“Why can’t I stop sinning? Please help!”


Every believer has, at one time or another, lamented his or her inability to stop sinning. While we tend to think the problem stems from weakness in ourselves, the inability to stop sinning usually indicates a deficiency in our understanding of God’s strength. When we do not understand His power to save, forgive and cleanse us from all unrighteousness (1 John 1:9), we can get caught in a destructive cycle of sin, guilt and fear, which leads to a lack of joy in our salvation, which leads to more sin.

In Psalm 51:12, David pleads with God, “Restore to me the joy of thy salvation, and uphold me with a willing spirit.” He wrote this after he had fallen into the grievous sins of adultery and murder. It is interesting to notice that he asks God for a return of the joy of his salvation. Joy is key in our victory over sin. It is also important that we understand that God sustains us “with a willing spirit.” God takes joy in saving us, and we take joy in being saved.

God has saved us willingly, to display His grace, love and strength. Our salvation does not depend on how much or how little we sin, how much or how little we evangelize or repent or do good works, how loving or unloving we are, or anything else about us. Our salvation is entirely a product of God’s grace, love and purpose (Ephesians 2:8-9). This is important to understand, because (ironically) believing that we are responsible to keep the law leads inevitably to the inability to stop sinning.

Paul explains this in Romans 7:7-10. When we understand a law, like “do not covet,” our sin nature inevitably rebels against that law, and we covet. This is the plight of man – it is simply how we are. The law aggravates our sin nature. John Bunyan illustrates this truth inThe Pilgrim’s Progress. In the Interpreter’s House, Christian sees a very dusty room which had never been swept. First, a man with a broom tries to clean the floor, but the broom’s only effect is to raise choking clouds of dust. The more he sweeps, the more the dust is stirred up; this is a picture of the law, Bunyan says, which cannot clean a sinful heart but only stirs up the sin. However, Christian watches as the broom is set aside and a young girl sprinkles the whole room with water. After that, the room is quickly cleaned; this is a picture of the gospel of grace and its ability to purify the heart. The grace of God can do what the law could never do: cleanse us from sin.

So, the way to stop sinning is not to add more rules. God knew this. In fact, He gave us the law so that we would be aware of our sin and turn to Him (Romans 3:19-20;Galatians 3:23-26). The law is good. It is a reflection of God’s nature and His perfection. But it was not given to us for our salvation. Christ fulfills the law for us (Matthew 5:17).

When we disagree with God and hang onto the idea that we must fulfill the law, we lose our joy in salvation and set ourselves up for failure. We labor under a terrible burden. We feel pressured to do something to secure salvation, but, at the same time, our sin nature renders us unable to obey the law. The more we focus on the law, the more our sin nature rebels. The more our sin nature rebels, the more frightened we become that we are not saved. The more frightened and joyless we become, the more tempting sin’s promise of happiness is.

The only way to break the cycle and stop sinning is to accept the fact that we cannot stop sinning. This may seem contradictory, but if a person does not stop trying to save himself, he will never rest in the knowledge that God has saved him. The joy of salvation comes from accepting the fact that God’s grace covers us, that He will change us and conform us to the image of Christ, and that it is His work, not ours (Romans 8:29;Philippians 1:6;Philippians 2:13;Hebrews 13:20-21). Once this reality is truly grasped, sin loses its power. We no longer feel the impulse to turn to sin as a means of temporary relief from anxiety, because the anxiety and pressure has been relieved once for all by Christ (Hebrews 10:10, 14). Then, the good works we accomplish in faith are done because of love and joy rather than out of fear or duty.

“The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain” (1 Corintians 15:56-58).

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“Why did Jesus warn against saying the word ‘raca’ in Matthew 5:22?”


Matthew 5:22 is the only passage in the Bible where the termracais used.Racacomes from the Aramaic termreqa. It was a derogatory expression meaning “empty-headed,” insinuating a person’s stupidity or inferiority. It was an offensive name used to show utter contempt for another person. Jesus warned that the use of such a word to describe someone was deserving of the severest punishment, “the fire of hell.”

