Were Old Testament believers born again?

All believers in any dispensation are born again. Without the new birth, no one can see the kingdom of God (John 3:3)." TARGET="_blank">John 3:3). The Lord teaches there must be a new life to enter the kingdom of God, whatever the dispensation (John 3:5)." TARGET="_blank">John 3:5). Abraham, Isaac, and Jacob and all the prophets will be seen in the kingdom of God (Luke 13:28)." TARGET="_blank">Luke 13:28). Abraham and Moses knew God in an intimate way. John 17:3" TARGET="_blank">John 17:3 teaches that knowing God requires eternal life (being born again).

J. Abernathy

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What happens if an assembly is slow or mistaken in recognizing an elder?

What happens if an assembly is slow or mistaken in recognizing an elder?

Elders are fallible humans, as is the individual who thinks they are mistaken. If that individual knows facts of which the elders are not aware, he should graciously inform them. He must also recognize that self-seeking may cloud his perception.

Otherwise, the examples of Saul and David help us. Samuel anointed Saul, an unprofitable leader. Saul reflected the condition of a people who wanted to imitate other nations and valued stature and strength above spirituality. Saul’s leadership was detrimental to Israel and to David personally. Psalm 12" TARGET="_blank">Psalm 12 expresses David’s sorrow due to such unrighteous rule. The response therefore of godly believers to perceived mistakes in recognizing elders is two-fold: self-searching (recognizing that everyone in an assembly shares some responsibility for its faulty spiritual condition)and supplication (God is their only recourse).

Every person who assumes leadership will answer to God for that responsibility. David did not rebel against Saul nor did he count it proper to harm or embarrass Saul. God will deal with the wrong man in leadership. Meanwhile, David trusted the Lord his God (1 Samuel 30: 6)" TARGET="_blank">1 Samuel 30: 6) when the path of God’s purpose for him seemed hopelessly delayed (27:1). David was not the king until God united His people to make him king (2 Samuel 2:4)." TARGET="_blank">2 Samuel 2:4). Until that time, God was at work in David.

The biblical response in these circumstances is waiting on God and submitting to Him and to the individuals God holds accountable for leadership (Hebrews 13:17)." TARGET="_blank">Hebrews 13:17).

D. Oliver
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What does the Bible say about celebrating Christmas?

Be the first to give an answer to this question. Write an answer in the comment section below. Please provide your name and if you have a website or blog, be sure to include the URL and email address in your answer.

Answers will be reviewed.

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Does a difference in age matter between husband and wife?

Does a difference in age matter for believers considering marriage?

"The husband is the head of the wife" (Ephesians 5:23)" TARGET="_blank">Ephesians 5:23) and is therefore responsible to provide leadership in this relationship. The wife, while submitting to this leadership which God has established, is her husband’s "helpmate" (Genesis 2:18," TARGET="_blank">Genesis 2:18, JND) or "counterpart" (YLT). She is not subservient, for a wife and husband are equal partners, "heirs together of the grace of life" (1 Peter 3:7)." TARGET="_blank">1 Peter 3:7).

If the woman is several years older, her greater emotional maturity and wisdom, developed through the experiences of life, make it more difficult for the man to lead. If the man is considerably older, his leadership may become controlling, inconsistent with the relationship of a husband and his "counterpart." Admittedly, the initial difference in maturity is not always as great as the difference in age, especially when the younger person is over 40.

When a relationship begins to develop between a couple whose ages differ considerably, they should give special attention to the way in which leadership develops between them. If the difference in age causes them to assume roles outside the boundaries God has designed (the man as leader, the woman as counterpart), the couple is wise to quickly discontinue their relationship. Violating God’s design produces a troubled relationship.

It’s fair to consider that later a sizeable age difference may cause the younger spouse premature aging, bereavement, and loneliness.

D. Oliver
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Seed Sowers Videos

SeedSowers Videos are memory books from the Mexican short missions trips by the Seed Sowers Organization.

There are two locations to find these videos online:

Yahoo videos for SeedSowers 2009 Veracruz and 2010 Obregón
YouTube videos for SeedSowers 2004 Chihuahua, 2005 Hermosillo, 2006 Hermosillo, 2007 Guadalajara .

You can see the detials about upcoming trips at www.seedsowersonline.com

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To what does the "healing" (Isaiah 53:5) refer?

To what does the "healing" (Isaiah 53:5)" TARGET="_blank">Isaiah 53:5) refer?

The spiritual condition of Israel in Isaiah 1:5," TARGET="_blank">Isaiah 1:5, 6 is an untreated disease that increases its corruption. They would not listen to God Word and be healed (6:10). John cites this passage in his gospel (12:40), perhaps hinting that the sign miracles, in John, foreshadow God’s healing of the nation in the future. That healing is mentioned often in Isaiah (30:26; 57:18, 19) and embraces the spiritual well-being and wholeness ("peace," 53:5) into which the Lord will bring them when He returns. At that time, a "saved nation" (Romans 11:26)" TARGET="_blank">Romans 11:26) will welcome the Savior they rejected and exclaim, "With His stripes, we are healed."

