We are called to repentance to receive the forgiveness in Jesus Christ (Luke 24:47; cf. Acts2:38) as a mark of a true Christian. Because of deceit (Jeremiah 17:9), people consider themselves as christians without any repentance which comes from the heart convicted of offending a holy God. Repentance is an inward change of mind, affections, convictions, and commitment rooted in the fear of God and sorrow to God for offenses committed against Him. This is accompanied by faith in Jesus Christ, given by God (Acts 11:18) and is never regretted (2 Corinthians 7:10). A truly repentant person would not relent but persist as we find in the repentant brother in 1 Corinthians 5 though the Corinthian church went to extreme in dealing the sinning brother (2 Corinthians 2:1-11) they were wrong in receiving the repentant brother but the motive was correct (2 Corinthians 7:5-11). A truly repentant person would try to repair any damage incurred as we find in the life of Zaccheus in Luke 19:1-10. A truly repentant person will not search for honour for himself when seeking to be restored as we find in the example of the prodigal son (Luke 15:11-32) who saw that he was no longer worthy.
Sorrow for sin committed is necessary but does not mean repentance, but repentance comes from a godly sorrow (2Corinthians 7:9) which will focus more on moral failure than just on consequences of sin (Psalm 51). True repentance does not fight or resist natural consequences as Saul did in his life as Samuel made it clear to Saul (1 Samuel 15:28). Despite of the declarations Saul continually fought David’s rise (1Samuel 24:20); he was so concerned about the consequences of his sin than his own sinfulness.
Thursday 11 June 2009
Moral and Non-Moral Issues
Jesus calls us to love the Lord with all our heart, soul and mind (Matthew 22:37-38) so that we can obey Him (John 14:21). To know what God requires of us to obey (Moral issues) is essential to Christian life. We have to be careful to discern when an action is sinful from when it is not because all actions may be sin but only some actions are necessarily sin. We also have sinful religious actions such as quoting Scripture (Matthew 4:1-9), giving (Matthew 6:2; Acts 5:1-11) and praying (Matthew 6:5; Luke 18:9-14).
To go about this it is essential to distinguish between moral and non-moral issues as we are called to rebuke a brethren when necessary (Matthew 18:15-17; Galatians 6:1-2; 1 Thessalonians 5:14; 2 Timothy 4:2) to help one another. In order to do this we must know which actions are sinful and which are not as we find the scripture insisting on removing a sinful person from the fellowship (1 Corinthians 5) whereas Romans 14 calls the Christians not to pass judgement on non-sinful practices of others. In Roman 14 Paul described those who limited their freedom as being weak; they are just immature and their actions are not sinful. This distinction is necessary so that we do not unrighteously pass judgment on the freedoms of others and fall short of God’s will by approving sinful acts just like the Pharisees (Matthew 15:1-20; Matthew 23:13-36).
In order to distinguish between moral and non-moral issues, we have to distinguish between actual sin and potential sin. It is good for us to limit the possibility of us falling into sin (Proverbs 10:19), even though the possibility of sin is not sin itself. But it is wrong to judge anyone of sin when they have not sin, so should allow them exercise their freedom in non-moral issues (Romans 14:1-4). So a decision that may lead to sin is not morally wrong; examples being forbidding drinking wine in order to avoid the sin of drunkenness (Ephesians 5:18; cf. 1 Timothy 5:23), forbidding incurring debt in order to avoid defaulting on a loan (Romans 13:8) and forbidding a person to quit their job in order to avoid failing to support his family (1 Timothy 5:8). The same is seen with the Pharisees in order to obey the command to keep the Sabbath day holy (Exodus 20:8), they declared any activity including doing good unlawful (Matthew 12:1-14).
We have to also consider those things that are always wrong and those that are wrong only in certain circumstances. If we find ourselves in a certain culture certain things viewed moral may be immoral or offense by one party (1 Corinthians 10:32). Even within the same culture people still view issues differently. Example being how some people view lateness as being rude. Some actions which are not wrong may become wrong if a negative perception is given to it and an offense is taken; but when offense is taken at God’s work we are not guilty (Mark 6:3).
