It is interesting that usually when we read of the “elect” or “chosen ones” in the doctrine of the New Testament it is in the context of those who are already saved, and said to be “justified” (Rom. 8:33), “before him in love” (Eph. 1:4), “holy and beloved” (Col. 3:12), having personal “faith” (Tit. 1:1), sanctified by blood (1 Pet. 1:2). One exception to this would be 2 Tim. 2:10 which speaks of those who are elect, but have not yet obtained “the salvation which is in Christ Jesus with eternal glory”. And yet the occasion of God’s decision to choose the elect is said to be “before the world’s foundation” (Eph. 1:4), and “according to the foreknowledge of God the Father” (1 Pet. 1:2). This means that God chose us before we ever existed! It also shows that God’s sovereign work in the soul, culminating with salvation, begins among the elect; “All that the Father giveth me shall come to me” (John 6:37). I believe these passages shows us that generally those who are called “the elect” are those who by grace eventually come to Christ, believe the gospel, and are sealed with the Holy Spirit. But that begs the question, ‘Are any brought into eternal blessing without believing the gospel?’ We know that children who die go into the Father’s presence (Matt. 18:10). We know also that many saints in the Old Testament that lived and died long before Jesus Christ ever came into the world are in heaven now, eternally blessed. No doubt they were all chosen by God for blessing. The principle of Philippians 1:6 would show that it is God’s normal method to complete or perfect the work He begins. In the context of Philippians 1, it would be those who were already saved, and the completion of the work would be seen in their full conformance to the image of Christ, manifest in the day of display, “unto Jesus Christ’s day”. Nonetheless, the principle applies generally to all that God does. I believe salvation is preceded by the action of new birth. John 1:12-13 shows that those who received Christ “were born… of God”. No doubt those who are “born again” are the elect of God, the sheep who do respond when they hear the Shepherd’s voice (John 10:27). Can one of the elect die before the work of salvation is complete? Yes, for example, the death of an infant or unborn child. Can a quickened soul die before they believe the gospel? I don’t know that we can say absolutely, because scripture is silent on that question. However, I think we can see that God’s normal method is to complete a work once He begins.

Do it in a right spirit

We should be thankful for what the Lord has provided, but not love it in the sense of clinging to it selfishly. We should be willing to lay our lives down in service to Christ. John 12.

Is doctrinal evil worse than moral evil, and if so why don’t more Christians realize the seriousness of doctrinal evil?

In Christianity we have the instruction in 1 Tim. 2:1-2 to pray for all men. Jeremiah received a definite word from the Lord to cease praying for Israel, because they had turned away from Jehovah and served the Queen of Heaven (an idol). Israel had crossed the line, and therefore Jeremiah was no longer to pray for them. But only the Lord knows when that line has been crossed. 1 John 5 speaks of “a sin unto death”, which, if a soul commits, we are not required to pray for the person.

In John 19:33-34 we find that the soldier pierced the side of Christ after He had died. The shed blood of Christ contained all the value of His sufferings and of His life laid down in sacrifice. The blood was also the evidence that He had died; “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul” (Lev. 17:11).

In Hebrews 10:28-29 we find that those who experience the blessedness of Christianity and then reject it will be punished more severely than others. In Luke 12:47-48 we have the difference between “things worthy of few stripes” and “many stripes”. In Rev. 20:12 we find that, at the Great White Throne, the dead are “judged out of those things which were written in the books, according to their works”. Then they are cast into the lake of fire. These scriptures clearly show that there are various levels of punishment in hell. The blessed truth for the Christian, is that the “stripes” we deserved were meted out on Christ (Isa. 53:5), who suffered the punishment we deserved!

The verse refers specifically to yokes between believers and unbelievers, but we can apply it to other yokes as well. Two people may be Christians, but their lives are heading in two different directions. This could make a partnership very difficult.

The conscience was given to fallen man so he could discern good and evil. However, conscience needs to be calibrated by the Word of God. This is especially true because of the corrupt cultures that men find themselves in. When people are raised in a corrupt culture, their consciences do not function properly (Isa. 8:19-20; Rom. 1:21). We find in Titus 1:15 that our conscience can become defiled, and thereby become less effective. Notwithstanding, conscience will always function to a certain extent, even if distorted; “Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another” (Rom. 2:15).

