How can I "not judge" but still say the truth to my brother?

What is the Lord teaching in Matthew 7:6" TARGET="_blank">Matthew 7:6?

In verses 1-5, we are to help our brother, seeking to remove a problem ( or "mote") that limits his usefulness or joy (a clouded or uncomfortable eye). To do so requires self-judgment and fairness (verse 5). Sometimes, even when self-judgment and fairness are present, attempts to help may be unfruitful (verse 6).

Since dogs and pigs are unclean animals, the Lord indicates that unbelievers (the unclean) can neither enjoy (dogs) nor rightly evaluate (pigs) spiritual things. While we are responsible to "do good unto all men" (Galatians 6:10)," TARGET="_blank">Galatians 6:10), treating unbelievers as though they were believers is unwise. We must present the gospel to them, but need not expect to elevate them by presenting principles of Christian living to them. Doing so may both endanger our effectiveness with them ("rend you") and further reduce their regard for truth ("trample them under their feet").

The Lord condemns harsh judgment (verse 1), but commends spiritual judgment (verse 6). We are responsible to know how best to help others (verses 1-5, "then thou shalt see clearly"), but to recognize when well-intended help is counterproductive (verse 6). In both cases, our constant recourse is prayer (verses 7-11)

D. Oliver
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How does the Holy Spirit work differently in the New Testament compared to the Old Testament?

What is the difference in the Spirit's relationship to believers today as compared with Old Testament believers?

There is a distinction between relations of the Spirit to men before and after Pentecost. This is evident from the Lord's teaching in John 14:16, 17," TARGET="_blank">John 14:16, 17, "He shall give you another Comforter, that He may abide with you forever... He dwelleth with you, and shall be in you." So in the old dispensation the Spirit was with believers, in the present dispensation He is in them.

Before Pentecost the Spirit was at work fitting men for special service or testimony to accomplish the purpose of God. The Spirit came only on certain individuals (Numbers 11:29)." TARGET="_blank">Numbers 11:29). Bezaleel was filled with the Spirit of God for the work of the Tabernacle (Exodus 35:30,31)." TARGET="_blank">Exodus 35:30,31). "The Spirit of the Lord came upon David" (1 Samuel 16:13)." TARGET="_blank">1 Samuel 16:13). Verse 14 of that passage states, "But the Spirit of the Lord departed from Saul." David prayed that the Holy Spirit would not be taken from him (Psalm 51:11)." TARGET="_blank">Psalm 51:11). This indicates the transient nature of His presence prior to Pentecost. In this age, He dwells permanently in all believers (John 14:17)." TARGET="_blank">John 14:17).

J. Abernathy

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Who did Cain take for a wife?

Be the first to give an answer to this question. Write an answer in the comment section below. Please provide your name and if you have a website or blog, be sure to include the URL in your answer. You may optionally include an email address. Answers will be reviewed.

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How can I balance my family responsibilities with discipleship?

How can discipleship (Luke 14:26)" TARGET="_blank">Luke 14:26) be reconciled with family responsibilities?

The God-breathed teachings of a perfectly wise God cannot be contradictory (2 Timothy 3:16;" TARGET="_blank">2 Timothy 3:16; Psalm 12:6;" TARGET="_blank">Psalm 12:6; Proverbs 30:5;" TARGET="_blank">Proverbs 30:5; Jude 25)." TARGET="_blank">Jude 25). God never gives conflicting responsibilities.

The Lord’s disciples can have no higher claim than His. The natural claims of possessions, family, and even life itself (Luke 14:26; 18:29)" TARGET="_blank">Luke 14:26; 18:29) cannot rival total obedience to Him. Placing limits on our obedience to Christ disqualifies us from discipleship.

The Lord Himself attended to family responsibilities. If, during the Lord’s public ministry, Joseph’s absence indicates that he had died, this explains the Lord’s leadership in moving his family home to Capernaum (Matthew 4:13;" TARGET="_blank">Matthew 4:13; Mark 6:3)." TARGET="_blank">Mark 6:3). The first 9 chapters of Mark find the Lord Jesus returning to His home during His journeys of service. Even in His passion, the Lord fulfilled His responsibility to His mother (John 19: 26, 27)." TARGET="_blank">John 19: 26, 27). As the Lord entered into Abraham’s concerns for his family (Genesis 17:18, 20)," TARGET="_blank">Genesis 17:18, 20), so, in the days of His flesh, He shared Peter’s family concerns (Mark 1:29-31)." TARGET="_blank">Mark 1:29-31).

Those who follow the Lord are responsible both for full commitment to the service He chooses for them and also for full commitment to family responsibilities. This may mean finding creative ways to keep in contact with each in the family, spend times together, and share in the joys of serving the Master. It likely requires a heightened sensitivity to the difference between divinely entrusted service and self-assumed service.

D. Oliver
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Is Hell forever?

Is man's punishment for sin eternal?

