Should a Christian have friends who are not believers?

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Why did God create Satan if He knew that Satan would sin?

Why did God create Satan if He knew that Satan would sin?

Firstly, God did know in advance that Satan would sin. God has perfect foreknowledge. He is omniscient or all-knowing. See Job 37:16;" TARGET="_blank">Job 37:16; Psalm 139:2-4, 147:5;" TARGET="_blank">Psalm 139:2-4, 147:5; Proverbs 5:21;" TARGET="_blank">Proverbs 5:21; Isaiah 46:9-10;" TARGET="_blank">Isaiah 46:9-10; and 1 John 3:19-20." TARGET="_blank">1 John 3:19-20.

The “why” part of the question is not directly answered in any particular Bible verse except that it is not always proper to ask the creator a “why” question.

Romans 9:20" TARGET="_blank">Romans 9:20 But who are you, O man, to answer back to God? Will what is molded say to its molder, "Why have you made me like this?"

However, when we seek to understand God rather than doubt him, we can explore the scriptures with an honest heart. If God knew that Satan would sin against him, but created him anyway, then it follows that God must have planned to use the sin of Satan as a way to complete his will.

The fact that Satan sinned does not mean that God caused him to sin or that God wanted him to sin. The Bible says that God does not cause sin (James 1:13)." TARGET="_blank">James 1:13). However, God is able to take a bad situation and use it to fulfill his plans.

Looking at how God will bring all things together under him at the end of time, it can be said that God will bring more glory to himself by saving and redeeming a lost human race than if he had just enjoyed a peaceful world for eternity. The Lord redeemed mankind through the sacrifice at the cross, showing his generosity to undeserving sinners. To Satan, he contrasts his actions, bringing only justice to Satan through condemnation.

The cross has always been the plan of God (Acts 2:23)." TARGET="_blank">Acts 2:23). Christ himself spoke of the predetermined nature of his death (Matthew 20:28)." TARGET="_blank">Matthew 20:28). The cross is God’s way of making Satan’s rebellion and following fall of man into a blessing that lasts for eternity.

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What does Nebuchadnezzar's dream mean in Daniel 2?

What is the meaning of the image in Nebuchadnezzar’s dream (Daniel 2:31-45)" TARGET="_blank">Daniel 2:31-45)?

King Nebuchadnezzar conquered Jerusalem and therefore considered that his gods had overcome the God of Israel, Jehovah (Daniel 1:2)." TARGET="_blank">Daniel 1:2). God gave him a dream of future events (2:28). Demonstrating that He could reveal the unknown, God revealed to Daniel both the dream, that only the king knew, and also its interpretation. Thus the Lord affirmed to Nebuchadnezzar that He knew and controlled the future and that He had given the king his kingdom (verse 37). This dream also helped God’s people because it informed them of the course, extent, and conclusion of the troublesome "times of the Gentiles," the period when Jerusalem is under Gentile control (Luke 21:24)." TARGET="_blank">Luke 21:24).

The dream centered around an image composed of four metals: a head of gold, arms of silver, torso of brass, and legs of iron (verses 3 1-33). Daniel interpreted these as four kingdoms, beginning with the Babylonian empire (verses 37-40). In keeping with the revelations in Daniel 7, 8,9," TARGET="_blank">Daniel 7, 8,9, and 11, the other three kingdoms are Medo-Persian, Grecian, and Roman. Viewed from head to feet, the image had metals of decreasing value, a reflection of the increasingly less autocratic structure of the successive kingdoms. The "iron kingdom" is a divided kingdom (verse 41) because at the image’s feet the iron was mixed with clay, an unstable combination. Since the kingdoms are sequential, this suggests that the Roman kingdom is viewed in one form, iron, and a later form, iron and clay. Between these two forms is most of the present Church age.

Daniel draws attention to the toes of the image and their instability (verses 42, 43). When he then refers to "these kings" (verse 44), Daniel seems to be interpreting the toes as kings, 10 in number. In the days of this 10-king confederacy of the revived Roman Empire, a stone "cut out without hands" struck and destroyed the image in the king’s dream and became a great mountain (verses 34, 35). Thus, as Daniel’s subsequent visions reveal, the revived Roman kingdom, over which "the Beast" will reign (Revelation 13:1, 2; 17:11-14)," TARGET="_blank">Revelation 13:1, 2; 17:11-14), will end when our Lord, the Stone rejected, yet exalted (Matthew 21:42, 44)," TARGET="_blank">Matthew 21:42, 44), will destroy Gentile power and establish His everlasting kingdom.

D.Oliver
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Is the righteousness of Christ imputed to the believer?

Is the righteousness of Christ imputed to the believer?

