Bakit mababa tingin sa tax collector noon..

First, no one likes to pay money to the government, especially when the government
is an oppressive regime like the Roman Empire of the 1st century. Since sila yung
nangongolekta, sila yung kinaiinisan.
Second, the tax collectors in the Bible were Jews who were working for the hated
Romans. These individuals were seen as turncoats, traitors to their own countrymen.
Rather than fighting the Roman oppressors, the publicans were helping themand
enriching themselves at the expense of their fellow Jews.
Third, it was common knowledge that the tax collectors cheated the people they
collected from. By hook or by crook, they would collect more than required and keep the
extra for themselves. Everyone just understood that was how it worked. The tax
collector Zacchaeus, in his confession to the Lord, mentioned his past dishonesty (Luke
19:8).
Fourth, because of their skimming off the top, the tax collectors were well-to-do. This
further separated them from the lower classes, who resented the injustice of their having
to support the publicans lavish lifestyle. The tax collectors, ostracized as they were from
society, formed their own clique, further separating themselves from the rest of society.
it is noteworthy that Jesus spent so much time with them. (TAKING THE INVITATION OF
MATTHEW)
The Pharisees saw tax collectors as enemies to be shunned. Jesus saw them as the
spiritually sick to be healed. The Pharisees could offer nothing to the tax collectors
except a list of rules. Jesus offered forgiveness of sins and the hope of a new life.
So many type of taxes.. Federal income tax, state income tax, local income tax, sales tax,
property tax, personal property tax, capital gains tax
As much as we hate taxes, the Bible commands to pay our taxes. Romans 13:1-7 makes
it clear that we are to submit ourselves to the government. The only instance in which
we are allowed to disobey the government is when it tells us to do something the Bible
forbids
The Bible does not forbid paying taxes. In fact, the Bible encourages us to pay taxes.
Therefore, we must submit to God and His Wordand pay our taxes.
The most frequent objection to paying taxes is that the money is being misused by the
government or even used for evil purposes by the government. That, however, is not
our concern. When Jesus said, "Give to Caesar...," the Roman government was by no
means a righteous government. When Paul instructed us to pay taxes, Nero, the most evil

Roman emperor in history, was the head of the government. We are to pay our taxes even
when the government is not God-honoring.
Romans 13:2 reminds us, "Consequently, he who rebels against the authority is rebelling
against what God has instituted, and those who do so will bring judgment on themselves."

"Does the Bible instruct us to have childlike faith?"

Unquestionably, faith is the essence of the Christian life. Faith is exhorted
throughout the Bible and is presented as an absolute necessity.
In fact, without faith, it is impossible to please God (Hebrews 11:6). The entire
chapter of Hebrews 11 is about faith and those who possessed it.
Faith is a gift from God, as we see inEphesians 2:89 and not something we come
up with on our own. All Christians have received the gift of faith from God, and faith
is part of the armor of Godthe shield with which we protect ourselves from the
flaming arrows of the evil one (Ephesians 6:16).
The Bible never exhorts us to have childlike faith, at least not in so many words.
In Matthew 18:2 Jesus says that we must become as little children in order to enter the
kingdom of God. The context of Jesus statement is the disciples question, Who, then, is
the greatest in the kingdom of heaven? (verse 1). In response, Jesus called a little child to
him, and placed the child among them. And he said: Truly I tell you, unless you change and
become like little children, you will never enter the kingdom of heaven. Therefore, whoever
takes the lowly position of this child is the greatest in the kingdom of heaven. And whoever
welcomes one such child in my name welcomes me (verses 25).
So, as the disciples focus on what constitutes greatness in heaven, Jesus provides
a new perspective: the way up is down. Meekness is required (cf. Matthew 5:5,
blessed are the meek for they shall inherit the earth). Jesus exhorts the disciples (and us)
to seek and to possess a childlike modesty in addition to their faith. Those who
willingly take the lowest position are the greatest in heavens eyes.
A young child is destitute(impoversihed, on the bread line) of ambition, pride, and selfimportance and is therefore a good example for us. Children are characteristically
humble and teachable. They arent prone to pride or hypocrisy.
Humility is a virtue rewarded by God; as James says, Humble yourselves before the
Lord, and he will lift you up (James 4:10).
It isnt just humility that ushers a person into heaven; it is faith in the Son of God. A
humble, unpretentious faith could rightly be called a childlike faith. When Jesus wanted to
bless the children, He said, Let the little children come to me, and do not hinder them, for

