How do we "make disciples" and fulfill the Great Commission?

What is the most important help in "making disciples"?

The responsibility to "make disciples" extends "to the end of the age" (Matthew 28:19, 20)." TARGET="_blank">Matthew 28:19, 20). We need every available spiritual means to encourage all believers to "obey all things."

New believers retain their former personality traits. Some love to learn something new (Acts 17:21);" TARGET="_blank">Acts 17:21); others like the challenge of advancing beyond others (Galatians 1:14);" TARGET="_blank">Galatians 1:14); still others love to fit into their new-found society and they eagerly conform (Acts 8:13)," TARGET="_blank">Acts 8:13), while the timid can be intimidated (Diotrephes did this, 3 John 1:9, 10)." TARGET="_blank">3 John 1:9, 10). Playing on these natural traits cannot produce spiritual results. The Lord predicates discipleship on this condition: "if any man will come after me" (Luke 9:23)." TARGET="_blank">Luke 9:23). Hearts drawn to Christ by an all-consuming devotion gladly embrace all He commands (John 14:15, 23)." TARGET="_blank">John 14:15, 23). Fostering devotion to Christ, coupled with patient, practical teaching, is essential to making disciples.

D. Oliver
Other pages in this section

About this site

What does the story of Jonah teach us about Hades?

If Hades be “in the heart of the earth,” as some have thought, how can we reconcile this with Jonah’s experience, who went down into the whale’s belly (symbol of Sheol), spirit, soul and body, while the Lord’s soul went to Hades (Sheol) and His body to the grave?

There is really no contrast, still less contradiction in the two thoughts. Though Jonah speaks of being “in the belly of hell” (Sheol), I think those are mistaken who deduce that he actually died in the belly of the whale, as I think the rest of his prayer shows. The Lord does not say that the prophet died, though so terrifying was his experience, that he might have imagined he was in the unseen world. But the death of the prophet was quite unnecessary to justify the Lord’s comparison between Himself and Jonah. Jonah’s disappearance in the belly of the whale was a figure of the disappearance of the Lord, when His body was laid in the grave and He in spirit descended into the place of departed spirits—Paradise——as it was for Him and for all of His own, who had already died. But the exact location of this it does not seem necessary for us to define, even if it were possible. Our Lord’s words were, “As Jonah was three days and three nights in the whale’s belly, so shall the Son of Man be three days and three nights in the heart of the earth” (Matthew 12:40)," TARGET="_blank">Matthew 12:40), and this came to pass. W.H.

Other pages in this section

About this site

Who was the "virgin" who "shall conceive" in Isaiah 7?

Could you explain Isaiah 7:15-16" TARGET="_blank">Isaiah 7:15-16?

The context of these verses must include verse 14: "Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest ("fearest," JND) shall be forsaken of both her kings." Ahaz, Judahs king, feared the combined might of Syria and Israel (the 10 northern tribes). The current heir in Davids royal house thus received assurance of Judahs deliverance. The sign of this deliverance was a child named Immanuel, conceived, brought forth, and named by an unmarried woman. Although living in poverty (eating butter - or curds - and honey), the child would not be morally mature (knowing to refuse evil and choose good) before the forced removal of Israels and Syrias kings destroyed their feared alliance. Viewing this entire passage as referring to Christ (Matthew 1:22,23)" TARGET="_blank">Matthew 1:22,23) brings with it the insurmountable problem of suggesting that there was a time when the Lord did not know to refuse the evil and choose the good (verses 15b, 16a). His deity demands omniscience and holiness from the moment of incarnation. In addition, the passage seems to clearly state that the promised deliverance (v.16) would come before the son (v. 14) came to moral maturity (v. 15).

Three observations may help: the word "virgin" means an unmarried woman capable of bearing children (E. Young, W. E. Vine); the passage does not sanction her naming her son "Immanuel," a name that only God could rightly bear; this is likely not the same son as foretold in 8:1. If these are reasonable, then the sign the Lord promised was fulfilled in Isaiahs day.

New Testament citations of Old Testament passages sometimes give a deeper meaning (not a differing or contradictory meaning) to that passage. In addition, we need not force every detail of a passage to conform with the prophecy or principle the Spirit highlights in a passage (see Psalm 41:9" TARGET="_blank">Psalm 41:9 with John 13:18;" TARGET="_blank">John 13:18; Psalm 69:4," TARGET="_blank">Psalm 69:4, 5 with John 15:25)." TARGET="_blank">John 15:25). Joseph, current heir of Davids royal house (Mathew 1:16), received news that a virtuous, unmarried woman (verse 20) had conceived a son. The virgin birth of the true Immanuel assured the final and spiritual deliverance of His people (verse 21); this fulfilled the deeper meaning of Isaiah 7:14." TARGET="_blank">Isaiah 7:14.

D. Oliver
Other pages in this section

About this site

What is "baptism unto the remission of sins"?

What do passages like Acts 2:38" TARGET="_blank">Acts 2:38 and 22:16 mean?