No. Many of the best known evangelicals have affixed their signature to a manifesto of Christian belief that espouses this. The consistent teaching of the New Testament is that we have been declared, have been reckoned, or have become "the righteousness of God." For instance, from 2 Corinthians 5:21," TARGET="_blank">2 Corinthians 5:21, some teach that God put our acts of sins on Christs account and He suffered for them. In a perfectly balanced way, they teach, God now puts Christs acts of righteousness on our account. Our sins became His; His righteousness become ours.

What became ours, according to 2 Corinthians 5:21," TARGET="_blank">2 Corinthians 5:21, was "righteousness of God" (without an article, "the"), which is not a term describing Christs righteous life on earth. Furthermore, despite the hymn writers words, "He took my sins and my sorrows; He made them His very own," Christ bore our sins, but was Himself holy; "He knew no sin" before, during, and after the cross. He paid the penalty of our sins, but they did not become His. We have become "the righteousness of God," righteous, as required by God, through Christs death, not His life.

D. Oliver
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Do animals have spirits?

Does Ecclesiastes 3:21" TARGET="_blank">Ecclesiastes 3:21 teach that animals have spirits?

Ecclesiastes is inspired, but records the thoughts of men "under the sun," ideas derived without the benefit of divine revelation. For instance, "the earth abideth for ever" (1:4) is deemed true only when the scriptures are ignored. We cannot, therefore, base doctrine on the statements of Ecclesiastes. Furthermore, the varied translations of this verse, "Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?" leave some questions as to its meaning. These statements may be merely what was commonly accepted in Solomon’s day. Five of the first six times "living soul" is used in Genesis 1" TARGET="_blank">Genesis 1 and 2, it refers to animals ("living creatures," 1:20, 21, 24, 30; 2:19; see also Job 12:10)." TARGET="_blank">Job 12:10). What distinguishes men, though, is that the Lord God "breathed into his nostrils the breath of life; and man became a living soul" (2:7) Adam was formed uniquely by God, Who is spirit and directly "breathed" life into him. God’s creative purpose was to make man capable of relating to Himself (1:26; 3:8). This requires that man be a spirit being, for "God is a Spirit: and they that worship Him must worship Him in spirit..." (John 4:24)." TARGET="_blank">John 4:24). The creation, until what is introduced in Genesis 2:7," TARGET="_blank">Genesis 2:7, was material. This indicates that animals are totally material, their body and soul being no different. The soul gives individuality; for man, that involves a spiritual and eternal identity, but only a material and temporal identity for animals. Paul’s statement that our bodies - without our soul and spirit - are "soulish" (literally "natural," I Corinthians 15:44)" TARGET="_blank">I Corinthians 15:44) may support this.

As to an animal’s "spirit," the word is often translated "breath." Its context determines its meaning. "The breath of life" is used of both man (Genesis 2:7)" TARGET="_blank">Genesis 2:7) and animals (6:17; 7:15, 22), but the first is from God and is therefore spiritual, imparting life; the second is physical, indicating what has breathe and is therefore living. This is likely the best way to understand any thought of "spirit" in the animal creation.

D. Oliver
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Will a fourth temple be built during the Millennium?

Will a fourth temple be built during the Millennium?

Solomon's temple was the first temple, followed by the rebuilt temple under Zerubbabel (Ezra 3)." TARGET="_blank">Ezra 3). The third temple was the Temple of Herod, which was destroyed in AD 70, as prophesied by Scripture and confirmed by history. Many Old Testament Scriptures, however, remain to be fulfilled. Isaiah 2:2," TARGET="_blank">Isaiah 2:2,3 speaks of a temple to which all nations will flock and from which the Word of the Lord will instruct all the world. Ezekiel 37:2" TARGET="_blank">Ezekiel 37:2&28 promises that the Lord's dwelling amidst His people will be so evident that all the nations will know it. Ezekiel 40" TARGET="_blank">Ezekiel 40-48 details the construction of a temple unlike any yet built. Haggai 2:6-9" TARGET="_blank">Haggai 2:6-9 also suggests that under Zerubbabel they were building a temple whose glory would be exceeded by a future temple. Zechariah 6:9-13" TARGET="_blank">Zechariah 6:9-13 relates the thrilling prophecy of the "Branch...and He shall build the temple of the Lord..." All this, while spoken during the days of the second Temple, point on to the Lord Jesus Christ. The Man whose name is "The Branch" will sit as king-priest in that Temple.

Taken together, these Scriptures teach that there will yet be a temple built in Jerusalem. Its glory and purpose will exceed any of those built before.

