Ron Mills' Story - At the age of 22 I started to consider suicide as an answer to feelings of hopelessness. By the time I was 23 I would get brief periods of wondering “is this all there is to life?" I remember going to night clubs after drug use and drinking and just standing amongst hundreds of people and feeling very alone and tired of life. There had to be more to this Life (more...)

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Grace Taufeek's Story - "...an ultrasound showed a mass around my spinal canal. I was confused, sad, mad, and scared as I was trying to realize what was really happening. I was quite scared – sometimes even to tears – but deep down, I always had a sense of peace..." (more)

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Fernando Medina

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

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 The Two Roads Chart

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What is the true sense of Psalm 2:7" TARGET="_blank">Psalm 2:7?

There is no verse quoted so often as referring to the Incarnation by deniers of the Eternal Sonship of our Lord. Have they sufficient ground for this?

No, for to do so merely begs the question; it is exactly what has to be proved. The Psalm begins prophetically much later than the Incarnation, namely, with the rejection of Christ, for the apostles by the Spirit quote verse i, as fulfilled in His rejection by “both Herod and Pontius Pilate, with the Gentiles and the people of Israel” (Acts 4:27)." TARGET="_blank">Acts 4:27). The Psalm is divided into four sections:

(1) Verses 1-3—the language of the rebels against Jehovah;

(2) Verses 4-6—Jehovah’s answer of derision and wrath. So sure is His purpose, that it is as if already executed: “Yet have I set My King upon My Holy hill of Zion,” though naturally this purpose did not begin then;

(3) Verses 7-9—the King Himself speaks: “I will declare the decree.” What decree? Would the Lord refer at such a juncture to His incarnation, which to the eyes of men has proved a failure by His rejection? No, it was the Eternal Decree, on which all God’s purposes rest, concerning the Eternal generation of the Son. “Thou art My Son, this day have I begotten Thee”;

(4) Verses 10-12 words of the Holy Ghost through David to living kings and judges of the earth, to be wise and serve the Lord NOW, and rejoice before Him. “Kiss the Son* lest He be angry and ye perish from the way when His wrath is kindled but a little, blessed are all they that put their trust in Him.” The word “NOW” shows that this closing section is not prophetic at all, but was, we might say, a lesson drawn by David to his fellow-kings. In the language of to-day, he is turning the occasion to profit to lead them to repentance and reconciliation to the Divine Son. In “NOW” the sense is adversative, in contrast with what has gone before, and with the future reign, when it will be too late to turn. David warns his brother rulers of their present duty. Surely such an appeal, addressed in about 1030 B.C., to kings living at that date, to “kiss the Son,” (evidently a Divine Person, the equal of Jehovah), does bear witness to the Eternal Sonship of Him who was at once the progenitor of David, and later “made of his seed, according to the flesh.” How shallow then are the thoughts of those who deny the relation of the Son to our Lord in the Divine Trinity, on the ground that such a relation is not recognised in the Old Testament Scriptures! How soon, alas, the Scriptures become so far a closed book to those who close their eyes to its teachings!

Now, let us return to the immediate object of our consideration, namely, the words, “Thou art My Son, this day have I begotten Thee,” and enquire whether these words do indeed refer to the Incarnation. If so, we should expect to find them addressed to the Lord in the manger, or at any rate that some allusion to them would be found in the herald angels’ annoucement, but we search in vain for any reference to such a thing. All they say is, “Unto you is born this day in the City of David, a Saviour, which is Christ the Lord,” but there is no hint that in that birth, a Divine Person, hitherto unknown, had become the Son of God. Not even do the words of Gabriel to Mary bear this meaning. In answer to Mary’s legitimate question, he makes a double statement:

(1) “The Holy Ghost shall come upon thee,” that is, “the Holy Ghost will become to thee the Divine Agent of thy conception,” or in the words of Matthew i, “Thou shalt be found with child of the Holy Ghost.” But that conception, unlike any other human birth, was to be of One who had already existed in another form, and who, by the fact of human birth, would enter into manhood. Hence we read:

