Does once-saved-always saved give permission to sin?

Doesn't teaching eternal security give license to sin?

Part of the reason for John's first epistle is to refute the false notion that since believers know God spiritually, they can freely sin physically. John shows that life from God cannot be characterized by sin. "Whoever has been begotten of God does not practice sin, because His seed abides in him" (1 John 3:9," TARGET="_blank">1 John 3:9, JND). Divine life imparted at salvation precludes a life of sin. Paul asked. "Shall we continue in sin, that grace may abound" (Romans 6:1)" TARGET="_blank">Romans 6:1)? He shows that our new standing in Christ (6:1-14), our new service, not to sin but to righteousness (6:15-23), and our new supply of power by the indwelling Spirit (8:1-16) preclude a Christian from living under the power of sin.

D. Oliver

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Should I help match my friend with a girl friendl?

Is matchmaking helpful, wise, and Scriptural?

No. Cultural means of bringing a man and woman together differ widely. Our Western ways wouldn’t countenance a father’s sending his servant to find a wife for his son, as Abraham did for Isaac. As different as that scenario was, the common denominator is in the servant’s words, "I being in the way, the Lord led me" (Genesis 24: 27)." TARGET="_blank">Genesis 24: 27). The most important factor in bringing believers together is God’s leading. Matchmaking is God’s work. He is much wiser and more able in this work than we. Better than parents and closest friends, He knows what matching personality will most effectively contribute to His plans for each one.

Well-intentioned matchmakers may injure one or both of the "matched" individuals. The more God-honoring approach is to pray faithfully for both the man and woman involved.

D. Oliver
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Can telling the truth be wrong if it hurts someone?

How can I protect others when, by telling the truth, I will create problems for them?

Never be a talebearer who betrays a confidence or volunteers to tell what has not been asked: "A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter" (Proverbs 11:13)." TARGET="_blank">Proverbs 11:13). More likely, the issue is. "how may I avoid speaking truth when it will be unkind to another?" Lying or denying truth are clearly not options. Even selectively telling part of the truth is dishonest if it leaves a different impression upon the one who asked. You may suggest the questioner speak directly with the individual involved if he must know about the matter. You may also suggest that he consider the matter from that person's perspective. In that light, the truth may not be as detrimental to the other person. "Men do not despise a thief, if he steal to satisfy his soul when he is hungry" (Proverbs 6:30)." TARGET="_blank">Proverbs 6:30). They do not excuse theft but they understand the thief!

J. Slabaugh

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Should a Christian celebrate the Passover?

Should a Christian celebrate the Passover?

The Jewish holiday of Passover commemorates the Exodus of the children of Israel from their slavery in Egypt. Moses commanded the people to choose a lamb, prepare it with bitter herbs and apply the blood to the doorposts and lintel of the doors of their houses. Those Egyptians who chose not to participate in this ceremony, lost their first born sons at midnight. Pharaoh then permitted the people of Israel to leave the country. Jewish homes still celebrate the Passover today with some changes to the original details of the meal as recorded in Exodus 11" TARGET="_blank">Exodus 11 and12.

The New Testament says that Christ is the fulfillment of the Passover event (1 Corinthians 5:7-8)" TARGET="_blank">1 Corinthians 5:7-8) and that Christians should recognize the spiritual significance of the feast of Unleavened Bread, which immediately precedes the Passover.

There are some Christians who not only see the spiritual lessons of Christ’s salvation prefigured in the Passover, they also wish to celebrate the Passover in all of its details. They say that the Passover is a cultural event. Continuing the supper allows Jewish believers to retain their cultural heritage and at the same time embrace Christ as their savior. A second reason for a Christian to celebrate the Passover is to use the event as an evangelism tool to explain the gospel to Jewish friends.

A Christian may choose not to celebrate the Passover based on the teaching of the Epistle of Hebrews. The whole point of the Book of Hebrews is that Christ is the fulfillment of the law. All Old Testament rituals were mere shadows of the coming Promised Messiah. We should leave all old practices now that they have become obsolete. Hebrews 13:10-13" TARGET="_blank">Hebrews 13:10-13

10 We have an altar, whereof they have no right to eat which serve the tabernacle.

11For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.

12Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

13Let us go forth therefore unto him without the camp, bearing his reproach.

14For here have we no continuing city, but we seek one to come.

The “Last Supper” of the Lord Jesus and his disciples was a commemoration of the Passover of Moses. It was the last time to be practiced before Christ introduced the New Covenant. (Matthew 26:28)." TARGET="_blank">Matthew 26:28). The epistles never command us to remember the Passover, but to break bread remembering the death of Christ (1 Corinthians 11:23-34)." TARGET="_blank">1 Corinthians 11:23-34).