Associating with evil is not the same as practicing evil. The Pharisees accused Jesus of associating with sinners, but they failed to know that participating in a non-sinful thing such as eating does not make one sin (Mark 2:16). Associating or identifying with sinners does not mean practicing sin and it is not sinful (1 Corinthians 9:19-23). The New King James version and other popular modern translations quotes 1 Thessalonians 5:22, as “abstain from every form of evil” not to abstain from all appearance of evil. So we are to abstain from evil not from what other people think is evil. We have to relate with sinners for the sake of the gospel, the forgiveness of sin as Paul teaches (1 Corinthians 5:10; 9:19-23) and as Jesus practiced (Mark 2:15-16; Luke 15:2).
Jesus teaches that His actions are examples (John 13:15), and Peter confirms this (1 Peter 2:21), just as Paul teaches us to follow his examples as he follows Jesus’ examples (1 Corinthians 11:1; Philippians 3:17; 4:9). These are in regards to righteousness and not matters of choice which is determined by circumstances. Example being that the apostles did not choose the replacement for Juda (Acts 1) in the same way that Jesus did for them. So what is prescribed is not what is described. If we say we should only do what Jesus did, then we should not drive cars because Jesus did not drive a car. This is done in many areas such as how to send people for missionary work, how to confront church leaders, why alleged miraculous gifts are valid and how to know God’s will. We should therefore experience the teaching of the apostles, not teach the experience of the apostles.
The Old testament is inspired by God, useful for teaching, reproof, correction and training in righteousness (2 Timothy 3:16) but it was not given specifically to govern the church. It is useful today to teach on God’s relationship with His people Israel (Romans 15:4; 1 Corinthians 10:6-11). We are not under the law of Moses (Romans 6:14; 7:1-6) for Christ is the end for those who believe (Romans 10:4); so we should not put a yoke on disciples which no one can bear (Acts 15:10). Examples today are cases where people hold on the 10% tithe of the Old Testament rather than the New Testament teaching of giving (2 Corinthians 9) or the demand to keep the Sabbath day (Saturday) or the Lord’s day (Sunday) be kept holy rather than teaching our freedom to hold every day alike (Romans 14:5; Colossians 2:16-17).
What is wrong for us and what is wrong for others are not the same. Most commands of the New Testament are subjective not objective and focuses on the heart not the behaviour resulting from the heart. The command of husbands to love their wives (Ephesians 5:25) will have many potential personal applications but it must have the application of not divorcing her (except in instances of adultery or desertion). The principle of honouring all men and specifically our leaders is imperative (2 Peter 2:13-17) but honour must be expressed by submission to our leaders (except in instances when they order us to sin). Most New Testament commands are also positive but not measurable. Examples are: Loving, serving, giving, praying, exhorting, teaching, etc. are all commanded. Everyone person commits sins of omission by failing to do each of these commands faithfully (James 4:17). It is therefore judge when sin of omission has occurred for other people. Paul’s teaching in 2Corinthians 9:7 on giving is therefore a good guide for us on subjective commands.
When there is leadership responsibility, we have the role of making decisions that affect others; decisions may be rightly made that limit the freedom of others. When we have a God-given leadership role with responsibility for others it is different when we do not have. This will guide us not to wrongly accuse people of sin when they are calling us to limit our freedom on the basis of their leadership.
Some issues not explicitly stated as sin are sin. If an action which is not morally wrong is perceived as wrong by a person, he should not sin against his conscience (cf. Romans 14). In another case a person’s conscience may lead him to think that a sinful action is not morally wrong, here he must submit his view to the word of God. The second case is when a certain action necessarily leads to sin in all ways. An example is abortion which is not specifically stated in scripture. Since it is the intentional taking away of an innocent life, it is morally equivalent to sin. This is an action that must result in sin, so it is sin itself.
To go about this it is essential to distinguish between moral and non-moral issues as we are called to rebuke a brethren when necessary (Matthew 18:15-17; Galatians 6:1-2; 1 Thessalonians 5:14; 2 Timothy 4:2) to help one another. In order to do this we must know which actions are sinful and which are not as we find the scripture insisting on removing a sinful person from the fellowship (1 Corinthians 5) whereas Romans 14 calls the Christians not to pass judgement on non-sinful practices of others. In Roman 14 Paul described those who limited their freedom as being weak; they are just immature and their actions are not sinful. This distinction is necessary so that we do not unrighteously pass judgment on the freedoms of others and fall short of God’s will by approving sinful acts just like the Pharisees (Matthew 15:1-20; Matthew 23:13-36).