(2) “The power of the Highest shall overshadow thee,” that is, a Divine Person shall, at the moment of the human conception by the Spirit, become flesh, or in other words, the Eternal Son will take to Himself perfect human nature in the womb of the Virgin. Hence the words of the Angel Gabriel:
“Therefore that holy thing that shall be born of thee shall be called the Son of God.” To assert that Christ only became “the mighty God” at the Incarnation would be to deny His Deity; to assert that He only then became the Son of God is to deny His person. If the Babe were only Son of God by human birth, then the Incarnation was an exaltation, not a humbling, and must be the predominant truth of the New Testament, though we know that neither our Lord nor His disciples ever grounded their testimony to His Sonship on it. The Lord in the words of Jehovah’s decree, “Thou art My Son, this day have I begotten Thee,” goes back to the Eternal truth of Him as the Son. This He was “declared to be with power by the resurrection,” which, as Alford shows, is not less the subject of Romans z, because foreshadowed by resurrections on a lower plane. It does not mean that the Lord became Son at the resurrection, any more than at the Holy Mount, or at the Jordan, but that He was then “declared to be the Son of God with power.” Recognition of His Divine Sonship is repeated again and again, but the relation was Eternal.

Now, in considering the three-fold quotation of the words in the New Testament, if the Incarnation be ruled out in one case, it must be in all. Acts 13:33" TARGET="_blank">Acts 13:33 must refer to resurrection. In verse 23, certainly incarnation is in view, and the word in the best texts is agö= “to lead, to bring.” “God hath raised unto Israel a Saviour.” in verse 30, a general word is used for “raised” (egeiro), the same verb as in verse 22 of David’s appointment as king, but in verses 33 and 34 we have another verb altogether (anistmi), which is found eleven times in the Acts, of resurrection, while the substantive “anastasis” is translated “resurrection” thirty-nine times, out of its forty-one occurrences. As Alford says, “The meaning, ‘raised from the dead,’ in verses 33 and 34 is absolutely required by the context, both because the word is repeated with, ‘from among the dead,’ verse 34, and because the emphasis throughout is on the resurrection.”
In Hebrews 1:5" TARGET="_blank">Hebrews 1:5 the reference is not only to resurrection, but to that eternal past, when He, the Risen, Glorified One, had received a name, that of Son, more excellent than angels, by inheritance. He was Son, before He was “appointed Heir of all things,” and before He created all things.
In Hebrews 5:5" TARGET="_blank">Hebrews 5:5 the subject is Christ’s call to priesthood. This could not be by the fact of incarnation, seeing He was not of the priestly tribe of Aaron. He must first ascend, where another order reigns—that of Melchizedek, “made like unto the Son of God”—the chief point of which likeness, if not the only point, consisting in the fact that His eternity in the past as Son goes equally with His eternity in the future.

Some have attempted to divide the decree into two: “Thou art My Son,” referring to the Eternal Sonship; and “This day have I begotten Thee,” to the Incarnation. To our mind, this seems forced and unjustified by the context. It arises from a fear of applying the word,”begetting,” to the eternal past, but this was Anus’ objection, and can only be justified by applying laws of time to eternal truths. When we can fathom the mystery of the Divine Being without beginning, then we may be able to solve the eternal begetting without beginning. To what “day,” then, does the Spirit of God refer in Psalm 2:7" TARGET="_blank">Psalm 2:7? We have been reminded so often of the varied meanings of “day” in Scripture that we hardly need insist on this—indeed it is sometimes used so broadly that the question of time hardly enters into it. This, we believe, is the case here:
“The use of smeron (the Greek word which here in the LXX, as also in the New Testament, is translated ‘to-day’ and ‘this day’) in the sense of ‘eternally’ or ‘in eternity’ is well established (it is found in Philo). Consequently an orthodox reader would understand it:
‘Thou art My Son, I have eternally begotten Thee’ “ (cf. Hebrews 1:5)" TARGET="_blank">Hebrews 1:5) This fits in with the New Testament quotations—a testimony in time to a fact beyond time, in the eternal NOW of a past eternity.

W.H.

* That the word here is “Bar” not “Ben” does not invalidate the argument, for as Gesenius notes, Bar is Son in Psalm 2:12" TARGET="_blank">Psalm 2:12 , in the sense of one begotten, and is applied to Jehovah, the King, and Tregelles adds, “that is Christ.” Gesenius goes on to compare the word here, with the more usual word, Ben, in Isa. o. 6. Indeed, here again we must note that the Son was not born at Bethlehem—but given (“A child was born”), that is, the Lord did not become Son by His human birth. He was bom a true human child. The Word became flesh.

