If a Christian commits suicide, will he / she still go to heaven?

Is the sin of suicide a special, unforgivable sin?

If a Christian commits suicide, will he / she still go to heaven? The brief answer is "yes". A person who is saved will be in heaven when he dies regardless of what kind of sin he has committed, including suicide. But there are several objections and misunderstandings about the nature of salvation that need to be explained in order to clarify the matter.

Salvation is not a result of any work that one might do to counteract sin or gain favor with God. Neither is salvation the result of avoiding sin. The Bible says that salvation is not by works (Ephesians 2:8-9)" TARGET="_blank">Ephesians 2:8-9) and that nobody, except Christ Himself, has ever avoided sinning (Romans 3:1-23)." TARGET="_blank">Romans 3:1-23). The only action God expects from us is that we acknowledge our guilt from doing wrong and trust Christ Jesus for what he did on the cross (John 1:12-13)." TARGET="_blank">John 1:12-13). Once a person is saved, "there is no condemnation to them that are in Christ Jesus" (Romans 8:1)." TARGET="_blank">Romans 8:1).

The idea of suicide being unforgivable comes from Catholic teachings dating back to the earliest days of the Roman Church. Saint Augustine taught that suicide is tantamount to self murder and therefore leads to an eternity in hell. The Catholic doctrine states that confession leads to forgiveness of sins. An unconfessed sin is an unforgiven sin and therefore a person who kills himself dies in an unforgiven state since he has no opportunity to confess his crime.

The problem with his view is that it represents a misunderstanding of the nature of salvation and eternal security.

First, a person who trusts in Christ's death for the fogiveness of his/her sins is saved. All sins are forgiven including those from childhood to old age, from small seemingly trivial mis-spoken words to grave violations of the law.

Second, the person who is saved did nothing to neither earn forgiveness nor pay for his salvation. Christ the Savior made himself answerable to God for every crime ever committed by human kind including the crime of murder. He finished the work to save completely and with finality at the cross.

Third, the saved person is secure in having eternal life. God doesn't revoke salvation based on our behavior.

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Does a christian ever become "dead" to sin?

What does Romans 6:11," TARGET="_blank">Romans 6:11, "dead indeed unto sin," mean.

To understand the meaning of this challenging phrase, carefully consider the immediate context. These verses indicate that what we are in Christ positionally, we must now live practically. "For in that He died, He died unto sin once: but in that He liveth, He liveth unto God" (Romans 6:10)." TARGET="_blank">Romans 6:10). Thus, we are judged as having died to sin, but as having now been made alive unto God in Christ Jesus.

This is sobering truth for the believer to contemplate, as the wider context of Romans 6" TARGET="_blank">Romans 6 reveals. The believer who understands that God has made abundant provision in Christ for his daily living is enabled to live his life to the glory of Christ, and to the blessing and enrichment of his own soul. In this section of Scripture, the believer is viewed as being permanently set apart (sanctified) in Christ Jesus. This is displayed in his baptism, when he is identified with Christ in death and resurrection, having already been justified through grace. Since the believer is in this condition positionally, he must ever reckon (consider, calculate) practically that he is dead to sin, but alive to God. Obviously, there is no response to sin in a dead person! Therefore, a believer should have nothing to do with any form of sin in this sordid world; rather, he must live a life of holiness to God.

S. Wells

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What is a Nazarene?

How are we to understand the words in Matthew 2:23" TARGET="_blank">Matthew 2:23 “He shall be called a Nazarene”?

Some connect them with the Nazarite vow, but how did that depend on living in Nazareth?

The exact words quoted are not to be found verbatim in any particular Old Testament Prophet, and the evangelist does not assert so much, but only, as it seems, that the sense of his quotation “was spoken by the prophets.” The phrase cannot refer to the Nazariteship of the Lord, because His consecration was not on the line of the Jewish vow of the Nazarite. He was not a Nazarite in the literal sense, and had He been, that would not have depended on His living in Nazareth. Indeed, this interpretation may be ruled out, for the words both in Hebrew and Greek are different—that for Nazarite being “Nazir” or “Nazeiraios,” whereas an inhabitant of Nazareth is generally “Nazöraios” or else (e.g., Mark 1" TARGET="_blank">Mark 1: 24 or Luke 4:34)" TARGET="_blank">Luke 4:34) “Nazarênos.” Some have thought the reference is to Nazareth, as a despised place, which would tally so well with our Lord’s name of Nazarene, which certainly conveyed the thought of reproach. However this may be, the more probable interpretation seems to be that which connects the words of Matthew with such a passage as Isa. ii. i, “There 8hall come forth a rod out of the stem of Jesse, and a Netzer (Branch) shall grow out of his roots.” The name “Nazareth” is probably derived from Netzer, from the bushes and shrubs which were a feature of the landscape, a fact that would thus recall the prophetic name.

W.H.

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What is the 70t week of Daniel? How long is the tribulation?

How soon will Daniel's 70th Week begin after the Rapture?

