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Do Christians need to obey Old Testament laws?

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.

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Should I forgive my brother if he refuses to repent?

In light of Matthew 18:21-22" TARGET="_blank">Matthew 18:21-22 and Luke 17:3, 4," TARGET="_blank">Luke 17:3, 4, is a Christian bound to forgive another Christian only if he repents?

Every offended Christian ought to be willing to forgive another Christian whether or not the offender repents. God loves to forgive. Being followers of God (Ephesians 5:1)," TARGET="_blank">Ephesians 5:1), we ought to be ready to forgive, too. Psalm 86:5" TARGET="_blank">Psalm 86:5 states, "For Thou, Lord, art good, and ready to forgive."

An unforgiving spirit produces bitterness and ruins Christian life. The apostle Paul exhorted, "Let all bitterness ... be put away from you...: And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you" (Ephesians 4:31, 32)." TARGET="_blank">Ephesians 4:31, 32).

When a believer recognizes that he has offended another, he should attempt to restore the enjoyment of fellowship with his offended brother. Sometimes, however, a Christian may not even be aware or feel - that he has offended another. In such a case, a spirit of forgiveness on the part of the Christian who has been hurt will enable him to lay aside the hurt without ever raising the matter. Love "thinketh no evil" (1 Corinthians 13:5)" TARGET="_blank">1 Corinthians 13:5) means love keeps no record of evil; thus, Christian love will lay a matter to rest - and forget it - without raising the issue or demanding repentance (1 Peter 4:8)." TARGET="_blank">1 Peter 4:8).

J. Beattie

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Does Matthew 18:20 apply only to "our assemblies"?

Does Matthew 18:20" TARGET="_blank">Matthew 18:20 apply only to "our assemblies"?

That is looking at the truth backwards. In this passage, the Lord informs us that a church (v 17) is His dwelling place (v 20). As such, He gives it authority to administer His wishes (v 18). So it is the Lord Who determines which group is His dwelling place. This truth doesn’t belong to "us." It is God’s universal truth. Some may "claim" the verse, but that doesn’t make them an assembly.

We learn from this passage some of the privileges and responsibilities of an assembly. Wherever God has worked and planted assemblies, they do not become "part of us." They are the Lord’s, purchased with "the blood of His Own." Wherever He has gathered believers to His name, they are His dwelling place and act with His authority. We do not have a monopoly on this truth, but it should be clear that any groups to which this applies will be building according to the same pattern we are seeking to follow.

David Oliver
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Printable Cryptograms

Printable Cryptogram Puzzle Maker

Printable Cryptogram Puzzle Maker is a program that allows you to turn a phrase, such as a verse from the Bible or a quote from a famous speech into a printable word cryptogram worksheet.

Click here to go to step one of the printable word search puzzle page.

Instructions for the Printable Cryptogram Puzzle maker

1. Type in a famous phrase or select a verse from the Bible to make into a cryptogram puzzle.
2. The Cryptogram Puzzle maker will automatically encode the message using a random letter substitution algorithm. You may also choose to modify word spacing to make the cryptogram harder.

3. The third step is simply to view the printable cryptogram worksheet and print it.

Hints:

If your phrase does not make a very good printable word scramble, try adding a few more words to the sentence. The cryptogram puzzle program needs between 5 and 15 words. Phrases that have common words such as "the" "is" "or" "an" "and" etc. are useful starting points for decoding a cryptogram.

In addition to the printable cryptogram puzzles, you can make

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Is the "prophetic view" of Revelation two and three an interpretation or an application?

Is the "prophetic view" of Revelation two and three an interpretation or an application?

The conditions described in the seven letters John distributed were actual literal conditions existing in seven specific churches. This is primary in interpreting these letters. On that basis, the letters teach assembly truths either by statement or principles. Unless we have divine authority for doing differently, we look for only one interpretation of a passage. When a New Testament writer cites an Old Testament passage, he invariably treats that passage consistent with its accepted interpretation.

These letters to the seven churches, however, come with divine authority for a second interpretation. First, the command to write the book came from the First and the Last (1:17). That title comes from the Lord’s statements in Isaiah (41:4; 44:6; 48:12) in which He asserts He is the First, who determined His counsels before any creation existed. Only He can communicate His counsels (44:6, 7). He is the Last, who will have the "last word," completing the counsels He has communicated. When He commands John (Revelation 1:19)" TARGET="_blank">Revelation 1:19) to record what he has seen (chapter 1), what is (chapters 2 and 3), and what "shall be hereafter" (chapters 4-22), all three sections communicate His counsels which He will complete. "What is," therefore, communicates truth about the future.

Second, "these things" in the expression "the things that are about to come after these things" (1:19, YLT) refers back to its nearest antecedent, "the things that are." When John records "after these things" (4:1 YLT), he indicates that "the things that are" continue right up until the events of chapter 4 which correspond to the Rapture.

Third, the Lord refers to "the mystery of the seven stars" (1:20). A mystery is truth that can only be known by divine revelation (Ephesians 3:3, 5)." TARGET="_blank">Ephesians 3:3, 5). Grammatically, the mystery is related to what went before it (v. 20). What follows, namely the identification of the stars as angels and the lampstands as churches, is hardly the full unfolding of the mystery.

