Why do we sin?

What is the natural adversary of the Christian?

2 Cor 10:

[3] For though we walk in the flesh, we do not war after the flesh:
[4] (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;)
[5] Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;
[6] And having in a readiness to revenge all disobedience, when your obedience is fulfilled.

Every high thing that exalts itself against the knowledge of God is the Christian’s natural enemy. We see in context that it speaks of certain weapons that assist in this pursuit: These weapons are described in Eph 6:

11] Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.
[12] For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
[13] Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.
[14] Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;
[15] And your feet shod with the preparation of the gospel of peace;
[16] Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
[17] And take the helmet of salvation, and the sword of the Spirit, which is the word of God:

How do we use this armor? Consider the shield of Faith. In Lk 4:

[2] Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered.
[3] And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.
[4] And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.
[5] And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time.
[6] And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it.
[7] If thou therefore wilt worship me, all shall be thine.
[8] And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
[9] And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:
[10] For it is written, He shall give his angels charge over thee, to keep thee:
[11] And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
[12] And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God.
[13] And when the devil had ended all the temptation, he departed from him for a season.

… Jesus was tempted here. By the word “tempted,” we mean that he did not have a ready made example of how he might answer the question. When Satan asked him to PROVE that he was the son of God, Jesus wanted to. When Satan offered Jesus power over all the kingdoms of the earth, and the glory of them, he wanted it. Not only so, but Satan had it to give. At this time, not only does Satan no longer have that power to offer of his own, we also have a ready made example of exactly how we should react to a temptation of this kind. Having understood that temptations come even to the righteous how did Jesus deal with the trial? His shield of faith came from knowledge (Ro 10: [17] So then faith cometh by hearing, and hearing by the word of God.) His knowledge was of God’s word, and it enabled him to quench Satan’s fiery darts (Eph 6:16 above.)

We have God’s promise that we will not be tempted more than we are able to bear: 2 Cor 10: [13] There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.

So what are the mechanics of temptation? Jas 1:

[13] Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:
[14] But every man is tempted, when he is drawn away of his own lust, and enticed.
[15] Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
[16] Do not err, my beloved brethren.
[17] Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.

Here we see that when we are tempted it is because we are drawn away of our own lust. We are enticed by… 1 Jno 2:

[16] For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

… the lust of the eye, the lust of the flesh and the pride of life. This lust by itself may not be a sin, but WHEN IT CONCEIVES, THEN it brings forth sin. When sin is committed, it brings forth spiritual death – separation from God. (Isa 59: [2] But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.)

This does not contradict Christ when he said in Mt 5: [28] But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

Here we see the lust of the flesh, working thru the lust of the eye. This lust is not finished at first glance. However, if you dwell on it, or meditate on it, it conceives in your heart, and after that it brings forth the sin in question. When he says “already,” he means to employ reduction ad absurdum. When the sin is finished, spiritual death occurs and has occurred. Definitively, 1 Jno 3: [4] Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.

We have specifically looked at the shield of faith. I don’t know how to show mechanics of the other weapons. I leave that for future study and consideration.

We observe that Satan tempted Christ by quoting scripture. Does this mean that the scriptures under consideration were contradictions in the Old Testament, or does it mean that Satan is capable of taking the Lord’s word out of context? I think the latter. This does not mean that Satan won’t do it again. In fact, in… 2 Cor 11: [14] And no marvel; for Satan himself is transformed into an angel of light …it says that Satan can be transformed to appear like an angel of light to us. As such we should look to the Lord’s word for our instruction Pr 3:

[5] Trust in the LORD with all thine heart; and lean not unto thine own understanding.
[6] In all thy ways acknowledge him, and he shall direct thy paths.
[7] Be not wise in thine own eyes: fear the LORD, and depart from evil.
[8] It shall be health to thy navel, and marrow to thy bones.

Satanism is futile

A Lesson on the Futility of Satanism:

By Isa 55:11, the Satanist cannot read the Bible. Else he would promote God’s purpose: [11] So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.

By Pr 29: [12] If a ruler hearken to lies, all his servants are wicked. If the Satanist does not hearken to lies, his servants may instead be righteous. Then the will of God is done and not the will of Satan. However, if he only hearkens to lies, his work will suffer… he has no idea of how his work is turning out. If he employs any righteous servants, then they are not, in fact, his servants at all... they are God's servants. For all his own servants to be wicked, he must hearken to lies, as well as tell them with above mentioned problems. Not only to hear but to hearken, possibly to heed? I suspect that he will reason that he intends to co-opt righteous servants to his own evil purposes. After all, God resisteth the proud, but giveth grace to the humble. Do we suppose that the father of lies will rule over God and all, with each Satanist having dominion over a group of righteous servants? Does the Satanist suppose that there is no everlasting fire prepared for the Devil and his angels? This leads (by my current thought,) into a discussion that “the way of the transgressor is hard.” Pr 13:15. Does he suppose that the obedient should be equal with the transgressor, such that neither should suffer?