D. Oliver
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What is the sin of "railing"?

What is railing as referred to in 1 Corinthians 5:11" TARGET="_blank">1 Corinthians 5:11?

In practice, the issue of railing has been one of the most difficult problems to handle. The accusation of railing has been abused at times. An answer to this question requires great care and the fear of God.

The noun translated "railer" in 1 Corinthians 5:11" TARGET="_blank">1 Corinthians 5:11 is used in only one other passage (1 Cor. 6:10)." TARGET="_blank">1 Cor. 6:10). The related noun, "railing," appears twice in 1 Peter 3:9" TARGET="_blank">1 Peter 3:9 ("not rendering . . . railing for railing") and once in 1 Timothy 5: 14," TARGET="_blank">1 Timothy 5: 14, translated "speak reproachfully." The related verb is always translated "revile" in its four uses (John 9:28;" TARGET="_blank">John 9:28; Acts 23:4;" TARGET="_blank">Acts 23:4; 1 Cor. 4:12;" TARGET="_blank">1 Cor. 4:12; 1 Pet. 2:23)." TARGET="_blank">1 Pet. 2:23). The other related word is translated "reviled again" (1 Pet. 2:23)." TARGET="_blank">1 Pet. 2:23).

A blending of the meanings given by various language helps (Vine, Thayer, Strong, Moulton and Milligan, and Kittel) and commentators indicates that railing is abusive, insulting language intended to wound, vilify, and defame another. It is persistent, purposeful character assassination.

Railing may involve some degree of truth (John 9:28;" TARGET="_blank">John 9:28; 1Tim. 5:14)," TARGET="_blank">1Tim. 5:14), but is directed in a derisive, destructive way. In Acts 23," TARGET="_blank">Acts 23, Paul understands that when the Scriptures forbid speaking evil of a ruler (v. 5), this includes railing (or reviling, v. 4). Therefore, although evil speaking may not be railing, all railing is evil speaking. The use of this family of words (railer, railing, revile) in the Septuagint (the Greek translation of the OT) adds another element to its meaning. The uses include hatred (Gen. 49:23)," TARGET="_blank">Gen. 49:23), striving or chiding - expressing disapproval (Ex. 21:18; 17:2, 7;" TARGET="_blank">Ex. 21:18; 17:2, 7; Num. 20:3, 13;" TARGET="_blank">Num. 20:3, 13; Deu. 33:8)," TARGET="_blank">Deu. 33:8), slander (Pro. 10:18)," TARGET="_blank">Pro. 10:18), brawling (25:24), and contention (26:21; 27:15). This seems to add the thought of contentiousness to the meaning of railing.

Contrasting with most of the other sins in the passage (1 Cor. 5:11)," TARGET="_blank">1 Cor. 5:11), railing requires a subjective judgement (made by spiritual leaders) as to when its continued practice constitutes the offender a railer.

D. Oliver
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Is there help when I fail in my thought life?

Is there help when I fail in my thought life?

Failings need not produce hopelessness, for "I can do all things through Christ which strengtheneth me" (Philippians 4:13)." TARGET="_blank">Philippians 4:13). Therefore, despite our failure, we have a Savior who can deliver us from sin's power. Resolving the problem through human determination or methods is inadequate. If the means is not spiritual, the result won't be spiritual.

"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). Immediate confession of wrong thoughts restores communion with the Lord, which provides the strength needed to withstand temptation. Confession is not a process that strengthens our resolve; it is an immediate return to normal Christian living.

Trying to force wrong thoughts from the mind only makes the problem worse, reinforcing wrong thinking. Replace wrong thinking with right thinking. Turn to Christ. Enjoy the wonderful contrast He is to all our miserable failures.

D. Oliver

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What is binding Satan?

Binding Satan

Ministers who try to deliver people from problems often speak of binding Satan or binding a sickness or binding poverty or binding some other problem. A prayer to “bind” Satan usually takes the form of something like this:

“In the name of Jesus of Nazareth, the Son of God, I come against you, Satan, the Prince of Darkness to bind you, paralyzing your power, forbidding you to come near this person and influencing her thinking. I demand that you leave her immediately!”

By “binding” Satan, claims are made to be able to paralyze Satan or silence him or forbid him from influencing a person. As powerful as this commanding prayer may sound, it is unscriptural. Nobody in the history of the Bible ever spoke to Satan this way, nor are we commanded to speak to him like this. We resist Satan by teaching and obeying the truth of the Bible.

For a more detailed answer see the question:

Do Christians have the ability or the authority to bind Satan?

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Did Isaiah say a virgin would give birth?

Is there any good ground for the change, advocated by some, of the word “virgin” In Isaiah 7:14" TARGET="_blank">Isaiah 7:14 to “young married woman” or “young woman of marriageable age”?

