What is a good way to talk to a friend about spiritual matters?

In what ways can I witness more effectively?

PERSONAL TESTIMONY: A good testimony is essential, before even opening your mouth: "Having your conversation (manner of life) honest ... that ... they may by your good works, which they shall behold, glorify God..." (1 Peter 2:12)." TARGET="_blank">1 Peter 2:12). Your words will only have the weight your life has built into them. Honesty, integrity, consistency, and compassion are important characteristics to build into relationships with others. While "just living" as a silent witness is not enough, it is the background to effective witnessing.

KNOWLEDGE: Know what you are talking about, and talk about what you know. A young convert can be effective by staying simple, telling what the Lord has done for him. To be more effective, learn more of God's word (2 Timothy 2:15)." TARGET="_blank">2 Timothy 2:15). The Scriptures make a person .wise unto salvation."

WISDOM: It takes God to open the ear to receive the gospel. Don't turn someone off before you even have the opportunity to tell them the work of Christ. Since salvation is God's work, leave room for the Spirit to do His work. "He that winneth souls is wise" (Proverbs 11:30)." TARGET="_blank">Proverbs 11:30). Witnessing is not saving; in your zeal, don't go beyond what God has called us to do. "Salvation is of the Lord" (Jonah 2:9)." TARGET="_blank">Jonah 2:9).

Jon Procopio

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Is fasting out of character for us because it was part of the legal system that God instituted?

During the second forty days on the mount, Moses states, "I did neither eat bread nor drink water, because of all your sins" (Deuteronomy 9:18)." TARGET="_blank">Deuteronomy 9:18). "I fell down before the Lord... because He said He would destroy you" (verse 25). Because the people sinned, he fasted and interceded. Thus we have the practice, but no command.

Israel defeated by Benjamin (Judges 20:26)," TARGET="_blank">Judges 20:26), Jehoshaphat meeting a vast army (2 Chronicles 20:3)" TARGET="_blank">2 Chronicles 20:3) and Esther facing death (Esther 4:15)" TARGET="_blank">Esther 4:15) all fasted. Even the unsaved of Nineveh, on hearing Jonah preach, "believe God, and proclaimed a fast" (Jonah 3:5)." TARGET="_blank">Jonah 3:5). The practice was not limited to the law nor to Israel.

Unless "afflict your souls" (Numbers 29:7," TARGET="_blank">Numbers 29:7, with Psalm 35:13" TARGET="_blank">Psalm 35:13 where "chastened [with fasting]" is the same word as "afflict") commands fasting, no such command seems to be recorded. These passages link fasting with repentance and humility.

E. Doherty
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Why is there a difference in wording in Acts 8 and Isaiah 53?

In Isaiah 53:7" TARGET="_blank">Isaiah 53:7 we read, “He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb”; but in Acts 8:32" TARGET="_blank">Acts 8:32 the order is reversed, and it is said to be “as a sheep led to the slaughter, and like a lamb dumb,” etc. How are we to account for this reversal?

The quotation in Acts is almost word for word from the Septuagint or Greek version, the LXX, as it is described in letters. The word for “sheep” in the Hebrew of Isaiah 53:7" TARGET="_blank">Isaiah 53:7 is not the same as that used in verse 6: “All we like sheep (con) have gone astray.” The word here is of frequent occurrence, whereas that in v. 7 (ral.iel) occurs only four times in the whole Old Testament. It comes from an unused root, perhaps the same as rAliam—to cherish—connected with an Arabic root—to have lambs. The word in the first part of the verse, translated “lamb” (sëh), is rendered “sheep” in several passages in the Old Testament. It seems, therefore, that the words employed by the Holy Spirit operating on the mind of Isaiah in this verse 7, are not so precise as to necessitate their rendering in the LXX translation as “lamb” and “sheep,” as they appear in our rendering of Isaiah 53:7," TARGET="_blank">Isaiah 53:7, but leave a margin of liberty to reverse the meaning of the words, and put lamb second, and sheep first, as in Acts 8." TARGET="_blank">Acts 8. It is a question of the words used in the Old Testament verse, which as I have said, are not closely defined and of the choice of words by the translators of the Greek version, from which the Eunuch would be reading.

W.H.

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How can I confront a person who is lying to me?

How do I deal with a Christian when I believe he has been untruthful with me?

The New Testament statement, "lie not one to another" Ephesians 4:25)," TARGET="_blank">Ephesians 4:25), clearly indicates believers could be untruthful with one another. Examples from Scripture underline God's displeasure with untruthfulness: Cain lied about his brother (Genesis 4:9);" TARGET="_blank">Genesis 4:9); Ananias lied to the Holy Spirit (Acts 5:4)." TARGET="_blank">Acts 5:4). To be helpful, it would be prudent, after much prayer, to show the apparently untruthful believer the serious view that Divine Persons have of their action. The suspecting believer is thus attempting to convince him to be transparent and honest. Remember, there is more convincing power in the Word of God than in our own attempts to correct our brother.