Three passages speak of "baptism unto the remission of sins." They are Mark 1:4," TARGET="_blank">Mark 1:4, Luke 3:3," TARGET="_blank">Luke 3:3, and Acts 2:38," TARGET="_blank">Acts 2:38, all three relating to Jews. Two of these concern John’s baptism. In Acts 19:1-6," TARGET="_blank">Acts 19:1-6, 12 individuals had been baptized with John’s "baptism of repentance," but they were not saved, having never received the Spirit (Romans 8:9)." TARGET="_blank">Romans 8:9). In fact, Paul states (Acts 19:4)" TARGET="_blank">Acts 19:4) that the purpose of John’s baptism and ministry was that people should believe on the coming Christ. When the people were baptized by John, they turned from their nation’s characteristic resistance to God’s message (Acts 7:51, 52)." TARGET="_blank">Acts 7:51, 52). This prepared the way for their faith in Christ.

In the third passage (Acts 2:38)," TARGET="_blank">Acts 2:38), Peter repeatedly exhorted his Jewish listeners to save themselves "from this perverse generation" (v. 40, JND). Thus when they personally repented and "gladly received his word" (v. 41), being baptized as believers served two purposes: submission to the authority of Jesus Christ ("baptized in [lit., upon] the name of Jesus Christ"); renunciation of their nation’s resistance to God’s message.

Being "baptized unto the remission of sins" was only possible therefore for a Jew. John’s baptism prepared them for faith in Christ. The baptism in Acts 2" TARGET="_blank">Acts 2 proclaimed that they already had faith in Christ. In both cases, the baptism did not remove those sins before God, but renounced before others their previous disobedience. It testified against the nation’s rejection of Christ and released them from any relationship to the coming national judgment that rejection would bring.

The statement in Acts 22:16" TARGET="_blank">Acts 22:16 is to be understood in the same way. Paul was already saved when Ananias spoke to him about baptism (Romans 10:9)." TARGET="_blank">Romans 10:9). He had resisted God’s message and opposed the name of Jesus (26:9). Now as he called on that name and identified himself with the Lord Jesus in baptism, he repudiated his zealous participation in his nation’s rejection of Christ.

D. Oliver
Other pages in this section

About this site

What practical steps will help me be a better spouse?

What practical steps will help me be a better spouse?

Grow spiritually. If the objective is to be a God-honoring spouse in a marriage that can then be God-honoring, a first requirement is spiritual living. This does not mean perfection, but submission to the Lord through obedience to His Word and communion with Him - daily reading and prayer. The Bible is not a manual on how to have a good marriage; it is food that enables spiritual living.

Forgive graciously. Forgiveness is a basic Christian grace (Ephesians 4:32)." TARGET="_blank">Ephesians 4:32). You may be very aware of your spouse's wrongs; however, the balance in your marriage between acts which you could forgive and acts for which you need to be forgiven is likely closer than you realize. Besides, the Lord has forgiven you far more sins than the wrongs done to you. Even when your spouse doesn't recognize wrongs done, a forgiving spirit doesn't require a penalty for those wrongs.

Confront effectively. Effective confrontation is a difficult but necessary art. Confrontation that creates alienation is not effective, but avoiding confrontation is self-serving and unkind.

Effective confrontation recognizes a behavior that is detrimental to the spiritual, emotional, or physical well-being of the spouse. For the glory of the Lord and the good of the spouse, effective confrontation finds an appropriate time to state some positive means for dealing with that behavior. Tenderness and meekness (Galatians 6:1)" TARGET="_blank">Galatians 6:1) are requisite.

D. Oliver
Other pages in this section

About this site

What is the proper order for the breaking of bread meeting?

What is the proper order for the breaking of bread meeting?

From 1 Corinthians 14:40" TARGET="_blank">1 Corinthians 14:40 we know that godly order should characterize the Breaking of Bread. We are confident that the Word of God is a complete guide, and so we expect it to afford a pattern for this important and cherished gathering.

1 Corinthians 14" TARGET="_blank">1 Corinthians 14 deals with speaking in tongues, but in doing so describes features of an assembly meeting. Paul equates "bless" with "giving of thanks" in verse 16, linking this gathering with what he describes in chapter 10:16, giving thanks for the cup and the bread. Thus, the gathering described in chapter 14 at least includes the Breaking of Bread. Prayer, blessing, giving thanks, and singing are part of that gathering (14:15-17). Verse 26 indicates that all were ready to participate and that a number did contribute.

Although 1 Corinthians 10," TARGET="_blank">1 Corinthians 10, in keeping with the context, gives the moral order of blessing the cup (fellowship with God) and breaking the bread (fellowship with the assembly’s believers) (v 16), the chronological, historical order is in 11:23-29: breaking bread, then taking the cup.

Acts 20" TARGET="_blank">Acts 20 records a gathering specifically for the breaking of bread. Verses 7-12 show that Paul concluded the assembly’s meeting to break bread by ministering to them from the Scriptures.

1 Corinthians 16:1-2" TARGET="_blank">1 Corinthians 16:1-2 teaches that material giving accompanied their gathering on the first day of the week.

