Could you explain "captivity to the law of sin," Romans 7:23?

Could you explain "captivity to the law of sin," Romans 7:23" TARGET="_blank">Romans 7:23?

Four laws are in the passage.

   1. "The law of God" is spiritual, holy, just, good (verses 12,14), While the law cannot justify (3:20), in chapter 7 Paul demonstrates that the law cannot sanctify.
   2. "The law of my mind" (verse 23) consents that the law of God is good (verses 16, 18).
   3. "The law of sin" is a principle which opposes the expression of God's law in the life (verses 17-20), even though the inward man delights in it (verse 22), and the mind of the individual willingly desires to comply with it. Frustration and failure confront him at every turn. Thus hedged in, he finds himself taken "into captivity" as a prisoner of war by this sin principle in his members. The problem lies within self: "but I am carnal, sold under sin" (verse 14). Carnal self cannot be controlled by even a spiritual law. Deliverance is found alone through the resources of the risen, glorified Jesus Christ our Lord (verse 25).
   4. "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death" (8:2).

W. Skates

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Should I seek marital counseling outside of the church?

Is it best to go for marital counseling outside the assembly.

Believing that the assembly is the Lord's flock (Acts 20:28)" TARGET="_blank">Acts 20:28) and that He provides shepherds to care for the sheep, we expect believer's spiritual needs to be met within the assembly. To find spiritual help outside the assembly, especially in a matter so important as resolving marital difficulties, does not allow the Lord to provide the care He desires for His sheep. This places a serious responsibility on the shepherds. "All the counsel of God" (Acts 20:27)" TARGET="_blank">Acts 20:27) in assembly teaching will include scriptural teaching on marriage relationships. Watching for the souls of the believers (Hebrews 13:17)" TARGET="_blank">Hebrews 13:17) includes being aware when marital problems exist. Scriptural shepherding will give believers confidence that confidential, sensitive, and competent help is available. On occasion, shepherds may recognize that problems involved in a marriage go beyond spiritual problems. Physical, mental or emotional issues may require professional help outside the assembly. Where possible, such help should come from those whose principles are consistent with the assembly's. Any factor that causes a couple to hesitate in seeking help when needed is potentially disastrous and dishonoring to the Lord.

D. Oliver

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How can we apply Matthew 18 to interpersonal problems?

How can we apply the teaching in this passage to interpersonal problems?

Some principles from this passage apply to resolving an interpersonal problem. However, because all Scripture is "God-breathed" (2 Tim 3:16)," TARGET="_blank">2 Tim 3:16), the application of this passage must be in harmony with the truth in all the Scriptures (Psa 119:160).

If this passage teaches us how to pursue the redress of wrongs against us, it stands alone in the New Testament. When a brother wrongs us, the Lord teaches us to convince him of his wrong (Luke 17:3, 4)." TARGET="_blank">Luke 17:3, 4). If he repents, we are to forgive, even when his expressed repentance seems questionable. Apart from that, the New Testament teaches us to be kind, forbearing, forgiving, and concerned toward those who wrong us (e.g.: Co 6:7)." TARGET="_blank">Co 6:7)." TARGET="_blank">1 Co 6:7)." TARGET="_blank">Co 6:7). In fact, the remainder of Matthew 18" TARGET="_blank">Matthew 18 advocates unlimited forgiveness and shows how inconsistent it is for those whom God has forgiven to exact redress for wrongs others do to them.

In light of this, several limitations guard how these verses apply to resolving interpersonal disputes. First, the primary goal is gaining the brother. To use this passage to demand redress (v. 28) violates the clear statements of the Lord (vv. 22-35).

Maintaining these truths balances the application of this passage to interpersonal problems.Focus on the purpose: to gain your brother. Keep it private: "between thee and him alone." Many personal, family, and financial issues should never be repeated to the church. They will create factions among believers. If the matter does not affect the testimony of the assembly or clearly cross a moral boundary God has established, it is not an assembly issue. Perhaps the strongest limitation in applying this passage is that it presents a one-sided problem. Only one party has sinned. That is hardly ever (never?) the case in interpersonal problems; both have in some way contributed to the wrong. In the presence of the Light of the World, the Holy One to Whom nothing is hidden, he that is without sin in his relationship problems, let him cast the first stone at his erring brother.

D. Oliver
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Should a friend mediate between me and someone who has offended me?

In Matthew 18:16," TARGET="_blank">Matthew 18:16, what is the role of the "two or three witnesses," and are they related to the "two" in verse 19 or the "two or three" in verse 20?

The two or three witnesses seem to do more than merely "witness," since the Lord Jesus adds, "if he shall neglect to hear them These accompanying brethren seem to make an appeal along with the offended brother, and subsequently bear witness to the failed attempts at reconciliation and the apparent intransigence of the offender. When this man’s rebellion extends to failure to "hear the church," discipline must be carried out. Heaven’s authority is behind the action of the assembly, for it is carrying out the mind of God (verse 18). It is perhaps part of their exercise for the offending man’s recovery that is motivating the praying brethren in verse 19, where it is interesting to note again the link between heaven and earth - this time displaying God’s response to the spiritual exercise of these brethren. An assembly’s authority and power - including its actions of "putting away" and receiving back - are based on its character as gathered to His Name (verse 20) and representing our Lord Jesus in this world.