If a believer chooses to celebrate the Passover, he should be fully aware that there is no sanction for it in the Bible. However, it would be wrong for another believer to condemn him for doing so. Colossians 2:16-17" TARGET="_blank">Colossians 2:16-17 and Romans 14:5" TARGET="_blank">Romans 14:5 say that believers are free to conduct celebrations of Sabbaths and other holidays.

Shad David Sluiter

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What is the consequence of not serving others?

What is the consequence of not serving others?

To a servant mind (Philippians 2:5)," TARGET="_blank">Philippians 2:5), meeting the needs of others is a way of life. Human nature being what it is, the absence of a servant mind introduces "strife and vainglory" (rivalry and conceit, ESV) (v 3) into the assembly. It creates a dead, difficult-to-define, negative atmosphere that causes the disenfranchised to go elsewhere and children to turn from the gospel. The existence of the assembly in Philippi was endangered because of the lack of a servant mind. By adopting a servant mind, the believers were to "work out" the salvation of the assembly (v 12). Only by this means could the believers be effective Christian witnesses in the community. Failure to serve others is totally foreign to the heart of God and therefore is destructive to testimony, personal growth, and gospel outreach.

D. Oliver
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How are deacons recognized and acknowledged?

How are deacons recognized and acknowledged?

Paul addressed all the saints, the bishops (overseers), and deacons at the opening of his letter to the Philippians (verse 1). Perhaps the murmurings and disputings (2:14) and the friction between former servants (4:2, 3) necessitated this reminder that God entrusts deacon service to some saints. Each serves in his sphere without jealousy, not aspiring to recognition and a title, but serving with a focus on his work entrusted to him by the Lord. Deacons are known by their work.

Overseers guide the assembly to entrust particular service to those who are proving themselves (1 Timothy 3:10)" TARGET="_blank">1 Timothy 3:10) by doing public deacon work (as in verse 1, the word "office" is an unsupported and unfortunate addition). This includes those responsible to preach the gospel, open Bible Readings, and minister at assembly ministry meetings. These serve as deacons. Likewise those whose full time is devoted to such work are deacons of their assembly.

Keep all officialism outside the assembly! "Deacon" is not a badge to be worn; deacon service is a responsibility to be fulfilled (Colossians 4:17)." TARGET="_blank">Colossians 4:17).

D. Oliver

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Is it possible that the Lord

Is it possible that the Lord’s brothers were only half brothers?

The idea that Joseph had sons before he married Mary or that those referred to as His brothers were merely His close relatives does not satisfy all the statements of Scripture. The term "brothers" in the New Testament is clearly used to refer to those with common parentage (Matthew 20:20, 24)," TARGET="_blank">Matthew 20:20, 24), nationality (Acts 22:1)," TARGET="_blank">Acts 22:1), and spiritual life (Romans 1:13)." TARGET="_blank">Romans 1:13). There are no clear cases of its use for close family relationship apart from common parentage.

In addition, the references to the Lord’s sisters (Matthew 13:56;" TARGET="_blank">Matthew 13:56; Mark 6:3)" TARGET="_blank">Mark 6:3) must refer to those who shared a common parentage. In the New Testament, the word "sisters" is only used in that way or for those who are related spiritually - which are not cousins or half brothers..

Most conclusively, Psalm 69" TARGET="_blank">Psalm 69 is messianic (vv. 4, 9, 20, 21); "My mother’s children" (v. 8) reproached Him, "for neither did His brethren believe in Him" (John 7:5)." TARGET="_blank">John 7:5).

James, Joses, Simon, Judas, and His sisters were the children of both Mary and Joseph.

D. Oliver
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How can Old Testament believers be saved by believing in Jesus?

How were Old Testament people saved. What did they understand about Christ and His sacrifice?

Statements like John 3:36, 14:6," TARGET="_blank">John 3:36, 14:6, Acts 4:12" TARGET="_blank">Acts 4:12 and I Timothy 2:5" TARGET="_blank">I Timothy 2:5 allow us to infer from Scripture that it is impossible to be saved apart from the work of Christ and personal faith in Him. That inference is justified by the clear teaching of Romans 3:25,26." TARGET="_blank">Romans 3:25,26. The statement "the remission of sins that are past through the forbearance of God" is linked with the propitiatory death of our Lord Jesus. He was the foreordained Lamb. His death was a certainty in the purposes of God and enabled God, in His forbearance, to forgive sin in light of a coming Calvary (Psalm 32:1)." TARGET="_blank">Psalm 32:1). It is wonderful to think of the Spirit of God gently dealing with a devout Hebrew who was searching for God and wondering what the significance of the many sacrifices was. I Peter 1:10," TARGET="_blank">I Peter 1:10,11 refers to those who searched diligently for the meaning and time of the fulfillment of prophecies relating to salvation. Imagine Daniel's awe when it was revealed to him that Messiah would be "cut off!" Many of those Old Testament believers could join us in singing, "O wondrous hour when God to me, a vision gave of Calvary."