https://www.realclearbible.com/qa-cross-necklace/

https://www.realclearbible.com/qa-sinners-or-wicked-persons/

https://www.realclearbible.com/qa-suffering-persecution/

https://www.realclearbible.com/qa-casting-pearls-before-swine/

https://www.realclearbible.com/qa-blasphemy-against-the-holy-spirit/

https://www.realclearbible.com/qa-unbelievers-after-the-rapture/

https://www.realclearbible.com/qa-taking-away-from-gods-word/

https://www.realclearbible.com/qa-our-position-toward-the-jews/

https://www.realclearbible.com/qa-father-forgive-them/

https://www.realclearbible.com/qa-baptism-of-the-holy-ghost/

https://www.realclearbible.com/qa-holy-men-of-god/

https://www.realclearbible.com/qa-jesus-glorified-the-spirit-sent/

https://www.realclearbible.com/qa-jesus-christ-christ-jesus/

It is important to understand that there is a difference between “anything our spouse does to us” and adultery. Adultery is the only justifiable cause for divorce, according to the word of the Lord Jesus (Matt. 5:32; 19:9). Why is that? Adultery breaks the bond that was formed in the sight of God when a man left his father and mother to cleave unto his wife, and they became one flesh. A wronged husbanded or wife in that case is free to remarry. However, that isn’t the only option. A wronged spouse may chose to mend the breach and continue as married. When there is repentance and reconciliation, this is a far better outcome. However, forgiveness is another question. We are always to forgive from the heart. Often wounds received from someone we love hurt more then those from mere acquaintances. But forgiveness is the foundation of our relationship with God, and therefore it is always the Christians responsibility to forgive from the heart, without any limit on the number of times (Matt. 18:22). However, it is often wise to withhold the expression of forgiveness until there is repentance (Luke 17:3), as otherwise we might cheapen the hurt and therefore embolden the other to repeat the sin.

It is important to understand the difference between eternal or judicial forgiveness and what is called governmental forgiveness. Before the cross, generally when God’s forgiveness was spoken about is was in this aspect. Before the cross, eternal forgiveness could not be known. Old Testament saints never had the settled conscious knowledge of sins forgiven in the eternal sense (Eph. 1:7). This is why, in the gospels, the Lord emphasized “power on earth” such as in Matt. 9:2-6; because governmental forgiveness has to do with this life only, not for eternity. Governmental forgiveness is an aspect of forgiveness that pertains to the government of God. The principle of God’s government is summarized nicely in Gal. 6:7; “Whatsoever a man soweth, that shall he also reap” (see also 1 Peter 3:12). Evil actions have consequences, and so do good actions. Governmental consequences do not extend into eternity; they are for this life only. Each one of us has accrued the governmental judgment of God over a lifetime of offenses committed against Him. But God is very gracious and patient, and has passed over those sins in a governmental sense, so we can live day to day free from governmental judgment. This exemption from many of the governmental consequences of our sin is called governmental forgiveness. For the believer, God has chosen to make governmental forgiveness dependent on: (1) a contrite spirit about our own failures, and (2) a forgiving spirit towards those who have offended us. The Lord Jesus taught this truth in His sermon on the mount; “For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses” (Matthew 6:14-15; see also Luke 6:37). In Matt. 7:1-2 we learn that if we harbor a judgmental attitude, it will result in God judging us governmentally. In Mark 11:25 we learn that, without forgiveness for others in our hearts, even our prayers will be hindered. The Lord expanded on this subject in the parable of the unforgiving servant in Matthew 18:21-35. In certain cases, a person may never be forgiven this side of heaven, such as when someone refuses to forgive their brother. If we harbor an unforgiving spirit, God will deliver us up to bitterness, anxiety, and resentment; these are destructive forces pictured by “the tormenters”. Generally, God is pleased to grant governmental forgiveness when we have a spirit of forgiveness toward others. A good example of this is Job. The Lord “turned the captivity of Job” when he prayed for his friends.

A couple of issues with the question. Predestination has to do with the final destination (conformed to the image of His Son), and election with the choice of individuals. Free choice is a misnomer because man’s will is not truly free. Adam lost free will when he ate the fruit of the tree of knowledge. Now man’s will is disposed to sin. God’s solution is to give man a new nature. This new birth or quickening is not by the will of man (John 1), but by the will and word of God. Nevertheless, man is a responsible moral agent – not a robot. We make real choices that have real consequences. Does man choose God, or does God choose man? We do chose to believe, but after we become a Christian we learn the truth of election, that God chose us before the foundation of the world (Eph 1). Election is a truth for believers; a family secret. A good scripture to turn them to would be John 6:37. Don’t worry about whether you were predestinated, just come to the Son, He has promised not to cast you out. But once you come, you find that you only came because you were elect: the Father’s gift to the Son.

Distinguish personal exercise from preference. Distinguish sin from submission to a higher authority.

Burial vs. Cremation. Genesis 23 is the first instance in scripture where the details are given of the interment of the body of one who had died in faith. Notice that Abraham buries Sarah, and he doesn’t cremate her body. We have no scripture to say that cremation is morally wrong, yet it is interesting that in scripture, those of faith always buried their dead (e.g. Gen. 49:31). Burial, more than cremation, tends to have the resurrection of the body in view. It is also a sign of respect for the body (2 Sam. 21:12-14). Cremation was a Pagan practice, although for many years it has become popular in Christianized lands. Now, of course God can raise the dead regardless of the state of their body, whether buried or burned. Nothing is beyond the reach of His power. We also cannot make a rule about things the scripture doesn’t tell us. The important thing is that we treat the body with dignity, because God does, and will one day change it to be like Christ’s glorious body!