This leads to the conclusion that a second and equally valid interpretation of the seven letters is the "prophetic view."

D. Oliver
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What does "for as the days of a tree are the days of my people" mean?

What is the meaning of God’s message in Isaiah 65:22" TARGET="_blank">Isaiah 65:22?

"They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands" (Isa 65:22)." TARGET="_blank">Isa 65:22). This echoes from the beginning of Israel’s national history in their land. The sins of the idolatrous inhabitants of the land rose to such a level that God removed them and gave it to Israel (Genesis 15:7, 16)." TARGET="_blank">Genesis 15:7, 16). When they went into that land, they received cities they didn’t build, houses they didn’t fill, wells they didn’t dig, and vineyards and olive trees they didn’t plant (Deuteronomy 6:11)." TARGET="_blank">Deuteronomy 6:11). Because of God’s judgment, the previous tenants built and didn’t inhabit, and planted but didn’t eat the fruit. God warned His people that disobeying Him would bring a curse; they would build a house and not dwell in it and plant vineyards and not eat the grapes (28:30), because invaders would oppress and spoil them (v 29).

As the decades of their disobedience mounted, they suffered tastes of this from invading armies, as in the days of Judges. Eventually, the Babylonian army carried them away captive and they suffered the full weight of the curse; their houses and vineyards were left for their captors to enjoy. During their captivity, the Lord pointed to a future day when He would regather them, judge their enemies, and cause His people to dwell safely in their land (Ezekiel 25, 26)." TARGET="_blank">Ezekiel 25, 26). They would build houses, plant vineyards, and dwell there with confidence. That promise has not yet been fulfilled, but will be during the coming earthly reign of Christ. They would no longer be disobedient and never again suffer from invaders.

The passage in Isaiah 65" TARGET="_blank">Isaiah 65 includes this blessing, but extends it. The context deals with the longevity God’s obedient people will enjoy during those thousand years (Isa 65:20)." TARGET="_blank">Isa 65:20). Even if no enemy invaded their land in the past, death would eventually intervene and someone else would live in their house and eat from their vineyards. In that future kingdom, where believers have God’s law written on their hearts, even death will not dispossess them of houses and lands. Their days will be lengthened to the age of trees, which generally outlive animal life. Horticulturalists indicate that some of the olive trees presently standing in Jerusalem’s Garden of Gethsamane were there when the Lord agonized in the garden’s dust.

The result would be prolonged enjoyment of their labors, for their days would be long on the land which the Lord gave them (Exodus 20:12)." TARGET="_blank">Exodus 20:12). The verse then assures their security (no dispossession), longevity (no death), and felicity (no departure).

D. Oliver
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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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What do we do when an overseer assumes one-man ministry?

What do we do when an overseer assumes one-man ministry?

A spiritual approach is the only way to resolve a spiritual problem. The resolution of this issue must come from the presence of God. If the Lord uses a believer’s help in this situation, the believer will obtain the needed help in God’s presence (Hebrews 4:16)." TARGET="_blank">Hebrews 4:16). Prayer is our first recourse. Pray for the brother as his loving helper; don’t pray "against" him. Cultivate a positive, sincere, godly relationship with him. Appreciate whatever wholesome motivation he has. Discourage criticism; it will not help. By patiently waiting on the Lord, learn from Him what will be the most effective means to help the brother and communicate God’s concern to him. God’s means of helping the brother will not destroy or belittle him, but will produce through the correction a better man than he was before.

D. Oliver
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Why is the Breaking of Bread inseparable from an assembly?

Why is the Breaking of Bread inseparable from an assembly?

Breaking bread is a testimony (1 Corinthians 11:26)." TARGET="_blank">1 Corinthians 11:26). Unlike baptism, being honest, witnessing to individuals, and many other Christian behaviors, breaking bread in remembrance of the Lord is not an individual responsibility but a responsibility shared with others. Like unity (1 Corinthians 1)," TARGET="_blank">1 Corinthians 1), discipline (1 Corinthians 5)," TARGET="_blank">1 Corinthians 5), headship (1 Corinthians 11)," TARGET="_blank">1 Corinthians 11), the functioning of varied gifts (1 Corinthians 12)," TARGET="_blank">1 Corinthians 12), defending doctrine (1 Corinthians 15)," TARGET="_blank">1 Corinthians 15), collective giving (1 Corinthians 16)," TARGET="_blank">1 Corinthians 16), and spreading the gospel (Acts 13:1-3)," TARGET="_blank">Acts 13:1-3), remembering the Lord is part of assembly testimony.

In addition, the breaking of bread expresses a fellowship (1 Corinthians 1:9; 10:16)." TARGET="_blank">1 Corinthians 1:9; 10:16). When all believers in an assembly take their part from the bread, they express that the assembly is one, as a body is (10:17). This truth affects their relationships (11:29-34; 12:25, 26) and how varied gifts function (12:14-25, 27).

Remembering the Lord in the Breaking of Bread is therefore impossible apart from an established assembly whose testimony is consistent with the scriptural truths which the fellowship holds in common with one another and the Lord Himself.

D. Oliver
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