The Moral Glories of Our Lord

• About this site

Joel Hovey

• About this site

John Dennison

• About this site

Sarah Stickfort

• About this site

Marta Shutt

• About this site

Should I be baptized again as an adult if I was baptized as a baby?

• About this site

WTB - Want to Buy - Christian Website or your website based on the Bible, Sunday school, prayer, Bible study or related topic.

If you have a website that has been useful for sharing the Bible with the Internet audience but now find it difficult to maintain, please contact us at using the Contact link on the left.

Information we would like to know about your site:

1) Costs.  How much are you asking to sell your site for?

2) Value.  A website is valuable not for it's design, but for it's traffic. We are interested in buying a site that has some value in its assets such: established time online (more than one year), has some traffic (100 or more visits per day), some quality inbound links from other internet sites (such as dmoz or yahoo directory),  some subscribers in a mailing list, and some search keywords that are in the first 10 results of Google, Yahoo or Bing (MSN).

3) History.  Tell us about your site. Why and when did you create it? What makes you decide to no longer operate it?

GospelHall.org is a Christian website whose mission is to share the message of the Bible as God's Word.  Any websites that we aquire are operated on this understanding.

Shad Sluiter

• About this site

• About this site

• About this site

How should an assembly of God act, according to the Scriptures, in the case of a member who has married a Roman Catholic?

To us it may seem worse that a professed Christian should marry a Roman Catholic, than that one should marry an unconverted Protestant; and generally it means much more in the way of trouble in the flesh to the one concerned. But we have to remember that, from the point of view of the Scriptures, and of the principle involved, the one act is as wrong as the other; and whatever may be said as to the assembly’s attitude in the case mentioned in the question, would be applicable in the other case also. Not only so, but since the evil in the act is that of being “unequally yoked together” (2 Corinthians 6" TARGET="_blank">2 Corinthians 6: ) with an unbeliever, it would to a large extent be applicable to other cases of the unequal yoke as well.

A clear understanding as to all this would prevent an assembly from acting with undue harshness in the one instance, while perhaps entirely ignoring the others. Yet, that a member of an assembly of God’s people should at all wish to marry a Roman Catholic is very strange, and suggests some grave considerations. One may well wonder whether such a one has divine life; for if so, it is difficult to imagine what common interest there could ever be to bring the pair together in the first instance. At least there must have been much preliminary declension from God’s ways, ere such a thing could be possible. And that suggests another matter for thought, namely, what kind of guides were in an assembly where departure from God on the part of a member could reach to such a climax as this, without faithful warnings having been given at an earlier stage which might have prevented it.

But the most surprising feature of all would be if the one who had done this thing, afterwards desired, as the question seems to imply, to remain in the fellowship of the assembly. The Roman religious authorities exercise such pressure on their people in the matter of a mixed marriage, that it would almost certainly have taken place in one of their own places of worship, and only after the non-Roman party to it had climbed down very low in agreeing to all their demands. Therefore it is not easy to understand why anyone who has gone so far should wish to continue the former associations.

If, however, all this has occurred or should occur, the assembly should certainly not ignore what has taken place. I do not think that (unless other complications are present) the Scriptures would warrant putting away from the fellowship of the meeting on that account alone. But the guilty individual should be rebuked; and since it is an evil to which a large amount of publicity is necessarily attached, I suggest that the rebuke should in like manner be public, i.e. in the presence of the assembled saints (see 1 Timothy 5:20" TARGET="_blank">1 Timothy 5:20 and Galatians  2:14).

W.R.

• About this site

• About this site

Would it be correct to say that the two trees mentioned in Genesis 2:9," TARGET="_blank">Genesis 2:9, viz, the “Tree of Life,” and the “Tree of the knowledge of good and evil,” are only symbols, and not literal trees? Does the latter tree represent the limit or boundary of the liberty God gave to-Adam?

Mere statements of opinion, even when said to be shared by “leading theologians,” carry no weight, unless supported by scriptural proof. Personally, I have never beard of any theologian or indeed anyone else who held such views as stated above, although of course, modern unbelief hates the story of the fall of man, and would fain get rid of it at any cost. But if the tree of knowledge is only a symbol, representing “the limit or boundary of the liberty God gave to Adam,” (!) (whatever this exactly means), of what is the tree of life a symbol?