In Matthew 5:21, Jesus recalled the sixth commandment, “You shall not murder” (Exodus 20:13). In characteristic fashion, Jesus took the old law one step further by explaining the true significance of the law—a deeper, spiritual meaning they had never seen.

First, Jesus warns that the very act of murder finds its roots in an angry, murderous spirit: “But I tell you that anyone who is angry with his brother will be subject to judgment” (Matthew 5:22a). God, who examines the very thoughts and intents of the heart, will issue judgment upon unrighteous anger. Next, Jesus warns against name-calling, using “raca” as an example (verse 22b). Then He issues a third warning against those who call someone a “fool” (verse 22c).

The first-century Jews recognized that “anyone who murders will be subject to judgment” (Matthew 5:21), but Jesus warns that even calling another person insulting names such as “raca” is sinful. Murder begins in the heart, and epithets such as “raca” are signs that there is hatred lurking within. The hatred that causes one person to hurl insults is the same hatred that causes another to commit murder. The attitude of the heart is the same, and it’s this attitude that makes a person morally guilty before God.

Jesus not only warns us against expressing unrighteous anger, which can lead to murder, but clearly commands that disparaging denunciations and name-calling be avoided. Such abusive words reveal the true intents of one’s heart and mind for which we will be held in judgment: “I the LORD search the heart and examine the mind, to reward each person according to their conduct, according to what their deeds deserve” (Jeremiah 17:10; cf. 1 Samual 16:7; 1 Chronicles 28:9).

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“Is the Holy Spirit a person?”


Many people find the Holy Spirit confusing. Is the Holy Spirit a force, a person, or something else? What does the Bible teach?

The Bible provides many ways to help us understand that the Holy Spirit is truly a person. First, every pronoun used in reference to the Spirit is “he” not “it.” The original Greek language of the New Testament is explicit in confirming the person of the Holy Spirit. The word for “Spirit” (pneuma) is neuter and would naturally take neuter pronouns to have grammatical agreement. Yet, in many cases, masculine pronouns are found (e.g.,John 15:26; 16:13-14). Grammatically, there is no other way to understand the pronouns of the New Testament related to the Holy Spirit—He is referred to as a “He,” as a person.

Matthew 28:19 teaches us to baptize in the name of the Father, Son, and Holy Spirit. This is a collective reference to one Triune God. Also, we are not to grieve the Holy Spirit (Ephesians 4:30). The Spirit can be sinned against (Isaiah 63:10) and lied to (Acts 5:3). We are to obey Him (Acts 10:19-21) and honor Him (Psalm 51:11).

The personhood of the Holy Spirit is also affirmed by His many works. He was personally involved in creation (Genesis 1:2), empowers God’s people (Zechariah 4:6), guides (Romans 8:14), comforts (John 14:26), convicts (John 16:8), teaches (John 16:13), restrains sin (Isaiah 59:19), and gives commands (Acts 8:29). Each of these works requires the involvement of a person rather than a mere force, thing, or idea.

The Holy Spirit’s attributes also point to His personality. The Holy Spirit has life (Romans 8:2), has a will (1 Corinthians 12:11), is omniscient (1 Corinthians 2:10-11), is eternal (Hebrews 9:14), and is omnipresent (Psalm 139:7). A mere force could not possess all of these attributes, but the Holy Spirit does.

And the personhood of the Holy Spirit is affirmed by His role as the third Person of the Godhead. Only a being who is equal to God (Matthew 28:19) and possesses the attributes of omniscience, omnipresence, and eternality could be defined as God.

In Acts 5:3-4, Peter referred to the Holy Spirit as God, stating, “Ananias, how is it that Satan has so filled your heart that you have lied to the Holy Spirit and have kept for yourself some of the money you received for the land? Didn’t it belong to you before it was sold? And after it was sold, wasn’t the money at your disposal? What made you think of doing such a thing? You have not lied just to human beings but to God.” Paul likewise referred to the Holy Spirit as God in 2 Corinthians 3:17-18, stating, “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit.”