“Modesty” is the quality of being reserved, of not showing off what one has. It is coupled with not attracting attention to ourselves. We might first think of modesty in relation to sexual attraction. Sexual beauty is God’s gift to a woman, and God intends that beauty to be reserved for her husband, as her gift to him, and not for anyone else. Displaying this beauty in public is one form of immodesty. As soon as the human nature came into a fallen condition (Gen. 3), Adam and Eve knew that they were naked. They were ashamed to be so even with no other people around, and made an effort to cover themselves, albeit insufficiently. God then made them coats of skin, to sufficiently cover their nakedness. The first clothing was made by God Himself, not to keep people warm, but to cover nakedness. Nakedness is a form of immodesty, because it offers to the public eye that which God has intended only for within a marriage. It is no surprise, at least in Western culture that fashion trends have steadily moved toward less of the body covered and more sheer or tight-fitting clothes that reveal the feminine form. It can be a real challenge for the Christian woman to dress in a way that covers nakedness (i.e. modesty) and also suits her femininity. Although it is a different subject, we gather from scripture that our clothing should reflect a distinction between the genders (for the principle, see Deut. 22:5). Immodest clothing often suits femininity but does so because it exploits the feminine form. Nevertheless, with the Lord’s help, a Christian woman can meet this challenge, and find clothing that is modest, feminine, and appropriate in public. There are other aspects of modesty, in addition to covering nakedness, such as wearing expensive or exotic clothing or jewelry. Perhaps this is more in line with what is meant by v.9, which goes on to list what were then the symbols of wealth; “plaited hair and gold, or pearls, or costly clothing”. In the day Paul was writing there was a very small middle class, and a huge lower class. It would be common to have a wealthy Philemon in the same assembly as a poor Onesimus. How important it would be for the wealthy women not to flaunt their wealth before others. In many cultures today the same things are worn by women to display wealth or status. In other cultures, there are different things that serve the same purpose. These things are not what God desires the Christian woman to be adorned with.

The church is the pillar and ground of the truth.

You never find the wife enjoined to obey her husband, but to submit, because obedience can have the thought of distance (such as a husband who treats his wife as a child). Submission implies a deeper subjection of the will, wheras obedience can be done with a wrong attitude. Not my well, but thine be done. Nevertheless, submission will manifest itself in obedience as in the case of Sarah (1 Pet. 3:6).

We know he hears us

We cannot know definitely when someone becomes apostate. The Lord knows them that are his.

1 Cor. 11:3 the head of every man is Christ If the man is not subject to God, it will severely damage the relationship.

Ecclesiasties 1:3 shows us the the context is earthly wisdom. A revelation from God, but not of God. Work of the flesh – Gal 5:20. God hated Esau – Mal 1:3. Be angry and do not sin.

Romans 4

John 10:25-27

Sometimes in youth we can persist in our own strength longer than others. But eventually that strength gives our, and there is great shame for our greater persistance.

Having lost his stewardship by his unfaithfulness, and being still in possession of the goods, he uses them to make friends of his master’s debtors by doing them good. This is what Christians should do with earthly possessions, using them for others, having the future in view. The steward might have appropriated the money due to his master; he preferred gaining friends with it (that is, he sacrifices present to future advantage). We may turn the miserable riches of this world into means of fulfilling love. The spirit of grace which fills our hearts (ourselves the objects of grace) exercises itself with regard to temporal things, which we use for others. For us it is in view of the everlasting habitations. “That they may receive you” is equivalent to “that you may be received” — a common form of expression in Luke, to designate the fact without speaking of the individuals that perform it, although using the word they. – JND

First, 1 Cor. 10:16 shows that we express that we have a part in the blood and body of Christ: i.e. His death was for me. Second, 1 Cor. 10:17 shows that by partaking of one loaf we give expression to the fact that we are one body, composed of many members. Third, in vv.18-22 we have the princle of identification, where when you eat at a table, you identify yourself with what that table represents. First Israel (v.18), then pagan altars (vv.19-20), then the Lord’s Table (vv.21-22). So when you partake of the emblems you express fellowship first with the Lord Himself, and also with all at the Lord’s Table. This is why its is terrible to extend fellowship to those who go on with evil doctrine/practice, because it is an attempt to associate the Lord with evil, and it also brings others into fellowship with evil.

The Spirit interceeds when we do not know what to pray for. He tunes our hearts to align with the feelings and thoughts of God, though it may be inexpressible in human language. Christ interceeds by praying for us. As our High Priest His intercession works to preserve us, and strengthen us. As our Advocate, His intercession works to restore us to communion when we fail.