The two trees are mentioned first in Genesis 2:9" TARGET="_blank">Genesis 2:9: “And out of the ground made the Lord God to grow every tree, that is pleasant to the sight, etc.: the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.” Here the same Hebrew word for tree is used throughout, and in each case the tree is said to have been made to grow out of the ground. Surely they are literal trees all through. Again, in verses and 17 the tree of life is not mentioned apart from the trees whose fruit might be eaten; the only exception being the tree of the knowledge of good and evil. This would be very strange if it were intended to convey the injunction that they might eat of all the literal trees (including the symbolic tree of life), but that they must not eat of the symbolic tree of knowledge. It is the same in Genesis 3:2," TARGET="_blank">Genesis 3:2, “We may eat,” says Eve, “of the trees of the garden, but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it.” Here we see that the tree of knowledge was like the tree of life, in the most accessible part of the garden, even the midst. How could two abstract symbols be in the midst of the literal garden? Eve clearly understood the tree of knowledge to be a literal tree, and so it is to the end of the chapter— “Hast thou eaten of the tree?” etc. The tree of life certainly was literal too, bearing fruit capable of maintaining the human body in its daily wear and tear—a kind of elixir of life, so much sought after since. I see that Cruden gives an interesting note in his Concordance under “Tree” in this sense: “Tree of life so-called because it was a natural means of preserving man’s life and freeing him from all infirmities, etc., during his abode on earth.” This agrees with the fact that after the fall God deprived his creatures of access to the tree of life, lest their existence should be indefinitely prolonged in a sin-haunted body.

Perhaps the great ages of the early patriarchs resulted from the fact that Adam and Eve had eaten of this life-preserving fruit. What then was the tree of knowledge? We do not know what kind of fruit it bore, except that it was very attractive, but God chose it to be the test tree for their obedience (for every moral creature, angel or man, has had to be tested). Much objection has been raised by unbelief against so much depending on such a simple thing as eating a bit of fruit! But surely the simpler the test, the easier of fulfilment, and the greater the responsibility of failure. If God had chosen to give them only one tree to eat from, and forbidden all the rest, that would have been, of course, perfectly legitimate, but much more difficult for them. Instead God gave man in His love an infinitely easy test, and solemnly warned him of the dreadful consequences of disobedience, but he fell and was alone responsible. How great the contrast of the Second Man! The commandment He received of His Father was to lay down His life. This was a test infinitely difficult of passing, but He came out triumphant: “He was obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him, and given Him a Name which is above every name,” etc. Had Adam passed his easy test, I do not think he would have been put to another, but would for ever have been in blissful harmony with God’s will. I think what we have seen shows that we may safely reject the ideas referred to by our questioner, as unsupported by Scripture, and so contrary to the facts.

W.H.

• About this site

• About this site

Which of Noah’s sons was the eldest?

In Genesis 9:24" TARGET="_blank">Genesis 9:24 Ham is spoken of as Noah’s younger (or “youngest,” R.V.) son, though some commentators would connect the expression there with his grandson Canaan because of the prominence given to the latter in the curse of verse 25. This leaves us as the two elder ones, Shem and Japheth, and the decision between them depends on the rendering which is accepted as the correct one of Genesis 10: 21." TARGET="_blank">Genesis 10: 21. The AN. gives it, “Shem . . . the brother of Japheth the elder,” which would imply that Japheth was oldest; but the R.V. with more probability translates it, “Shem . . . the elder brother of Japheth,” which would
give the honour to Shem.

W.R.

• About this site

What are the sacraments? Do I need to complete them to be a complete Christian?

The 7 sacraments are 7 ceremonial steps in the Catholic faith.  It is erroneously believed that sacraments can help a person to be saved or are the means by which someone “receives grace”, that is, the sacraments are the means by which someone receives salvation from sin.  In the Catholic system, salvation begins at baptism by which God makes the sinner righteous. Throughout his life, God helps the believer to maintain and increase this righteousness by his good works.  

The fundamental flaw in the thinking behind the sacraments is that they “help” in salvation.  The problem isn’t that Catholic traditions are harmful – water, bread, vows, classes, prayer – the problem is that Catholic preaching says that faith, plus some quantity of works, usually including the sacraments, will save a person. The discussion on the validity of the sacraments can stop right here.  No ritual or work will bring salvation.  Nor are sacraments the channel of salvation.

