How can a sinning believer be restored to the Lord?

How can a sinning believer be restored to the Lord?

Both restoration of communion lost through one sin and also restoration from a path of sin involve two principles. First, confession is essential (Jeremiah 3:13;" TARGET="_blank">Jeremiah 3:13; Hosea 14:2;" TARGET="_blank">Hosea 14:2; 1 John 1:9)." TARGET="_blank">1 John 1:9). More than mere words, confession means taking God's view of our sin. Sin is not a weakness or an addiction. It cannot be justified in any way nor its responsibility transferred to someone else or to r circumstances. Its primary shame is not its being "found out..." Sin is a wrong directed against God (Psalm 51:4)," TARGET="_blank">Psalm 51:4), destructive to one's self, and harmful to others. Any unwillingness to forsake the sin nullifies confession. "Whoso confesseth and forsaketh them shall have mercy" (Proverbs 28:13)." TARGET="_blank">Proverbs 28:13). Confession is not pleading for forgiveness, repeatedly decrying the sin, or making one's self feel "lowly." It is not primarily emotional; it is a statement of submission to God's character.

The second principle is devotion. Restoration is not complete until a believer has returned to feeding on Christ. Only the power of divine life overcomes sin. By daily reading, meditation, and prayer, the believer can yield to the Spirit's working and know the transforming power of resurrection life.

D. Oliver
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Do we pray to the Holy Spirit or only to God the Father?

Do we pray to the Spirit or ask for the Spirit of God?

The Lord Jesus taught the disciples to pray to the Father in the name of the Lord Jesus (John 16:23)." TARGET="_blank">John 16:23). In the epistles we learn that we should pray in the Spirit (Ephesians 6:18)," TARGET="_blank">Ephesians 6:18), who helps us to pray intelligently and makes intercession for us (Romans 8:26, 27)." TARGET="_blank">Romans 8:26, 27). Before Pentecost, the Spirit came upon people temporarily to empower them for some special service. From the day of Pentecost onward, the Spirit came to indwell and seal each believer at the moment of conversion (Ephesians 1:13," TARGET="_blank">Ephesians 1:13, "upon believing"). We are never told in the epistles to pray for the Spirit, be cause He already indwells, us. We are told to be filled with the Spirit in order to serve God, and to walk in the Spirit in order to please God and not fulfill the lust of the flesh (Galatians 5:16)." TARGET="_blank">Galatians 5:16).

A. Joyce

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What is our condemnation in Adam?

What is our condemnation in Adam?

Romans 5:15-19" TARGET="_blank">Romans 5:15-19 establishes a comparison and contrast between Adam and Christ. In verse 15, they are compared, since both act to bring a consequence to many. They are federal heads who act as representatives of all their "constituents." Verse 18 summarizes the contrast: one man, one act of trespass, condemnation to all in him versus one Man, one act of righteousness, justification to all in Him, resulting in life. One part of this contrast is missing regarding Adam, the result. That is given in verses 17 and 15, death. The condemnation is not Adams sin imputed to us; it is death.

In fact, verse 19 makes clear that Adams one act defined our standing as sinners, not our guilt through the imputing of his sin. Likewise, Christs one act that satisfies Gods righteousness defines our standing as righteous (not through the imputing of His righteousness).

No unbeliever will be condemned at the Great White Throne for Adams sin. The acts of these federal heads were not our acts, nor did we act in them; they aded as our representatives.

D. Oliver
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Do we need to ask God to give us the Holy Spirit?

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 and email address in your answer.

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Online Bible Text

Resources at the Gospel Hall for online Bible Text

Depending on your search for online Bible text, you may be looking for

Online Bible Text Search in multiple versions. You can read the text of the Bible in multiple Bible versions.
Printed Texts for hanging on the wall. We recommend www.textools.org
Commentaries on the text for reference in Bible Study.
Articles related to gospel themes found in New Testament Bible Study.

The Bible in various versions is available in the form of a full text Bible search.

Instructions for using the Full Text Bible Search in your Bible Study...

1. Select the following link - gen 1:1-5" TARGET="_blank">gen 1:1-5&search=&ver1=kjv&ver2=bbe">Full Text Biible Search .

2. Type in a passage Bible reference such as John 3:1-5" TARGET="_blank">John 3:1-5 as pictured.

3. Choose the one or two Bible versions to search in the Bible text search form.

4. Optionally, you may select the second Bible version to complete the full text search. The second, optional parallel version, is not required to make a full-text search.

5. Click Search to launch the bible text query.

If you enter a text search for a word or phrase, the full text results of your bible search will be different with each Bible version since the language in each Bible version is slightly different.

About the versions of the Bible

The King James or Authorised Version of the Bible is an English translation of the Bible text first published in 1611. The New Testament text 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.

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.

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.

John Nelson Darby Version

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.

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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Are there ways to improve our singing?