In order to distinguish between moral and non-moral issues, we have to distinguish between actual sin and potential sin. It is good for us to limit the possibility of us falling into sin (Proverbs 10:19), even though the possibility of sin is not sin itself. But it is wrong to judge anyone of sin when they have not sin, so should allow them exercise their freedom in non-moral issues (Romans 14:1-4). So a decision that may lead to sin is not morally wrong; examples being forbidding drinking wine in order to avoid the sin of drunkenness (Ephesians 5:18; cf. 1 Timothy 5:23), forbidding incurring debt in order to avoid defaulting on a loan (Romans 13:8) and forbidding a person to quit their job in order to avoid failing to support his family (1 Timothy 5:8). The same is seen with the Pharisees in order to obey the command to keep the Sabbath day holy (Exodus 20:8), they declared any activity including doing good unlawful (Matthew 12:1-14).
We have to also consider those things that are always wrong and those that are wrong only in certain circumstances. If we find ourselves in a certain culture certain things viewed moral may be immoral or offense by one party (1 Corinthians 10:32). Even within the same culture people still view issues differently. Example being how some people view lateness as being rude. Some actions which are not wrong may become wrong if a negative perception is given to it and an offense is taken; but when offense is taken at God’s work we are not guilty (Mark 6:3).
Associating with evil is not the same as practicing evil. The Pharisees accused Jesus of associating with sinners, but they failed to know that participating in a non-sinful thing such as eating does not make one sin (Mark 2:16). Associating or identifying with sinners does not mean practicing sin and it is not sinful (1 Corinthians 9:19-23). The New King James version and other popular modern translations quotes 1 Thessalonians 5:22, as “abstain from every form of evil” not to abstain from all appearance of evil. So we are to abstain from evil not from what other people think is evil. We have to relate with sinners for the sake of the gospel, the forgiveness of sin as Paul teaches (1 Corinthians 5:10; 9:19-23) and as Jesus practiced (Mark 2:15-16; Luke 15:2).
Jesus teaches that His actions are examples (John 13:15), and Peter confirms this (1 Peter 2:21), just as Paul teaches us to follow his examples as he follows Jesus’ examples (1 Corinthians 11:1; Philippians 3:17; 4:9). These are in regards to righteousness and not matters of choice which is determined by circumstances. Example being that the apostles did not choose the replacement for Juda (Acts 1) in the same way that Jesus did for them. So what is prescribed is not what is described. If we say we should only do what Jesus did, then we should not drive cars because Jesus did not drive a car. This is done in many areas such as how to send people for missionary work, how to confront church leaders, why alleged miraculous gifts are valid and how to know God’s will. We should therefore experience the teaching of the apostles, not teach the experience of the apostles.
The Old testament is inspired by God, useful for teaching, reproof, correction and training in righteousness (2 Timothy 3:16) but it was not given specifically to govern the church. It is useful today to teach on God’s relationship with His people Israel (Romans 15:4; 1 Corinthians 10:6-11). We are not under the law of Moses (Romans 6:14; 7:1-6) for Christ is the end for those who believe (Romans 10:4); so we should not put a yoke on disciples which no one can bear (Acts 15:10). Examples today are cases where people hold on the 10% tithe of the Old Testament rather than the New Testament teaching of giving (2 Corinthians 9) or the demand to keep the Sabbath day (Saturday) or the Lord’s day (Sunday) be kept holy rather than teaching our freedom to hold every day alike (Romans 14:5; Colossians 2:16-17).
What is wrong for us and what is wrong for others are not the same. Most commands of the New Testament are subjective not objective and focuses on the heart not the behaviour resulting from the heart. The command of husbands to love their wives (Ephesians 5:25) will have many potential personal applications but it must have the application of not divorcing her (except in instances of adultery or desertion). The principle of honouring all men and specifically our leaders is imperative (2 Peter 2:13-17) but honour must be expressed by submission to our leaders (except in instances when they order us to sin). Most New Testament commands are also positive but not measurable. Examples are: Loving, serving, giving, praying, exhorting, teaching, etc. are all commanded. Everyone person commits sins of omission by failing to do each of these commands faithfully (James 4:17). It is therefore judge when sin of omission has occurred for other people. Paul’s teaching in 2Corinthians 9:7 on giving is therefore a good guide for us on subjective commands.
When there is leadership responsibility, we have the role of making decisions that affect others; decisions may be rightly made that limit the freedom of others. When we have a God-given leadership role with responsibility for others it is different when we do not have. This will guide us not to wrongly accuse people of sin when they are calling us to limit our freedom on the basis of their leadership.