Faith and Works

The great debate between Catholics and Protestants since the days of the reformation centers on the role of good works. Is faith sufficient for salvation? or should it also be accompanied by personal good works - such as prayer, charity, baptism and obedience to the commandments?

Both Catholics and Protestants agree that true faith is always accompanied by good works. Protestants would generally teach that “the faith that hasn’t changed you has not saved you.” Catholics would say that “good works preserve and increase your personal righteousness for your final justification.”  Catholic teaching is quick to say “you really don't need to have all the Sacraments to gain salvation, but they will help lead you on the right path to salvation.”
Consider the following three phrases:

1. Good works are not necessary at all.
2. Good works are necessary to increase merit.
3. Good works always accompany true faith.

The Biblical teaching on works is #3.  Good works always accompany saving faith.  However, Catholic teaching agrees with statement #2.  Good works are necessary to increase one’s merit or righteousness.  Following the sacraments is the Catholic’s good works that he believes will help his case before God.

Good Works in the Bible

Here are some relevant verses from the Bible relating to good works and salvation.

1)    Faith alone in the Savior can save you.  Faith in him is not only necessary, it is sufficient.

John 3:36" TARGET="_blank">John 3:36  He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

Romans 4:5" TARGET="_blank">Romans 4:5  And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness,

John 1:11-13" TARGET="_blank">John 1:11-13  He came to his own, and his own people did not receive him.  (12)  But to all who did receive him, who believed in his name, he gave the right to become children of God,  (13)  who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

John 14:6" TARGET="_blank">John 14:6  Jesus said to him, "I am the way, and the truth, and the life. No one comes to the Father except through me.

2)    Works do not save.  There is one Work which saves, that is the work of Christ on the cross which “is finished” (John 19:30)." TARGET="_blank">John 19:30).

Ephesians 2:8-9" TARGET="_blank">Ephesians 2:8-9  For by grace you have been saved through faith. And this is not your own doing; it is the gift of God,  (9)  not a result of works, so that no one may boast.

Galatians 2:16" TARGET="_blank">Galatians 2:16  yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.
 
Galatians 3:11" TARGET="_blank">Galatians 3:11  Now it is evident that no one is justified before God by the law, for "The righteous shall live by faith."

Romans 3:28" TARGET="_blank">Romans 3:28  For we hold that one is justified by faith apart from works of the law.

Titus 3:5" TARGET="_blank">Titus 3:5  he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit,

3)    All work done by the believer is a result of salvation.  Works are the fruit of salvation, not the root of salvation.

Ephesians 2:10" TARGET="_blank">Ephesians 2:10  For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

Titus 3:5-8" TARGET="_blank">Titus 3:5-8  he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit,  (6)  whom he poured out on us richly through Jesus Christ our Savior,  (7)  so that being justified by his grace we might become heirs according to the hope of eternal life.  (8)  The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people.

The apostle Paul affirms that we are saved is "not by works of righteousness." Yet, he does not conclude that since we're not saved by works, we can ignore them. Just the opposite is true.  Paul tells the believers "to be careful to devote themselves to good works."

The Sacraments in detail

1.    Baptism is the initiation of a person into the Catholic Community.  Infants in Catholic families are often baptized, but one may be baptized later in life as an imitation to the Catholic faith

No instance of infant baptism is found in the Bible making this practice particularly misleading.  Secondly, baptism doesn’t save from sins at any age.   It creates false hope for salvation for the parents and the children alike believing that the act of baptism saves the person from their sins.  

Baptism as taught in the Bible is a practice for people who are already believers – that is, they are already saved.  It is a step of public confession that all believers should take to say “through Christ, I am dead to this world now.  I became Christ’s the moment I received him.” For a full explanation on baptism read the online book Baptism – What says the scripture?

2. Confirmation is the step of being fully initiated into the Catholic Church.  Usually sometime in adolescence the young person confirms his faith by studying church doctrine and making a confession of affirmation of the truth being taught.