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Judges 9:51-54" TARGET="_blank">Judges 9:51-54  But there was a strong tower within the city, and all the men and women and all the leaders of the city fled to it and shut themselves in, and they went up to the roof of the tower.  (52)  And Abimelech came to the tower and fought against it and drew near to the door of the tower to burn it with fire.  (53)  And a certain woman threw an upper millstone on Abimelech's head and crushed his skull.  (54)  Then he called quickly to the young man his armor-bearer and said to him, "Draw your sword and kill me, lest they say of me, 'A woman killed him.'" And his young man thrust him through, and he died.

Judges 16:25-30" TARGET="_blank">Judges 16:25-30  And when their hearts were merry, they said, "Call Samson, that he may entertain us." So they called Samson out of the prison, and he entertained them. They made him stand between the pillars.  (26)  And Samson said to the young man who held him by the hand, "Let me feel the pillars on which the house rests, that I may lean against them."  (27)  Now the house was full of men and women. All the lords of the Philistines were there, and on the roof there were about 3,000 men and women, who looked on while Samson entertained.  (28)  Then Samson called to the LORD and said, "O Lord GOD, please remember me and please strengthen me only this once, O God, that I may be avenged on the Philistines for my two eyes."  (29)  And Samson grasped the two middle pillars on which the house rested, and he leaned his weight against them, his right hand on the one and his left hand on the other.  (30)  And Samson said, "Let me die with the Philistines." Then he bowed with all his strength, and the house fell upon the lords and upon all the people who were in it. So the dead whom he killed at his death were more than those whom he had killed during his life.

1 Samuel 31:3-6" TARGET="_blank">1 Samuel 31:3-6  The battle pressed hard against Saul, and the archers found him, and he was badly wounded by the archers.  (4)  Then Saul said to his armor-bearer, "Draw your sword, and thrust me through with it, lest these uncircumcised come and thrust me through, and mistreat me." But his armor-bearer would not, for he feared greatly. Therefore Saul took his own sword and fell upon it.  (5)  And when his armor-bearer saw that Saul was dead, he also fell upon his sword and died with him.  (6)  Thus Saul died, and his three sons, and his armor-bearer, and all his men, on the same day together.

2 Samuel 17:22-24" TARGET="_blank">2 Samuel 17:22-24  Then David arose, and all the people who were with him, and they crossed the Jordan. By daybreak not one was left who had not crossed the Jordan.  (23)  When Ahithophel saw that his counsel was not followed, he saddled his donkey and went off home to his own city. He set his house in order and hanged himself, and he died and was buried in the tomb of his father.  (24)  Then David came to Mahanaim. And Absalom crossed the Jordan with all the men of Israel.

1 Kings 16:15-19" TARGET="_blank">1 Kings 16:15-19  In the twenty-seventh year of Asa king of Judah, Zimri reigned seven days in Tirzah. Now the troops were encamped against Gibbethon, which belonged to the Philistines,  (16)  and the troops who were encamped heard it said, "Zimri has conspired, and he has killed the king." Therefore all Israel made Omri, the commander of the army, king over Israel that day in the camp.  (17)  So Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah.  (18)  And when Zimri saw that the city was taken, he went into the citadel of the king's house and burned the king's house over him with fire and died,  (19)  because of his sins that he committed, doing evil in the sight of the LORD, walking in the way of Jeroboam, and for his sin which he committed, making Israel to sin.

Matthew 27:3-5" TARGET="_blank">Matthew 27:3-5  Then when Judas, his betrayer, saw that Jesus was condemned, he changed his mind and brought back the thirty pieces of silver to the chief priests and the elders,  (4)  saying, "I have sinned by betraying innocent blood." They said, "What is that to us? See to it yourself."  (5)  And throwing down the pieces of silver into the temple, he departed, and he went and hanged himself.

Other Information about Teen Suicide / Suicide Thoughts

Read the story of Joel Hovey , who decided one day that he would commit suicide, but then found peace in God instead.