Are there ways to improve our singing?

Hopefully, the answer is yes. If we are preparing our children for usefulness in divine things, experience with choral music in school can prove very instructive. Singing together as families while driving or while sitting at the table encourages singing. Singing along with wholesome Christian recordings is helpful. Getting together in fellow-believers homes to sing the hymns we love is uplifting and beneficial to assembly singing. Learning about music could hardly be harmful.

More important than the art in our singing, though, is the heart in our singing. Since singing is so entwined in our past (Psalm 40:3)," TARGET="_blank">Psalm 40:3), present (Mark 14:26;" TARGET="_blank">Mark 14:26; Ephesians 5:19;" TARGET="_blank">Ephesians 5:19; Colossians 3:16)," TARGET="_blank">Colossians 3:16), and future (Revelation 5:9)," TARGET="_blank">Revelation 5:9), it is difficult to believe - despite ample evidence -that a believer who puts his mind to it and his heart into it cannot sing. If we grasp that our songs express our praise of God, no believer would mumble along or not even mouth the words during the singing (heavenly conditions!). Our Lord deserves our best. Singing "with the spirit" (1 Corinthians 14:15)" TARGET="_blank">1 Corinthians 14:15) means that the songs come from the deepest part of our being; they are heartfelt. Is it wrong to say that singing "with the spirit" will produce spirited singing? A Christian who enjoys his salvation and joyously sings hymns from the Believers Hymn Book while hoeing his beans or driving his car will start the assemblys singing in a manner that will draw the others to join in the singing. In a small assembly, singing may be difficult, but whatever their number, worshipful hearts will cultivate "a joyful noise unto the Lord" (Psalm 100:1)." TARGET="_blank">Psalm 100:1).

Those responsible for the public worship included some David "set over the service of song" and they "ministered . . . with singing" (1 Chronicles 6:31, 32)." TARGET="_blank">1 Chronicles 6:31, 32). Evangelical congregations are hiring those with a "song ministry" Will redeemed hearts not gladly volunteer for this service and "serve the Lord with gladness, come before his presence with singing" (Psalm 100:2)" TARGET="_blank">Psalm 100:2)?

D. Oliver
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How can I talk to a friend about the gospel without making it sound unnatural?

When entertaining an unbelieving neighbor, is it best to force a conversation about the gospel?

God’s Servant knew how to speak a "word in season" (Isaiah 50:4)." TARGET="_blank">Isaiah 50:4). In teaching, He was sensitive to any factors that would limit His effectiveness; He spoke "as they were able to hear it" (Mark 4:33)." TARGET="_blank">Mark 4:33). Getting to know people helps us to discern what will be effective. Seizing a one-time opportunity is different from building a relationship that strengthens effective communication.

Our relationships with unbelievers should enhance, rather than limit, our ability to communicate the gospel. Build relationships with unbelievers in a way that is consistent with Biblical principles.

But this question addresses our motivation for hospitality. Are we offering a meal as a means of obligating them to us? Are we posing as hospitable in order to be evangelical? Showing kindness is "normal Christianity" (Luke 6:35;" TARGET="_blank">Luke 6:35; 1 Corinthians 13:4;" TARGET="_blank">1 Corinthians 13:4; Galatians 5:22)." TARGET="_blank">Galatians 5:22). This should characterize our interaction with unbelieving neighbors. We do not show kindness in order to manipulate them to our desired end, as good as that end may be. We serve the Lord and others by showing kindness. We need the Lord to guide our service. We pray for an opportunity to serve others by telling them the message that has blessed to us.

A forced conversation about the gospel will not be as effective as a door of opportunity that the Lord opens. Showing kindness and developing a relationship with unbelieving neighbors so we can be a blessing to them may involve other service than speaking to them about Christ. It may involve trimming their hedge, caring for their children, helping in times of difficulty, or maintaining a joyful and gentle spirit. If the Lord opens the door for a word of testimony on the first visit, respond in a way that increases the likelihood of further open doors in the future.

D. Oliver
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Must sisters cover their heads at weddings and funerals?

Must sisters cover their heads at weddings and funerals?

No. The Scriptures teach that "cultural head coverings" are part of the testimony when the assembly comes together. Weddings and funerals are not assembly meetings. If a sister chooses to wear a hat, it is unbecoming for any believers to belittle her for her ostensible failure to grasp that this occasion is not an assembly gathering. Nor is the sister who wears this covering indicating that, because of this, she is more spiritual than those who choose not to wear a head covering.

A case can be made that it is advisable for sisters to wear head coverings because the reading of and speaking from the Word of God at these social occasions is related to the assembly’s testimony. Also, a sister may see the value of letting others who do not attend the assembly gatherings know that the assembly still carries out the Bible’s teaching about head coverings, although many other congregations have discontinued that practice. On the other hand, some make the case that sisters with their head coverings unnecessarily alienate unbelievers by making them feel uncomfortable. In either case, the choice is personal. A sister may make either choice with the purpose of honoring the Lord. Romans 14:6" TARGET="_blank">Romans 14:6 is relevant to this issue.