If confirming one’s faith means to examine the foundation on which the faith rests, then one should look to the scriptures to see what they say about salvation.  Confirming something such as one’s faith can only be done if there already exists a saving faith in Christ.  If you can recall a time when you received what Christ died for sinful people and you remember that you trusted in Him for your salvation, then the following scriptures will indeed confirm your faith in him.  A believer will find rest and comfort in these verses, knowing that they speak of a secure salvation.

Romans 5:6-8" TARGET="_blank">Romans 5:6-8  For while we were still weak, at the right time Christ died for the ungodly.  (7)  For one will scarcely die for a righteous person--though perhaps for a good person one would dare even to die--  (8)  but God shows his love for us in that while we were still sinners, Christ died for us.

1 Corinthians 15:1-4" TARGET="_blank">1 Corinthians 15:1-4  Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand,  (2)  and by which you are being saved, if you hold fast to the word I preached to you--unless you believed in vain.  (3)  For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures,  (4)  that he was buried, that he was raised on the third day in accordance with the Scriptures,

2.    Communion is the taking of the Eucharist – the cup and the wafer.  The Catholic Church assigns saving power to participating in this ceremony saying that the Eucharist is the way that one receives Christ based on verses in John 6." TARGET="_blank">John 6.  

“So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.  (54)  Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day.” (John 6:53-54)." TARGET="_blank">John 6:53-54).

The Lord gave the commandment to break bread and drink the cup as a symbol of his death near the end of each of the gospels just before his death on the cross.  The words in John 6" TARGET="_blank">John 6 do not refer to the practice of remembering Christ through the symbols of the Lord’s Supper for the following reasons:

1)    The word “drinking his blood and eating his flesh” refer to receiving Christ whole heartedly, without hesitation or reserve as to his person and work.  
2)    There is no saving merit in eating bread or drinking wine. If Jesus was referring to communion, then the passage would teach that anyone partaking of communion would receive eternal life.
3)    The teaching of the communion had not been instituted yet when Christ was speaking.

4. Reconciliation is the act of confessing one’s sins fully, in kind and in number.  Following confession the participant may do penance and make amends for his sin.  Forgiveness is then granted.  

There are a number of Biblical difficulties in obtaining salvation through this practice.  First, there is no such thing as a priestly mediator on earth between God and men except for the man Christ Jesus (1 Timothy 2:5)." TARGET="_blank">1 Timothy 2:5).  Secondly, confessing sins is a practice for those who are already saved (1 John 1:7-9)," TARGET="_blank">1 John 1:7-9), not to obtain salvation.  Third, acts of penance do not atone for one’s sins.  Only the work of Christ brings atonement.

5. Marriage, of course, is the act of saying vows to one another before God.  According to the Bible, marriage is honorable, but nowhere does the Bible indicate that marriage brings us special grace or salvation.  Marriage “in the church” is no more valid that a ceremony performed in a hotel, a park or a courthouse.

6. Holy Orders is the process of taking the vow of becoming a priest or teacher.  The idea of creating a special class of priests is a doctrinal error since the scriptures teach that all believers are priests and have access to God.  Although studying or dedicating one’s life to teaching the scriptures is a noble aspiration, it is not the way to obtain grace from God.

7. Anointing of the Sick, Extreme Unction, is part of the “last rights” for a sick or dying person.  The sacrament is administered by a priest, who uses olive oil or another pure plant oil to bless (anoint) the patient on forehead and hands while reciting certain prayers. The anointing is believed to forgive the patient's sins and strengthen his or her soul to face the spiritual and physical challenges of the condition.  

This last act of forgiveness granted by the priest supposedly ensures that the dying person will enter heaven.  As mentioned before, salvation comes to an individual when he/she places his faith in Christ’s work on the cross. The Bible recommends that a person trust Christ without any delay (2 Corinthians 6:2)." TARGET="_blank">2 Corinthians 6:2).  Additionally, no priest or any person, apart from Christ, can grant forgiveness (Mark 2:9-11)." TARGET="_blank">Mark 2:9-11).

Conclusion

The seven sacraments are a series of good works that are believed to help in one’s salvation.  The Bible clearly states that good works do not save, nor do they add to one’s salvation.  Salvation is granted to the sinner the moment he recognizes his sinful, helpless state and rests his hopes on what Christ did for him at the cross.  Sacraments may be good activities, but they provide false security to those who do them.

Shad Sluiter

• About this site

• About this site