You might also be asking the following questions about suicide...

• Is the sin of suicide a special, unforgivable sin?
• Can a Christian commit suicide? 
• Why does God allow us to experience trials and suffering?
• Is going to the doctor a sign of weak faith?

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Q: I just wondering what the Gospel Hall's stance was on homosexuality? Would a homosexual be welcome at a Gospel Hall? Also what is its stance on gay marriage?

Thanks!

A: There are two stances that most assemblies with the name Gospel Hall on the building would take - one stance in relation to messages address to the general public and the other as to homosexuality within the membership of the church.

1)In teaching the message of salvation all kinds of sin are condemned by God.  That doesn't mean the church should try to carry out judgement on people, but instead teach people that God will judge sin in eternity.  Homosexuality is a sin.  The Bible consistently tells us that homosexual activity is a sin (Genesis 19:1-13;" TARGET="_blank">Genesis 19:1-13; Leviticus 18:22;" TARGET="_blank">Leviticus 18:22; Romans 1:26-27;" TARGET="_blank">Romans 1:26-27; 1 Corinthians 6:9)." TARGET="_blank">1 Corinthians 6:9). Romans 1:26-27" TARGET="_blank">Romans 1:26-27 teaches specifically that homosexuality is a result of denying and disobeying God. 

However, the world is full of all kinds of sin in addition to homosexual activity.  All immoral behavior is condemned as wrong whether it be adultery, prostitution, pornography, fraud, deceit, malice, alcohol and drug abuse, idol worship, violence, murder, covetousness, greed etc. etc.

The problem of sin is addressed during sermons at the Gospel Hall.  We do not to tell sinners to reform to be saved.  That is, try to leave their vices behind or make promises to change their ways in order to be saved.  The solution for our sin is found in accepting forgiveness through the punishment for our sins that Jesus Christ suffered on the cross.  "For when we were still sinners, Christ died for us" Romans 5:6." TARGET="_blank">Romans 5:6.  The entire world needs this salvation, regardless of their sexual activity.  A non-homosexual person should feel no superior than the homosexual "There is no difference, for all have sinned and come short of the glory of God" Romans 3:23." TARGET="_blank">Romans 3:23.

2) Homosexual behavior is not allowed as a member of the church.  1 Corinthians 5" TARGET="_blank">1 Corinthians 5 is the Biblical guide to how a church should handle a list of specific sins that are contrary to biblically-defined godliness.  Sexual immorality, greed, idolatry, slander, drunkenness or a swindler sadly appears among Christians even though such behavior is a contradiction of everything that God is.  A person practicing such behavior obviously should be excluded from the local church membership until the person changes his behavior.  That doesn't mean a homosexual person is excluded from attending a service.  It means he cannot participate as a member of the church - in worship, in preaching, in offeringsm, in public prayers.

Here is the chapter in its entirety. 

1 Corinthians 5" TARGET="_blank">1 Corinthians 5

1It is actually reported that there is sexual immorality among you, and of a kind that does not occur even among pagans: A man has his father's wife. 2And you are proud! Shouldn't you rather have been filled with grief and have put out of your fellowship the man who did this? 3Even though I am not physically present, I am with you in spirit. And I have already passed judgment on the one who did this, just as if I were present. 4When you are assembled in the name of our Lord Jesus and I am with you in spirit, and the power of our Lord Jesus is present, 5hand this man over to Satan, so that the sinful nature may be destroyed and his spirit saved on the day of the Lord.
 6Your boasting is not good. Don't you know that a little yeast works through the whole batch of dough? 7Get rid of the old yeast that you may be a new batch without yeast—as you really are. For Christ, our Passover lamb, has been sacrificed. 8Therefore let us keep the Festival, not with the old yeast, the yeast of malice and wickedness, but with bread without yeast, the bread of sincerity and truth.

 9I have written you in my letter not to associate with sexually immoral people— 10not at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters. In that case you would have to leave this world. 11But now I am writing you that you must not associate with anyone who calls himself a brother but is sexually immoral or greedy, an idolater or a slanderer, a drunkard or a swindler. With such a man do not even eat.

 12What business is it of mine to judge those outside the church? Are you not to judge those inside? 13God will judge those outside. "Expel the wicked man from among you."

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