The Holy Spirit is a person, as Scripture makes clear. As such, He is to be revered as God and serves in perfect unity with Father and Son to lead us in our spiritual lives.

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“What does it mean that women will be ‘saved’ through childbearing (1 Timothy 2:15)?”


This verse has been misinterpreted to mean that any woman who bears a child is automatically saved by virtue of the childbearing. 1 Timothy 2:15 is the conclusion of Paul’s teaching concerning the roles of men and women in the church which he began in verse 11. It is a notoriously difficult verse with a myriad of potential interpretations. “But women will be saved through childbearing—if they continue in faith, love and holiness with propriety.” As always, the immediate context should serve in determining the precise meaning of a text. The preceding verse speaks of Eve’s deception at the Fall and the subsequent consequences.

In Genesis 3:16, God curses Eve with, “I will greatly increase your pains in childbearing; with pain you will give birth to children.” This may seem to indicate that Paul meant that women would be physically preserved through the pain of childbirth. However, the verb used here in 1 Timothy 2:15(soqhsetai) always carries the meaning of spiritual salvation in Paul’s writings. Further, Christian women still experience pain in childbirth, and sometimes die as a result of the childbearing process. If physical deliverance is the meaning of verse 15, then that would indicate that Christian women who die in childbirth perhaps did not “continue in faith, love and holiness with propriety.”

A second option would be that women are spiritually saved through childbearing. This obviously cannot be the case, for it would contradict the consistent message of salvation by grace through faith in Christ (Ephesians 2:8-9). A third possibility is that the word “childbearing” (teknogonias) refers to the birth of Christ, potentially a link to Genesis 3:15 and the promise of a Seed to come through the woman. This is unlikely, considering Paul nowhere else refers to the birth of Christ in this manner. A reference to the incarnation seems dubious, considering the context and the subject at hand.

The most likely interpretation that takes into account the immediate context is that, rather than abandoning their intended roles by demanding teaching and authoritative positions in the church, women will find true fulfillment through childbearing. Paul is saying God calls women to be faithful, helpful wives, raising children to love and worship God and managing the household wisely (1 Timothy 5:14; Titus 2:3-5). While this view is not without its difficulties, it appears to harmonize best with the context and with the remainder of Scripture.

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“Should Christians boycott companies that support anti-Christian policies?”


Some Christian organizations have declared boycotts of companies with anti-Christian policies. Starbucks, Amazon, Nike, and other corporations have been the target of such boycotts. Those calling for the boycotts want to get the attention of business executives and decision-makers to communicate the fact that Christians will not support an ungodly agenda. Many who are involved in boycotts are also trying to be good stewards of their money: “Why should I feed a company and help it stay in business,” they reason, “knowing that it is going to use some of my money to support an anti-Christian agenda?”

The Bible says nothing regarding boycotts. Of course, Scripture contains no direct command to boycott or not to boycott a business. However, at least two passages are relevant to the discussion. First, Paul says in 1 Corinthians 5:9-10 that, although we are “not to associate with sexually immoral people,” we are still part of the world and therefore cannot disassociate ourselves from all immoral people. To totally avoid all corruption, “you would need to go out of the world.”

Paul’s focus in 1 Corinthians 5 is the church. Christians should not partner (or even eat) with a person who claims to be a Christian yet lives contrary to Christ’s word. The only way to avoid contact with immoral people in this world is to leave the world. To apply this principle to the boycott issue, the only way to avoid businesses that support ungodly practices is to leave this world completely.

A second passage is Romans 14:5-12, which deals with doubtful issues, or “gray areas.” One principle here is that “each one should be fully convinced in his own mind” (verse 5). Whatever one does, he or she should do it “in honor of the Lord” (verse 6) and give thanks to God. “For if we live, we live to the Lord, and if we die, we die to the Lord” (verse 8). Believers are to follow their conscience in the gray areas, because “each of us will give an account of himself to God” (verse 12). If God’s Word has not clearly spoken on an issue, each believer has the freedom to seek God’s will and be fully convinced in his own mind.