E. Higgins

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Was the descent at the time of Pentecost gradual?

Was the descent at the time of Pentecost gradual?

If the question refers to the coming of the Spirit at Pentecost, the answer is in verses 2 to 4 of Acts 2" TARGET="_blank">Acts 2: "And suddenly there came a sound from heaven as of a rushing mighty wind, … And they were all filled with the Holy Ghost." With unexpected suddenness (Strong’s Dictionary), the sound filled the house, divided tongues (ESV) appeared and rested on the believers, the Holy Spirit filled them, and they spoke in tongues.

However, perhaps the question addresses the descent or decline of Israel’s place of privilege. During the period covered in the Book of Acts, the gospel went "to the Jew first and also to the Greek" (Romans 1:16)." TARGET="_blank">Romans 1:16). In Ezekiel’s visions, the glory of the Lord gradually moved away from the temple, the land, and the nation. The Lord did not rush to withdraw from His people. The prophet received the message of judgment before the glory departed, but God carried out the judgment with apparent reluctance, which is both instructive and touching. So during the book of Acts, Israel’s removal from its position of privilege took place gradually. The Lord had announced it before the cross, and made it clear that the reason was the slaying of the beloved Son (Matthew 21:33-43)." TARGET="_blank">Matthew 21:33-43). He taught that after He ascended back to heaven, the nation would seal its doom by sending after Him the message, "We will not have this Man to reign over us" (Luke 19:12-14)" TARGET="_blank">Luke 19:12-14) and by declining the invitation of the King’s messengers (Matthew 22:1-7)." TARGET="_blank">Matthew 22:1-7). The same leaders who plotted the death of Christ sent their message of determined rejection ("We will not have this Man . . .") back to heaven when they stoned Stephen (Acts 7)." TARGET="_blank">Acts 7). They imprisoned and beat the messengers (ch 5). They proved that their slaying of Christ was not accidental; they were not manslayers (Deu 19:1-4)," TARGET="_blank">Deu 19:1-4), but, as Stephen said (Acts 7:52)," TARGET="_blank">Acts 7:52), were murderers (Deuteronomy 19:11, 12)." TARGET="_blank">Deuteronomy 19:11, 12). They had no refuge from the sword of judgment. As the gospel spread from Jerusalem to Rome in Acts, the Jewish leaders affirmed the nation’s rejection of Christ and His messengers, although individual Jews were saved.

The nation rejected Christ and His kingdom when they crucified Him. As the gospel spread, the nation’s rejection of the message spread; the pall of darkness and blindness (Romans 11:25)" TARGET="_blank">Romans 11:25) settled over Israel. With apparent reluctance, God gradually removed the place of privilege from the nation that had rejected His Son. That generation crucified the King and therefore would not share in His kingdom. That was settled before the beginning of Acts. During Acts, God gradually removed their place of privilege as the message went from Jerusalem to Rome. After the end of Acts, the army came from Rome to Jerusalem to destroy the city (Matthew 22:7)." TARGET="_blank">Matthew 22:7). The decline was gradual, but the result inevitable.

D. Oliver
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Should a Christian wife work outside the home?

Is it right for a wife to be employed outside of the home?

Some have taken the expression, "keepers at home" (Titus 2:5)" TARGET="_blank">Titus 2:5) to mean staying at home. M. R. Vincents "Word Studies in the New Testament" disagrees with this and indicates it means of the household." There is support for translating the expression "workers at home." The other words in this series of descriptions are moral characteristics: discreet; chaste; good. The verses surrounding it are primarily the same. Rather than a command for a woman to stay at home, Paul seems to be addressing her character. In a similar setting in 1 Timothy 5:13, 14," TARGET="_blank">1 Timothy 5:13, 14, where young women are to "guide the house," this responsibility is a preservation from idleness, wandering from house to house, and being a busybody. Wholesome character in a young wife will keep her focus on her responsibilities in the home. The principle of 1 Timothy 2:15" TARGET="_blank">1 Timothy 2:15 likewise directs a sister to her domestic cares. If, therefore, a sister manages her home (1 Timothy 5:14)" TARGET="_blank">1 Timothy 5:14) and cares for her children (1 Timothy 2:15)," TARGET="_blank">1 Timothy 2:15), working outside her home does not violate the teaching of these passages. Her industriousness is commendable. She is carrying on the traditions of the virtuous woman of Proverbs 31" TARGET="_blank">Proverbs 31 and joins that noble sister who with her husband, was a tentmaker.

On the other hand, a sister who places equal or greater value on her career than on her home and family has stepped outside Scriptural guidelines.

D. Oliver
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