E. Higgins
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Was Judas present at the institution of the Lord

WAS JUDAS PRESENT

Was Judas present at the institution of the Lord’s Supper?

This is a much debated point, on which godly men have differed, so one would hesitate to dogmatise. Before giving what I believe to be the correct answer, I would say that the anxiety to prove that Judas was not present seems to rest on the false assumption that his presence would sanction to-day the admission of the ungodly to the Lord’s table. I believe this to be an entire mistake. Judas was a professed disciple of the Lord and one of the twelve apostles. He had passed all the tests and was apparently the most trusted of all by his fellow apostles, though the Lord knew from the beginning that he was a devil and would betray Him (John 6:64, 70)." TARGET="_blank">John 6:64, 70). He did not, however, use His omniscience to expose Judas before the time, in fact not till he had irretrievably committed himself. His presence then at the Lord’s table would no more justify the reception of those known to be ungodly, than his being sent forth to preach would sanction the sending forth of the ungodly for this purpose. Matthew 26:25" TARGET="_blank">Matthew 26:25 seems to shew he was present up to the institution, and verse 26 begins, “As they were eating.” That is, the passover was not yet formally over; is it conceivable then that Judas would have left the room thus prematurely, as he must have done, to bar his being present at the institution of “the supper”? However, whether he did or not is not clearly stated in this Gospel, nor yet in Mark 14:22." TARGET="_blank">Mark 14:22.

It is true that before that, the Lord had said plainly that the traitor would be found “among them that dipped with Him in the dish”; and He had said to Judas, “Thou has said,” in answer to his query, “Master (not Lord) is it I?” which for very decency’s sake he must have felt bound to make, lest he should draw attention to himself by his silence (Matthew 26:25)." TARGET="_blank">Matthew 26:25). But this was probably only to Judas’ ear, who sat next to Him. This must not be confounded with the Lord’s definite sign to John, in answer to what I believe was his subsequent question, “Lord who is it?” “He it is to whom I shall give a sop, when I have dipped it.” This revealed definitely to John the name of the traitor, and he alone narrates the incident (John 13:26, 27)." TARGET="_blank">John 13:26, 27).

When we come to Luke’s Gospel we have a definite statement which must be allowed to have its influence, and I believe, its determinative influence with us. After the Lord has instituted the supper of remembrance, He immediately adds, “But, behold the hand of him that betrayeth me is with me on the table.” The force of this definite statement is met at once by some who assert that Luke does not give us things in historic, but in moral order. Certainly there is a measure of truth in this, though it can not mean that the historic order in some detailed account by Luke is never to be followed, but only has weight when Luke gives us an order of events (as he does, e.g., in the last journey to Jerusalem) which seems to clash with the other Gospels. But what moral order is concerned in such a statement as that of our Lord? (Luke 22:21)." TARGET="_blank">Luke 22:21). It would seem to be going out of the way to introduce confusion, rather than moral order, unless we are to take it literally. If Matthew and Mark had clearly stated that Judas had left before the supper was instituted, then such an argument might have force, and Luke’s testimony be discounted. John 13" TARGET="_blank">John 13 does not seem really to help us, as there is no hint that Judas went out before the first “breaking of the bread,” for nothing is said of it. He did go out when the Lord had given him the sop and that was, I believe, after he had par- taken to his own condemnation of the bread and the wine, symbols of that very body and blood, of which by his betrayal he became guilty.

W.H.

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Does God grant the believer the desires of his heart?

Does God grant the believer the desires of his heart?

"Delight thyself also in the Lord; and He shall give thee the desires of thine heart" (Psalm 37:4)" TARGET="_blank">Psalm 37:4) promises this. The promise, though, has a condition, "Delight thyself also in the Lord."

Faith is the result of the work of God in our souls. After all, why is faith being tried (James 1:3)" TARGET="_blank">James 1:3)? God is strengthening our faith. Therefore, when we ask for the desires of our heart, if that request results from what we have learned about God through His Word and through the trials He allows for our learning, He grants it. If our requests come from our own desires for comfort, self-fulfillment, pride, or whatever, they are not of God, not of faith, and not promised an answer.

Sometimes our God waits for us to rearrange our priorities. For example, a man might view marriage as a way to help him avoid inconveniences and overcome weaknesses. Through experience with God, he learns that the eternal value of a wife is to enable him to fulfill God's will, to learn more of God's ways, and to become more like Christ. When that adjustment of priorities takes place, he is actually looking for a different woman than he was at first. Now he is thinking in keeping with God's will. Now the desire of his heart is God's desire.

D. 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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How do we know that we have God

How do we know that we have God’s full revelation to us?