This question cannot be answered by human reasoning, but by biblical revelation. Before we answer this, we need an understanding of what "sin" is before an infinitely holy God. Sin is missing the mark. It is unrighteousness, iniquity, transgression, lawlessness; therefore sin cannot be tolerated and must be punished. Romans 6:23" TARGET="_blank">Romans 6:23 teaches, "The wages of sin is death." Sin is actually an affront to the character of God. If God does not justly punish sin, He will be untrue to His character.

The Word of God reveals eternal punishment for sin in vivid and unmistakable language: "punished with everlasting destruction" (2 Thessalonians 1:9);" TARGET="_blank">2 Thessalonians 1:9); "go away into everlasting punishment" '(Matthew 25:41);" TARGET="_blank">Matthew 25:41); "have their part in the lake of fire which burneth with fire and brimstone forever and ever" (Revelation 21:8)." TARGET="_blank">Revelation 21:8). This is not only eternal punishment, but conscious eternal punishment: "the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night" (Revelation 14:11);" TARGET="_blank">Revelation 14:11); "suffering (present continuous) the vengeance of eternal fire" (Jude 7)." TARGET="_blank">Jude 7). The greatest proof of "eternal punishment" for sin is offered in the infinite sufferings of Christ for sin. The rejection of Christ has eternal consequences. If we could fathom Christ's sufferings for sin, we could fathom the eternal punishment of men in their sins. Impossible!

A. Hull

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Why did God reject Cain's sacrifice?

“By faith Abel offered unto God a more excellent sacrifice than Cain. . . God testifying of his gifts, and by it he being dead yet speaketh.”Hebrews11:4" TARGET="_blank">Hebrews11:4

Why were Abel and his offering accepted, and Cain and his offering rejected? Does the expression “more excellent” imply that there was something excellent in that of Cain?

The word translated, “more excellent,” is literally “more, “or’ ‘greater,” and is used either of quantity or quality, here clearly of the latter. It does not imply any excellence in Cain’s offering, otherwise we should not read, “but unto Cain and to his offering God had not respect.” Also later God said to him, “If thou doest well (i.e., come like Abel with the slain victim, implying that Cain had not done well in offering his fruit of the earth), but if thou doest not well (i.e., persist in thy refusal of that offering;) sin’ lieth at the door; i.e., croucheth like a wild beast ready to spring. There can be no reasonable doubt that God had revealed to His fallen creatures how they must approach to Him—even by the minhab or approach offering—a lamb of the flock. Clearly this was to be slain, as the expression—”of the fat thereof” shows. Had there been no such revelation, how could Abel have had “faith” to draw near in this way?

I remember years ago seeing a blind Kabyle reading in Braille type by the wayside in North Africa, what I learned to be this fourth chapter of Genesis. When we asked him why God accepted Abel’s offering, he replied, “There was something in it which spoke of the Messiah.” This is true; no doubt that sacrifice was a type of the Lamb of God slain at Calvary, and foreshadowed the bruising of the Kinsman’s heel. Abel confessed himself worthy of death and appropriated the death of the victim in his stead. Cain’s offering was of the same vegetable kingdom as the fig-leaves of the aprons of Adam and Eve, and as the host of flour and water, which the Romanist and Ritualist offer on their “altars,” all of which are bloodless offerings and powerless to remit
sin.

W.H.

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In what ways does the Spirit of God lead us?

In what ways does the Spirit of God lead us?

Since it identifies us as sons of God (Rom 8:14)," TARGET="_blank">Rom 8:14), being led by the Spirit of God should characterize our lives. Paul’s teaching assumes that all believers are led by the Spirit (Gal 5:18)." TARGET="_blank">Gal 5:18). The Spirit leads us both rationally (through our minds) and mystically (through an inexplicable awareness). The former needs to be emphasized and is more easily explained. If we are not willing for be led by the Spirit daily, we will not likely be sensitive to His leading in "special experiences."

The Spirit of God and the Word of God both reflect the same source and must agree. Generally, therefore, the Spirit leads through the clear directives of Scripture. Thankfully, He not only directs but also enables our walk (Gal 5:16-18)." TARGET="_blank">Gal 5:16-18).

The more we walk in the Spirit, the deeper will be our acquaintance with "the things of the Spirit of God" (1Co 2:10-16)." TARGET="_blank">1Co 2:10-16). As the Spirit unfolds to us the mind of God, we learn through the Word of God the principles by which God works. Increasingly, therefore, the principles of Scripture will guide us. Daily subjection of our will to the Scriptures cannot be distinguished from the leading of the Spirit in our lives. To more fully know the mind of God through His Word is a life-long challenge. The Spirit leads us rationally by enriching our minds with the practical knowledge of God. As we submit, He both directs us and enables us to please God.

