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
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Should "the fellowship of His sufferings" (Philippians 3:10) be understood spiritually or literally?

Should "the fellowship of His sufferings" (Philippians 3:10)" TARGET="_blank">Philippians 3:10) be understood spiritually or literally?

To be consistent, if we interpret this spiritually we must do the same for the two surrounding expressions: the power of His resurrection, being made conformable to His death. These two expressions take us to the truth of Romans 6." TARGET="_blank">Romans 6. We walk by the new power of resurrection life (v. 4b), reckoning ourselves to be united with Christ in His death (vv. 5-11). The difficulty is to understand in what spiritual way we share in His sufferings.

The context of the book and the verse favors a literal sharing in Christ’s sufferings. Paul was in house arrest in Rome because of the gospel. He desired either the power of Christ’s resurrection (Ephe-sians 1:19; 6:10) or the energizing truth of a living Savior (Mark 16:14, 15;" TARGET="_blank">Mark 16:14, 15; 1 Corinthians 15:8-10)" TARGET="_blank">1 Corinthians 15:8-10) to enable him in his sufferings. Because of the resurrection, he was willing even to suffer death for Christ’s sake ("made conformable unto His death"). His overriding longing was to be as like Christ now as it is possible to be (Philippians 3:11)." TARGET="_blank">Philippians 3:11).

D. Oliver
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What is the Christian's political duty?

What is the Christian’s relationship to government?

Primarily, believers are to obey and be subject to government at every level (Romans 13:1;" TARGET="_blank">Romans 13:1; Titus 3:1)." TARGET="_blank">Titus 3:1). Although some Roman officials were immoral, corrupt, unjust, and idolatrous, believers paid taxes and tariffs, and feared and honored officials (Romans 13:7;" TARGET="_blank">Romans 13:7; 1 Peter 2:13, 14, 17)." TARGET="_blank">1 Peter 2:13, 14, 17). By paying the temple tax and advocating "rendering to Caesar" (Matthew 17:27; 22:21)," TARGET="_blank">Matthew 17:27; 22:21), the Lord exemplified this. The revisionist view of "Jesus the political subversive" is without biblical support.

Occasionally obedience to God and to government conflict, requiring us "to obey God rather than men" (Acts 5:29)." TARGET="_blank">Acts 5:29). The Lord and His followers encountered this "wrongful governance" through injustice to themselves and others (slavery). Their resistance was passive, not reforming the government, but rather personally obeying God. Active resistance is disobedience to God.

Governments protect and provide services to their community, benefits in which believers share. Paul accepted this protection (Acts 23:17)" TARGET="_blank">Acts 23:17) and also used his citizenship to further the gospel (Acts 16:37; 21:39; 22:24; 25:11)." TARGET="_blank">Acts 16:37; 21:39; 22:24; 25:11).

Some believers work for the government, as did Erastus (Romans 16:23)," TARGET="_blank">Romans 16:23), the city treasurer (NASB). They have two limitations: consistency with the government’s mandate (serving the community, Romans 13:4)" TARGET="_blank">Romans 13:4) and Christian morality (executing righteous policy). Reforming or leading the government seems inconsistent with subjection to the government.

D. Oliver
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How does a husband meet his wife

How does a husband meet his wife’s needs spiritually?

This is the most important aspect of a husband’s responsibility as the head of his wife (Eph 5:23)." TARGET="_blank">Eph 5:23). Christ is the head of the Church. As such, He has fully devoted Himself to her complete spiritual blessing (v. 27). Christ is fully able to accomplish this, whereas a husband does not have this capability. In his measure, however, this is his goal. While Christ takes complete responsibility for the Church’s condition, a husband will only give account of His own condition at the Judgment Seat of Christ. He will be responsible for how he contributed to his wife’s spiritual maturity, but she will be accountable for her own spiritual condition. No one can force another to be saved or to make spiritual progress. By force, a husband can at most produce an appearance of spiritual growth; this is only self-serving and lacks glory for the Lord.

Since he is dependent on the Lord for the spiritual growth of his wife, a husband is wise to first of all pray specifically for this. If his wife is not saved, a saved husband obviously has this responsibility, but it is equally relevant if his wife is saved (1Pe 3:11, 12)." TARGET="_blank">1Pe 3:11, 12).

Reading the Scriptures with his wife contributes to her receiving nourishment. Sharing with her the food that he is enjoying from the Scriptures is also important.

