What drives the present marriage of evangelicals and politics?

At least four misunderstandings contribute to this.

1. A wrong prophetic view. Reform theologians, not expecting a Millennium, thought society could be "saved" without Christ’s coming. Some millennialists forget these roots of their crusade.

2. A wrong ecclesiastical view. Responsibility for "church action" belongs to a local church. "The Church" never refers to all believers on earth. Tragic events, like Hitler’s madness, moved some to think the church has a responsibility to withstand immoral governmental policy We are to "do good unto all men," but assemblies uphold truth (1 Timothy 3:15)" TARGET="_blank">1 Timothy 3:15) by proclaiming it, not by confronting governments.

3. A wrong world view. This is not a Christian world. Christian principles are diametrically opposed to society’s standards. Imposing them is not possible and not workable, apart from Christ’s coming reign.

4. A wrong dispensational view. God’s Old Testament focus was the nation of Israel. Now, His kingdom is not of this world (John 18:36);" TARGET="_blank">John 18:36); He is saving individuals "out of the world" (John 17:14, 16;" TARGET="_blank">John 17:14, 16; Acts 15:14)." TARGET="_blank">Acts 15:14). If we understand this distinction, we won’t make Old Testament kings (and other worthies) our models for political action. Despite our nationalism, the only government that will bring God’s will to earth is future. Until then, our responsibility is to rescue men from the "kingdoms of this world."

D. Oliver
Other pages in this section

About this site

How does one "hide a multitude of sins"?

In James 5:20," TARGET="_blank">James 5:20, what is the meaning of "shall hide a multitude of sins"?

Both here and in 1 Peter 4:8" TARGET="_blank">1 Peter 4:8 covering "a multitude of sins" clearly alludes to Proverbs 10:12," TARGET="_blank">Proverbs 10:12, "Hatred stirreth up strifes: but love covereth all sins." The Greek translation of this proverb uses the same word for "cover" (or veil) as in these New Testament passages. Covering, then, is contrasted to "stirreth up." Hatred looks for ways to cause problems; love looks for ways to avoid problems.

Love doesn’t tolerate or encourage sin (1 Corinthians 13:6)," TARGET="_blank">1 Corinthians 13:6), and, undeniably, 1 Corinthians 5" TARGET="_blank">1 Corinthians 5 teaches that sin affecting the testimony and integrity of God’s dwelling must be exposed and judged.

Love "is not easily provoked" in reacting to wrongs, however (13: 5). In 1 Peter 4:8," TARGET="_blank">1 Peter 4:8, love enables a believer to put a veil over "a multitude of" wrongs against him personally. In this way, he does not look at those wrongs, but acts as if they hadn’t been committed.

The problem in James 5" TARGET="_blank">James 5 is unrighteous action that has incurred God’s hand of discipline (verses 15, 16). By recovering this individual from the error of his way, the wrongs he has done will be veiled from the view of others. We should make every attempt to righteously protect the testimony of fellow-believers.

D. Oliver
Other pages in this section

About this site

Is there a difference in the treatment of those put away from the assembly and those who leave the f

Is there a difference in the treatment of those put away from the assembly and those who leave the fellowship?

Those put away from the assembly have the additional stipulation "with such an one no not to eat" (1 Corinthians 5:11)." TARGET="_blank">1 Corinthians 5:11). Social interaction with them must cease. This is not the case with one who voluntarily leaves the fellowship. Social interaction may, however, decline because he begins to form associations that are spiritually detrimental. When every spiritual effort has been made to encourage a believer to remain in the assembly and still he persists in leaving, the assembly should be sadly informed of this decision. This, though, is different from his being put away. Both an individual put away and one who leaves the fellowship should always be treated with courtesy and kindness. The concern of all the assembly should be for the spiritual restoration and recovery of both. Consistent public and private prayer to this end is appropriate. Every contact with such individuals should be influenced by a desire that they will submit to the Lord and His Word for their own spiritual benefit.