Because God is a God of order, we conclude then that the believers gathered to break bread and, before doing so, their united songs and prayers of thanksgiving were consistent with the purpose of their gathering, to remember the Lord. Any opening of the Scriptures was likewise directed to this purpose. They then united in thanksgiving for the bread and all shared in the loaf. Following this, they united in blessing God for the cup and partook of it. At some point, after the believers carried out the intended purpose of breaking bread, they gathered together their material offering. Reading and teaching from the Word of God would appropriately conclude this meeting. Such ministry extended, was consistent with, or grew from the worship and devotion expressed in the breaking of bread.

D. Oliver
Other pages in this section

About this site

Is the Internet a worse influence than television for a Christian?

We often hear ministry warning against television, but isn’t the Internet worse?

The Internet’s pollution is both worse and constantly available; however, its email service and volumes of information can be spiritually and educationally helpful. This highlights an important difference. We could hardly watch the news coverage, commercials, and programming of television without being bombarded by its unbiblical values, but we can use the Internet without accessing its corruption. One alternative for believers is that some software and some Internet providers limit access to the Internet’s defilement; nevertheless, computers in the work place and in public libraries still provide full Internet access. In an increasingly immoral world, we must, as never before, teach and motivate one another and our children to make right choices, avoiding the serious consequences of choosing otherwise. We can "use," but not "abuse" (1 Corinthians 7:31)" TARGET="_blank">1 Corinthians 7:31) the Internet, a choice that hardly exists with television.

D. Oliver
Other pages in this section

About this site

Printable Word Scrambles

Printable Word Scrambles is a program that allows you to turn a phrase, such as a verse from the Bible or a quote from a famous speech into a printable word scramble worksheet.

Click here to go to step one of the printable word scrambles page.

Instructions for the Printable Word Scrambles maker

1. Type in a famous phrase or select a verse from the Bible to make into a word scramble.
2. The Word Scramble Maker will automatically select the longest words in the phrase, find letters that each word has in common.

3. The third step is simply to view the printable word scramble and print.

Hints:

If your phrase does not make a very good printable word scramble, try adding a few more words to the sentence. The word scramble program needs between 10 and 25 words, four or more having at least 6 letters.In addition to the printable word scrambles, you can make

Other pages in this section

About this site

How can we deal with in-law problems?

It is important always to remember that you and your in-laws are all children of God and loved by Him so much that He gave His Son for each of you. We are commanded in 1 John 4:11," TARGET="_blank">1 John 4:11,12 to love one another, thus proving the reality of our salvation. If problems have developed between believers, the Lord Jesus taught in Matthew 18:15" TARGET="_blank">Matthew 18:15 that we should discuss and clear up the problems privately. If that doesn't work (verse 16), then one or two brethren with spiritual wisdom and experience should be invited to give unbiased advice. Every effort should be made to avoid involving others in the assembly.

Sometimes the problem is that parents have been so accustomed to the subjection of their children in the home that they forget that their married "child" is now a member of a new family with the husband as the head. The situation should never be left to fester and become worse, or it can develop into strife not only within the family but also in the assembly

A. Joyce

Other pages in this section

About this site

Is the "prophetic view" of Revelation two and three an interpretation or an application?

Is the "prophetic view" of Revelation two and three an interpretation or an application?

The conditions described in the seven letters John distributed were actual literal conditions existing in seven specific churches. This is primary in interpreting these letters. On that basis, the letters teach assembly truths either by statement or principles. Unless we have divine authority for doing differently, we look for only one interpretation of a passage. When a New Testament writer cites an Old Testament passage, he invariably treats that passage consistent with its accepted interpretation.

These letters to the seven churches, however, come with divine authority for a second interpretation. First, the command to write the book came from the First and the Last (1:17). That title comes from the Lord’s statements in Isaiah (41:4; 44:6; 48:12) in which He asserts He is the First, who determined His counsels before any creation existed. Only He can communicate His counsels (44:6, 7). He is the Last, who will have the "last word," completing the counsels He has communicated. When He commands John (Revelation 1:19)" TARGET="_blank">Revelation 1:19) to record what he has seen (chapter 1), what is (chapters 2 and 3), and what "shall be hereafter" (chapters 4-22), all three sections communicate His counsels which He will complete. "What is," therefore, communicates truth about the future.

Second, "these things" in the expression "the things that are about to come after these things" (1:19, YLT) refers back to its nearest antecedent, "the things that are." When John records "after these things" (4:1 YLT), he indicates that "the things that are" continue right up until the events of chapter 4 which correspond to the Rapture.

Third, the Lord refers to "the mystery of the seven stars" (1:20). A mystery is truth that can only be known by divine revelation (Ephesians 3:3, 5)." TARGET="_blank">Ephesians 3:3, 5). Grammatically, the mystery is related to what went before it (v. 20). What follows, namely the identification of the stars as angels and the lampstands as churches, is hardly the full unfolding of the mystery.

This leads to the conclusion that a second and equally valid interpretation of the seven letters is the "prophetic view."

D. Oliver
Other pages in this section

About this site

Main Menu