The Spirit … takes part in the sorrowful experience that we are linked with creation by our bodies, and becomes the source of affections in us, which express themselves in groans that are divine in their character as well as human, and which have the value of His own intercession. And this grace shows itself in connection with our ignorance and weakness. – JND

This is a difficult question, and one Tami and I have discussed many times over the years. If you take verses like Romans 8:4-5 you could conclude that victory in the believer’s life will be automatic… but it doesn’t seem to work that way often! I think trying to form habits to avoid temptation could be attempted in the strength of the flesh, but it also could be done in the strength of the Spirit. Christ Himself had habits while here on earth (Luke 4:16). After expounding deliverance from sin in our lives, Paul then says “But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts” (Romans 13:14). Clearly, we need to take positive action to “put on” and “make no provision”. Delieverance from sin is something that involves us: “know”, “reckon”, yield”. Addiction works for bad (old nature), but also for good (new nature). “I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.” (Romans 6:19 KJV). One righteousness leads to another, and another, and the result is holiness. This is part of how we experience deliverance. The key is that we must do so as under grace, reckoning ourselves dead to sin, free from law, espoused to Christ, and our motive being to please Him. “The fruit of the Spirit is … self-control” (Galatians 5:22-23). The desire to form habits (and to stick with those habits) can be very much the fruit of the Spirit working itself out in our lives. How can we tell if it is the flesh or Spirit at work? For myself I would say that if I have joy in doing it, it is the Spirit. What are your thoughts?

This is a great question! I’ve heard that before in a discussion with a friend who believes we will go through the tribulation. The “great sound of a trumpet” in Matthew 24:31 complicates it further! Here are a few thoughts:
1. The seven trumpets was a revelation given directly to John, who wrote (AD 95) decades after Paul wrote 1 Corinthians (AD 53). It would make no sense for Paul to refer to the “last trump” of the trumpet series (Rev. 11) when that vision had not been given, let alone written and sent to the seven assemblies of Asia!
2. The context of “the last trump” in 1 Corinthians 15 is the sleeping saints being raised and the living saints being changed. The “trump of God” in 1 Thess. 4 also has to do with the raising/changing, but also brings in the rapture. If we examine the “seventh trumpet” of revelation, there is no mention of saints being raised. It therefore would be a stretch to force them together!
3. The trumpets of Revelation are symbolic; “he sent and signified it by his angel unto his servant John” (Rev. 1:1). The last trumpet I take to be a literal noise that will be heard by the saints. He emphasizes it; “at the last trump: for the trumpet shall sound”.
4. There are a number of allusions in 1 Corinthians 15 to Roman military matters. W. Kelly emphasizes this in his writings.
– The overall tone of the chapter has a military theme: “when he shall have put down all rule and all authority and power (vv.24-25), “The last enemy that shall be destroyed is death” (v.26), “after the manner of men I have fought with beasts at Ephesus” (v.32), “Death is swallowed up in victory” (vv.54-55).
– The expression “baptized for the dead” is a military reference to enlistment of replacement troops to fill in the ranks of fallen soldiers.
– The “last trump” refers to the final signal given at which an army camp would break up and begin the march to another destination. A fitting image! Believers all across Europe were familiar with this reference.
5. This one is slightly more involved… The 24 elders, which would include the raised/changed believers, are seen in heaven before the first trumpet is blown, let alone the first seal is opened! How could the seventh trumpet involve the raising/changing/rapturing of the saints if they are previously shown to be in the glorified state, around the throne in heaven?

Three things to consider:
(1) We would have to accept their claim to have seen the Lord in resurrection (1 Cor. 9:1). Those born later than the first century (unless like Paul they were taken to the third heaven, a chosen vessel) could never be apostles.
(2) The foundation of the church is complete. We read in that the Church’s foundation includes the apostles. “…Built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone” (Eph. 2:20). Now, we all know that a foundation of a house must be laid first chronologically, before the framing can begin. There can be no more apostles because the foundation was laid in the first century!
(3) The New Testament warns about false apostles. Even in Paul’s day, we warned of those who claimed to be ‘sent ones’ by Christ, but really were “false apostles, deceitful workers, transforming themselves into the apostles of Christ” (2 Cor. 11:13). Then, when we get to John’s day (a few decades later) we find that the early Church found it necessary to put a number on trial for claiming to be apostles. The angel of the church in Ephesus is commended because they had “tried them which say they are apostles, and are not, and hast found them liars” (Rev. 2:2).

They may very well have only the flesh in them, the fallen human nature, of which Paul says “dwelleth no good thing”. James 3:7 says: “For every species both of beasts and of birds, both of creeping things and of sea animals, is tamed and has been tamed by the human species”. Yet, we are to discipline and train our children in obedience to the Word of God. God held Eli accountable for not restraining his sons. It is part of God’s design for the blessing of the family. There cannot be peace in the home or in the mind of the child when there is no discipline.