A Satanist easily argues “Better to rule in hell, than serve in Heaven.” However, that same attitude can be attacked by asking “Why rule UNDER Satan, when one might rule OVER him?” II Tim 2: [12] If we suffer, we shall also reign with him: if we deny him, he also will deny us: In this case, the “Him” is Christ, not Satan.

The fundamental tenet of one kind of Satanism is “Resist no Evil.” This is a direct offshoot of the biblical teaching in Jas 4:[ 6] But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.[7] Submit yourselves therefore to God. Resist the devil, and he will flee from you. Satanists can only hope to find the devil, if they can keep him from fleeing them. Why bring it up? It is the result of the Satanist acknowledging the factuality of the bible.

Consider the conversation: When was the last time you resisted evil? Never. There is no Statute of limitations on Murder. If you do, you’ll get caught, If you don’t, you have resisted evil. This is not a command to commit murder, but rather to leave Satanism. You don’t really want to be evil. You want to be free to do what you want. You’re all happy until you find out you have to do all evil, all the time, even when you don’t feel like it. Then, when you cannot do good even a little, you lose all your power, and have nothing. This amounts to a trap.

Also consider Heb 4: [2] For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. This does not, however, contradict Isa 55:11, but rather builds on it. Jas 2: [19] Thou believest that there is one God; thou doest well: the devils also believe, and tremble. [20] But wilt thou know, O vain man, that faith without works is dead? Can a Satanist who believes in God prevent the Lord’s will from being done? No, only ensure that the Satanist is not himself profited by it.

The Satanist will argue that the suffering humankind endures in general is because of God. We should ask: What authority does he appeal to for this proof? The father of lies? Is suffering bad? (On what authority?) How do we know that bad suffering is in fact the work of God only, and not in fact Satan only, or some combination of both?

God cannot lie. Satan can lie. Does this make Satan more powerful than God? Consider making a contract with Satan. After you have honored your end of the bargain, what binds him to honor his end? God cannot lie. If you can get God to make a contract with you in some way, then when you have fulfilled your end, he MUST (an justly desires to) provide the benefit. The one way on earth that I know of to make a contract with God is through baptism, although individuals will occasionally make vows, such as “I will pray ‘Avenge me of mine adversary’ every time I pray from now on, OR I will shave my head.” The bible recounts examples of individuals who pleased God by oaths, but (as noted in Ecc 5:1-6) [4] When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed.
[5] Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.
[6] Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?

In my Experience, Satanists glorify anger greatly. It turns out that Jas 1:[19] Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
[20] For the wrath of man worketh not the righteousness of God,

and in another place Pr 22:[8] He that soweth iniquity shall reap vanity: and the rod of his anger shall fail.

Christians should de-escalate the bitterness (Heb 12:15.) Rage is opposite of love. Anger that lasts past sundown turns to bitterness like wine turns to vinegar.

[15] Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;

Ps 76:[10] Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.

Pr 27:[3] A stone is heavy, and the sand weighty; but a fool's wrath is heavier than them both.

[4] Wrath is cruel, and anger is outrageous; but who is able to stand before envy?

What does this tell us about the wrath of the Satanist?

I Jno 4:[1] Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.

[2] Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:

[3] And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.

How can we test the Satanist? Can he confess that Jesus Christ is come in the flesh? Do we have faith to trust this test?

I Cor 12:[3] Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.

Does this test assist us either? It should. The Satanist can say Jesus Christ is come in the flesh - he wishes us to take Christ’s place in a present tense time. But He cannot say that Jesus is the Lord.

As a leader, Satan is suspect. Does he ask of you anything he would not do himself? Maybe not. Would he die for his cause? We know Christ would, and thus had the courage of his convictions.

Is Satan hoping to exploit Ecc 8:9 against God? How then does Pr 21:30 apply?

Pr 21:[30] There is no wisdom nor understanding nor counsel against the LORD.

Ecc 8:[9] All this have I seen, and applied my heart unto every work that is done under the sun: there is a time wherein one man ruleth over another to his own hurt.

