What kind of person is suited for full-time evangelism?

What features would mark a person for this work?

Tracing the development of Saul of Tarsus provides a helpful profile. His spiritual life began with submission to the Lord: "Lord, what wilt Thou have me to do?" (Acts 9:6)." TARGET="_blank">Acts 9:6). His baptism expressed this also. A first mark in his life was prayer (Acts 9:11)." TARGET="_blank">Acts 9:11). From the beginning, Saul had a consistent interest in gospel work (vv 20-22). He had experience with God, getting to know Him and His truth (Gal 1:11-12, 17)." TARGET="_blank">Gal 1:11-12, 17). The assembly was the center of his interests and gospel activities (Acts 9:26-29)," TARGET="_blank">Acts 9:26-29), although he spread the gospel in other places where no assembly existed (v 20). He had earned the confidence of more experienced workers, because Barnabas brought him to Antioch (11:25-26). Saul was able to work under the shadow of Barnabas (9:27; 11:30; 12:25; 13:2, 7) - and with others (13:1) - until God moved him to the fore (compare 13:43, 46, 50; 14:12, 15; 2, 12, 22, 25, 35). This fosters continuity of testimony from one generation to the next (2Ti 2:2)." TARGET="_blank">2Ti 2:2).

Because preaching the Word is deacon service, the qualifications Paul outlined for deacons also apply to those commended by an assembly. As to their character, they have dignity (ESV for "grave"), honesty, and self-control (1Ti 3:8)." TARGET="_blank">1Ti 3:8). As to the truth, they have convictions and are consistent with it (v 9). As to their work, they have experience by which they have gained the confidence of others (vv 10, 13). As to their family life, they are commendable (vv 11-12).

D. Oliver
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When some dissent, are the assembly's decisions therefore not binding?

When some dissent, are the assembly's decisions therefore not binding?

This cannot be answered lightly. Rebellion is always justified in the eyes of those who rebel. It is always classified by God as being akin to witchcraft (1 Samuel 15:23)." TARGET="_blank">1 Samuel 15:23). Those who openly resist the decision of the assembly betray their willful character. In the rare cases when the dissenters are right, they can trust God to give them an opportunity to speak privately with the leaders and effectively express their concern from Scripture. They can trust the power of God's Word to work for blessing. They can cry mightily to God in secret.

"Every man did that which was right in his own eyes" (Judges 17:6; 21:25)" TARGET="_blank">Judges 17:6; 21:25) was a dangerous and God-dishonoring condition. So it is in the assembly. The assembly's decisions are binding. God views the assembly as a unit.

In the rare cases where an assembly's decision is not consistent with the Scriptures, God holds the leaders and the assembly responsible (1 Chronicles 21:17)." TARGET="_blank">1 Chronicles 21:17). In His governmental dealings, the results will be telling (1 Corinthians 11:30-32)." TARGET="_blank">1 Corinthians 11:30-32).

D. Oliver
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Can Atheists Disprove that God Exists?

While atheists can try to give evidence that God does not exist, they cannot disprove that God exists. Similarly, even though theists can give evidence that God does exist, we cannot prove that He does exist. Despite this, a very good case can be built that shows that it is highly irrational to say that God does not exist.

Atheists have a difficulty if they want to try to show that God does not exist in that it is much easier to show that something does exist rather than that it does not exist. Pretend that I have told you many things about my supposed friend George yet you have never seen or spoken to him. In fact, the only reason you know about George is because I told you about him. You have to decide for yourself if you will believe what I say. I can tell you about George until your ears fall off, but it ultimately comes down to your personal decision whether you choose to believe that George exists or not.

This is the same thing with God. Some people—such as myself—have a true friendship with God. It would seem ridiculous to you if I tried to convince you that your best friend didn’t exist. Because I have a friendship with God, it seems ridiculous to me that someone would say that God doesn’t exist. But the great thing about God is that I don’t have to prove Him to you, He speaks for Himself in many different ways.