These cases differ somewhat in their return to the assembly. Greater caution may be suitable for those put away. In both cases, their attendance as they "sit back" at assembly meetings indicates some degree of recovery. Also, before either is received back into the fellowship, he should give evidence that his spiritual strength has been restored, that the reason for his leaving has been judged before the Lord, and that his motivation for returning is spiritual. Appropriate questions about the person’s life and doctrine must be asked by the elders, although in a considerate manner.

D. Oliver
Other pages in this section

About this site

Is it not dishonoring to the Lord for a brother to pray publicly with a hand in his pocket?

Is it not dishonoring to the Lord for a brother to pray publicly with a hand in his pocket?

Some may wonder if this question is the kind that should be answered in a forum like this. It is taking place when the eyes of all should be closed. The man praying may be completely unconscious he is doing this. Even if he is conscious of this, he may not regard it as dishonoring to the Lord.

Some relevant Biblical principles may, however, merit mention here. First, as a suggestion to listeners, we know that God has given instruction as to the content of public prayer (1 Timothy 2:1-2)." TARGET="_blank">1 Timothy 2:1-2). Therefore, observers should be concerned, as God is, with the content of a brother’s prayers. Since the Scriptures anticipate that believers will say "Amen" when a brother prays (1 Corinthians 14:14-16)," TARGET="_blank">1 Corinthians 14:14-16), believers should listen carefully to what is said so they can affirm their fellowship with each of the brother’s petitions. Individuals assumed various postures in prayer. The Lord fell on His face (Mat 26:39)," TARGET="_blank">Mat 26:39), Paul kneeled (Acts 20:36)," TARGET="_blank">Acts 20:36), and the publican stood with his hands smiting his chest (Luke 18:13)." TARGET="_blank">Luke 18:13). Our posture in prayer conveys a message of intensity or submission or respect, but the message in the words is of greater importance. Some find it very difficult to speak publicly and we could well overlook their nervous habits for the joy of hearing them leading us in prayer.

On the other hand, the reminder of some principles could help those of us who pray publicly. Bible characters who were conscious of God’s presence were overwhelmed (Isa 6:5;" TARGET="_blank">Isa 6:5; Luke 5:8;" TARGET="_blank">Luke 5:8; Rev 1:17)." TARGET="_blank">Rev 1:17). Speaking to God is of far greater moment than speaking in the presence of fellowmen (Eccl 5:2)," TARGET="_blank">Eccl 5:2), therefore focus on Him rather than them. A greater familiarity with the Lord in private prayer would deliver us from filling the time with well-worn sayings and whatever thoughts come to mind. If prayer grows out of a relationship to our Father (Luke 11:2)," TARGET="_blank">Luke 11:2), consciously speaking to a Father Whom we know will keep us from senseless repetition of "Father," "our God and Father," "our God," and "Lord." Knowing that He is omniscient and is completely aware of our hearts and thoughts (1Ki 8:39)" TARGET="_blank">1Ki 8:39) might prevent us from posturing in prayer or stretching out our prayers when we have little to say.

Most of all, the purpose of responding to this question is not to foster criticism of public prayers, but to encourage all of us to a greater appreciation of moving and speaking in the presence of "the great God." Let all who can respond to the privilege of praying publicly do so, but ever aim for deeper acquaintance with our Father, more genuine awe of His presence, and greater power with God in prayer.

D. Oliver
Other pages in this section

About this site

Who are the overcomers in Revelation?

Who are the overcomers in Revelation 2" TARGET="_blank">Revelation 2 and 3?

The seven assemblies the Spirit addressed in the Revelation were literal churches; the conditions He addresses in the letters to them existed in those assemblies. The overcomers in each assembly were believers who had spiritual power to counter and transcend the evil influences that caused the conditions addressed. The overcomers thus maintained testimony regarding the character of Christ, something which none but believers could do. In his other writings, John teaches that overcoming is a characteristic of all believers (1Jo 2:13, 14; 4:4; 5:4, 5)." TARGET="_blank">1Jo 2:13, 14; 4:4; 5:4, 5). Therefore all true believers in each of the churches overcame the evil conditions that threatened the "testimony of Jesus."

The letters to these churches unfold also "the mystery of the seven stars" (ie, churches) (Rev 1:20)." TARGET="_blank">Rev 1:20). Amid evil conditions that will affect testimony during the entire time until the Rapture, all believers and only believers will be overcomers.