In Hell, is Satan at the top, ruling down, or at the bottom ruling up? Is Hell “Hell,” because it is governed by inept Christians from the top down? I speak facetiously, but the Satanist might wonder.

Another tenet of Satanism is “NEVER help anyone avoid the penalty for his own stupidity.” This is a form of hatred. They wish the benefit of Pr 23:[23] Buy the truth, and sell it not; also wisdom, and instruction, and understanding, but refuse Pr 13:[24] He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes.

Instead they choose to deliberately hate.

What is a Biblical outlook on Money?

A Godly View Toward Money:

Few concepts are harder to keep in righteous perspective than Money. Like food, we cannot do without it. Yet we are commanded sternly not to love it:

By the passage I Tim 6:

[9] But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
[10] For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

Here we see that money can have a seductive quality that baits the snare of materialism. In contrast, we also see Ecc 10:

[19] A feast is made for laughter, and wine maketh merry: but money answereth all things.

If money solves so many problems, why should we not make “being rich” a goal? In order not to “Pierce ourselves thru with many sorrows.”

In the Old Testament, many Patriarchs were wealthy by the standards of their day. Abraham, Israel, Job and Solomon, to name a few. If money “answereth all things,” Why should we moderate the pursuit of it? One important passage to keep in mind about this is Ecc 7:

[11] Wisdom is good with an inheritance: and by it there is profit to them that see the sun.
[12] For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it.
[13] Consider the work of God: for who can make that straight, which he hath made crooked?
[14] In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.

Here we see that wisdom is needed to govern the use and direction of Material Wealth - Money. Consider Pr 14:

[24] The crown of the wise is their riches: but the foolishness of fools is folly.

Here we see that money, even in the largess that qualifies as “Riches” can be a crown. Contrast this with vs 18 from the same chapter:

[18] The simple inherit folly: but the prudent are crowned with knowledge.

So we see riches being a crown, and knowledge being a crown. As long as we are talking “crowns,” knowledge should be equally desirable(Pr 15:[2] The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness. So we see wisdom and speaking of knowledge are closely related.)

We have long known that money cannot buy happiness. However, it should be allowed in all fairness that poverty doesn’t make you happy either. Pr 10:

[15] The rich man's wealth is his strong city: the destruction of the poor is their poverty.

Compare Pr 18:

[10] The name of the LORD is a strong tower: the righteous runneth into it, and is safe.

Again, we see riches being a “defence,” but the poor righteous can also have a strong well defended tower... The name of the Lord.

As we proceed then, we see that most things that money can do for us, can be accomplished by wisdom as well. Furthermore, we know by many repetitions that Mt 6:

[19] Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:

[20] But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:

[21] For where your treasure is, there will your heart be also.

The wise man also asked the LORD Pr 30:

[8] Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me:
[9] Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain.

How “convenient” is this food to be? Pr 22:

[29] Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men.

Mean here means 'average.' Diligence has its place too. Pr 10:

[4] He becometh poor that dealeth with a slack hand: but the hand of the diligent maketh rich.
[5] He that gathereth in summer is a wise son: but he that sleepeth in harvest is a son that causeth shame.

Building yet another syllogism, “If Wise then gather in summer, and gather in summer then?” While gathering in summer may be from wisdom it might also be from greed. However, it is clear that wisdom does cause one to “make hay while the sun shines.” This diligence will in turn lead to plenty. In Pr 3:

[9] Honour the LORD with thy substance, and with the firstfruits of all thine increase:
[10] So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.
[11] My son, despise not the chastening of the LORD; neither be weary of his correction:
[12] For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth.

We see precedent for giving not only to the poor or our neighbor, but also to the Lord, FIRST!

So where the rubber meets the road, what should all of this mean to the common Christian? While we all purpose to give “a day’s work for a day’s pay,” there is an end to “the second mile.” Asking for a raise does not represent making riches a figurative altar in our hearts. Observe in Lk 10:

[7] And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house

I Tim 5:

[18] For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.

(Context can be helpful for this passage.)

Christian’s are expected to provide for their own (I Tim 5:[8] But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.) And to give to others Eph 4:[28] Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.

We should observe that this is also a command simply to work. There is another command in the bible that we commonly think is a command to work. It is II Thess 3:

[10] For even when we were with you, this we commanded you, that if any would not work, neither should he eat.

Is actually only a command not to let someone eat. It is probably best to stick to a pro-active command, if we are trying to motivate a despondent person.

If we want to start a business, we should always remember Pr 16:[26] He that laboureth laboureth for himself; for his mouth craveth it of him.