One way that God shows us He is real is through creation. As Psalm 19:1" TARGET="_blank">Psalm 19:1 says, “The heavens declare the glory of God, and the sky above proclaims His handiwork”. His glory can be seen in that even though we humans think we are so important, we are but a pale blue dot in comparison to the rest of the universe. Our world barely makes a mark in the solar system, and there is so much out there that we don’t know.

And then our minds can once again be amazed when we consider the complexity of the smallest things in our universe. Scientists used to consider the atom the smallest thing in the universe, but now we know that atoms are merely the beginning. When before we thought we knew everything there was to know, now we have just started to understand how much stuff there is that we don’t understand about how the universe works. Something of this complexity must have a Creator.

Another way in which He speaks to us is through the Bible. It is in the Bible that we read that God loves us but hates our sin. He loves the person (John 3:16," TARGET="_blank">John 3:16, Romans 5:8)," TARGET="_blank">Romans 5:8), but is unable to allow the sin into Heaven (Revelation 21:27)." TARGET="_blank">Revelation 21:27). It is in the Bible that we read about the life of Jesus and how He died to pay for sin (1 Peter 2:24," TARGET="_blank">1 Peter 2:24, 2 Corinthians 5:21)." TARGET="_blank">2 Corinthians 5:21). God tells us in the Bible that “the blood of Jesus his Son cleanses us from all sin” (1 John 1:7" TARGET="_blank">1 John 1:7 ESV).

But perhaps the most direct way in which God spoke to us is by His Son. The Son of God actually came down from Heaven and lived the life of a human from birth until death (John 1:14," TARGET="_blank">John 1:14, Hebrews 1:2)." TARGET="_blank">Hebrews 1:2). Many of His actions are recorded in the gospels (Matthew, Mark, Luke, and John) all the way from His birth to His death to His resurrection and return to Heaven. This God-man is not a mere imagination of a human author; He actually lived and died on this earth.

God has shown Himself to us in many ways, now it is the responsibility of each person to choose. We must each choose to either believe what God says about Himself or to reject it. But please, consider the evidence for yourself—in light of even these few items, how can someone rationally deny that God exists?

Anthony Elliott

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How is the Lord Jesus Christ a priest like Melchisedec?

What is the significance of "Thou art a priest for ever after the order of Melchisedec" (Psalm 110:4)" TARGET="_blank">Psalm 110:4)?

Aaronic priests served in an earthly sanctuary with repeated sacrifices under an old covenant. By comparison and contrast, Christ’s priesthood is linked with a heavenly sanctuary, a final sacrifice, and an eternal covenant (Hebrews 7-10)." TARGET="_blank">Hebrews 7-10). Israel’s high priest transferred his office to his son. Our Great High Priest (4:14) is unique. Melchisedec, like the Son of God, did not derive His office from ancestors nor delivered it to successors, since his genealogy and posterity are not recorded (Genesis 14:18;" TARGET="_blank">Genesis 14:18; Hebrews 7:3)." TARGET="_blank">Hebrews 7:3). The Bible’s first priest, Melchisedec, is from a mold into which no one else fits. The original (the mold), in God’s purpose, is His Son.

Melchisedec was both a priest and king. The meaning of his name and title, King of Righteousness, King of Peace (7:2) is significant (Psalm 72:3;" TARGET="_blank">Psalm 72:3; Isaiah 60:17)." TARGET="_blank">Isaiah 60:17). He appears after the Bible’s first war and battle, involving a confederacy of kings (Genesis 14;" TARGET="_blank">Genesis 14; Psalm 2:2)." TARGET="_blank">Psalm 2:2). He assures Abram of God’s ability to give him the land of promise. All of this reminds us of a coming day when our Lord will be a priest on His throne (Zechariah 6:13)." TARGET="_blank">Zechariah 6:13). Until then, we enjoy the benefit of His priesthood.

The single, defining act of Melchisedec’s priesthood was blessing Abram (Hebrews 7:1)." TARGET="_blank">Hebrews 7:1). By lifting Abram’s vision to "the most high God, possessor of heaven and earth," he strengthened the pilgrim’s faith to withstand the coming trial.

Assured by an oath of the immutable God (Hebrews 7:21)," TARGET="_blank">Hebrews 7:21), our Lord’s priesthood "after the order of Melchisedec" is non-transferable, eternal, millennial, and spiritual, strengthening faith in the Unseen.