To be sound in handling the Word of God, we must treat the overcomers consistently, whether in the literal or mystery interpretation of these letters.

D. Oliver
In general, what is the Lord emphasizing in the rewards He offers the overcomers?

The Spirit wrote the Revelation to the seven churches. He did not write in order to satisfy their curiosity about the future, nor help them gain a degree in eschatology. The book would adjust their testimony to be consistent with what Christ would be and do at His revelation. It would assure them that "the testimony of Jesus" (1:2, 9; 19:10) will eventually and inevitably triumph.

In addition, each letter associates the overcomers with the coming glories. They have a share in the tree of life, a crown of life, the book of life, the ruling rod of iron, white raiment, the temple, coming city, and "My throne." They needed to read the rest of the book to understand the glorious implication of these statements. And, as we would expect from the inspired pen, each compensation is tailor-made to counter the conditions those believers faced.

D. Oliver
Other pages in this section

About this site

What is the rock that Jesus promisee that the Church would be built on?

In Matthew 16:18" TARGET="_blank">Matthew 16:18 does the Rock represent Christ? Or does it mean Truth? Or does it mean the Word of God? If it is Christ, can you give Scripture to prove this?

No doubt, our questioner is aware that this is a much disputed passage; though personally we believe the true meaning is not far to seek, in the light of the context and of the general analogy of Scripture. The disciples’ answer to the Lord’s question, “Whom do men say that I the Son of Man am?” led on to His second question, “But whom say ye that I am?” The Lord desired to hear from their own lips their confession of Him. All were addressed, but one—Simon Peter—replied, “Thou art the Christ, the Son of the living God” And the Lord pronounced him—”Simon Bar-jona”—blessed (lit, happy), for this had not been learned in the schools of men, but direct from His Father. Not only so, but as Simon Peter had confessed his Lord’s Name before His fellow-disciples, now on the principle of Luke 12:8," TARGET="_blank">Luke 12:8, the Lord confesses his name—”And I say also unto thee, that thou art Peter.” In other words He confirms to him the name of Petros or a Stone, which He had conferred on him at his introduction by his brother Andrew (John 1:41)." TARGET="_blank">John 1:41).

Moreover, the Lord has something more important to dwell on, namely, the noble, God-given confession by Peter of His true Messiahship and glory as the Eternal Son—something bigger than a “Petros,” a stone,—a “Petra,” a rock. This distinction is common in classical Greek, and though in Aramaic, the language in which our Lord usually spoke, the difference is not shown, both words being Cepha, the fact that the inspired evangelist, in translating, brings out the classical difference, seems to show clearly that the Spirit of God intended the difference to be preserved. Peter is never certainly spoken of as a rock (petra) in any other place of Scripture, but he himself speaks of Christ as the rock (petra) of offence, and this is the word used in 1 Corinthians 10:4" TARGET="_blank">1 Corinthians 10:4—”They drank of that spiritual rock (petra) that followed them, and that rock (petra) was Christ.”

Peter was “a living stone” along with his fellow disciples, but Christ was the living Rock. Our Lord’s words accordingly are not, “Thou art Petros, and upon thee I will build my church,” but “Thou art Petros and upon this rock (petra) I will build my church.” Perhaps we shall be told this is only Protestant and heretical doctrine. But was then Hilary, bishop of Poitiers in the 4th century, heretical? and yet he writes, “The rock petra is the blessed only rock faith—confessed by the mouth of Peter.” Was Jerome heretical, who writes, “Christ has founded His church on this rock, and it is from this rock that the Apostle Peter has been named”? Chrysostom whom we cannot admit was a heretic, says, “On this rock I will build my church, that is on the faith of the confession of Peter,” and so Ambrose of Milan, Basil of Seleucia, and indeed over forty of the early fathers and ecclesiastical writers (not all, we presume, Protestants or heretical teachers) held that the rock was Christ Himself as revealed in the confession of Peter. So Augustine of Hippo: “On this rock (petra) I will build my church, not on Peter, the stone that thou art, but on the rock that thou hast confessed, I will build thee, who in this reply standest for the church.” We may thank God that we have something more stable than vacillating Peter upon which to build for eternity.