The question of whether the church should use leavened or unleavened bread, or fermented or unfermented grape juice, in the Lord’s Supper has, at times, been a source of disagreement. Yet such debates often shift the focus from the Person of Christ to the outward symbols. Let us first consider the matter of the bread.
To address the question of the bread, some point to the fact that the Lord instituted the Supper during the week of the Passover. This naturally raises the thought that the bread must have been unleavened, since leaven was forbidden during that time. Indeed, the Feast of Unleavened Bread began on the evening of the 14th day of the first month, immediately following the Passover meal, and Israel was commanded to remove all leaven from their houses and eat only unleavened bread for seven days (Ex. 12:14–20; Lev. 23:5–6). However, the Gospels do not explicitly state whether the bread Jesus used was leavened or unleavened. The Greek word for “bread” in the Supper narratives is artos (Matt. 26:26; Mark 14:22; Luke 22:19), a general term that can refer to either leavened or unleavened bread depending on context. Therefore, Scripture leaves the nature of the bread unspecified, and the emphasis is clearly placed not on the bread’s composition, but on its symbolism.

In 1 Corinthians 5:7–8, Paul exhorts believers to “keep the feast… with the unleavened bread of sincerity and truth.” This is clearly a figurative application, referring to a life of moral purity in light of Christ our Passover, who was sacrificed for us. It is not an instruction concerning the type of bread used in the remembrance of the Lord’s death. The spiritual emphasis in the New Testament is not on the physical properties of the loaf, but on its meaning: it represents the body of Christ given for us (1 Cor. 11:24), and also the unity of the body of believers who partake together (1 Cor. 10:17). To fixate on whether the bread contains leaven is to risk missing the spiritual import of the Supper and to shift attention from Christ Himself to external details.

A similar concern has arisen regarding the cup—specifically, whether “the fruit of the vine” refers to fermented wine or unfermented grape juice. The Lord referred to what they drank at the table as “the fruit of the vine” (Matt. 26:29; Mark 14:25; Luke 22:18), a term used just prior to the institution of the cup. While the actual cup of remembrance is not described by its contents in any of the Gospel or epistolary accounts, it is naturally understood to have contained the same drink. Thus, the connection between “the fruit of the vine” and the cup of the new covenant is implied, not explicitly stated. It is worth noting that in the first-century Mediterranean world, fermented wine was the standard drink preserved from grapes, and unfermented juice was difficult to store. Moreover, Paul rebuked the Corinthians because some became drunken when they carelessly mingled the Lord’s Supper with their love feasts (1 Cor. 11:20–22), indicating that wine was indeed in use.

Still, the New Testament gives no binding instruction on the fermentation of the cup’s contents. The essential meaning is what the Lord attached to it: “This cup is the new covenant in my blood, which is shed for you” (Luke 22:20). Whether wine or grape juice is used, the cup brings before the soul the precious blood of Christ shed for sinners. Likewise, whether leavened or unleavened, the loaf sets forth His body given in death and the unity of believers who partake.

That said, it is commendable when believers seek, as best as possible, to carry out the Lord’s instructions in a way that reflects the spirit of what He instituted in the Supper. Where Scripture is silent, let conscience be exercised in dependence on the Lord, not in judgment of others (Rom. 14:3–5). But let no heart be distracted by outward forms, nor by silence where Scripture gives no instruction; and let none impose upon the assembly what rests merely on personal interpretation beyond what is written. A Spirit-taught believer should be able to remember the Lord with either kind of bread or cup. The Supper is designed to show forth the Lord’s death in remembrance of Him—not to promote contention over the outward elements.

The principle in 1 Corinthians 8:13—“If meat make my brother to offend, I will eat no flesh while the world standeth…”—concerns a believer’s willingness to forego a personal liberty (eating meat) out of love, in order to preserve the spiritual well-being of a weaker brother. This is not about compromising truth, but about limiting personal enjoyment in things morally indifferent for the sake of another’s conscience.
To apply this verse to the withholding of biblical doctrine in the assembly because someone is offended does not fit the context or intent of the passage. The Word of God, including its doctrine, is not optional or subject to personal offense. It is given for the whole church—for teaching, reproof, correction, and instruction in righteousness, that the man of God may be fully equipped (2 Tim. 3:16–17). To withhold portions of that which is the spiritual food of God’s people, simply because some may take offense through immaturity or resistance, is not in keeping with the spirit of Scripture. In fact, it risks stunting growth where nourishment is most needed.

Take, for example, a believer whose thinking has been heavily influenced by modern Western culture—perhaps they have come to believe that homosexuality is morally acceptable and even compatible with Christian life. Such a view is not uncommon among those whose minds have not yet been renewed by the Word of God (Rom. 12:2), and such a person may feel deeply agitated or even alienated when the topic is addressed from Scripture. However, to avoid or suppress clear biblical teaching on the subject—teaching that is found in both the Old and New Testaments (e.g., Lev. 18:22; Rom. 1:26–27; 1 Cor. 6:9–11)—would not be loving to that individual, edifying to the saints, or honoring to the Lord. Love does not withhold truth; it speaks it with grace and clarity, seeking the restoration and maturity of every believer (Gal. 6:1; Eph. 4:15).

That said, the ministry of the Word in the assembly should never be careless or insensitive. It ought to be thoughtful, prayerful, and Spirit-led—carried out with a view to the spiritual condition of all present (1 Cor. 14:3, 12, 26). Truth should be spoken in love (Eph. 4:15), with grace and discernment (Col. 4:6), and in a way that builds up rather than tears down.