Observing these things then, we should conclude that we must give some attention to acquiring money, if we want to use money to do the good works that we have devised. To that end, we must spend some of it in our youth, in order to learn the proper exercise of it... but not too much, or there will be none left at the end of our lives to take care of ourselves and of our children, much less do charitable things.

Pr 19:[14] House and riches are the inheritance of fathers and a prudent wife is from the LORD.

Shows that we need to be able to leave house and riches for our children. In mentioning “the proper exercise of it,” we should also note that the attitude toward money is not only for ourselves. If we devise good, and use money to go about its discharge, then we should not be naive in thinking that all people share our Godly views. In most cases, if money is the carrot, the people who show up to assist us may be those who themselves love money. If this is the case, in order to prevent that tree called evil from taking root, we must “weed them out,” if not unkindly, rather like you weed a garden. No one likes weeding, but no one expects any given plot to be weed free either!

Let’s consider also that too many times, we expect to see wisdom have the causal effect of wealth. In I Ki 3:

[11] And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment;

[12] Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee.

[13] And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days.

Here we see that Solomon did not ask for riches, and was given a wise and understanding heart according to his request. However, over and above this, he was ALSO given riches. So we see that wisdom does not cause wealth, else, by tautology, “If wise then wealth, and not wealth, then not wise,” no poor man could be wise. This is demonstrated false by Ecc 9:

[13] This wisdom have I seen also under the sun, and it seemed great unto me:
[14] There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it:

[15] Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man.

Here we see a poor wise man.

In closing let’s re-iterate. You can be poor and love money just as much as a rich person. Or you can be an exception to the rule, and be rich, but not seduced by the stuff. It is our attitude toward money that makes or breaks us in God’s sight.

A comparison between Marriage and Manna

What is meant in Marriage, about the concept of Manna:

The World’s Plan:

Older man initiates Girl.

Older woman initiates Boy.

Man and Woman have sex before marriage, to find out if libidos are complementary (a word that means matching and showing parity.)

God’s Plan:

Virgin boy marries virgin girl. I remember back when I was first learning to program. I had all the interest in the world, and some aptitude. However my early efforts nearly had me in tears at times, because they did not fulfill the promise of the joys of programming. In the same way, I anticipate the honeymoon might not be a time of elated joy by the Man and Woman of God’s plan, because early efforts at sex do not fulfill the promised joys of wedded bliss.

The French glorify the sexual experiences when both man and woman climax at the same time. Logic dictates that all other times, and in all other cases, one partner or the other is dissatisfied at the end. Bio-mechanics says that the man will not last long after climax, therefore an optimistic goal is a 50/50 split. In most cases, we are sad to say the woman is likely to get the Lion’s share of disappointment.

In the world’s plan, the man must learn to satisfy many women, and maybe “any” woman. In God’s plan, when he (or his wife,) finds that one favorite thing, it becomes a repeatable process. This becomes that one steak meal, prepared each time for the rest of your life. God illustrates that this is indeed his plan, by exhibiting faithfulness on his own part, and providing Manna in the wilderness. The story of manna is in Exodus 16. No doubt this gift from God was welcome for the first three or four weeks, but it surely must have grown old, long before the first year was out. Numbers 11 tells more detail of how the people got sick of manna, and how God dealt with them.

It is further important to recall that in this world, 10% of women feel pain during intercourse, while of the remaining 90%, 30/90ths may not experience orgasm. As such, a man or woman is essentially “rolling the dice” when he/she marries, with respect to libido. It might be a test of character, to consider what 10/30/60 sub-set a person would prefer to marry. If the idea of a “horny?” wife appeals to me, what does that say about my character? What if I determine that no matter what I get, I would prefer to comfort a wife who does not get all that much satisfaction from sex? This leads us into a discussion of fake orgasms. At the outset, this amounts to a lie. However, if her husband cannot be satisfied without her pleasure matching his, this should commend his love toward her. In point of fact, many times, the woman who has faked an orgasm despises her mate for being so “easily” deceived. If he can not be happy without her pleasure, she should allow him to participate in her sorrow of dissatisfaction, and not deceive him. This is the best solution I can come up with on this subject.

How do you ask God for a Wife?

Ways to ask God for a wife.

The persistent widow approach:

We observe the example in Lk 18: [2] Saying, There was in a city a judge, which feared not God, neither regarded man:
[3] And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.
[4] And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;
[5] Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.

Here we petition God repeatedly until we see the fruit of our requests. This is probably not the best way to entreat the Lord, but one way none the less. You might wonder if that is a good idea at all: Consider it is Christ himself giving the example.