W.H.

Other pages in this section

About this site

Gospel Hall FAQ

What is a Gospel Hall?

Gospel Hall the name of the building where Christians meet to “gather to the Name of our Lord Jesus Christ” (Matthew 18:20)." TARGET="_blank">Matthew 18:20). The churches who meet in Gospel Halls are sometimes referred to as Plymouth Brethren churches.

For simplicity sake, http://www.gospelhall.org/ is much easier to remember than http://www.christiansgatheredtothenameofourlordjesuschrist.org/

Where can I find a Gospel Hall?

You can look at the section called Assembly Directory on this site.

Why the name Gospel Hall?

The word “Hall” is a general name for a public building. Since the Gospel is preached regularly in a Gospel Hall, the name is appropriate for its use. To distinguish the church (group of people) from the building, the name is distinguished. Some assemblies choose to name their building a “Gospel Chapel” or use the name of the town or street such as “Smithville Hall”. Gospel Hall is a common name used in many English speaking North American assemblies.

Are you associated with the Jehovah’s Witnesses Kingdom Hall?

Absolutely Not. Unlike a Kingdom Hall, the teachings at the Gospel Hall are based on salvation by grace through faith in Jesus Christ, apart from good works or membership in any organization.

What are the beliefs at the Gospel Hall?

God's Word is the foundation on which a healthy church is built. Our mission is based on the commands of the Lord Jesus to worship, preach the gospel, help believers learn more about Him and honor the Lordship of Christ. Some of his words include

Matthew 18:20" TARGET="_blank">Matthew 18:20 "For where two or three are gathered together in my name, there am I in the midst of them.

Matthew 28" TARGET="_blank">Matthew 28

19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

1 Corinthians 1123" TARGET="_blank">1 Corinthians 1123 …the Lord Jesus the same night in which he was betrayed took bread:
24 And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.
25 After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.
26 For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come.What is a church service like?

What are the Services held in a Gospel Hall?

Following the pattern of the first churches in Acts, church meetings in the gospel hall will include devotional worship on Sunday, Bible studies, Gospel preaching, pastoral teaching for believers, reports from missionaries and meetings for elders of the church.

Every Sunday, the assembly will meet to break bread. This meeting is either called the “worship meeting”, “breaking of bread” or the “remembrance meeting” based on Jesus’ actions and 1 Corinthians 11:23-26." TARGET="_blank">1 Corinthians 11:23-26. The focus of this meeting is Christ - his divine character, death, resurrection and Lordship. Each man will take turns in leading the congregation in prayer, reading a scripture or choosing an appropriate hymn. After a set period of time (30 to 90 minutes depending on the size of the assembly), someone will specifically thank God for the bread which symbolizes the Lord’s body. The loaf of bread is handed around the congregation so everyone can take a piece. Similarly, someone offers a prayer of thanks for Christ’s blood which is symbolized by the cup. It too is shared and then placed back on the table. Someone will close with a hymn or prayer or both. This is the Lord’s pattern of worship for the church (Matthew 26:26-38;" TARGET="_blank">Matthew 26:26-38; 1 Corinthians 11:23-26)." TARGET="_blank">1 Corinthians 11:23-26). It allows for the practice called the “Priesthood of all believers” (1 Peter 2:5-9)." TARGET="_blank">1 Peter 2:5-9). Far from being an entertaining experience, the breaking of bread is an expression of reverence where Christians enter the Heavenly Sanctuary, that is the Holiest of All, to offer praise through the value of the blood of Jesus Christ (Hebrews 13:10-15)." TARGET="_blank">Hebrews 13:10-15).
The ministry meeting is a teaching meeting for the “edification, exhortation and comfort” (1 Corinthians 14:3)." TARGET="_blank">1 Corinthians 14:3). One person will take 30 to 60 minutes to read a portion of the Bible and teach the meaning, its context and apply it to daily living. The teaching meeting typically is scheduled after the Breaking of Bread. Many assemblies will conduct an annual Bible conference where hundreds of believers will meet in a rented auditorium for a more intensive or in-depth session of teaching.
Sunday evening is the customary time for a Gospel Meeting. At the Gospel Meeting two speakers will preach from the Bible regarding salvation themes – sin, the soul, redemption, the character of God, eternity, faith, assurance etc. From time to time, the assembly will conduct a series of nightly gospel meetings that may last several weeks. Sometimes these are conducted in the Gospel Hall. Often they are in community buildings, tents or schools.
An assembly will usually conduct a prayer and bible study meeting one evening mid-week. The correspondent for the assembly typically will read a few thank-you letters from missionaries and preachers who have received financial support from the assembly. Several of the men will lead the congregation in prayer for various needs. The assembly will then conduct a bible study on a portion of scripture or specific subject. One person will give a short synopsis of the topic and then the remaining time is an open forum to compare ideas on the meaning of the chapter. This is the forum to learn bible doctrine, ask questions, and consult commentaries or dictionaries.
Sunday school classes are typically offered on Sunday mornings during the same time period as the ministry meeting. Very often families who are not part of the assembly get their first impression of the assembly meetings through their children. The goal of a Sunday school is to plant the gospel message into young minds that might not have any other source for their spiritual knowledge.
The elders of an assembly meet periodically to pray, discuss the needs of the people in the assembly, schedule “house calls” for infirmed believers, plan the assembly calendar and discuss other matters.