Hebrews 1:1-2" TARGET="_blank">Hebrews 1:1-2 informs us that God’s revelation through various instruments and in varying parts has been fulfilled and finalized in the coming of His Son.

If anything further remains to be written, it must stem from His personal teachings and must have his personal authority. Before going back to heaven, the Lord previews the Spirit-inspired writing of the gospels - and Acts, their sequel (John 14:26)," TARGET="_blank">John 14:26), the epistles which amplify His teachings (16:13a), and the Revelation (16:13b). Significantly, this final book includes a curse on anyone who adds to that book (Rev. 22:18)." TARGET="_blank">Rev. 22:18).

Although not all agree with this interpretation, Paul clearly states that the gifts of knowledge and prophecy will become outdated by the coming of "that which is perfect," or complete (1Co. 13:9, 10)." TARGET="_blank">1Co. 13:9, 10). The gifts of the New Testament apostles and prophets (12:8-10a, including "discerning of spirits" and 28) were initial and were unnecessary when the writing of the Word of God had been completed.

In contrast to the existing 66 books of the Bible, recognized as canonical within the first century of their writing, the apocryphal books affixed to the Old Testament were added by the Council of Trent in 1545. Their addition was part of an attempt to combat the Protestant emphasis on the teaching of God’s Word. Other attempts to add to the Scriptures are equally distinct from the inspired volume.

D. Oliver
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Was Mount Moriah the same place as Calvary, the place of the crucifiction?

Was the mountain in the land of Moriah, upon which Isaac was offered, the mountain on which our Lord was crucified?

It is important to notice the exact wording of Scripture. Abraham was told to go “INTO THE LAND OF MORIAR” and offer Isaac there “UPON ONE OF THE MOUNTAINS WHICH I WILL TELL THEE OF,” so that the exact place is unknown. Probably the principal height was Moriah, and the scene of Genesis 22" TARGET="_blank">Genesis 22: one of the lower spurs of the mountain. Mount Moriah or Zion is actually at Jerusalem, and in 2 Chronicles 3:1" TARGET="_blank">2 Chronicles 3:1 we learn that Solomon’s temple was there. Now, it is nowhere said in Scripture that Calvary was a mountain, or even a “green hill,” but is simply called “a place.” But then it must be remembered that the whole of Jerusalem and its suburbs is a mountainous district. We read of “the mountains round about Jerusalem” (Psalm 125:2)," TARGET="_blank">Psalm 125:2), so that though our Lord was crucified outside Jerusalem, and not actually on Moriah, it MAY have been the spot where Isaac was offered. All the verbs of John 8:6" TARGET="_blank">John 8:6 are in the aorist tense, and thus connect Abraham’s joy with a special incident, when “he rejoiced to see the day of Christ.” And he called the name of the place “Jehovah-Jireh” i.e. “in the mount of the Lord it shall be seen.” The word, “mount,” is the Hebrew for “mountain” (har), and includes a mountainous district, properly describing “the place called Calvary.” However, we must not be too dogmatic on the point raised.

W.H.

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Should a young person seek the counsel of parents and elders about dating?

Should a young person seek the counsel of parents and elders about dating?

In cultures where elders or parents do not arrange a couple’s marriage this is important. The influence of a society that discounts the permanence of marriage will test the strength of a Christian marriage. Finding the right partner is a crucial choice and must be made carefully, yet marriage is a life-long commitment of two who generally have no experience in making such a momentous choice.

How wonderful that Christians have a wise heavenly Father to guide them by means of prayer and His Word! It is never too early in Christian life for a believer to submissively ask the Lord if and whom he should marry (1Pe 5:7)." TARGET="_blank">1Pe 5:7). In addition, wise Solomon tells us twice that "In the multitude of counselors there is safety" (Pro 11:14; 24:6)." TARGET="_blank">Pro 11:14; 24:6). Parents and elders ought to be people a young person respects for their wisdom and experience. Friends who are both spiritual and objective are also good candidates for inclusion in the "multitude of counselors." The brother and the sister in Christ who begin to keep company are each responsible before the Lord to determine His will for them in this matter (Rom 14:12)." TARGET="_blank">Rom 14:12). They cannot make their choice merely on either the advice of respected counselors or the conviction of their "dating partner" that their relationship is the Lord’s will. The input of others, however, should be weighed carefully, prayerfully, and as objectively as possible. The choice to date is not an irreversible choice, but believers should not make that choice lightly. To be kind and fair to each other, they should choose to spend time together only if each one would consider the other to be a reasonable candidate for marriage. The insights of trusted counselors can be helpful in assessing the prospective partner’s spirituality, personality, capabilities, habits, reliability, family background, and overall compatibility.

Years before dating is an issue, parents and elders can cultivate a relationship with these believers that will foster trust and enable effective and helpful communication in this important area. Before their children are thinking about dating, parents can promote family discussions that will help their children recognize important features they should weigh when thinking of a relationship with prospective marriage partners.

D. Oliver

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