D. Oliver
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Can a believer be out of fellowship with God?

Can a believer be out of fellowship with God?

Speaking of losing our enjoyment of fellowship with God may be a better way to express this thought.

John writes his first epistle so the believers will have fellowship "with us" (1:3). He was the last surviving apostle and the apostles doctrine was under attack. The truths of this epistle confirmed believers in what the apostles taught. In this way, believers would have a deeper, more settled enjoyment of fellowship with John and those for whom he testified (1:2). John then affirms that he, the apostles, and all in the family of God are in "the fellowship" with the Father and with the Son (1:3). We can never be out of this fellowship.

In the verses that follow, John clearly indicates that sinning is not characteristic of the believers life, nor is lying or not doing the truth (1:6). Either an individual walks in darkness or in light, because he is either an unbeliever or a believer. The demarcation is clear. All who walk in the light (characteristic of all believers) have fellowship "one with another" (1:8).

Sadly, a believer can fail to enjoy this fellowship. Life is wasted while a believer is not enjoying this wonderful, family fellowship.

D. Oliver
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Why does the Bible say that Christ was an angel?

Is the Lord Jesus sometimes spoken of as an angel?

How can this be, seeing He is the Son of God, higher than the angels, and the Object of their worship?

We cannot be too jealous for the glory of our Lord Jesus Christ. The first chapter of Hebrews establishes His superiority over the angels in various ways, which we need not recapitulate. He has a place, a relation, prerogatives, and glory far transcending those of the highest of angelic beings. But the Hebrew word, “malak,” from a root “to depute,” and the Greek word, “angelos,” from a root meaning, “to announce,” both usually translated “angel,” are also frequently translated “messenger,” e.g., Genesis 33:3;" TARGET="_blank">Genesis 33:3; Numbers 20:14;" TARGET="_blank">Numbers 20:14; 1 Kings 19:2;" TARGET="_blank">1 Kings 19:2; 2 Kings 5:10;" TARGET="_blank">2 Kings 5:10; Haggai 1:13;" TARGET="_blank">Haggai 1:13; Isaiah 42" TARGET="_blank">Isaiah 42: 19 (presumably of Christ Himself); and in N.T., Matthew 9:10," TARGET="_blank">Matthew 9:10, referring to John Baptist; Luke 7:24," TARGET="_blank">Luke 7:24, messengers of the Baptist; Luke 9:52;" TARGET="_blank">Luke 9:52; 2 Corinthians 7:7;" TARGET="_blank">2 Corinthians 7:7; James 2:25." TARGET="_blank">James 2:25.

So that when we affirm that there are places where the words “malak” and “angelos” represent the Lord Himself, we are not bringing him down to the level of His own creatures, the angels, but emphasising the fact that He was the MESSENGER OF JEHOVAH. There is indeed a number of O.T. passages where we are obliged to understand the angel mentioned as a Divine Being. In Genesis 48:16," TARGET="_blank">Genesis 48:16, for instance, could it be a mere angel of whom Jacob speaks as His Redeemer, whose blessing he invokes on his grandsons? Is not this to place an angel on the level of God?

Then in Exodus 3:2," TARGET="_blank">Exodus 3:2, “the angel of the Lord” becomes “God” in v. 4. Later on Jehovah speaks of sending an angel before Israel, and adds, “Beware of him and obey his voice; provoke him not, for he will not pardon your transgressions, for My Name is in him” (Exododus 23:21). Could all this apply to a mere angelic being? In the case of Manoah, how could anyone but a Divine Person dare to identify Himself with the burnt offering? Certainly Manoah and his wife believed they had seen God (Judges 13:20-22)." TARGET="_blank">Judges 13:20-22). To assert that God made Himself known by merely angelic beings is a flagrant denial of the truth of the words, “The only begotten Son who is in the bosom of the Father, HE hath declared Him” (John 1:18)." TARGET="_blank">John 1:18). He did not cease to dwell there. When thus revealing God, the Son of Man was in heaven, though on earth (John 3:13)." TARGET="_blank">John 3:13). Blessed paradoxes! Human reasonings stumble at them; faith bows to God’s word and adores.

To close I would refer to Malachi 3" TARGET="_blank">Malachi 3: , where the word “malak” is translated twice “messenger”—(1) as applying to John the Baptist, (2) to the Son of God manifest in flesh as the Messenger of the covenant,” exactly the same Hebrew expression as is used in the rest of the O.T. for the “angel of the covenant.” Is it not conclusive then that this Being is Divine, and represents Him whom we know to-day as the Lord Jesus Christ?

W.H.

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