten,” if the Lord’s Sonship depended, as is falsely taught in some quarters to-day, on His incarna tion.

W.H.

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How should a woman respond to a husband's immoral beharvior?

For an assembly couple, what is a wife's responsibility when she knows her husband's behavior has adversely affected the assembly's testimony?

Such behavior requires correction. If mentioned in 1 Corinthians 5" TARGET="_blank">1 Corinthians 5: fornication, covetousness, idolatry, railing, drunkenness or extortion, the sin requires her husband to be put away from the fellowship. Loyalty or love for her husband must not interfere. If the wife has clear proof of his wrong behavior and fails to make it known to the elders, she becomes an accessory. Consider Ananias and Sapphira in Acts 5" TARGET="_blank">Acts 5: By urging her husband to confess the matter, she promotes an easier solution than going to the brethren herself. If he will not do so, her higher duty is to her Lord. "We ought to obey God rather than men" (Acts 5:29)." TARGET="_blank">Acts 5:29).

If it is a lesser matter, such as unbecoming speech or business practices, she need not act condescendingly when she encourages him to repent and make things right with those affected.

J. Slabaugh

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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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