The approach by which we ask the Lord to make of us a man such as he would bless with a prudent wife (Pr 19:14):

After that, we need to remember to ask for the wife, because we don't expect to receive without asking, but having been formed in that crucible, the Lord might be persuaded of his own good work. Even if we have not been co-operative, he would probably still try to give us someone with whom we might be equally yoked.

The help meet approach.

Ask and ye shall receive is the common quote. But there is the note in Jas 4:1-3 that if we ask amiss that we may consume it on our own lust, we receive not. What prayer could be more easily rejected for that reason than the prayer for a wife? I think the solution to that lies in Genesis where we note that God made Eve as an help meet. In this case, the word “meet,” means “sufficient,” or “appropriate.” The very concept of a help denotes a task. Therefore, one could ask (or arbitrarily choose) a task, and build on that by asking for a help meet to that task, rather than asking to consume it on one's own lust. Aside: The verse 1st Tim 3:1 is one task that requires a wife that God himself has said is good.

Pray the Lord that you would rather marry than burn.

Consider the example of Jacob in Isa 42:24,25. He was set on fire yet knew it not, and was burned yet he laid it not to heart. The point in the passage is that Jacob didn't learn his lesson or he would have laid it to heart. We need to heed the lesson when and if that fire gets lit, and the better thing to do is to marry. Although there is another discussion of figurative burning in 1 Co 13:3, we cannot overlook that it is better to marry than to burn. In fact even if we gave our body to be burned for some reason, it would be pointless without love. In my experience it isn't an easy case to make that one is burning. However, if one could by use of the Isa passage (or any other scriptural discussion) convey the need to a Christian girl, she might be quite happy to oblige.

Finally, Marriage is “Until Death Do Us Part.”

In Mt 22:23-30 we see another discussion of marriage in the bible. Notably in verses [29] Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.
[30] For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.

We see that marriage ends on earth. It is not for heaven. This can lead to some ribald derision, but among those who know, it should not be misunderstood.

Can Grace be de-mystified?

Most of us know that the word “Grace” is from the Greek word “Charis.” The word Grace is only translated from any other word exactly once. However, if we investigate the Greek, we find that Charis (5485 is the Strong’s Concordance Dictionary of Greek words) is translated in other ways as well. As such, there may be more to know about this word than JUST “Grace.”

In order, all occurrences of Charis in the New Testament are:

Lk 1: [30] And the angel said unto her, Fear not, Mary: for thou hast found charis with God. (favor.)

Lk 2:[40] And the child grew, and waxed strong in spirit, filled with wisdom: and the charis of God was upon him. (grace.)

Lk 2: [52] And Jesus increased in wisdom and stature, and in charis with God and man. (favor)

Lk 4: [22] And all bare him witness, and wondered at the charis words which proceeded out of his mouth. And they said, Is not this Joseph's son? (gracious)

Lk 6: [32] For if ye love them which love you, what charis have ye? for sinners also love those that love them. (thank)

[33] And if ye do good to them which do good to you, what charis have ye? for sinners also do even the same. (thank)
[34] And if ye lend to them of whom ye hope to receive, what charis have ye? for sinners also lend to sinners, to receive as much again. (thank)

Jno 1: [14] And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of charis and truth. (grace)

[16] And of his fulness have all we received, and charis for charis. (grace – x 2)

[17] For the law was given by Moses, but charis and truth came by Jesus Christ. (grace)

Ac 2: [47] Praising God, and having charis with all the people. And the Lord added to the church daily such as should be saved. (favor)

Ac 4: [33] And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great charis was upon them all. (grace)

Ac 7: [10] And delivered him out of all his afflictions, and gave him charis and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house. (favor)

7:[46] Who found charis before God, and desired to find a tabernacle for the God of Jacob. (favor)

11: [23] Who, when he came, and had seen the charis of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. (grace)

13: [43] Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the charis of God. (grace)

14: [3] Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his charis, and granted signs and wonders to be done by their hands. (grace)

14: [26] And thence sailed to Antioch, from whence they had been recommended to the charis of God for the work which they fulfilled. (grace)

15: [11] But we believe that through the charis of the Lord Jesus Christ we shall be saved, even as they. (grace)

15: [40] And Paul chose Silas, and departed, being recommended by the brethren unto the charis of God.