Both Matthew 24:15" TARGET="_blank">Matthew 24:15 and 2 Thessalonians 2:4" TARGET="_blank">2 Thessalonians 2:4 indicate that a temple will be standing by the middle of Daniel’s 70th week. Although current events don't confirm God's Word to us, it is interesting that an organization in Israel today, "The Temple Mount and Land of Israel Faithful Movement," is making its plans (not God's) for rebuilding the Temple.

A. Higgins

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My christian friend had an abortion. What should I do?

What responsibility does a believer have toward the assembly if he knows of another assembly believer who has had an abortion?

This question requires a delicate answer. The callous thinking of the unregenerate has colored the views of many believers. Our final court of appeal is the Word of God. What saith the Scriptures?

First, it would advisable to know the background. Did the abortion occur before the believer was saved or in the assembly? If so, it would not be an assembly issue.

Luke 1:41" TARGET="_blank">Luke 1:41 says "the babe leaped in her (Elizabeth's) womb." The word for "babe" also describes a child old enough to be acquainted with Scripture (2 Timothy 3:15)." TARGET="_blank">2 Timothy 3:15). John was a child in his mother's womb as much as he was after being born. Intervention in the process that would result in birth terminates the life of a child.

A believer, knowing of this evasive moral procedure, should encourage the other believer to make this known to responsible brethren in the assembly. That failing, he must act, not on the basis of hearsay, but conclusive, undeniable evidence (Matthew 18:15-17)." TARGET="_blank">Matthew 18:15-17). The elders are then responsible for any action taken. The sanctity of God's assembly must be maintained. It is the dwelling place of God, a holy temple (1 Corinthians 3:16-17)." TARGET="_blank">1 Corinthians 3:16-17).

E. McCullough

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Does the example of women publishing tidings about the Ark give weight to the idea of preaching?

The R.V. of Psalm 68:11" TARGET="_blank">Psalm 68:11: “The women that publish the tidings are a great host,” has been used in favour of public preaching of the Gospel by women. What is its real meaning?

Psalm 68" TARGET="_blank">Psalm 68 is primarily connected with the bringing up of the Ark by David to the “resting place” (Psalm 132:8," TARGET="_blank">Psalm 132:8, R.V.) which he had, in accordance with his boyhood’s vow, prepared for it; though, of course, prophetically it looks forward to events far beyond that. It begins in v. with the words uttered by Moses on the occasions when the Ark was being taken up to move onward through the wilderness (Numbers 10:35);" TARGET="_blank">Numbers 10:35); and in its earlier verses it recounts in few words the bright side of Israel’s past history, as connected with what the Ark symbolised—the presence and power of God with His people. Their march through the desert; their arrival in the promised inheritance; and their victories over the nations that dwelt there, and those others that surrounded it; are pictured as won by the Presence of God with them. On various occasions these were celebrated in song, especially by their women-folk; and it is to such celebrations that the words quoted in the question refer.

See examples of them, in Exodus 15:20, 21," TARGET="_blank">Exodus 15:20, 21, after the Red Sea crossing; in Judges 5:1-3," TARGET="_blank">Judges 5:1-3, after Barak’s defeat of the host of Sisera; and in 1 Samuel 18:6, 7," TARGET="_blank">1 Samuel 18:6, 7, after David’s own victory over Goliath. Also compare the rejoicing on this occasion of the bringing up of the Ark as described in 2 Sam. 6. 15-22." TARGET="_blank">2 Sam. 6. 15-22. It is worthy of note that in many respects our psalm may be compared with the above-mentioned Song of Deborah. Those who advocate that women should do what in the New Testament they are forbidden to do, must be hard bestead for proof, if they have to come to Psalm 68:11" TARGET="_blank">Psalm 68:11 for it.

W.R.

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What does the Bible say about dinosaurs?

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 in your answer. You may optionally include an email address. Answers will be reviewed.

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What is the meaning of the cup and bread in remembering the Lord?

What is the meaning of the cup and bread in remembering the Lord?

In First Corinthians chapter ten, the significance of the emblems forms the basis of Paul’s teaching about separation from evil outside the assembly. Believers in an assembly must maintain separation from all that rivals the claims of God. In chapter 11, the emblems particularly relate to Paul’s teaching of behavior within the assembly. Believers’ behavior must be consistent with the holy privilege of remembering the Lord. The meaning of the emblems in chapter 11 is clearly related to the blood of Christ, symbolized in the cup, and the physical body of Christ, symbolized in the bread. This conforms to the Lord’s teaching at the institution of the Supper in the Matthew, Mark, and Luke’s Gospels.

Chapter 10 teaches the significance of partaking of these emblems. By drinking from the cup, believers express their relationship to God. By breaking bread, they express their relationship with one another.

(For a fuller explanation, see Q & A Forum, November, 2000).

D. Oliver
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