What type of church government exists at the Gospel Hall?

The leadership of the church features servant-leaders called elders. According to the Bible in 1 Timothy 3" TARGET="_blank">1 Timothy 3 and Titus 2," TARGET="_blank">Titus 2, the men who lead a church must be of good moral character, able to teach the bible and care about the people of the church. These leaders are ultimately responsible for the doctrine taught in the church, the integrity of the use of funds and pastoral care of the church.

The men who serve as elders are recognized in their role by informal consensus of the church by their pattern of living. Elders usually serve as “unofficial” elders for years before being recognized for their work. That is, he teaches, encourages, mentors, supports and cares for people long before his elder status is recognized as “official”.

This method of recognition is based on the words in 1 Timothy 3" TARGET="_blank">1 Timothy 3 verses 1 and 6 “This is a true saying, If a man desire the office of a bishop, he desireth a good work”. It is a work, not a position. “Not a novice…” means he is proven trustworthy to the other people of the assembly.

Is the Gospel Hall part of a denomination?

No. Each Gospel Hall building is owned and maintained by the local church that meets there. Although a loose link of friendship exists between many of these churches, there is no central office or membership organization to report statistics, finances or doctrinal creed statements. There is no official list of assemblies.

The historical heritage shared at the Gospel Hall comes from the early 1800’s United Kingdom group known as the Plymouth Brethren. Some historical information about early Plymouth Brethren can be found at http://www.brethrenonline.org/. There are many other brethren history sites, some of which are here http://dmoz.org/Society/Religion_and_Spirituality/Christianity/Denominations/Plymouth_Brethren/

Each assembly is a unique story of the people who were saved in a community because of sound gospel preaching. No one history defines the entire group of assemblies worldwide. So while the Plymouth Brethren of England may be defined as the starting point for the movement, there are others who were similar. The assemblies represented on this page take their history from men in Scottland. See the history section of the online book Gathering Unto His Name for more details.

Where can I find a Gospel Hall?

You can look at the section called Assembly Directory on this site for North American assemblies of believers.

Some other directories for assemblies include:

www.gospelhall.org.uk/ (United Kingdom)
www.geocities.com/andyabel/assemblies.html (United Kingdom)
http://www.bibletruth.net/ (United States)
http://www.assemblynews.com/ (Australia)
christianbrethren-nsw.org.au (Australia)
http://www.keralabrethren.net/ (India)
www.biblebeliever.co.za/Brethren%20Assemblies%20Main%20Index.htm (South Africa)
http://www.elimgospel.com/ (Malaysia)
www.mycgc.info/english/links.asp (Malaysia)
www.palabrasdevida.cl/listado.html (Chile)
http://www.brethren.org.nz/ (New Zealand)

Who are Open Brethren and Exclusive Brethren?