Perhaps most important is recognizing that a husband will have little ability to meet his wife’s spiritual needs if he is not meeting her needs in every other area of their life together.

D. Oliver

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Is taking the bread and the cup an addendum to the Breaking of Bread?

Is taking the bread and the cup an addendum to the Breaking of Bread?

The reason for this question is likely because sometimes taking the bread and cup may appear to be rushed, a necessary ritual before a hurried conclusion to the meeting. As with the assembly in Troas on the first day of the week (Acts 20:6, 7)," TARGET="_blank">Acts 20:6, 7), our stated objective in our primary meeting on Lord’s Day is to break bread. Our singing, thanksgiving, and Scripture readings are subservient to this purpose. "This do in remembrance of Me" (Luke 22:19;" TARGET="_blank">Luke 22:19; 1Co 11:24, 25)" TARGET="_blank">1Co 11:24, 25) specifically refers to taking the bread and drinking the cup. An unlearned believer (14:16, 23, 24) may enter into the hymns and prayers of worship, but can remember the Lord only when he is in assembly fellowship and partakes of the two emblems, the bread and cup. Remembering the Lord in the breaking of bread is the high point of the gathering. All that precedes it leads up to it; all that follows flows from it.

D. Oliver
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How does the Holy Spirit lead a meeting of the church?

What does the Bible teach about being "led by the Spirit" in an assembly gathering?

Spirit's guiding the disciples into all truth (i.e. The Word of God). In Romans 8:14," TARGET="_blank">Romans 8:14, "As many as are led by the Spirit of God," relates to what is characteristic of all true believers. Being led by the Spirit instead of the flesh relates to the character of our lives, not a specific activity.

In Galatians 5:18," TARGET="_blank">Galatians 5:18, "If ye be led of the Spirit, ye are not under the law" corresponds to the earlier statement "walk in the Spirit." it involves dependence on the Spirit, rather than the law, for fruitfulness in a believer's life.

Thus the three occasions relate to the believer's entire life and not to a specific gathering of the saints. To the degree to which these are predominant in a believer's life, he will be intelligent as to the Spirit's purpose when the saints are gathered together and will be able to contribute to the glory of God.

A Higgins

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What do I do if my Christian friends have different standards for their children?

Is there a way for believing parents to have standards for their children that differ from the standards of other assembly believers without belittling those other believers?

If joy really depends on obedience to Christ (John 13:17)," TARGET="_blank">John 13:17), then Christian parents will want to model and teach their children submission to Gods Word. "The fear of man bringeth a snare" (Proverbs 29:25)," TARGET="_blank">Proverbs 29:25), so obeying truth because of what others think confuses the crucial lesson of personal accountability to God. Parents set the standard for their child and explain in a manner appropriate to the childs maturity the Christian truths that influence this decision. If the child points out that another assembly family doesnt do the same thing, the parents have at least two truths to model: personal accountability to God; personal responsibility to others. Modestly, a Christian parent must uphold what He understands from Gods Word. Thats personal accountability to God. Personal responsibility to others includes showing respect for them. This may mean recognizing that they too want to please the Lord, want the best for their family, or are perhaps dealing with circumstances of which others are not aware. It may mean simply expressing respect, yet admitting an inability to understand their decision. By responding in a way that makes his children feel superior to the children of "that other bunch" or makes the other parents seem less spiritual, a parent has not "honored others" (1 Peter 2:17)" TARGET="_blank">1 Peter 2:17) or modeled biblical standards.

D. Oliver
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What does the Bible phrase mean - "The wicked shall be a ransom for the righteous"?

What is the meaning of Proverbs 21:18," TARGET="_blank">Proverbs 21:18, “The wicked shall be a ransom for the righteous, and the transgressor for the upright”?
Compare the following passages, in which a similar thought is more clearly expressed: “The righteous is delivered out of trouble, and the wicked cometh in his stead” (Proverbs 11: 8)." TARGET="_blank">Proverbs 11: 8).
“I gave Egypt for thy ransom, . . . I have loved thee, therefore will I give men for thee and people for thy life” (Isaiah 43:3, 4)." TARGET="_blank">Isaiah 43:3, 4).
“They hanged Haman on the gallows that he had prepared for Mordecai” (Esther 7:10)." TARGET="_blank">Esther 7:10).
“Those men which had accused Daniel. . . cast. . . into the den of lions” (Daniel 6:24)." TARGET="_blank">Daniel 6:24).
And note the use of the same word “ransom” in the Isaiah passage, and of “in his stead” in Proverbs 11." TARGET="_blank">Proverbs 11.
The above Scriptures, and others which might be added, suggest two things. First, that God may sometimes deliver His own at the cost of severe suffering, or even destruction, to the unsaved. Second, that the wicked at times suffer the very fate which they themselves had prepared for the righteous. Proverbs 21:18" TARGET="_blank">Proverbs 21:18 contains the first of these thoughts, and probably the second as well.
W.R.

