Question 340: Does YHVH Choose People For Destruction?

Answer:

Peter was right in saying (2 Peter 3:16) that in Paul's epistles there were some things hard to be understood. The verses in Romans 9:15-20 are confessedly difficult. They appear to be contradictory to the conclusion which Paul reaches at the close of his argument (Romans 11:32) "YHVH hath concluded them all in unbelief, that He might have mercy upon all." Perhaps we would understand his argument better if we knew more of the people to whom he was writing. It may have been, that among them were some who had the audacity to criticize YHVH's method of government and Paul wanted them to realize that YHVH was not under obligation to save any who rebelled against Him. That fact we must admit. No man can claim as a right that YHVH shall forgive him. We know, from Moshiach's own words and from Paul's own letters that YHVH does forgive all who come to Him in penitence. But when a man defies Him, as Pharaoh did, Paul contends that YHVH makes an example of him, that men of all times may see what is the end of defiance of his rule. We do not imagine that Paul meant that YHVH directly hardened Pharaoh, but that the hardening is was the effect of the removal of the plagues and was "permitted." The very mercy had the opposite effect on the man that it should have had. Pharaoh misunderstood it, as men now misunderstand YHVH's long-suffering and think they will escape altogether. Our side of the question is not YHVH's sovereignty, which we can never understand, but the sublime fact that "whosoever will" may come to Moshiach and be saved

Question 339: Can Evil Emanate From YHVH?

Answer:

This is a topic that has caused much controversy. Evil is the negation of good. YHVH is the source of all goodness and no evil dwells in Him; but with the withdrawal of His guiding and protecting Spirit from man, evil comes. In 1 Samuel 16:14, we are distinctly told that this was the case with Saul. The Spirit of YHVH had forsaken him and then his soul was an easy prey to the spirit of evil. He was hypochondriac and his distemper was aggravated by his wicked temper and his consciousness that as the result of his own sin and folly he was in danger of losing his throne. The passage in Isaiah 45:7 "I form the light and create darkness; I make peace and create evil" does not refer to moral evil, but to discord or disturbance in the order of the universe as a whole. Thus, as light and darkness are opposites, so in the next clause of the verse, peace and disorder are opposites. Evil is the negation of good and distinction must be made between natural and moral evil. Among natural evils are wars, earthquakes, storms, plagues or whatever disturbs or disarranges the perfection of natural things; whereas moral evil is thought, word or act that is contrary to the revealed Law of YHVH and is therefore sin. It is the peculiarity of Hebrew writing to delight in contrasts. You find a long series of them in Proverbs. They are always of the same nature of parallelisms. Thus, in the passage in Isaiah 45, the prophet used the converse of the peace he has been talking of. We should say war or physical disturbance. He uses the word evil in the sense of punishment or misery. It is the state of the nation that he is considering. It serves YHVH and is faithful to him and is prosperous. The prosperity comes from YHVH. It deserts him and disobeys him and is punished by captivity and oppression. They also come from YHVH. In that sense He creates the condition which they regard as an evil. There is a similar argument in Romans 11:22. Moral evil He never creates.

Question 338: Why Did Paul Advice Timothy To Drink Wine?

Answer:

We suppose he thought it would do him good. He evidently believed that Timothy's ailment, whatever it was, would be relieved by this common practice of his day.

Question 337: Will The Whole World Be Converted Before The Second Coming?

Answer:

No; it means that the violation of any of YHVH's Laws places the offender in the category of sinners. The writer is arguing with proud, self-righteous people who take credit to themselves for not committing certain sins. He shows them that in committing other sins that are not accounted by men so disgraceful, they are nevertheless sinners against YHVH as surely as if they had committed the sins they condemn. A man who tells a lie has broken YHVH's Law and in that respect is under condemnation as the man is who commits a murder. Not that both are equally heinous, but that both stand on equality in not being able to plead innocence before YHVH. Both are sinners in need of mercy.

Frequently asked questions and answers

Question 336: What Is A Spiritual Church?

Answer:
In order to have a spiritual church, it is essential that there should be spiritually-minded leaders, men of ripe faith experience and earnest faith, who can communicate their own enthusiasm for service and soul-winning to their fellow members. The true spiritual church is an active, working church, where the congregation vie with each other not merely in living up to their privileges in the matter of church attendance, but in active personal effort in their neighbourhood, drawing others under the influence of the Gospel and organizing themselves for works of charity and kindness. An inactive church cannot have spiritual growth. The church should be directly connected with the work of home and foreign missions, hospital and sick visitation, shepherding of the children, keeping up the Sunday School and doing good at every opportunity. Neglect of prayer meetings marks a decline of spirituality in a church which no number of social attractions will repair. The ideal church is one in which every member has a share in the general activities of the organization. This means all, large and small, young and old, learned and ignorant for too often the educated try to obtain an ascendency. Intellectuality is not always an aid to spiritual life; on the contrary, there are very many cases in which it has proved a barrier. One does not perceive YHVH through the intellect alone and this is shown in the fact that many of the most spiritual natures have been found among the simple and unlearned. Intellectual vanity and self-sufficiency - an overweening confidence in the powers of the finite mind - are among the strongest impediments to faith. "Ye must become as a little child."

Question 335: How Far May People Be Compelled To Accept Christianity?

Answer:

It is the mission of believers to preach the Gospel to all nations, but this does not imply the employment of force to compel a people to adopt the Christian religion against their will. In our own land, freedom of worship is guaranteed under the constitution. Any attempt to force the adoption of a religion would be a violation of the constitution. Lawful persuasion may be used and there is of course, no bar to discussion but the individual and the community must be left wholly free. The attempt to force religion upon any people and specially to force it upon any nation as such with the ultimate end in view of establishing a religious power in the State or nation is in conflict with Moshiach's own declaration that His Kingdom is "not of this world."