For a history student, the terms “Exclusive” and “Open” refer to groups of assemblies who have formed lines of membership based on doctrinal differences. The "open" brethren believe that each assembly (church) is an independent entity. Each group handles its business of teaching, finances and receiving new members as an independent action from other assemblies.

The "exclusives" believe that since each assembly is part of the body of Christ, in order to maintain unity of the body, a decision rendered by one assembly needs to be recognized by all others in order to maintain the fellowship of the body. The practical results of their views are chronicled in the various books and articles about the Brethren but you will not find their story here. Exclusive assemblies often use the name “Gospel Hall” for their building, but these assemblies have very little relationship to the assemblies listed on this site. You can read about the exclusive brethren on their own web site at http://www.theexclusivebrethren.com/

Is a Gospel Hall part of the “exclusive brethren” or “open brethren”?

Most of the assemblies listed on this site could be called “conservative open brethren”. Exclusive assemblies often use the name “Gospel Hall” for their building, but these assemblies have very little relationship to the assemblies listed on this site.

The Gospel Halls are “open” in the sense that any person may join the fellowship who has experienced salvation from his/her sin through faith in Christ Jesus. It is also required that a Christian's life and beliefs conforms to the general pattern of godly New Testament living. Believers who are unknown to the elders of an assembly are welcome to the fellowship if they first have a meeting with elders to discuss their standing in regards to salvation, relationships with others and their standing on doctrines of the bible.

The Gospel Halls are "open" in the sense that each assembly is independent. That is to say, a decision made in one assembly does not need to be ratified or reviewed by other assemblies.

The Gospel Halls are “exclusive” in the sense that a person may not join the fellowship if their beliefs and life reputation are either known to be in error or unknown to the assembly. A person may attend assembly gatherings as a visitor, but is not invited to speak from the platform, pray publicly, contribute financially or share the bread and wine at the Lord’s Supper.

The Gospel Halls are “exclusive” in the sense that unity and fellowship between assemblies is maintained by sharing common doctrines. For example, if one assembly began to promote speaking in tongues or promoted a teaching for a works-based salvation, other assemblies would no longer cooperate with them in evangelism, conducting confereces or by providing financial help when needs arise.

The majority of "open brethren" assemblies in North America meet in a building named “Gospel Chapel”. These assemblies share much of the same doctrine as a Gospel Hall, but may have a less direct approach in gospel preaching and some may have an open policy of fellowship with all other churches in their community. Outside of North America and in other languages, there is a variety of names applied to buildings for groups that meet in a similar manner.

More information

You can find teaching, news from various assemblies at these publications

Truth and Tidings (USA) http://www.truthandtidings.com/
Words in Season (USA) http://www.saved.com/wis/
Precious Seed (UK) http://www.preciousseed.org/
Uplook (USA) http://www.uplook.org/
Assembly Testimony (UK) http://www.assemblytestimony.org/

You can read another FAQ about the brethren at http://www.brethrenonline.org/faqs/Brethren.htm

Who wrote this FAQ?

Shad Sluiter is the author and site manager for http://www.gospelhall.org/. You may send feedback on the contact form. Since no official brethren headquarters exists, there will be different opinions about the accuracy and tone of language used in these answers. I believe many assemblies who meet in North American Gospel Halls will agree with the statements on these pages. Your mileage may differ depending on the city where you live.

Other pages in this section

About this site

Were the Old Testament saints born again?

I should think there could be no doubt that all the Old Testament saints were born of God, for how else could they have had communion with Him? The carnal mind (or the minding of the flesh) is enmity against God. How could David then have had the “desire to dwell in the house of the Lord,” or “thirst for the living God” unless he had received a new nature? The Old Testament saints were saved on the principle of faith, and no doubt God was revealed to their souls according to the measure of light bestowed. Our Lord speaks of Abraham and Isaac and Jacob sifting down in the Kingdom of Heaven with many from the east and the west (Matthew 8:11)," TARGET="_blank">Matthew 8:11), and in John 3:3," TARGET="_blank">John 3:3, he lays down to Nicodemus the law of entrance into that Kingdom, namely, th reception of the new life: “Except a man be born again he cannot see the Kingdom of God.”