Some issues not explicitly stated as sin are sin. If an action which is not morally wrong is perceived as wrong by a person, he should not sin against his conscience (cf. Romans 14). In another case a person’s conscience may lead him to think that a sinful action is not morally wrong, here he must submit his view to the word of God. The second case is when a certain action necessarily leads to sin in all ways. An example is abortion which is not specifically stated in scripture. Since it is the intentional taking away of an innocent life, it is morally equivalent to sin. This is an action that must result in sin, so it is sin itself.
The Christian’s Obligation to the Law of Moses
The word of God is to be obeyed but some of the Old Testament laws are challenging to apply such as the law of capital punishment for incorrigible children (Exodus 21:18-21), adultery (Leviticus20:10) and false teachers (Deuteronomy 13:1-11). The question whether it is wrong for a man to trim his beards (Leviticus 19:27) or whether he can wear clothes mixed with linen and wool (Deuteronomy 22:11) also comes in. some Old Testament laws have been specifically discontinued while many have been repeated in the New Testament. Many Christians choose which to follow from the Old Testament. It was in the meeting in Jerusalem that the apostles and elders clarified on how to apply the Old Testament to the church.
On the issue of circumcision, they discussed on how the law of Moses applies to the life of a Christian (Acts 15:6). Worth noting that salvation is by faith from the preaching of the church from the beginning as Peter’s testimony (Acts 10-11) confirm that circumcision and the law of Moses were not required in contrast to the worries of the Pharisees (Acts 15:5). But the directions given to the Gentiles were to abstain from fornication (1 Corinthians 6:18; Galatians 5:19; Ephesians 5:3), from blood, from things strangled and from things sacrificed to idols (1 Corinthians 10:25-29; 32). In respect to fornication, it was sinful but the other practices were not inherently sinful but would, in the Jewish context, be a provocation; as we find Jesus saying all food is clean (Mark 7:19) in addition to Peter’s vision (Acts 10-11).
We also note the Christians are not under the mosaic law because it was only given to Israel and not to the church. The church is distinct from Israel chronologically as Jesus spoke of the church as future (Matthew 16:18) in his earthly ministry, the coming of the Holy spirit (Acts 1:5) and its fulfilment (Acts 11:15-16); and since the baptism of the Holy spirit is putting Christian into the body of Christ (1 Corinthians 12:13) which is the church (Colossians 1:18) we can say the church did not exist until the Pentecost (Acts 2). The establishment of Christ is the cornerstone of the church (Ephesians 2:20-23) and the church is delivered to him at the rapture (1 Thessalonians 4:16-18), as the dead are raised in Christ; unique with the church and not Israel as the Old testament people will also be raised according to Daniel 12:2. In addition to the distinction in chronology, the church is distinct from Israel in Citations. After the church was established Israel is referenced as distinct from the Gentiles (Acts 3:12; 4:8-10; 5:21-35 and 21:28; 1 Corinthians 10:32; Romans 10:1). The Jews and non-Jews who believed in the church age are one body, the church (Ephesians 2:11-23; Colossians 3:11), and the non believing Jews are still a distinct people for whom God has a special plan (Romans 11). The church is not the people to whom the mosaic law was made and so the law does not apply to the church. The commands of the church makes it distinct from Israel as certain commands given to the church were not given to Israel (eg the Ordinance of the Lord’s supper and baptism), and the commands of circumcision were not given to the church. Much of the Old testament laws have been restated in the New Testament but some are not; as we find from the ten commandments that nine have been restated in the New testament with the command for keeping the Sabbath day holy not obligated (Romans 14:1-5; Colossians 2:16).
Christ is the end of the law to believers (Romans 10:4) and so Christians are not under the mosaic law. The law is completed because Christ has fulfilled the law perfectly (Matthew 5:17; Hebrews 4:15), and since Christ’s righteousness is imputed to Christians (2 Corinthians 5:21; Romans 4) believer’s have a fulfilment of the law imputed as well. Christians are only guided by the law of Christ (Romans 8:2; 1 Corinthians 9:21; Galatians 6:2; James 1:25; 2:8, 12), and this law is to love our neighbours as ourselves (John 13:35; cf. Matthew 22:39); called the royal law (James 2:8), as love does no wrong to the neighbour (Romans 13:8-10).