18:[27] And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through charis: (grace)

20: [24] But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the charis of God. (grace)

20: [32] And now, brethren, I commend you to God, and to the word of his charis, which is able to build you up, and to give you an inheritance among all them which are sanctified. (grace)

24: [27] But after two years Porcius Festus came into Felix' room: and Felix, willing to shew the Jews a charis, left Paul bound. (pleasure)

25: [3] And desired charis against him, that he would send for him to Jerusalem, laying wait in the way to kill him. (favor)

25: [9] But Festus, willing to do the Jews a charis, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me? (pleasure.)

Ro 1: [5] By whom we have received charis and apostleship, for obedience to the faith among all nations, for his name: (grace)

1: [7] To all that be in Rome, beloved of God, called to be saints: charis to you and peace from God our Father, and the Lord Jesus Christ. (grace)

3: [24] Being justified freely by his charis through the redemption that is in Christ Jesus: (grace)

4: [4] Now to him that worketh is the reward not reckoned of charis, but of debt. (grace)

4: [16] Therefore it is of faith, that it might be by charis; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, (grace)

5: [2] By whom also we have access by faith into this charis wherein we stand, and rejoice in hope of the glory of God. (grace)

5: [15] But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the charis of God, and the gift by charis, which is by one man, Jesus Christ, hath abounded unto many. (grace)

5: [17] For if by one man's offence death reigned by one; much more they which receive abundance of charis and of the gift of righteousness shall reign in life by one, Jesus Christ.) (grace)

5: [20] Moreover the law entered, that the offence might abound. But where sin abounded, charis did much more abound: (grace)
5:[21] That as sin hath reigned unto death, even so might charis reign through righteousness unto eternal life by Jesus Christ our Lord. (grace)

6: [1] What shall we say then? Shall we continue in sin, that charis may abound? (grace)

6: [14] For sin shall not have dominion over you: for ye are not under the law, but under charis. (grace)

6: [15] What then? shall we sin, because we are not under the law, but under charis? God forbid. (grace)

11: [5] Even so then at this present time also there is a remnant according to the election of charis. (grace)

11: [6] And if by charis, then is it no more of works: otherwise charis is no more charis. But if it be of works, then is it no more charis: otherwise work is no more work. (grace)

12: [3] For I say, through the charis given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. (grace)

12: [6] Having then gifts differing according to the charis that is given to us, whether prophecy, let us prophesy according to the proportion of faith; (grace)

15: [15] Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the charis that is given to me of God, (grace)

16: [20] And the God of peace shall bruise Satan under your feet shortly. The charis of our Lord Jesus Christ be with you. Amen. (grace)

16: [24] The charis of our Lord Jesus Christ be with you all. Amen. (grace)

1 Cor 1: [3] charis be unto you, and peace, from God our Father, and from the Lord Jesus Christ. (grace)

1: [4] I thank my God always on your behalf, for the charis of God which is given you by Jesus Christ; (grace)

3: [10] According to the charis of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. (grace)

10: [30] For if I by charis be a partaker, why am I evil spoken of for that for which I give thanks? (grace)

15: [10] But by the charis of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me. (grace)

15: [57] But charis be to God, which giveth us the victory through our Lord Jesus Christ. (thanks)

16: [3] And when I come, whomsoever ye shall approve by your letters, them will I send to bring your charis unto Jerusalem. (liberality)

16: [23] The charis of our Lord Jesus Christ be with you. (grace)

2 Cor 1: [2] charis be to you and peace from God our Father, and from the Lord Jesus Christ. (grace)

2 Cor 1: [12] For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the charis of God, we have had our conversation in the world, and more abundantly to you-ward. (grace)

1: [15] And in this confidence I was minded to come unto you before, that ye might have a second charis; (benefit)

2: [14] Now charis be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. (thanks)

4: [15] For all things are for your sakes, that the abundant charis might through the thanksgiving of many redound to the glory of God. (grace)

6: [1] We then, as workers together with him, beseech you also that ye receive not the charis of God in vain. (grace)

8: [1] Moreover, brethren, we do you to wit of the charis of God bestowed on the churches of Macedonia; (grace)

8: [4] Praying us with much intreaty that we would receive the charis, and take upon us the fellowship of the ministering to the saints. (gift)

8: [6] Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same charis also. (grace)

8: [7] Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this charis also. (grace)

8: [9] For ye know the charis of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. (grace)

9: [8] And God is able to make all charis abound toward you; that ye, always having all sufficiency in all things, may abound to every good work:

9: [14] And by their prayer for you, which long after you for the exceeding charis of God in you. (grace)

9: [15] Thanks be unto God for his unspeakable charis. (gift)

12: [9] And he said unto me, My charis is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. (grace)

13: [14] The charis of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen. (grace)