D. Oliver
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How should an assembly approach the subject of homosexuality?

How can we fulfill this responsibility effectively?

Those who teach the young or work with younger believers must be prepared to handle this subject appropriately. Bible Readings on related subjects or relevant passages should include considered comments on this topic.

At some point in gospel meetings or gatherings for Christian teaching, believers or unbelievers who have this tendency, who have imbibed society’s thinking on the subject, or who have committed such acts will be present. On some occasions, parents whose hearts are broken because of the intrusion of this sin into their family will be present. Harsh denunciations of this sin, expressions of personal revulsion, or snide references to the common idioms for this behavior are insensitive and unbecoming. Any form of speech that offends the moral sensitivities of the listeners or that compromises the dignity of God’s Word and sacred truth is inappropriate. Any statements deemed as irrational or merely emotional are counterproductive; the compelling authority of Scripture is our sole basis of persuasion.

Compassionate teaching regarding the life-transforming power of God’s grace offers hope for those enslaved by sin. The sanctifying power of God’s Word, of the indwelling Spirit, and of abiding in Christ can deliver from lust. None of us have avoided some experience with lust and sin’s slavery; we cannot be condescending.

In no case should our aversion to the subject limit our interest or expressions of loving help to those engaging in such behavior. Neither our words nor acts should build an emotional or social wall between "us and them." Fulfilling our responsibility to care for others, reach all with the gospel, maintain a godly testimony, and preserve holiness in our own lives requires divine wisdom and power.

D. Oliver
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Should the discipline of one assembly be made known in another?

Should the discipline of one assembly be made known in another, if the disciplined person may socialize with others from that assembly?

Discipline, whether internal or requiring excommunication (as in 1 Corinthians 5)" TARGET="_blank">1 Corinthians 5) is to maintain the holiness of God's assembly (verses 4,5,13). Although believers grieve over a disciplined person, their social fellowship is restricted to preserve the assembly from ongoing sin (verse 6). Shepherds dealing with the erring person will encourage his restoration and instruct him to express his submission to God regarding this discipline (Matthew 18:15-20)" TARGET="_blank">Matthew 18:15-20) by refraining from socializing with believers (1 Corinthians 5:11)." TARGET="_blank">1 Corinthians 5:11). If the overseers sense a lack of repentance and therefore feel he will maintain social fellowship, perhaps with believers from another assembly, it is wise to advise the other assembly's oversight. The other overseers will privately advise those involved not to undermine the discipline imposed upon their friend. This action is to preserve the purity of and fellowship between the two assemblies.

Discipline in any assembly should be kept as private as possible in the hope of restoration to God and the saints (2 Corinthians 2:3-9)." TARGET="_blank">2 Corinthians 2:3-9). "Tell it not in Gath" (2 Samuel 1:20)" TARGET="_blank">2 Samuel 1:20) is one principle, suggesting that some news is too sad or shameful to spread. "The churches of Asia salute you" (1 Corinthians 16:19)" TARGET="_blank">1 Corinthians 16:19) is another principle, expressing unhindered fellowship among assemblies. Both principles must be maintained.

J. Smith

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Was Moses "slow in speech" or "mighty in word"?

In Exodus 4:10," TARGET="_blank">Exodus 4:10, Moses complained of “slowness of speech” but Stephen in Acts 7" TARGET="_blank">Acts 7:. says he was “mighty in words and in deeds.” Is there not a contradiction here?

Someone has said that Moses took forty years in Egypt learning all the wisdom of the Egyptians, then forty years in Midian learning that he knew nothing after all, and then forty years in the wilderness in learning what God could do with a man who had learned he knew nothing. There is no contradiction here, or anywhere else in the Scriptures. We read first what Stephen says of Moses, that he was “mighty in words and deeds,” that is, during his Egyptian period; then what Moses says of himself. Perhaps there are good speakers to-day who are genuinely diffident, and are quite unaware they are eloquent. It does not matter, if they think so, as long as they are all the more cast upon God and fulfil their ministry. Possibly the reverse is true of some of us. We think we can speak and would do well to be more often silent. In fact, the word is addressed to all “Let every man be swift to hear, slow to speak, slow to wrath.”