In summary, Christian liberty may be set aside for the sake of another’s conscience—but divine truth must never be withheld, for it is the very means by which God sanctifies, feeds, and matures His people (John 17:17; 1 Pet. 2:2).

To “hear” God is to receive and understand His communication to the soul, and it is personal and individual, for God desires a real relationship with each of His children, one in which we speak to Him in prayer and hear His voice to us. In past times He spoke in many ways through the prophets, but now He has spoken in the Person of His Son and continues to speak from heaven (Heb. 1:1–2; 12:25) through the apostles and prophets He has sent, men inspired by the Spirit of God, the foundation of which is complete and nothing can be added (Eph. 2:20). This shows that the primary way God speaks today is through His written Word, which is Spirit-breathed and unchanging (2 Tim. 3:16–17). Like the Thessalonians, we must receive it “not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe” (1 Thess. 2:13). God also speaks through creation (Ps. 19:1–4; Rom. 1:20), through faithful preaching (Rom. 10:14–15), through dreams when He chooses (Matt. 2:12–13; Acts 16:9–10), through circumstances including chastening (Heb. 12:5–11), and through the inward leading of the Spirit who never leads contrary to the Word (John 16:13–14). By new birth we are equipped to recognize the Shepherd’s voice, for faith hears Him (John 10:27; Rom. 10:17), and by experience and obedience we learn to hear it more clearly (Heb. 5:14). We know it is His voice when it agrees with Scripture (Acts 17:11). Many voices may press upon us, but only God’s voice bears the authority, purity, and truth of His Word (Ps. 12:6). Remember, it is not enough to be hearers only; blessing comes when we are doers of the Word, responding in faith to what He has spoken (James 1:22–25).

Scripture speaks of fear in three distinct ways, and it is important not to confuse them. First, there is the fear of punishment, the dread of God’s judgment, which perfect love casts out, for in Christ we are already accepted before God as He is, and there is no possibility of condemnation (1 John 4:17–18). When a believer sins, there maybe be chastening in the government of God, but this is adminstrated by a loving Father (Heb. 12). If the sin is confessed and forsaken, there is no need for fear, because the soul is perfected in the love of God, and even chastening is from a heart of love for our blessing. Second, there is the fear of God, a reverential awe for His holiness and majesty, which grace deepens, for the God we know as Father is still “a consuming fire” in His righteousness; His holiness, fully satisfied at the cross, is not diminished (Heb. 12:28–29). Third, there is the fear of dangers and disappointments, the natural apprehension of trials, opposition, or loss, which is met by the Spirit God has given us, “not…of cowardice, but of power, and of love, and of wise discretion” (2 Tim. 1:7).
(1) the fear of punishment – entirely removed by the assurance of God’s love
(2) the fear or reverence of God – to be cultivated in worship and reflected in obedience
(3) the fear of dangers and disappointments – to be overcome through the strength, love, and sound judgment He supplies.

We are justified before God by grace through faith apart from works (Eph. 2:8–9; Rom. 3:24–28), and the same grace that saves us also keeps us (Gal. 3:3). This does not mean we can live as we please, for sin is lawlessness (1 John 3:4) and “shall we sin, because we are not under the law, but under grace? God forbid” (Rom. 6:15). God has saved us to live holy lives (Tit. 2:11–14). While we are not to have a critical or self-righteous spirit (Matt. 7:1–5), we are called to discernment, judging what is outward and evident but not motives, for only God knows the heart (1 Cor. 4:5). Scripture tells us to judge doctrine (1 Cor. 10:15), open sin (1 Cor. 5:12), disputes among brethren (1 Cor. 6:2), and public ministry (1 Cor. 14:29)—all of which are matters that are open. We cannot have fellowship with sin, and “by their fruits ye shall know them” (Matt. 7:16–20). Our standard is the Word of God alone (2 Tim. 3:16–17), not a human list of rules. Legalism is the error of putting oneself or others under a legal standard as a rule for justification or practical holiness before God or man, making that which is external the basis of acceptance (Mark 7:6–9; Col. 2:20–23). Grace frees us from the law’s condemnation but binds us to Christ in willing obedience from the heart.

Yes, Adam knew he was sinning when he ate. Genesis 3:6 tells us “she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.” Adam saw what she did. Further, scripture says, “Adam was not deceived, but the woman being deceived was in the transgression” (1 Tim. 2:14). Eve was beguiled by the serpent’s lies (Gen. 3:13), but Adam sinned with full knowledge of what God had commanded (Gen. 2:16–17). He had heard directly from the Lord that eating from the tree of the knowledge of good and evil would bring death, yet he chose to follow his wife rather than obey God. This makes his sin deliberate, willful disobedience, and explains why Romans 5:12 traces the entrance of sin and death into the world through “one man.” In Romans 5 his action is called disobedience, sin, and transgression. While Eve’s sin was deception, Adam’s was conscious rebellion, which carries the greater responsibility before God. This is important because the sin that brought the human race into a fallen condition was not a trick, it was direct disobedience to a known commandment.