Gal 1: [3] charis be to you and peace from God the Father, and from our Lord Jesus Christ, (grace)

1: [6] I marvel that ye are so soon removed from him that called you into the charis of Christ unto another gospel: (grace)

1: [15] But when it pleased God, who separated me from my mother's womb, and called me by his charis, (grace)

2: [9] And when James, Cephas, and John, who seemed to be pillars, perceived the charis that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. (grace)

2: [21] I do not frustrate the charis of God: for if righteousness come by the law, then Christ is dead in vain. (grace)

5: [4] Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from charis. (grace)

6: [18] Brethren, the charis of our Lord Jesus Christ be with your spirit. Amen. (grace)

Eph 1: [2] charis be to you, and peace, from God our Father, and from the Lord Jesus Christ. (grace)

1: [6] To the praise of the glory of his charis, wherein he hath made us accepted in the beloved. (grace)

1: [7] In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his charis; (grace)

2: [5] Even when we were dead in sins, hath quickened us together with Christ, (by charis ye are saved;) (grace)

2: [7] That in the ages to come he might shew the exceeding riches of his charis in his kindness toward us through Christ Jesus. (grace)

2: [8] For by charis are ye saved through faith; and that not of yourselves: it is the gift of God: (grace)

3: [2] If ye have heard of the dispensation of the charis of God which is given me to youward: (grace)

3: [7] Whereof I was made a minister, according to the gift of the charis of God given unto me by the effectual working of his power. (grace)

3: [8] Unto me, who am less than the least of all saints, is this charis given, that I should preach among the Gentiles the unsearchable riches of Christ; (grace)

4: [7] But unto every one of us is given charis according to the measure of the gift of Christ. (grace)

4: [29] Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister charis unto the hearers. (grace)

6: [24] charis be with all them that love our Lord Jesus Christ in sincerity. Amen. (grace)

Philippians 1: [2] charis be unto you, and peace, from God our Father, and from the Lord Jesus Christ. (grace)

1: [7] Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my charis. (grace)

4: [23] The charis of our Lord Jesus Christ be with you all. Amen. (grace)

Col 1: [2] To the saints and faithful brethren in Christ which are at Colosse: charis be unto you, and peace, from God our Father and the Lord Jesus Christ. (grace)

1: [6] Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the charis of God in truth: (grace)

3: [16] Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with charis in your hearts to the Lord. (grace)

4: [6] Let your speech be alway with charis, seasoned with salt, that ye may know how ye ought to answer every man. (grace)

4: [18] The salutation by the hand of me Paul. Remember my bonds. charis be with you. Amen. (grace)

1 Thessalonians 1: [1] Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: charis be unto you, and peace, from God our Father, and the Lord Jesus Christ. (grace)

5: [28] The charis of our Lord Jesus Christ be with you. Amen. (grace)

2 Thessalonians 1: [2] charis unto you, and peace, from God our Father and the Lord Jesus Christ. (grace)

[12] That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the charis of our God and the Lord Jesus Christ. (grace)

1 Timothy 1: [2] Unto Timothy, my own son in the faith: charis, mercy, and peace, from God our Father and Jesus Christ our Lord. (grace)

[14] And the charis of our Lord was exceeding abundant with faith and love which is in Christ Jesus. (grace)

6: [21] Which some professing have erred concerning the faith. charis be with thee. Amen. (grace)

2 Timothy 1: [2] To Timothy, my dearly beloved son: charis, mercy, and peace, from God the Father and Christ Jesus our Lord. (grace)

[9] Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and charis, which was given us in Christ Jesus before the world began, (grace)

2: [1] Thou therefore, my son, be strong in the charis that is in Christ Jesus. (grace)

4: [22] The Lord Jesus Christ be with thy spirit. charis be with you. Amen. (grace)

Titus 1: [4] To Titus, mine own son after the common faith: charis, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour. (grace)

2: [11] For the charis of God that bringeth salvation hath appeared to all men, (grace)

3: [7] That being justified by his charis, we should be made heirs according to the hope of eternal life. (grace)

[15] All that are with me salute thee. Greet them that love us in the faith. charis be with you all. Amen. (grace)

Philemon 1: [3] charis to you, and peace, from God our Father and the Lord Jesus Christ. (grace)

[7] For we have great charis and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. (joy)

[25] The charis of our Lord Jesus Christ be with your spirit. Amen. (grace)

Hebrew 2: [9] But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the charis of God should taste death for every man. (grace)

4: [16] Let us therefore come boldly unto the throne of charis, that we may obtain mercy, and find grace to help in time of need. (grace)