the kingdom of God belongs to such as these. Truly I tell you, anyone who will not receive
the kingdom of God like a little child will never enter it (Mark 10:1415).
How does a child receive a gift? With openness, honesty, and unbridled joy. That type of
happy authenticity should be a hallmark of our faith as we receive Gods gift in Christ.
Of course, children are easily fooled and led astray. In their artlessness they tend to miss
the truth and be drawn to myths and fantasies. But that is not what is meant by having a
childlike faith.(HINDI IBIG SABIHIN NITO NA WALA KANG ALAM, or UHUGIN KA, OR ISIP
BATA KA---different din to sa childish.. IBA ang childlike sa childish faith) Jesus promoted
a humble, honest faith in God, and He used the innocence of a child as an example.
Emulating the faith of children, we should simply take God at His Word. As children trust
their earthly fathers, we should trust that our Father in heaven [will] give good gifts to those
who ask him (Matthew 7:11)

Question: "Do we have guardian angels?"

Answer: Matthew 18:10 states, See that you do not look down on one of these little ones.
For I tell you that their angels in heaven always see the face of my Father in heaven. In the
context, these little ones could either apply to those who believe in Him (v. 6) or it could
refer to the little children (vs. 3-5). This is the key passage regarding guardian angels.
There is no doubt that good angels help protect (daniel and david)(Daniel 6:20-23; 2
Kings 6:13-17), reveal information(zechariah, anak.. law delivered by angels) (Acts
7:52-53; Luke 1:11-20), guide(kay joseph) (Matthew 1:20-21; Acts 8:26), provide for
(Genesis 21:17-20; 1 Kings 19:5-7), and minister to believers in general (Hebrews 1:14).
The question is whether each personor each believerhas an angel assigned to
him/her. In the Old Testament, the nation of Israel had the archangel (Michael) assigned to
it (Daniel 10:21; 12:1), but Scripture nowhere states that an angel is assigned to an
individual (angels were sometimes sent to individuals, but there is no mention of
permanent assignment).
The Jews fully developed the belief in guardian angels during the time between the Old and
New Testament periods. Some early church fathers believed that each person had not only
a good angel assigned to him/her, but a demon as well. The belief in guardian angels has
been around for a long time, but there is no explicit scriptural basis for it.
To return to Matthew 18:10, the word their is a collective pronoun in the Greek and refers
to the fact that believers are served by angels in general. These angels are pictured as
always watching the face of God so as to hear His command to them to help a believer
when it is needed. The angels in this passage do not seem to be guarding a person so
much as being attentive to the Father in heaven. The active duty or oversight seems,