H. S. Wells

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Why was the Revelation given by God to Christ, Who gave it to John?

Why was the Revelation given by God to Christ, Who gave it to John?

The heart of the Revelation is the vision John saw of the glorified Son of Man (1:13-18). That this revelation did not originate with Himself is in keeping with the Lord’s words during "the days of His flesh" (Hebrews 5:7)" TARGET="_blank">Hebrews 5:7): "I seek not Mine own glory" (John 8:50)." TARGET="_blank">John 8:50). His lowliness is unchanged as He sits exalted at the right hand of the throne of God (Heb 12:2)." TARGET="_blank">Heb 12:2).

In addition, the Father’s purpose is "that all men should honor the Son, even as they honor the Father" (John 5:23)." TARGET="_blank">John 5:23). The Revelation then is an expansion of the Lord’s words that the Father "hath committed all judgment unto the Son" (v 22). Thus He honors His Son. But the same passage points out that He has authority to execute judgment because He is the Son of Man (5:27). Therefore, this is a vision of the Son of Man (Revelation 1:13)." TARGET="_blank">Revelation 1:13).

While on earth, the Son said, "I have not spoken from Myself" (John 12:49" TARGET="_blank">John 12:49 JND). He was not the originator of His words. He said what His Father commanded Him to say. Highly exalted in the Revelation, He still is communicating what His Father wishes to reveal. His subjection to His Father will never end (1 Corinthians 15:28)." TARGET="_blank">1 Corinthians 15:28).

There are likely many other reasons for this order in revealing the Son of Man, but these are sufficient to bow our hearts in worship.

D. Oliver
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How involved should a believer be in the political process?

How involved should a believer be in the political process? Should I give money to the religious right if it espouses my values?

Although God still overrules in government (Daniel 4:17,25, 32; 5:21;" TARGET="_blank">Daniel 4:17,25, 32; 5:21; Proverbs 21:1)" TARGET="_blank">Proverbs 21:1) and those who govern are accountable to God who has ordained their office for the good of man (Romans 13:1, 2, 4, 6)," TARGET="_blank">Romans 13:1, 2, 4, 6), the powers of darkness control world governments (Ephesians 6:12)." TARGET="_blank">Ephesians 6:12). Whether regenerate or unregenerate, those who govern serve in a government controlled by the god of this world (2 Corinthians 4:4;" TARGET="_blank">2 Corinthians 4:4; 1 John 5:19," TARGET="_blank">1 John 5:19, "in the wicked one," Darby). Governments are inevitably moving to conform to God's purpose for Israel, yet the only means that God will use to overthrow and effectively redirect their power is based on redemption, for Judah's Lion is the Redeemer-Lamb (Revelation 5:5,6,9)." TARGET="_blank">Revelation 5:5,6,9). Neither protest against, participation in, nor power with-in government will arrest the tide of the mystery of lawlessness (2 Thessalonians 2:7," TARGET="_blank">2 Thessalonians 2:7, Darby). Are believers to be unconcerned about the course of evil in the world? The Bible clearly teaches our responsibility to evangelize the world and to pray for those who govern and for their impact (1 Timothy 2:2)." TARGET="_blank">1 Timothy 2:2). Our testimony, both through what we are (salt, Matthew 5:13)" TARGET="_blank">Matthew 5:13) and what we do (light by good works, Matthew 5:14-16)," TARGET="_blank">Matthew 5:14-16), lends weight to the gospel (1 Peter 2:12)," TARGET="_blank">1 Peter 2:12), God's only message of deliverance for man (John 8:36;" TARGET="_blank">John 8:36; Acts 26:18)." TARGET="_blank">Acts 26:18). The "responsibility" of citizens to vote or gain power in government is a human expedient, not a divine principle.

The only place where God's government is recognized is the assembly, the house of God (1 Timothy 3:15" TARGET="_blank">1 Timothy 3:15 with Genesis 28:17)." TARGET="_blank">Genesis 28:17). To participate in a government other than God's, even by voluntary financial contributions, seems to question the sufficiency of God's government.

D. Oliver
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Free Tabernacle Model from the Old Testament

3D printable model of the Old Testament Tabernacle that Moses received at Mt. Sinai. This Sunday school activity can be done in about an hour. The tabernacle model is a scale replica of Moses' tabernacle.

Click here for the Tabernacle Model. Requires Acrobat reader.

Also included in this link are lesson plans for the wilderness journeys including Moses' plans to build the Tabernacle in the wilderness. Materials required include heavy paper, scissors, color printer.