10: [29] Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of charis? (grace)

12: [15] Looking diligently lest any man fail of the charis of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; (grace)

[28] Wherefore we receiving a kingdom which cannot be moved, let us have charis, whereby we may serve God acceptably with reverence and godly fear: (grace)

13: [9] Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with charis; not with meats, which have not profited them that have been occupied therein. (grace)

[25] charis be with you all. Amen. (grace)

James 4: [6] But he giveth more charis. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. (grace)

1 Peter 1: [2] Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: charis unto you, and peace, be multiplied. (grace)

[10] Of which salvation the prophets have inquired and searched diligently, who prophesied of the charis that should come unto you: (grace)

[13] Wherefore gird up the loins of your mind, be sober, and hope to the end for the charis that is to be brought unto you at the revelation of Jesus Christ; (grace)

2: [19] For this is charis, if a man for conscience toward God endure grief, suffering wrongfully. (thankworthy)

[20] For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is charis with God. (acceptable)

3: [7] Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the charis of life; that your prayers be not hindered. (grace)

4: [10] As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold charis of God. (grace)

5: [5] Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth charis to the humble. (grace)

[10] But the God of all charis, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. (grace)

[12] By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true charis of God wherein ye stand. (grace)

2 Peter 1: [2] charis and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, (grace)

3: [18] But grow in charis, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen. (grace)

2 Jno 1: [3] charis be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. (grace)

Jude 1: [4] For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the charis of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. (grace)

Revolation 1: [4] John to the seven churches which are in Asia: charis be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; (grace)

22: [21] The charis of your Lord Jesus be with You all, Amen. (grace)

Having looked at these, we see that it is a common New Testament salutation. Although it is translated as “thank,” “thanks,” and “thankworthy,” there appears to be little we can do to win in, except to endure grief suffering wrongfully (1 Pet 2:20.) That being said, you could look at the occurrences, and ask yourself if the single word “favor” adequately replaces charis as it is used. Presumably God’s favor is always a good thing, but want can fall into a person’s bad graces. So “good favor” might also be a good rendering. When we contemplate favor, we understand that if we are asking for a date, we cannot earn a date, in the sense that we can earn wages. However, by doing those things we know please the person in question, we can “win” favor. I leave this to your contemplation.

On Faith and Marriage

Isa 55:[11] So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.

It doesn’t matter who teaches God’s word… 1 Cor 3: [6] I have planted, Apollos watered; but God gave the increase.
[7] So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.
[8] Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour.
[9] For we are labourers together with God: ye are God's husbandry, ye are God's building.

As long as HE gets the credit Jno 6: [16] Jesus answered them, and said, My doctrine is not mine, but his that sent me.
[17] If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.
[18] He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.
[19] Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me?

How should we parse these verses? I suggest that if we want to do God’s will, he will give us understanding as to which doctrine is from God. This takes a strong allegiance to truth and fact. How do we seek our own Glory? We use our own words, not God’s words. How then do we give God the glory? We use his words. If we use God’s words we have the promise that we can be true and teach righteousness.

Jno 6: [45] It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.

We shall be ALL taught of GOD.

Jno 1: [38] Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?
[39] He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.
[40] One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother.
[41] He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.
[42] And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.

Andrew’s Brother was Simon Peter. Simon Peter was named Cephas, kind of like we would call a man “Rocky.”

1 Cor 9: [5] Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?

Peter (known by Catholics as the first Pope,) was married.

1 Tim 4: [1] Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;
[2] Speaking lies in hypocrisy; having their conscience seared with a hot iron;
[3] Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.

Who forbids certain individuals to marry nowadays? Catholic Priests are forbidden to marry.

Who are Priests? Who did Cephas call Priests? 1 Pet 2:[9] But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:
[10] Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.
[11] Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;

Cephas himself calls all Christians members of a royal Priesthood.

[97] O how love I thy law! it is my meditation all the day.
[98] Thou through thy commandments hast made me wiser than mine enemies: for they are ever with me.
[99] I have more understanding than all my teachers: for thy testimonies are my meditation.
[100] I understand more than the ancients, because I keep thy precepts.

We are made wiser than our enemies through God’s commandments… we understand when we obey (vs 100.)

Heb 11: [6] But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

Without Faith we cannot please God.

Jas 2: [20] But wilt thou know, O vain man, that faith without works is dead?

[26] For as the body without the spirit is dead, so faith without works is dead also.

Faith without works is dead. What leads us to obey these precepts, statutes, laws and ordinances? Faith.