then, to come more from God than from the angels, which makes perfect sense
because God alone is omniscient. He sees every believer at every moment, and He
alone knows when one of us needs the intervention of an angel. Because they are
continually seeing His face, the angels are at His disposal to help one of His little ones.
It cannot be emphatically answered from Scripture whether or not each believer has a
guardian angel assigned to him/her. But, as stated earlier, God does use angels in
ministering to us. It is scriptural to say that He uses them as He uses us; that is, He in no
way needs us or them to accomplish His purposes, but chooses to use us and them
nevertheless (Hebrews 1:7). In the end, whether or not we have an angel assigned to
protect us, we have an even greater assurance from God: if we are His children through
faith in Christ, He works all things together for good (Romans 8:28-30), and Jesus Christ will
never leave us or forsake us (Hebrews 13:5-6). If we have an omniscient, omnipotent, allloving God with us, does it really matter whether or not there is a finite guardian angel
protecting us?.
Question: "How should Christians handle disputes (Matthew 18:15-17)?"
Answer: Christians have often turned to the principles of Matthew 18 for guidance in
handling disputes. There Jesus says, If your brother or sister sins, go and point out
their fault, just between the two of you. If they listen to you, you have won them over.
But if they will not listen, take one or two others along, so that every matter may be
established by the testimony of two or three witnesses.(PARANG DUN SA SENDING
OUT THE APOSTLES BY 2) If they still refuse to listen, tell it to the church; and if they
refuse to listen even to the church, treat them as you would a pagan or a tax
collector (verses 1517). From these verses, several guidelines can be found for
resolving conflicts between Christians.
First, a Christian who has a conflict with another Christian is called to address the
matter with the other person personally. When matters are handled privately,
misunderstanding can be addressed, and there is great potential for the other person to
respond positively. (IWAS CHISMIS)
Second, if a private discussion does not solve the issue, a Christian is to take one or
two other believers and meet with the person with whom they have conflict. The
clause that every matter may be established by the testimony of two or three witnesses
refers to the Old Testament law that required a charge to be supported by two or more
witnesses to be valid. In the case of personal conflict, this principle allows for additional
witnesses to observe the matter firsthand and help determine the proper course of action.
Third, when there is no resolution after steps one and two, the matter is to be taken
before the local church. Only in rare cases will a Christian seeking to follow the Lord
refuse to resolve conflict when the entire congregation is involved.

Finally, if the person in the center of the conflict refuses to respond positively even
when the entire congregation is involved, then that person is to be considered as a
pagan or a tax collector. This simply means to excommunicate the person, removing the
negative influence from the congregation.

Christians are called to handle disputes in love, with a goal of restoration.

In 1 Corinthians 5, the apostle Paul speaks of a believer who had been sexually immoral,
apparently with his stepmother. Rather than condemning the act, the Corinthian Christians
had tolerated the behavior. Paul taught they should remove this person from their church
family (1 Corinthians 5:3). Later, in 2 Corinthians, this same person had turned from this
lifestyle, and Paul advised the Corinthian believers to accept him again. The goal of
discipline is not to be mean or cold-hearted but to condemn sinful behavior and
issue a call to change. In 2 Corinthians 2:8, Paul writes, I beg you to reaffirm your love for
him (ESV).
Conflict should be handled according to the steps listed in Matthew 18.
This style of conflict resolution is based on a desire for holy living and love for the
person who has committed wrong.
ANO ANG PURPOSE NG PAGDIDISIPLINA? YUN BA AY PARA PAHIYAIN ANG TAO NA
DINIDISIPLINA OR PARA MAGALIT TAYO SA KANYA?
OR ANG DAPAT KAINISAN NATIN O KAGALATAN NAYIN ay yung sinful behavior..
What do you condemn, the person or the sinful behavior.... if your answer is the
latter, then when we discipline, there should be a call to change... do it out of love not
of hate..
Question: "Is corporate prayer important? Is corporate prayer more powerful than an
individual praying alone?"
Answer: Corporate prayer is an important part of the life of the church, along with worship, sound
doctrine, communion, and fellowship. The early church met regularly to learn the doctrine of the
apostles, break bread, and pray together (Acts 2:42). When we pray together with other believers,
the effects can be very positive. Corporate prayer edifies and unifies us as we share our
common faith. The same Holy Spirit who dwells within each believer causes our hearts to
rejoice as we hear praises to our Lord and Savior, knitting us together in a unique bond of
fellowship found nowhere else in life.
To those who may be alone and struggling with lifes burdens, hearing others lift them up to the
throne of grace can be a great encouragement. It also builds in us love and concern for others as we