Surely this shews conclusively that Old Testament saints will only enter the Kingdom as born of the Spirit. 01 course, we make a difference between that—the bestowal of new life, and the indwelling of the Spirit or the baptism in the Spirit; these belong uniquely to New Testament saints. Nor do the Old Testament saints belong to the church, but they were undoubtedly individually regenerated. As for us, it seems safer and more practical to confine ourselves to what the Word reveals. No doubt the Spirit does work on men’s souls. It is just here that the mistake arises. It is to assume that the first work of the Spirit is to communicate life, whereas it is rather to create a sense of sin or at least of need. The natural man is dead in trespasses and sins, but this does not mean that he has no conscience or responsibility or capacity to listen.

I have heard it said that the 3000 at Pentecost in Acts 2" TARGET="_blank">Acts 2: were “born of God” when they cried, “Men and brethren, what shall we do?” and, if I mistake not, that Nicodemus to whom the Lord uttered the words “Ye must be born again,” was already born again, or he would not have come to the Lord. That a theory should entail such conclusions suffices, I think, for its refutation. The reception of the new life is connected with the reception of Christ, or the revelation of God proper to the dispensation. “As many as received Him, to them gave He the power (or right) to become children of God.” John 1:11-12" TARGET="_blank">John 1:11-12 There the order seems clearly_faith first, then life, because the new words are “even to as many as believed (not “had believed”) on His name”—"believing” is only another way of saying “receiving.” I think Hebrews 6" TARGET="_blank">Hebrews 6: , for instance, shews us how far men may go in the things of God, and yet never have been born again, and so with other passages. Alas, how many have evinced some interest in the things of God, and even like the stony ground hearers have received the Word with joy, but it has proved later to have been in appearance rather than in reality. How solemn the call to each is, to make our calling and election sure!

W.H.

Other pages in this section

About this site

Is it a sin to ask God "why"?

In the disappointments of life, is asking "Why?" appropriate?

Yes. If we want to benefit from our experiences, we need to learn God's ways. Often, the cost of trials is very high. Squandering such costly opportunities is a mistake. Trials are fruitful to "them which are exercised thereby" (Hebrews 12:11)." TARGET="_blank">Hebrews 12:11). If the question expresses our desire to learn more of what God is doing, it's appropriate. Even then, we must recognize that God is greater than our mind and we may not be able to understand His purpose (Job 11:7)." TARGET="_blank">Job 11:7). On the other hand, He may withhold the answer in order to teach us to trust Him.

It is not appropriate, however, to question if God's dealings are right or best or necessary. This expresses unbelief in our Father. The appropriateness of the question depends on it's motivation.

D. Oliver
Other pages in this section

About this site

Is it just believers in the free world who seem to be spared from the persecution?

Is it just believers in the free world who seem to be spared from the persecution?

Apart from the availability of international news, believers in the "free world" would likely assume that persecution for Christ is an ancient concept. Mass murders, economic oppression, social isolation, and immoral harassment consistently face many believers. The persecution is systematic, violent, and persistent. Our Christian brothers and sisters in some countries know by experience that "we must through much tribulation enter into the kingdom of God" (Acts 14:22)." TARGET="_blank">Acts 14:22). Some who come from foreign shores to the "free world" hear and receive the gospel message. As a result, they face strong opposition from their family. Sometimes, returning to their native country involves the threat of death. "Remember... them which suffer adversity, as being yourselves also in the body" (Heb 13:3)." TARGET="_blank">Heb 13:3).

The Scriptures also remind us, "Yea, and all that will live godly in Christ Jesus shall suffer persecution" (2Ti 3:12)." TARGET="_blank">2Ti 3:12). In subtle ways, believers living in the "free world" face coercion to conform to ungodly thinking and practices. Their beliefs draw scorn, belittlement, dismissal, and isolation in the classroom and workplace. When they make every attempt to be considerate, reasonable, consistent, and faithful, their testimony, although blessed by God, may often meet the stone wall of condescending sneers. Our God still places highest value on faithfulness (1Co 4:2)." TARGET="_blank">1Co 4:2).

D. Oliver
Other pages in this section

About this site

Main Menu