Scripture does not give Paul’s exact age at death, but we can make a reasonable estimate from what is known. He was likely born a few years after Jesus, perhaps around A.D. 5, as he was a “young man” (Acts 7:58) at the stoning of Stephen, which occurred around A.D. 34–36. His death is generally placed during Nero’s persecution, about A.D. 66–68, when he was executed in Rome (2 Tim. 4:6–8). This would make Paul approximately 60–62 years old when he died. This fits with his later description of himself as “Paul the aged” (Philem. 9), since in Scripture an “aged” widow was considered to be sixty years or older (1 Tim. 5:9). It is quite interesting to look at the list of things that Paul suffered in 2 Corinthians 11. In addition to 60+ years of age, Paul must have aged significantly from all the trials he passed through.

A shepherd’s work can be summed up in two main responsibilities: feeding and protecting. Feeding the flock means giving them the Word of God in a way they can take hold of and grow by (Jer. 3:15; 1 Pet. 2:2). It is not merely supplying what is pleasant to hear, but declaring the whole counsel of God, whether it encourages, corrects, or reproves (John 21:15–17; Acts 20:27; 2 Tim. 4:2). Protecting the flock involves watchfulness against spiritual dangers—false teaching, moral compromise, and harmful influences (Acts 20:28–31). It is discerning the threat, then ministering to the need with patience and wisdom (1 Thess. 5:14; Titus 1:9). Above all, both feeding and protecting must be done out of love for Christ and His people (John 10:11–13), for without love the shepherd’s labor will lack the heart that gives it value, and without wisdom it will lack the discernment that keeps it safe. As J.N. Darby wrote, “One thing I would pray for, because I love the Lord’s sheep, is that there might be shepherds. I know nothing next to personal communion with the Lord, so blessed as the pastor feeding the Lord’s sheep, the Lord’s flock.”

Scripture shows that while all sin is serious before God, not all sins are the same in guilt or consequence. Jesus Himself spoke of a “greater sin” (John 19:11) and taught that judgment would be proportionate to one’s knowledge and responsibility, with some receiving “many stripes” and others “few stripes” (Luke 12:47–48). Yet no matter how great the sin, the blood of Christ is sufficient to cleanse it: “The blood of Jesus Christ his Son cleanseth us from all sin” (1 John 1:7); “Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool” (Isa. 1:18); through Him “is preached unto you the forgiveness of sins: and by him all that believe are justified from all things” (Acts 13:38–39); and Paul, who called himself the “chief” of sinners, testified that he “obtained mercy” as a display of Christ’s perfect longsuffering (1 Tim. 1:15–16). Thus, while Scripture recognizes degrees of sin in their seriousness and consequences, it also declares the limitless reach of grace to pardon them all, for “where sin abounded, grace did much more abound” (Rom. 5:20).

Although He was the majestic Son of God, Christ experimentally learned obedience through the things which He suffered. Before becoming man, the Son never had to obey—“For He spoke, and it was done; He commanded, and it stood fast” (Psa. 33:9). But as man He could say, “Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God: yea, thy law is within my heart” (Psa. 40:7–8). Truly, He was the perfect Servant! This in no way diminishes His omniscience, but shows that He passed through every circumstance of righteous obedience in a world opposed to God, culminating in the cross—the highest expression of His obedience. Such suffering was not for His own correction but so that He might fully enter into the path of obedience as man, and thus be our perfect High Priest, able to sympathize with those who also suffer in obedience. What love, that the eternal Son would undertake such an “education,” if we may so call it, to become our perfect Sympathizer! Being “made perfect” (v.9) does not refer to moral perfection, but to the completion of His course as man: through His holy, obedient, and suffering-filled life, through the cross, and onward to resurrection and glorification at God’s right hand. There, in fulfillment of God’s pronouncement, He is addressed as “a priest for ever after the order of Melchisedec” (v.10), the Author of eternal salvation to all who obey Him.

Scripture recognizes that it is natural to care for our bodies (Eph. 5:29) and that such care is part of glorifying God, for our bodies are “the temple of the Holy Spirit” and “bought with a price” (1 Cor. 6:19–20). We are called to discipline our bodies and keep them under control so they may remain useful in His service (1 Cor. 9:27). But in much of Western culture, “self-care” has been exalted into an idol, where self is placed at the center, and personal comfort is pursued even at the cost of neglecting God-given responsibilities — our spouse, our children, and the needs of others. This spirit is foreign to Scripture, which commends those who “loved not their lives unto the death” (Rev. 12:11), and records the example of servants who “spent and were spent” for the blessing of others (2 Cor. 12:15), even risking their lives for the work of Christ (Phil. 2:30). True bodily care is stewardship, but love to Christ and His people will, when called for, gladly count the body a living sacrifice (Rom. 12:1), willing to be poured out for His glory (Phil. 2:17).