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How should an assembly communicate the desicion to send out a full-time evangelist?

How would elders approach and communicate this decision to the assembly?

Elders encourage spiritual growth in the flock entrusted to them (Acts 20:28)." TARGET="_blank">Acts 20:28). They will therefore look for those whom the Spirit has gifted for service. Further, as did the leaders in Antioch (13:1-3), so elders promote a concern for the work of the Lord locally and further afield. Others gave Paul a good report of Timothy’s activities, so that elders could well encourage a trusted worker to mentor one of their promising young men.

Having encouraged a younger brother, elders unitely seek the Lord’s will (13:2, 3 - fasting, prayer) for that brother. When they are together convinced that God has called him and that he is fitted and sufficiently mature to be "sent forth" (13:4), elders consult with him to determine if he is already convinced of God’s call. Having thus determined the will of God for this brother, they guide the assembly in commending him.

D. Oliver
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Parallel Bible

gen 1:1-5" TARGET="_blank">gen 1:1-5&search=&ver1=kjv&ver2=bbe">Click here to see an example of Genesis 1:1-5" TARGET="_blank">Genesis 1:1-5 in the online parallel Bible showing two versions (KJV - King James Version and the BBE - the Bible in Basic English). The purpose of the parallel Bible is to allow you compare one translation to another. Often the familiar KJV carries the traditional wording that many christians or churches have used for centuries, but another version, in parallel, may help in the understanding of the meaning of the text.

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About the Bible Versions

KJV

The King James or Authorised Version of the Bible is an English translation of the Christian Bible first published in 1611. The New Testament was translated from the Textus Receptus (Received Text) edition of the Greek texts, so called because most extant texts of the time were in agreement with it. The Old Testament was translated from the Masoretic Hebrew text.

(Modern English Bibles such as the New American Standard Bible and the English Standard Version decline to use the Textus Receptus, opting instead for what many modern scholars feel are more reliable critical editions.)

The King James Version has had a profound effect on English literature. The works of famous authors such as John Milton, Herman Melville, John Dryden, and William Wordsworth are deeply inspired by it.

BBE

The Bible In Basic English (also known as BBE) is a translation of the Bible into Basic English. The BBE was translated by Professor S. H. Hooke using the standard 850 Basic English words. 100 words that were helpful to understand poetry were added along with 50 "Bible" words. The New Testament was released in 1941 and the Old Testament was released in 1949.

ASV

The American Standard Version (ASV) of the Holy Bible was first published in 1901. It has earned the reputation of being the Rock of Biblical Honesty. Although the English used in the ASV is somewhat archaic, it isn't nearly as hard to understand as some passages of the King James Version of nearly 3 centuries earlier. This translation of the Holy Bible is in the public domain, since its copyright has expired. You are encouraged to download, copy, publish, and use this translation freely.

Darby

First published in 1890 by John Nelson Darby, an Anglo-Irish Bible teacher associated with the early years of the Plymouth Brethren. Darby also published translations of the Bible in French and German.

ESV

The English Standard Version (ESV) was Published in 2003 as a translation to bridge the gap between the accuracy of the NASB and the readability of the NIV.

The ESV is an “essentially literal” translation that seeks as far as possible to capture the precise wording of the original text and the personal style of each Bible writer. As such, its emphasis is on “word-for-word” correspondence, at the same time taking into account differences of grammar, syntax, and idiom between current literary English and the original languages. Thus it seeks to be transparent to the original text, letting the reader see as directly as possible the structure and meaning of the original.

In contrast to the ESV, some Bible versions have followed a “thought-for-thought” rather than “word-for-word” translation philosophy, emphasizing “dynamic equivalence” rather than the “essentially literal” meaning of the original. A “thought-for-thought” translation is of necessity more inclined to reflect the interpretive opinions of the translator and the influences of contemporary culture.

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