One of the greatest difficulties in life is to be honest with ourselves. That is why the mystical leading of the Spirit is difficult to discuss. Too often we attribute our own preference to the leading of the Spirit. The Spirit of God superindends our circumstances and often directs us through them, but always in keeping with the Word of God.

Two verses in Psalm 25" TARGET="_blank">Psalm 25 instruct us in knowing God’s ways. Verse 12 emphasizes reverence for God, acting to please Him. Verse 10 points to meekness. The meek humbly submit to God and totally depend on Him. Who could boast about possessing these qualities? To hear a voice behind us "saying, This is the way, walk ye in it" (Isa 30:21)" TARGET="_blank">Isa 30:21) is always an evidence of God’s grace. Nevertheless, this is not something for which we need to beg God. He desires to lead us through His Word (rationally) and to prompt us as we are sensitive to His will (mystically). Self-consciousness and self-occupation will not produce this. In many ways, this is a sacred secret between the soul and God. We obey His written Word and, through the Spirit, He takes care of the rest.

D. Oliver
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How should a Christian vote?

Is voting in political elections appnopniate fon us?

In countries where voting is mandated, Christians vote in subjection to the law.

Where voting is optional, other biblical principles apply. This world has rejected Christ (Luke 19:14;" TARGET="_blank">Luke 19:14; 1 Corinthians 2:8);" TARGET="_blank">1 Corinthians 2:8); His kingdom is not of this world (John 18:36)," TARGET="_blank">John 18:36), nor is our citizenship or hope (Philippians 3:20)." TARGET="_blank">Philippians 3:20). Although government is ordained by God, governments are opposed to God, as will be fully demonstrated in a coming day (Psalm 2:2, 3)." TARGET="_blank">Psalm 2:2, 3). How, therefore, can a believer involve himself in governmental leadership? Such involvement and voting are cut from the same fabric Voting seems to deny our separation from the world. Christians’ moral impact, retarding evil (2 Thessalonians 2:7)," TARGET="_blank">2 Thessalonians 2:7), is through character (salt) and conduct (shining as lights, Matthew 5:13-16;" TARGET="_blank">Matthew 5:13-16; Philip pians 2:15). Believers are "resident aliens."

In addition, God has not abdicated His role in controlling who rules (Romans 13:1;" TARGET="_blank">Romans 13:1; Daniel 4:17)." TARGET="_blank">Daniel 4:17). He requests that we pray, "Thy kingdom come" (Matthew 6:10)." TARGET="_blank">Matthew 6:10). We do not know God’s will in His present "guidance of history," nor is that our domain. We are responsible to know His will for our lives (Romans 12:2;" TARGET="_blank">Romans 12:2; James 4:15)." TARGET="_blank">James 4:15). Were we to vote in keeping with God’s will, we should likely select "the basest of men," hardly "responsible citizenship."

D. Oliver
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Can a sister shepherd or teach a brother?

Can a sister shepherd or teach a brother?

Guidance for this answer comes from Acts 18:26." TARGET="_blank">Acts 18:26. Priscilla’s care for Apollo was not in the context of assembly meetings. Several translators indicate that the expression, "they took him unto them," suggests receiving him to their home. In addition, Priscilla acted in concert with her husband. She didn’t assign Aquila the job of getting Apollos to their home. They moved together and worked together for his spiritual benefit.

It seems abundantly clear that as Apollos learned "the way of God more perfectly," Priscilla didn’t sit demurely in the corner while Apollos and Aquila engaged in "men talk."

Our society’s laxness underlines the need for all female and male interactions to be "with all purity" (1 Timothy 5:2)." TARGET="_blank">1 Timothy 5:2).

Keeping these things in mind, a sister can be used by Lord in trying to help a brother spiritually.

D. Oliver
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Should a prayer of worship be organized like a sermon?

Should the character of prayers at the Breaking of Bread be like the content of a ministry message?

Prayers at the Breaking of Bread should not be like the content of a ministry message. Ministry is the spiritual service of preaching the Word to God's people and preaching the Gospel to the lost. Prayer at the Breaking of Bread meeting involves worship.

When the Lord Jesus instituted the Lord's Supper He said, "This do in remembrance of Me" (Luke 22:19)." TARGET="_blank">Luke 22:19). Our prayers should express to God our appreciation of the glorious Person and work of the Lord Jesus as our Creator and Redeemer. Therefore our worship should consist of such subjects as: His creation of the universe by the power of His spoken word, His mighty stoop from the throne of Heaven to the womb of the Virgin, His perfect life and service to God and man which brought such delight to God's heart, the rejection and shame men heaped upon Him, His infinite suffering and death upon the cross as the Bearer of our sin, and His glorious resurrection and ascension to God's right hand.

Ministry is a message from God directed manward, whereas public worship is directed God-ward on behalf of the assembly. Both should involve orderly thought, but a consciousness of speaking to God in worship will keep a man from appearing to "teach God knowledge" (Job 21:22)." TARGET="_blank">Job 21:22).

A. Joyce

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