This “matter of conscience” principle applies to many issues, including boycotting. Some Christians feel strongly about not supporting a business due to particular moral issues, and they are free to take their business elsewhere. Other Christians may be just as concerned about the moral issues yet not share the same conviction about boycotting. They are free to not join the boycott.

If one does join a boycott, there are other questions that should be answered: for example, how far should the boycott extend? What about subsidiaries of the parent company? Should vendors who sell to the boycotted company also be boycotted? How will the effectiveness of the boycott be gauged, or is that even a consideration? And what about Christians who are employed by the boycotted company?

Some Christians work politically, through the election process, to affect the important social and moral issues. Some work financially, through boycotts. Others work both ways. The important thing is to pray about the issues of the day and take a biblical, principled stand—and then do what one can.

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“Is sex a sin?”



In the proper setting, sex is not a sin. In fact, sex is God’s idea. In Matthew 19:4-6, Jesus states with godly authority, “At the beginning the Creator ‘made them male and female,’ and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.’ So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” The creation account is thus the foundation for the institution of marriage, which was validated by the Creator Himself and established to be a lifelong union between one man and woman.

The very fact that God created humanity as “male and female” reveals that we are created as sexual beings. And God’s command to “be fruitful and multiply” cannot be fulfilled without sex (Genesis 1:28). Sex is a God-given mandate, so there is no way that sex is a sin if done with one’s lifelong marriage partner of the opposite sex.

The wordsexis not found in the Bible. The numerous mentions of the word in society, and the world’s tendency to sneer, have given the word a certain amount of notoriety. But God never intended it to be a dirty word.

The Song of Solomon follows a loving relationship between a husband and his wife through the betrothal period, wedding night, and beyond. The description of the husband and wife’s pleasure in chapter 4 is discreet yet unmistakable in its meaning. That description is followed in 5:3 with God’s approval: “Eat, friends, and drink; drink your fill of love.”

It is only outside of marriage that sex is sinful. God made it very certain that the marriage bed must be kept pure (Hebrews 13:4). Sexual activity outside of marriage is called fornication . First Corinthians 6:9-10 says, “Do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men . . . will inherit the kingdom of God” Engaging in sex without the benefit of marriage is immoral, and “it is God’s will that you should be sanctified: that you should avoid sexual immorality” (1 Thessalonians 4:3; cf.     1 Corinthians 6:18).

If the Bible’s message on abstaining from sex until married were upheld, there would be far fewer sexually transmitted diseases, far fewer abortions, far fewer unwanted pregnancies and unwed mothers, and far few children growing up without both parents in their lives. Abstinence saves lives, protects babies, gives sexual relations the proper value and, most importantly, honors God.

In no way is sex between a husband and wife a sin. Rather, it is a beautiful expression of love, trust, sharing, and unity. Sex is God’s gift to a married couple for pleasure and procreation.

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“Did Jesus have a tattoo (Revelation 19:16)?”


In John’s vision of the Battle of Armageddon, he sees Jesus riding from heaven on a white horse, waging war against the beast’s evil forces. Revelation 19:16 includes this description of Jesus: “On his robe and on his thigh he has this name written: king of kings and lord of lords.” Some people have read this verse and concluded that Jesus has a tattoo on His thigh—and, therefore, tattoos are good and proper for all followers of Christ today.

However, Jesus was, and is, a Jew. The Jewish Law warns, “Do not cut your bodies for the dead or put tattoo marks on yourselves. I am the LORD” (Leviticus 19:28). Jesus, as an obedient Jew, bound by Mosaic Law, would not take a tattoo. Jesus came to Earth to fulfill the Mosaic Law, not violate it (Matthew 5:17).

So then, what does it mean that on Jesus’ robe and on His thigh He has “King of Kings and Lord of Lords” written?