intercede for them. At the same time, corporate prayer will only be a reflection of the hearts of the
individuals who participate. We are to come to God in humility (James 4:10), truth (Psalm 145:18),
obedience (1 John 3:21-22), with thanksgiving (Philippians 4:6) and confidence (Hebrews 4:16).
Sadly, corporate prayer can also become a platform for those whose words are directed not to God,
but to their hearers. Jesus warned against such behavior in Matthew 6:5-8 where he exhorts us not
to be showy, long-winded, or hypocritical in our prayers, but to pray secretly in our own rooms in
order to avoid the temptation of using prayer hypocritically.
There is nothing in Scripture to suggest that corporate prayers are more powerful than individual
prayers in the sense of moving the hand of God. Far too many Christians equate prayer with getting
things from God, and group prayer becomes mainly an occasion to recite a list of our wants. Biblical
prayers, however, are multi-faceted, encompassing the whole of the desire to enter into
conscious and intimate communion with our holy, perfect, and righteous God. That such a
God would bend an ear to His creatures causes praise and adoration to pour forth in abundance
(Psalm 27:4; 63:1-8), produces heartfelt repentance and confession (Psalm 51; Luke 18:9-14),
generates an outpouring of gratitude and thanksgiving (Philippians 4:6; Colossians 1:12), and
creates sincere intercessory pleas on behalf of others (2 Thessalonians 1:11; 2:16).
Prayer, then, is cooperating with God to bring about His plan, not trying to bend Him to our
will. As we abandon our own desires in submission to the One who knows our circumstances far
better than we ever could and who knows what you need before you ask (Matthew 6:8), our
prayers reach their highest level. Prayers offered in submission to the Divine will, therefore, are
always answered positively, whether offered by one person or a thousand.
The idea that corporate prayers are more likely to move the hand of God comes largely from
a misinterpretation of Matthew 18:19-20, Again, I tell you that if two of you on earth agree
about anything you ask for, it will be done for you by my Father in heaven. For where two or
three come together in my name, there am I with them. These verses come from a larger
passage which addresses the procedures to be followed in the case of church discipline of a
sinning member. To interpret them as promising believers a blank check for anything they
might agree to ask God for, no matter how sinful or foolish, not only does not fit the context
of church discipline, but it denies the rest of Scripture, especially the sovereignty of God.
HINDI NATIN MABEBEND SA WILL NATIN ANG PANGINOON KAHIT GAANO TAYO KARAMI.
In addition, to believe that when two or three are gathered to pray, some kind of magical
power boost is automatically applied to our prayers is not biblically supportable. Of course
Jesus is present when two or three pray, but He is equally present when one believer prays
alone, even if that person is separated from others by thousands of miles. Corporate prayer
is important because it creates unity (John 17:22-23), and is a key aspect of believers
encouraging one another (1 Thessalonians 5:11) and spurring one another on to love and
good deeds (Hebrews 10:24).

Question: "What did Jesus mean when He said that we should forgive others seventy
times seven?"