Haven died to the law (Romans 7:1-6) through Christ Christians are not under the mosaic law. The picture of the relationship we have with the law is seen in Romans 7:2-3, as we have died with Christ (2Corinthians 5:14-15; Colossians 2:20; 3:3) and so our obligation to the law is ended (Galatians 2:19-20). It is we who have died (Matthew 5:17-19), not the law and so it is not abolished, so all Christians have died with Christ and have been released from the law.
The replacement of the Old covenant (Exodus 31:12-17), represented by the Sabbath by the New covenant (Luke 22:20) represented by the Lord’s super indicates that Christians are not under the mosaic law as seen the contrast with the later law of Moses and the New covenant that leads to life not death (2Corinthians 3:1-11). The ministry of death and condemnation is replaced by the ministry of spirit in terms of surpassing glory. The New
Testament forms the code of conduct for believers in the church age, some of which
are identical to what was required under the Law.
When the priesthood is changed the law must change (Hebrews 7:12), and because the priesthood is changed, Christians are not under the Mosaic Law. Christ is our priest (Hebrews 2:17; 3:1; 4:14; 6:20), and he was from the tribe of Juda, not a Levi and so the law must have been changed because if the law of priesthood remain he would not have been qualified to act as our priestly mediator (1 Timothy 1:5) to whom we pray through as high priest (Hebrews 4:14-16), and the Old has been replaced by the new (Hebrews 8:7-9); the old completely taken away for the new to exist (Hebrews 10:9).
Paul was not under the mosaic law and so Christians are not under the mosaic law (1 Corinthians 9:19-23), as he notes that if one is led by the spirit then he is not under the law (Galatians 5:18). Moreover he notes that the purpose of the law was to guide Jews to Christ and so Christians are not under the law (Galatians 3:23-26), and God gave laws to govern His people during different periods of time. This we find in that it was not inherently immoral for Adam and Eve to eat from the tree in the garden but it violated God’s direction for them and it is not necessarily righteous to build an ark, but it was God’s command to Noah.
The Old Testament has an important role in the life of a Christian as all scriptures is inspired by God and profitable (2 Timothy 3:16). Information on how God worked in the lives of other people is to instruct and encourage us and being released from the law should not discourage us from reading the word rigorously, because the Old Testament is guide us from temptation (1 Corinthians 10:1-12), and instructs us to persevere with hope (Romans 15:4). We also learn from the Old Testament wisdom books such as Psalms and proverbs, as well as learn more of God’s character from the Old Testament books. While God is revealed more clearly in the New Testament through Christ (Colossians 2:17; Hebrews 10:1), the Old Testament was still accurate and profitable (2 Timothy 3:16-17). God serves mankind in a like manner as parents do to children (Matthew 7:9-11; Hebrews 12:5-10), with different household rules according to the maturity of the children. New rules instructions come in and others are removed as the children grow; and so god treats people differently at different times to develop them.
On the issue of circumcision, they discussed on how the law of Moses applies to the life of a Christian (Acts 15:6). Worth noting that salvation is by faith from the preaching of the church from the beginning as Peter’s testimony (Acts 10-11) confirm that circumcision and the law of Moses were not required in contrast to the worries of the Pharisees (Acts 15:5). But the directions given to the Gentiles were to abstain from fornication (1 Corinthians 6:18; Galatians 5:19; Ephesians 5:3), from blood, from things strangled and from things sacrificed to idols (1 Corinthians 10:25-29; 32). In respect to fornication, it was sinful but the other practices were not inherently sinful but would, in the Jewish context, be a provocation; as we find Jesus saying all food is clean (Mark 7:19) in addition to Peter’s vision (Acts 10-11).