Students will gain an appreciation for the golden furniture, candlestick, altar of incense, brazen altar and the veils of covering that were part of the tabernacle's design. Instead of simply reading the instructions from the book of Exodus, the printable model gives a students a hands-on activity for building their own take-home project.

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Should prayers 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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Does the believer have two natures?

Why do some question the use of the expression, the believers two natures?

Sometimes defining terms helps resolve differences. At issue is what constitutes a nature? If we accept that a nature is the essential characteristics and qualities of a person or thing, we can suggest three possible objections.

A first objection is that this expression is not biblical. Some point out that we have become "partakers of the divine nature" (2 Peter 1:4)." TARGET="_blank">2 Peter 1:4). This cannot mean we have been made to share in the "essential characteristics" of deity, because those characteristics are non-transferable. If this referred to a "new nature," we would hardly have expected the word "partakers." Peter would more likely state that we received it or that God imparted it, since "nature" seems to imply something that has now become native to a believer. The suggested meaning is that, as possessors of new life - eternal life, we share the quality of life possessed by God.

A second objection is that it is difficult to define any "entity" or nature imparted at salvation. What was imparted to us at salvation is a new principle and power. We have been made alive spiritually and have received eternal life. Our quickened spirit or mind now has a relationship with God and delights in righteousness (Romans 7:22, 23)." TARGET="_blank">Romans 7:22, 23). Because of this relationship, a new law or principle is now active in the believer.

In addition, the Spirit of God now resides within us. He empowers the believer to live righteously. This is a more intimate and effective provision than Old Testament believers enjoyed, yet they lived righteously as a result of having been made spiritually alive. Our minds have always been able to make moral choices, but when made alive spiritually our mind functions properly by responding to God and to righteousness.

A third objection is that "the essential characteristics and qualities of a person7 define that person. Is a believer, then, "defined" by "our old man" (Romans 6:6)," TARGET="_blank">Romans 6:6), his old standing in Adam, or by "the new man" (Colossians 3:10)," TARGET="_blank">Colossians 3:10), his new standing in Christ? The essential characteristics of a believer in Christ are "righteousness and true holiness" (Ephesians 4:24)." TARGET="_blank">Ephesians 4:24). Every believer is a new creation (2 Corinthians 5:17)" TARGET="_blank">2 Corinthians 5:17) and this defines his characteristics.

Many able teachers and commentators refer to the believer's two natures, so it is best not to crusade on this point.

D. Oliver
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Can social discipline be lifted for a person who has been put away from the assembly?

Can social discipline be lifted for a person who has been put away from the assembly?

Social discipline is intended to preserve other believers from doing what the offender has done. When the excommunicated person changes his behavior., social contact with the other assembly believers no longer poses any threat to their behavior. For example, when a couple put away for fornication marries, they no longer endanger the behavior of others. On occasion the excommunicated individual chooses to remove himself from contact with believers, perhaps going back into the world. In that case, 1 Corinthians 5:9," TARGET="_blank">1 Corinthians 5:9, 10 applies. He is no longer in the class of those from whom believers must withdraw.

In Matthew 18:18," TARGET="_blank">Matthew 18:18, the Lord teaches that, because the Lord is in the midst (verse 20), the assembly must carry out Gods mind on earth. Through Gods Word, the decision of God in heaven and the assembly on earth are the to the same. The assembly imposes discipline ("whatsoever ye shall bind") and exempts from or lift discipline ("/whatsoever ye shall loose") in concert with heaven. The social discipline in 2 Thessalonians 3" TARGET="_blank">2 Thessalonians 3 was temporary until the behavior changed. Therefore, the Lord intends the social discipline in both 2 Thessalonians 3" TARGET="_blank">2 Thessalonians 3 and 1 Corinthians 5" TARGET="_blank">1 Corinthians 5 to be lifted at the appropriate time.

The assembly applied the Word of God, binding the discipline. The assembly is now to apply the Word of God in lifting or loosing the discipline, thus carrying out the Lords mind on earth. Just as the discipline is not an act of the overseers, but of the assembly, and has been handled in the presence of all the assembly, so lifting the discipline should be handled in the same way.

How will the assembly know when social discipline should be lifted?

This involves a subjective judgment by the overseers in guiding the assembly. As shepherds they know the spiritual state of the disciplined person and have an ongoing interest in bringing that individual back to the Lord and eventually to the assembly. Even if there is no spiritual recovery, shepherds, who see the wanderers, will know that the time comes that he wondering offender no longer endangers other believers with this behavior.

Social discipline is not intended to heap shame on a person for all the years of his life, but to cause him to be ashamed that his sin has had such serious results and has endangered others. When his behavior no longer endangers others, it is time to end the shame and lift the social discipline.

D. Oliver
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