When the Church age, the parenthesis between the 69th and the 70th Week (Daniel 9:24-27)," TARGET="_blank">Daniel 9:24-27), is complete, the rapture will take place. The removal of Church saints signals the beginning of prophetic events related to Israel. Then Israel's prophetic clock will begin to tick. Daniel 9:27" TARGET="_blank">Daniel 9:27 indicates that the confirming of the covenant with many (Israel) for one week commences the 70th Week. The temple will also be rebuilt (2 Thessalonians 2:3,4;" TARGET="_blank">2 Thessalonians 2:3,4; Daniel 9:27)." TARGET="_blank">Daniel 9:27). These both imply a possible time lapse, although no specific time is mentioned. Recent world happenings in the political arena have taken place swiftly and unexpectedly. How quickly may such events occur after the Church is at home in the glory?

A. Hull

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How was the Word of God compiled?

How was the Word of God compiled?

Men did not originate God’s Word, but spoke as moved by the Holy Spirit (2Pe. 1:21)." TARGET="_blank">2Pe. 1:21). Beyond their own understanding (1Pe. 1:10, 11)," TARGET="_blank">1Pe. 1:10, 11), men recorded the exact words that God breathed out (2Ti. 3:16)." TARGET="_blank">2Ti. 3:16). What was written, although bearing the marks of the writers’ experiences, abilities, and personality, was in accord with the Word, "forever settled in heaven" (Psa. 119: 89). There seems to be no reason to limit the "volume of the Book" in the Lord’s first words in incarnation (Heb. 10:7)" TARGET="_blank">Heb. 10:7) to the Old Testament. All the contents of the Bible were predetermined before their writing.

The same God who desired to communicate His Word and inspired men to write it is able to compile the sacred writings and preserve them. The way by which the Old Testament was compiled is not clear, but the Lord Jesus gives the divine imprimatur to the books recognized at that time. He said, "The Scriptures cannot be broken" (John 10:35)." TARGET="_blank">John 10:35). He defined the Scriptures that therefore must be fulfilled as the Law of Moses, the Prophets, and the Psalms (Luke 24:44)." TARGET="_blank">Luke 24:44). Although the order of the Old Testament books recognized at that time was different from the order in our Old Testament, that three-fold division, law, prophets, Psalms, included the 39 books we recognize today. Their inherent spiritual weight, reliability, authority, life-transforming power, and internal and combined consistency marked those books as God’s Word. The Lord Jesus affirmed God’s superintendence in compiling the Old Testament. The same is true of the New Testament, although that is more easily traced historically.

D. Oliver
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Does the New Testament contain references to musical instruments in the church?

Does the word "singing" (1 Corinthians 14:15;" TARGET="_blank">1 Corinthians 14:15; Ephesians 5:19)" TARGET="_blank">Ephesians 5:19) imply musical instruments?

The basis of this question is the derivation of the word, "psallo," used 5 times in the New Testament and translated "sing," "sing psalms," or "making melody." The noun translated "psalm" (psalmos) comes from this verb. W. E. Vine gives the meaning as "primarily ‘to twitch, twang,’ then, ‘to play a stringed instrument with the fingers,"’ and adds that it means "in the New Testament, ‘to sing a hymn, sing praise."’ Similarly, Vincent states, "The verb, however, is used in the New Testament of singing praise generally."

The derivation of a word adds color to the meaning but does not define the word. Ephesians 5:19" TARGET="_blank">Ephesians 5:19 uses both forms of the word in a way that clearly removes them from the thought of an accompanying instrument. The noun, "psalms," is linked with speech and not music, "speaking to yourselves in psalms. The verb, "sing," cannot involve instrumental music when Paul says, "making melody in your heart."

D. Oliver

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Should I buy clients alcoholic drinks through a business expense account?

My business expects me to entertain clients for meals. At times they order alcoholic drinks. I feel as though I am paying for this although it comes out of an expense account. What should I do?

As a representative of your employer, you cannot dictate what a person may order from the menu in a restaurant unless your employer has made limitations. Your abstinence and your manner of conduct can often open an opportunity to explain why you do not take alcoholic beverages. Your paying - as a representative of your employer - is not an indication that you condone the practice. If, however, your work requires you to take clients out for the express purpose of visiting bars, clubs, or places of entertainment characterized by drinking or betting, you would be well advised to request to be relieved of this responsibility or to look for another job. You cannot maintain a clear testimony with this practice. "Let ours also learn to maintain good works for necessary uses, that I they be not unfruitful" (Titus 3:14)." TARGET="_blank">Titus 3:14).

W. Oliver

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Does God show His love in different ways to us, depending on our personality?

I think the answer to your question is "Yes." However, I doubt that we can take "The Five Languages of Love" (which I find very helpful) as a way to define "the languages" the Lord uses. Obviously, for instance, touch (hugs, etc.) doesn't apply. I take, it, though, that our personality, maturity, and experiences all affect our need for love. The Lord knows this as no one else can know it. His relationship with each of us is not a "one-size-fits-all" relationship, so He tailors His relationship with us to suit who we are. I think the Lord's relationship with Peter and John - and with each of the other disciples - illustrates this. John was the youngest of the disciples, according to tradition and the fact that he was alive into the 90's. Peter was the most prominent and outspoken of the group. John leaned on the breast of the Lord, but Peter apparently never did. It just wouldn't have suited his personality, as I understand him. The Lord said to peter in front of the others, "Get thee behind Me, Satan." I think if he had said that to John, he would have withered up and died.