Question 334: Is Celibacy Commanded In The Bible?

Answer:

Certainly not and no enforced celibacy was known in the Church until long after the apostolic age. Chrysostom opposed it, Polycarp, Eusebius, Cyprian and other early writers mention priestly marriage as a common thing and in fact, during the first three centuries there is no evidence of celibacy as a rule of clerical life. The Council of Trent (1545-1563) established the rule of celibacy. It originated officially with the edict of Siricius, bishop of Rome (A. D. 385), who argued that the reason why priests in Old Testament times were allowed to marry was that they might be taken exclusively from the tribe of Levi; but as no such exclusive limitation prevailed in the Roman Catholic priesthood, marriage was unnecessary and inconsistent with the priestly office. The Roman bishops who succeeded Siricius sustained this contention and a long line of Popes confirmed it in their decretals. For centuries however, there was a continuous struggle over it among the Romanist clergy and many lived openly in wedlock in spite of the decrees. Finally, about the sixteenth century it became a fixed rule of the Roman Church. It is a system which ever since its introduction has given rise to many abuses.

Question 333: Is The Efficacy Of The Atonement Limited To Those Who Accept It?

Answer:

The subject has been discussed for generations and with no practical benefit. It brings up the old and profitless question of foreordination, which is better left alone. It is sufficient for us to know that whosoever avails himself of the offer of salvation through Moshiach will be saved. If the ruler of a rebellious people proclaimed amnesty to all who laid down their arms, it would apply to all who complied with the conditions, but those who did not comply would have no part in the amnesty. The limit would not be in the offer but in the disposition of the people.

Question 332: Was The Atonement An Old Testament Belief?

Answer:

The expectation of the coming Moshiach, who should redeem His people and should suffer for their sakes, is as old as the beginnings of Hebrew nationality. See Isaiah 53; Zechariah 11:13. The idea of propitiation, reconciliation and expiation was associated with His coming and although substitution is not mentioned it is implied. In connection with the sacrificial offerings similar terms are sometimes used, but the broader view of vicarious sacrifice, with special reference to the Messianic atonement, is most fully set forth in Isaiah 53. The Messianic mission was the salvation of the race (Isaiah 11). This expectation was not wholly confined to the Jewish people. The Samaritans held it; the Magi knew of it; even in the days of Melchizedek and Job it was understood by inquiring souls (Job 19:25). The very first recorded Scriptural allusion to it is in Genesis 49:10. See also Isaiah 9:1-7; Isaiah 40; Micah 5:2. There were periods in Jewish history during which the Messianic predictions and expectations temporarily ceased, but they were never wholly extinguished. It should be admitted however, that while some of the Jewish Targumistic writings refer to a suffering Moshiach, the greater number deal with a powerful and conquering Moshiach. Faith in YHVH, belief in His Word and a willing obedience were accounted for righteousness in the old dispensation. See Genesis 15:8 and Romans 4:3-6, 20, 25 and other passages. Incidentally it may be mentioned that Job is supposed to have lived about the time of Isaac, some 1800 B.C, Daniel 600 B.C, Micah 950 B.C, Isaiah 750 B.C, Zechariah, 520 B.C.

Frequently asked questions and answers

Question 331: How Can One Have Absolute Assurance Of Forgiveness Of Sin?

Answer:

The absolute inward assurance of forgiveness is to be obtained by a perfect surrender of our lives to YHVH. If this is done in prayer and without one reservation, Ruach HaKodesh performs its part as surely as YHVH's promises stand. There is an expansion, an uplifting and an inward illumination that ever after establishes an assurance of forgiveness of sin to the individual soul. It is "the Spirit witnessing with our spirit that we are the sons of YHVH." This is the new birth. This assurance of YHVH's forgiveness of sins is given in answer to prayer through Yeshua and is communicated to our souls by Ruach HaKodesh. The degree or clearness of this assurance is according to our faith. Doubts cloud this consciousness of YHVH's favour. Ruach HaKodesh imparts to the believer an assurance of pardon and adoption into YHVH's family. "Ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of YHVH." "He that believeth on the Son of YHVH hath the witness in himself." YHVH "that cannot lie" says through the inspired apostle, "If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness." When the conditions are fully met, faith springs up in the human heart and to believe "that my sins are forgiven" is without effort, the same as to breathe. Some obtain "absolute inward assurance" of sins forgiven more readily than others. Some souls are most trustful. The doubting and despondent may never in this life have assurance "absolute," yet even these may possess "assurance." The first step to "absolute assurance" is to believe that it is not assurance that saves, but faith. We may not see the bridge over which the train is safely carrying us. So faith saves, though we may not feel safe. The second step is to trust oneself to Moshiach, as a child lets his father take him in his arms. The third step is to willingly do and bear whatever Moshiach imposes. Absolute conviction will be found in your own heart after you have questioned it and can truthfully say these words: "I believe in and love Elohiym Yeshua Moshiach, enough to lay down my life, if need be, for His sake. I love Him well enough, to live as long as He wants me to, a life of idleness or of labour, a life in prison or a life of freedom, a life of suffering or a life free from all care, a life wholly 1 devoid of companionship, wealth, worldly pleasures and friends. I love Him well enough to go down to my grave, if need be, branded by the world." When you can freely give such a pledge, then you will feel the blessed peace enter your heart and YHVH will come and talk with you.