The book of Revelation is filled with symbolism, and the description in  Revelation 19:16 is symbolic. In the same passage, Jesus’ eyes are said to be “like blazing fire” (verse 12), His robe is soaked in blood (verse 13), and there’s a sword coming out of His mouth (verse 15). Obviously, none of these descriptions are literal; the name written on Jesus’ thigh is probably figurative, too. The mention of the name being written on His robeandHis thigh could very well mean that the words were not on His skin at all; rather, they were written on the part of His robe that covered His thigh.

In ancient times, a king or noble would often have his title or honorific woven into his garments and engraved upon his blade, its hilt, or its scabbard. Given that the scabbard would hang from a band at the waist, the words on the scabbard would fall at roughly thigh level. This would be a reasonable explanation, given that Jesus would never violate Levitical law by taking a tattoo.

Another possibility is that Christ is pictured as wearing a banner, or a sash, which extends from shoulder to thigh, and it is on this banner that “King of Kings and Lord of Lords” is written.

In any case, it does not seem that Jesus has an actual tattoo. The best way to confirm the truth of the matter is to be with Jesus when He returns to wage war upon those who have taken the mark of the beast. You can see for yourself.

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“Should a Christian get insurance?”


 

Christians often struggle with the question of whether to get insurance and if doing so demonstrates a lack of faith. This is a healthy struggle, and believers need to examine the Scriptures and come up with an answer they can defend biblically.

First, let us agree that insurance is not specifically mentioned in the Bible. If something is not specifically mentioned in the Word of God, then we must draw from the principles and teaching of the whole testimony of Scripture. After gleaning all applicable scriptural principles, different believers may come to different personal convictions. Romans chapter 14 says that such situations call for respect of others’ convictions. In that same chapter, believers have a responsibility to make up our own minds (Romans 14:5). The wording of the text indicates that we are required to do a thorough study of the Word of God and then to form godly personal convictions. The final verse of that same chapter states that whatever we decide must be an act of faith.

Here are some of the biblical principles to guide us. We are to obey the authorities over us. Thus, when we are required by law to have insurance, such as auto liability, we must comply. We are to take care of our families. Thus, we should plan ahead for the future benefit of our families. This could also include preparing for the undesired and unforeseeable early demise of a parent. Life insurance can be seen as a lack of faith, love of money, prudent planning, or possibly wise stewardship of funds. Each person’s conditions and convictions may differ in these areas. God certainly advocates planning ahead. The story of Joseph and his wise planning not only saved the nation of Egypt but also the people of Israel and the lineage of Christ (Genesis 41).

The bottom line is we must study the Word of God and call out to Him, asking what He would have us do in this and all areas of life. Hebrews 11:6 states that without faith it is impossible to please Him. This is the real question: “Will this please my Father in heaven?” Another verse to consider is James 4:17, which makes it clear that if we have a chance to do good, we must do it, or else we sin. Another verse that addresses this issue is 1Timothy 5:8, which states that if we want to minister to others, we should start with our own families. Insurance can be a good and proper tool to assist us to achieve these goals.

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“Why are Christians opposed to marriage equality?”



“Marriage equality” is the latest catchphrase to be thrown into the gay marriage / same-sex marriage debate. The term “marriage equality” is an attempt to reframe the conversation and ascribe a certain level of irrationality to those who oppose same-sex marriage. To oppose the recognition of homosexual unions as marriages is one thing. But it is much more difficult to oppose “equality” in marriage rights. What American would deny equality? However, attaching a new label to the cause does not change the core issues in the debate. If “marriage equality” means “gay marriage,” Christians should be opposed to it.

Why are Christians opposed to marriage equality? The question itself is misleading. Not all Christians are opposed to marriage equality, gay marriage, or whatever else it is called. Many Christians support gay unions being legally recognized as marriages. Such Christians generally hold that sexual morality should not be legislated and that, in a free society, people should be able to marry whomever they want. Biblically speaking, this is a tragic mistake.