The command to “honor your father and your mother” (Exod. 20:12; Eph. 6:2) does not depend on whether they have lived in a way that earns our personal respect. We are to respect them for the place they hold in relation to us, as appointed by God, even if their conduct falls far short of what is right. Honor is tied to God’s order, not to human merit. David’s dealings with Saul give us a clear example: Saul’s behavior was wicked and unjust, yet David would not lift his hand against “the LORD’s anointed” (1 Sam. 24:6), recognizing the position God had given Saul, even while refusing to imitate or condone his actions. Scripture warns plainly against contempt for parents: “If one curses his father or his mother, his lamp will be put out in utter darkness” (Prov. 20:20). In the same way, a believer can honor parents by showing due respect for their God-given role, without endorsing or approving what is sinful, remembering that hatred and cursing are entirely out of place for a child of God.

There are two kinds of laughter: the laughter of joy and the laughter of unbelief. In Genesis 18:12-15 we find that Sarah laughs, but there it is a laugh of unbelief. She thought it was too hard for Jehovah to give her a child, and she was rebuked by the Lord for her unbelief. But later it is turned to joy, so that when she gives birth to Isaac, “Sarah said, God has made me laugh: all that hear will laugh with me” (Genesis 21:6). In our chapter, Abraham is not rebuked for his laughter, and therefore it indicates that his was the laughter of joy, and what follows could be a confession of bewilderment, but not unbelief.3 Alternatively, it could be the laughter of unbelief, and what he said in his heart could be human reasoning, leading to doubts about the promise of a son.4 However, faith seems more suitable to the context of the chapter. Though initially doubting, Sarah did eventually believe (Hebrews 11:11), but Abraham did not waver in unbelief (Romans 4:19-21). Also, it would seem strange in v.19 that God would name the child Isaac (‘laughter’) after an act of unbelief. One therefore concludes that in Genesis 17:17, Abraham’s laugh appears to be an expression of wonder and joy mixed with amazement at God’s promise, whereas Sarah’s laugh in Genesis 18:12 expresses doubt and unbelief. The two situations look similar on the surface, but the Lord discerns the heart.

God’s promises to Abraham show two distinct aspects: some were unconditional, rooted entirely in God’s own purpose, while others were linked with Abraham’s obedience in order to be confirmed or enjoyed. In Genesis 12:1–3 and Genesis 15:18–21, the promises are purely sovereign—God declares what He will do without conditions, even sealing the covenant while Abraham sleeps, showing it rests on God alone. Yet in Genesis 17:1–2, God calls Abraham to “walk before me, and be thou perfect” in connection with the covenant’s enjoyment, and in Genesis 22:15–18 the Lord reaffirms the promises with an oath “because thou hast obeyed my voice.” This does not mean the covenant itself depended on Abraham’s works, but that God often links the assurance, confirmation, and fullness of blessing to the believer’s faithful response. Hebrews 6:13–18 makes clear that the oath after Abraham’s obedience was given not to make God’s word more certain on His side, but to give Abraham—and us—“strong consolation” and encouragement. Significantly, Galatians 3:17 uses the word “confirmed” in reference to this reaffirmation in Genesis 22, showing that the promise, once given and confirmed by God, cannot be annulled. When Isaac had been offered up (in figure) and raised from the dead (in figure), the promises made to Abraham and his seed were confirmed of God in Christ, the true “seed” of Genesis 22:18. Thus, while the foundation of God’s promises is unshakable and independent of human merit, their experiential confirmation is often tied to a walk of obedience.

During the passing of the bread and cup, self-examination should already have been done beforehand (1 Cor. 11:28). Scripture does not tell us exactly what to do in this time, so we should not be prescriptive; however, there are clear principles to follow. The Lord said, “This do in remembrance of me” (Luke 22:19; 1 Cor. 11:24–25), so our focus should be on Him—His person and His work. The bread speaks of His body given for us, and the cup of His blood shed in atonement (Matt. 26:26–28; Heb. 10:5–10). It is a time for quiet, thankful reflection, much like the watching He asked of His disciples: “Could ye not watch with me one hour?” (Matt. 26:40). In that moment, we consider soberly the greatness of who He is and what He has done, and we share together in the fellowship of the one bread and one cup (1 Cor. 10:16–17).

The phrase “an evil spirit from the LORD” is best understood in the sense that God, in His sovereignty, allowed and sent a harmful spirit to trouble Saul as a judgment. In the Hebrew, “evil” here can mean morally evil, but it can also mean “harmful” or “calamitous.” This spirit was under God’s control and operated by His permission—similar to how Satan could only afflict Job with the Lord’s consent (Job 1:12; 2:6), how a lying spirit was permitted to deceive Ahab’s prophets to bring about his downfall (1 Kings 22:19–23), how Satan was allowed to provoke David to number Israel (1 Chron. 21:1; cf. 2 Sam. 24:1), and how Paul’s “thorn in the flesh” was a messenger of Satan that God used to keep him humble (2 Cor. 12:7). In each case, the evil spirit or satanic messenger was not acting independently but under the sovereign limits and purpose of God.