I believe “virgin” can be shown to be the true rendering, along several lines of proof. It is significant that those who propose this change are mostly of Modernist tendencies. Such men deny the miraculous in general, and would gladly get rid of the Virgin Birth of our Lord, and create a discrepancy between Matthew 1:23" TARGET="_blank">Matthew 1:23 and our verse. Gesenius, the well-known author of the Hebrew and Chaldee Lexicon, a man with a strong Modernistic bias, says, “The true meaning of ‘almäh, (“virgin” in Isaiah 7:14)" TARGET="_blank">Isaiah 7:14) is a girl of marriageable age, with no special reference to her unspotted virginity, which is expressed,” he affirms, “by another word, bethulah”; but that moral purity is surely taken for granted, unless definite proof is alleged to the contrary. He adds, “almãh is used of a youthful spouse recently married”; but the only place he quotes to prove this is the verse in question, Isaiah 7:14," TARGET="_blank">Isaiah 7:14, where he wants to rule out the other meaning, and thus begs the question. He also
quotes Canticles 6. 8 to prove his point, but as virgins (‘almöth) are distinguished there from wives and concubines, we may ask what they do stand for, if not for unmarried girls of unspotted character? Gesenius admits, moreover, that his word bethfflah is sometimes clearly used of a woman newly married, e.g., in Joel i. 8. If that word had been used in Isaiah 7:14" TARGET="_blank">Isaiah 7:14 he might still have found a loop-hole, and have quoted Joel to show that even “bethfflãh was not conclusive. God, however, has raised up to oppose Gesenius a man of equal scholarship, namely, Dr. S. P. Tregelles, of humble evangelical faith, and also of European reputation as a Hebraist. He translated Gesenius’ Lexicon from the German, and has added notes in brackets to neutralise, where necessary, the bias of the Lexicon. The following note by Dr. Tregelles occurs under “‘almãh”: “Gesenius’ object in view in seeking to undermine the opinion, which would assign the signification of virgin to this word, is clearly to raise a discrepancy between Isaiah 7:14" TARGET="_blank">Isaiah 7:14 and Matthew 1:23." TARGET="_blank">Matthew 1:23. Nothing which has been stated (i.e. by Gesenius earlier in the article) does, however, really give us any ground for assigning another meaning.. . . ‘Almãh in the Punic language signifies virgin.
The absolute authority of the New Testament is, however, quite sufficient to settle the question to a Christian.” We may refer here to the words of Matthew 1:23" TARGET="_blank">Matthew 1:23: “Now all this was done that it might be fulfilled, which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which is by interpretation, God with us.” The Evangelist uses the ordinary Greek word, “parthenos,” for “virgin,” used too in Luke 2:27," TARGET="_blank">Luke 2:27, of the Virgin Mary. The Greek Version, the Septuagint, does sometimes translate the word “‘almãh” otherwise than by “parthenos,” but here in Isa. 7. 14," TARGET="_blank">Isa. 7. 14, where as Tregelles points out “it must to their minds have occasioned a difficulty,” they translate by the same word that we have in the Gospels. We may suppose these learned Jews—the translators of their own Scriptures—knew at least as much of Hebrew and Greek as Modernist scholars. Matthew does not appear to have quoted from the LXX, so is an independent witness. We do not, however, in any case, need even the authority of God-fearing scholars. This is a question in which “a wayfaring man, though a fool, shall not err.” Let us look at the other occurrences of the word, “‘almãh,” in the Old Testament. It is used in Genesis 24:43" TARGET="_blank">Genesis 24:43 of Rebecca—the prospective wife of Isaac. The other word, “bethülãh, occurs in verse i6, as we might say “virgin” or “maid” indiscriminately. Miriam, in Exodus 2:8," TARGET="_blank">Exodus 2:8, is called an “‘almh,” and she was clearly not a young married woman, but a maiden. This suits, too, in Proverbs 30:19." TARGET="_blank">Proverbs 30:19. Canticles 10:3 seems to demand the sense of virgins, as also chap. 6. 8, as we have seen. Psalm 68:25" TARGET="_blank">Psalm 68:25 we may take as neutral; we cannot affirm the damsels to be virgins, though they might have been. Then there is another consideration. The name to be given to the child—”Emmanuel,” “God with us”—goes a long way to justify the translation of “virgin” by our Translators and Revisers, as such a birth demanded extraordinary concomitant circumstances. The context, too, favours the same conclusion. Jehovah had offered Ahaz any sign he might choose to ask—”in the depth or in the height” above, that is anything comparable with the drying up of the Red Sea or the Jordan, or on the other hand, with Joshua’s long day. When Ahaz refused, the prophet replied, “The Lord Himself shall give you a sign. “Behold a* (literally “the”) virgin shall conceive and bear a son, and shall call his name Emmanuel.” Clearly God’s sign would be something extraordinarily arresting. How else would the Eternal Son of God enter into manhood except in the womb of a Virgin? The birth of a son to a young married woman, far from being an arresting sign, would not be a sign at all, but the most atural of events.

W.H.

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