The Bible is abundantly clear that homosexuality is an unnatural sin (Leviticus 18:22;Romans 1:26-27;1 Corinthians 6:9). The Bible presents marriage as God’s invention, and God has defined it as a covenant between a man and a woman for a lifetime (Genesis 2:24;1 Corinthians 7:2-16;Ephesians 2:23-33). Biblically speaking, a homosexual union is not a marriage. It does not matter if the government legislates a new definition ofmarriage. It does not matter if society is overwhelmingly in favor of same-sex marriage. A homosexual union always has been, and always will be, a perversion of God’s creation.

In modern societies that are increasingly secular and non-Christian, the marriage equality debate is eventually going to be won by the gay rights movement. Barring national repentance and a revival of the Christian faith, gay unions are going to be officially recognized as valid marriages, with all the rights and privileges pertaining thereto. But, whatever society does, it cannot change the fact that followers of Christ are to align with, and submit to, His Word. And His Word unequivocally declares that marriage is between one man and one woman. As Christians, we accept the fact that we live in a secular and ungodly nation, but we esteem the unchanging Word of God over society’s modulating mores. “Let God be true, and every human being a liar” (Romans 3:4).

Christians do not need to fight against homosexual couples being granted civil unions and the governmental benefits such unions provide. Tax breaks, inheritance rights, hospital visitation rights, etc., are not addressed in the Bible. But, when it comes to the definition ofmarriage, Christians should stand firm. God created marriage. No human being has the right or authority to redefine it. No matter what governments and societies sanction, homosexual unions will never truly have equality with heterosexual marriages.

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“Are Christians ‘little gods’?”


 


What has been popularly termed the “little god controversy” originated with Word of Faith pastors and teachers. The basic idea behind the controversy is that humans are actually divine, created “in the image of God” (Genesis 1:27) not only in having a soul, having dominion over the earth, or living in relationship with others, but by being of the same “spiritual class” as God Himself. Evangelicals decry this concept as misguided at best, or heretical and cultic at worst.

The main tenant of Word of Faith is that, when we ask something of God in faith, He is compelled to fill the request. As “little gods,” our words have much power. This error is taught by some television evangelists, and its roots in Pentecostalism have made it more common in Charismatic churches. The Word of Faith movement has a number of popular monikers including “name-it-claim-it,” “prosperity theology” and “health and wealth gospel.”

The basis for the “little gods” claim is found in two Scripture passages. Psalm 82:6 reads, “I said, ‘You are “gods”; you are all sons of the Most High.’” Jesus quotes this psalm in John 10:34, “Is it not written in your law, ‘I have said you are gods’?” However, both of these passages include explanations in the immediate context which clearly donotindicate human divinity. Psalm 82:6 is followed by a warning that “you will all die like mere men, you will fall like every other ruler” (v. 7). The reference is to mortal men who represent God’s authority in the world—kings, judges, and magistrates.
Psalm 82 is a warning to unjust leaders who consider themselves “gods” (Psalm 82:1) yet who “know nothing,” who “walk about in darkness” (Psalm 82:5). Jesus used this passage in response to those who accused Him of blasphemy. Essentially, Jesus asked why, when human rulers were called gods, “the one whom the Father set apart as his very own and sent into the world” (John 10:36) was blaspheming by claiming to be God’s Son.

Claiming divinity for Christians is unsupportable, especially taking the rest of the Bible into account. God is God alone (Isaiah 37:16). We have never been God, we are not God now, and we never will be God. Jesus was fully God and fully man (a combination called the hypostatic union). If the “little gods” hypothesis is accepted, it imputes to Jesus a lesser divinity of some kind; He became a “little god” like us. John said that “the Word became flesh and made his dwelling among us” John 1:14), but this does not indicate “a lesser divinity.” Jesus took on human flesh and blood in order to die for our sins (Hebrews 2:14), yet He retained His full position in the Godhead. God created us with a spirit, but that spirit does not hold divine qualities.

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