Answer: Jesus was speaking not only about forgiving one another but about Christian
character, both in and out of the church.
The admonition to forgive our brother seventy times seven follows Jesus discourse on
discipline in the church (Matthew 18:15-20), in which He lays down the rules for restoring
a sinning brother.
Peter, wishing to appear especially forgiving and benevolent, asked Jesus if forgiveness
was to be offered seven times. The Jewish rabbis at the time taught that forgiving
someone more than three times was unnecessary, citing Amos 1:3-13 where God
forgave Israels enemies three times, then punished them. By offering forgiveness more
than double that of the Old Testament example, Peter perhaps expected extra
commendation from the Lord. When Jesus responded that forgiveness should be offered
four hundred and ninety times, far beyond that which Peter was proposing, it must have
stunned the disciples who were listening. Although they had been with Jesus for some time,
they were still thinking in the limited terms of the law, rather than in the unlimited terms of
grace.(NASHOCK SILA MALAMANG NITO)
By saying we are to forgive those who sin against us seventy times seven, Jesus was not
limiting forgiveness to 490 times, a number that is, for all practical purposes, beyond
counting. Christians with forgiving hearts not only do not limit the number of times they
forgive; they continue to forgive with as much grace the thousandth time as they do the first
time. Christians are only capable of this type of forgiving spirit because the Spirit of God
lives within us, and it is He who provides the ability to offer forgiveness over and over, just
as God forgives us over and over.
Jesus parable of the unforgiving servant follows directly after His seventy times seven
speech, driving home the point that if we are forgiven the enormous debt of sin against
a holy God, how much more should we be eager to forgive those who sin against us,
who are just as sinful as they? Paul parallels this example inEphesians 4:32 where he
admonishes us to forgive one another even as God for Christs sake has forgiven you.
Clearly, forgiveness is not to be meted out in a limited fashion but is to be abundant,
overflowing, and available to all, just as the measureless grace of God is poured out upon
us.
Question: "Does the Bible instruct us to forgive and forget?"
Answer: The phrase forgive and forget is not found in the Bible. However, there are
numerous verses commanding us to forgive one another (e.g., Matthew
6:14 and Ephesians 4:32). A Christian who is not willing to forgive others will find his
fellowship with God hindered (Matthew 6:15) and can reap bitterness and the loss of reward
(Hebrews 12:1415; 2 John 1:8).

Forgiveness is a decision of the will. Since God commands us to forgive, we must make
a conscious choice to obey God and forgive. The offender may not desire forgiveness and
may not ever change, but that doesnt negate Gods desire that we possess a forgiving spirit
(Matthew 5:44). Ideally, the offender will seek reconciliation, but, if not, the one wronged can
still make a decision to forgive.
Of course, it is impossible to truly forget sins that have been committed against us.
We cannot selectively delete events from our memory. The Bible states that God does
not remember our wickedness (Hebrews 8:12). But God is still all-knowing. God
remembers that we have sinned and fall short of the glory of God (Romans 3:23).
But, having been forgiven, we are positionally (or judicially) justified. Heaven is ours, as if
our sin had never occurred. If we belong to Him through faith in Christ, God does not
condemn us for our sins (Romans 8:1). In that sense God forgives and forgets.
If by forgive and forget one means, I choose to forgive the offender for the sake of
Christ and move on with my life, then this is a wise and godly course of action. As
much as possible, we should forget what is behind and strive toward what is ahead
(Philippians 3:13). We should forgive each other just as in Christ God forgave (Ephesians
4:32). We must not allow a root of bitterness to spring up in our hearts (Hebrews
12:15).
However, if by forgive and forget one means, I will act as if the sin had never
occurred and live as if I dont remember it, then we can run into trouble. For example,
a rape victim can choose to forgive the rapist, but that does not mean she should act as if
that sin had never happened. To spend time alone with the rapist, especially if he is
unrepentant, is not what Scripture teaches. Forgiveness involves not holding a sin against a
person any longer, but forgiveness is different from trust. It is wise to take precautions,
and sometimes the dynamics of a relationship will have to change. The prudent see danger
and take refuge, / but the simple keep going and pay the penalty (Proverbs 22:3). Jesus
told His followers to be as shrewd as snakes and as innocent as doves (Matthew 10:16).
In the context of keeping company with unrepentant sinners, we must be innocent (willing
to forgive) yet at the same time shrewd (being cautious).
The ideal is to forgive and forget. Love keeps no record of wrongs (1 Corinthians 13:5)-LOVE IS
NOT RESENTFUL... and covers a multitude of sins (1 Peter 4:8). However, changing hearts is
Gods business, and, until an offender has a true, supernatural heart change, it is only wise to
limit the level of trust one places in that person. Being cautious doesnt mean we havent
forgiven. It simply means we are not God and we cannot see that persons heart.