We also note the Christians are not under the mosaic law because it was only given to Israel and not to the church. The church is distinct from Israel chronologically as Jesus spoke of the church as future (Matthew 16:18) in his earthly ministry, the coming of the Holy spirit (Acts 1:5) and its fulfilment (Acts 11:15-16); and since the baptism of the Holy spirit is putting Christian into the body of Christ (1 Corinthians 12:13) which is the church (Colossians 1:18) we can say the church did not exist until the Pentecost (Acts 2). The establishment of Christ is the cornerstone of the church (Ephesians 2:20-23) and the church is delivered to him at the rapture (1 Thessalonians 4:16-18), as the dead are raised in Christ; unique with the church and not Israel as the Old testament people will also be raised according to Daniel 12:2. In addition to the distinction in chronology, the church is distinct from Israel in Citations. After the church was established Israel is referenced as distinct from the Gentiles (Acts 3:12; 4:8-10; 5:21-35 and 21:28; 1 Corinthians 10:32; Romans 10:1). The Jews and non-Jews who believed in the church age are one body, the church (Ephesians 2:11-23; Colossians 3:11), and the non believing Jews are still a distinct people for whom God has a special plan (Romans 11). The church is not the people to whom the mosaic law was made and so the law does not apply to the church. The commands of the church makes it distinct from Israel as certain commands given to the church were not given to Israel (eg the Ordinance of the Lord’s supper and baptism), and the commands of circumcision were not given to the church. Much of the Old testament laws have been restated in the New Testament but some are not; as we find from the ten commandments that nine have been restated in the New testament with the command for keeping the Sabbath day holy not obligated (Romans 14:1-5; Colossians 2:16).
Christ is the end of the law to believers (Romans 10:4) and so Christians are not under the mosaic law. The law is completed because Christ has fulfilled the law perfectly (Matthew 5:17; Hebrews 4:15), and since Christ’s righteousness is imputed to Christians (2 Corinthians 5:21; Romans 4) believer’s have a fulfilment of the law imputed as well. Christians are only guided by the law of Christ (Romans 8:2; 1 Corinthians 9:21; Galatians 6:2; James 1:25; 2:8, 12), and this law is to love our neighbours as ourselves (John 13:35; cf. Matthew 22:39); called the royal law (James 2:8), as love does no wrong to the neighbour (Romans 13:8-10).
Haven died to the law (Romans 7:1-6) through Christ Christians are not under the mosaic law. The picture of the relationship we have with the law is seen in Romans 7:2-3, as we have died with Christ (2Corinthians 5:14-15; Colossians 2:20; 3:3) and so our obligation to the law is ended (Galatians 2:19-20). It is we who have died (Matthew 5:17-19), not the law and so it is not abolished, so all Christians have died with Christ and have been released from the law.
The replacement of the Old covenant (Exodus 31:12-17), represented by the Sabbath by the New covenant (Luke 22:20) represented by the Lord’s super indicates that Christians are not under the mosaic law as seen the contrast with the later law of Moses and the New covenant that leads to life not death (2Corinthians 3:1-11). The ministry of death and condemnation is replaced by the ministry of spirit in terms of surpassing glory. The New
Testament forms the code of conduct for believers in the church age, some of which
are identical to what was required under the Law.
When the priesthood is changed the law must change (Hebrews 7:12), and because the priesthood is changed, Christians are not under the Mosaic Law. Christ is our priest (Hebrews 2:17; 3:1; 4:14; 6:20), and he was from the tribe of Juda, not a Levi and so the law must have been changed because if the law of priesthood remain he would not have been qualified to act as our priestly mediator (1 Timothy 1:5) to whom we pray through as high priest (Hebrews 4:14-16), and the Old has been replaced by the new (Hebrews 8:7-9); the old completely taken away for the new to exist (Hebrews 10:9).
Paul was not under the mosaic law and so Christians are not under the mosaic law (1 Corinthians 9:19-23), as he notes that if one is led by the spirit then he is not under the law (Galatians 5:18). Moreover he notes that the purpose of the law was to guide Jews to Christ and so Christians are not under the law (Galatians 3:23-26), and God gave laws to govern His people during different periods of time. This we find in that it was not inherently immoral for Adam and Eve to eat from the tree in the garden but it violated God’s direction for them and it is not necessarily righteous to build an ark, but it was God’s command to Noah.
The Old Testament has an important role in the life of a Christian as all scriptures is inspired by God and profitable (2 Timothy 3:16). Information on how God worked in the lives of other people is to instruct and encourage us and being released from the law should not discourage us from reading the word rigorously, because the Old Testament is guide us from temptation (1 Corinthians 10:1-12), and instructs us to persevere with hope (Romans 15:4). We also learn from the Old Testament wisdom books such as Psalms and proverbs, as well as learn more of God’s character from the Old Testament books. While God is revealed more clearly in the New Testament through Christ (Colossians 2:17; Hebrews 10:1), the Old Testament was still accurate and profitable (2 Timothy 3:16-17). God serves mankind in a like manner as parents do to children (Matthew 7:9-11; Hebrews 12:5-10), with different household rules according to the maturity of the children. New rules instructions come in and others are removed as the children grow; and so god treats people differently at different times to develop them.
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