W.H.

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What do the expressions in Isaiah mean "a child born" and a "son given"?

What is the difference in Isaiah 9:6" TARGET="_blank">Isaiah 9:6 between the expressions the “child born” and the “Son given”?

There is an important difference, I believe, and one which the exponents of what they term “the New Light,” as to the Eternal Sonship of our Lord, would do well to consider. Why is the “child” said to be “born,” but the “Son” not born, but “given”? We read in Isaiah 7:14" TARGET="_blank">Isaiah 7:14 that God had been pleased to offer to king Ahaz a sign to confirm his doubting soul, that the line of David would not be superseded by the son of Tabeal, according to the Satanic design of Rezin and Pekah, which would have set aside the purpose of God regarding His future King, who must be of the seed of David according to the flesh. Ahaz had liberty of choice; he might ask for any sign in the depth, that is commensurate with the drying up of the Red Sea, or in the height commensurate with the standing still of the sun in answer to Joshua’s prayer. The king who was continually tempting God by his disobedience, refused this offer: He would not tempt the Lord, he said. Very well, then, the Lord will give a sign greater than any other known so far in the history of the world—the Virgin Birth of Him who was God:
“Behold a virgin shall conceive, and bear a son, and shall call His name Immanuel” (v. 14). A great effort of unbelief has been made to show that the word,” ‘almãh,” translated “virgin,” should be rather rendered “young married woman.” Such an objection hardly shows unusual scholarship, so much as a lack of common sense; for the fact of a young married woman having a son would be no sign at all. In this verse, in the phrase “a virgin shall.. . bear a son,” the same verb is used as in Isaiah 9:6," TARGET="_blank">Isaiah 9:6, “a child is born.” Here the Son is viewed as the Son of
Mary in the sense of Matthew 1:25" TARGET="_blank">Matthew 1:25 “She brought forth her first-born Son.” Why then is the “Son” said to be “given” in Isaiah 9:6" TARGET="_blank">Isaiah 9:6? The reason is that there the One born is viewed as the One who had already been Son from all eternity. He could not become that by human birth. The child was born, but God gave His Eternal Son.

W.H.

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Can Satan read the minds of people?

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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Must an assembly act with unanimous consent?

Must an assembly act with unanimous consent?

The assembly should act with unanimous consent. Godly overseers know that their leadership does not flow from official power but from spiritual weight (1 Peter 5:3)." TARGET="_blank">1 Peter 5:3). A shepherd's consistent character, honesty, and concern for the Lord and His people gains the confidence of God's flock. His own humble submission to God's Word sets the pattern that leads others to submit to God's Word (Acts 20:28)." TARGET="_blank">Acts 20:28).

The ideal is for a well-fed flock to recognize the care of those who feed it, to gladly follow their servant leadership (Mark 10:42-45)," TARGET="_blank">Mark 10:42-45), and to unite around its shepherds in crisis. To our shame, wherever human responsibility is involved, the picture is less than ideal. Both shepherds and sheep have the liability of the flesh within (Romans 7:18)." TARGET="_blank">Romans 7:18). A lack of assembly unanimity may reflect the limitations of either the shepherds or the sheep, or, more likely, both.

In Hezekiah's times, God prepared the hearts of the people and, from their low spiritual condition, brought them to a united spirit of worship (2 Chronicles 29:36)." TARGET="_blank">2 Chronicles 29:36). Wisdom waits on God to so work that His people will be united around His Word. Men who force their way rather than waiting on God to open the way give evidence of self-will. This cost Saul his kingdom (I Samuel 13:11-14)." TARGET="_blank">I Samuel 13:11-14).

The sad condition may arise in which a united, humble oversight must move forward in dependence on God and guide the assembly to act when some in the assembly still dissent. Such a condition should lead all in the assembly to a spirit of brokenness before God. Something is wrong and each should be asking, as the disciples did (Mark 14:19)," TARGET="_blank">Mark 14:19), "Is it I?"

D. Oliver
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