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Is discipline in the church carried out by all members or just the elders?

As passages such as Deutonomy 13:12 Deutonomy 17:4 -7; Deutonomy 19:17-18 teach that it must be the whole assembly that shall exercise discipline, does not the same apply in 1 Corinthians 5:4" TARGET="_blank">1 Corinthians 5:4 and Matthew 18:15-20" TARGET="_blank">Matthew 18:15-20?

Is it not the cause of much division inside assemblies, that this is not carried out? (1 Corinthians 1:10-12)." TARGET="_blank">1 Corinthians 1:10-12). If there are divided opinions as to discipline, is it not more godly to wait on God till all are of the one mind and heart, even though the evidence may seem very plain?

The Lord is with His people at all times, with the two’s or three’s or the many, as well as with individuals, but the special presence of Matthew 18:20" TARGET="_blank">Matthew 18:20 is conditioned on their being gathered together to His Name—”eis to onoma”—that is, not promiscuously or for some social end, a meal or conversation, etc., but around His Person for prayer, or worship, or the remembrance of Himself. The same word is used in 1 Corinthians 5:4," TARGET="_blank">1 Corinthians 5:4, though the name is not actually mentioned there as the gathering centre (eis to onoma) but as their authority for gathering (en to onomati). They were not coming together as an assembly to investigate the case, that had already been done by the Apostle and those responsible, with the help of any immediately concerned, but to carry out the discipline enjoined.

There is nothing to lead us to suppose there had been any canvass of the brethren or sisters before this, much less that such was contemplated at their meeting. Nor do I know of any Scripture for a parallel proceeding. Such an idea would imply that all in the assembly are qualified to judge the “pros and cons” of the matter,
which is quite contrary to the fact. If all were qualified to be overseers, then there need be none. In the case before us, how could the sad and sordid details be laid bare to all? In the same way in the case of Reception; all who are present hear the name announced for fellowship, and if they know any “just cause or impediment”, they should inform the elders, but otherwise they naturally trust in those who have the case in hand.

In cases of discipline, there are at times two or three who side with the evil-doer. I know of no Scripture which enjoins that everything must be held up, until these come round to the united judgment of elder brethren. The Apostle puts it in 2 Corinthians 2:6" TARGET="_blank">2 Corinthians 2:6: “Sufficient to such a man is this punishment, which was inflicted of many” (or as R.V. has: “by the many”—margin; Greek “the more”). As Alford suggests, it was very unlikely that the anti-Pauline party were unanimous in the action of 1 Corinthians 5." TARGET="_blank">1 Corinthians 5. When once disciplinary action has been taken, it is very important that all should respect it.

It is indeed grievous when the reverse is the case. It is a curious phenomenon, but there are those who seem automatically to take sides with any who have been dealt with. It is a misplaced charity and a misnamed impartiality, and such only succeed in bolstering up evil-doers, and in undermining the confidence
of brethren in themselves.

W.H.

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How should a Christian vote?

Is voting in political elections appnopniate fon us?

In countries where voting is mandated, Christians vote in subjection to the law.

Where voting is optional, other biblical principles apply. This world has rejected Christ (Luke 19:14;" TARGET="_blank">Luke 19:14; 1 Corinthians 2:8);" TARGET="_blank">1 Corinthians 2:8); His kingdom is not of this world (John 18:36)," TARGET="_blank">John 18:36), nor is our citizenship or hope (Philippians 3:20)." TARGET="_blank">Philippians 3:20). Although government is ordained by God, governments are opposed to God, as will be fully demonstrated in a coming day (Psalm 2:2, 3)." TARGET="_blank">Psalm 2:2, 3). How, therefore, can a believer involve himself in governmental leadership? Such involvement and voting are cut from the same fabric Voting seems to deny our separation from the world. Christians’ moral impact, retarding evil (2 Thessalonians 2:7)," TARGET="_blank">2 Thessalonians 2:7), is through character (salt) and conduct (shining as lights, Matthew 5:13-16;" TARGET="_blank">Matthew 5:13-16; Philip pians 2:15). Believers are "resident aliens."

In addition, God has not abdicated His role in controlling who rules (Romans 13:1;" TARGET="_blank">Romans 13:1; Daniel 4:17)." TARGET="_blank">Daniel 4:17). He requests that we pray, "Thy kingdom come" (Matthew 6:10)." TARGET="_blank">Matthew 6:10). We do not know God’s will in His present "guidance of history," nor is that our domain. We are responsible to know His will for our lives (Romans 12:2;" TARGET="_blank">Romans 12:2; James 4:15)." TARGET="_blank">James 4:15). Were we to vote in keeping with God’s will, we should likely select "the basest of men," hardly "responsible citizenship."

D. Oliver
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