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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Will the Church be present in the tribulation?

Will part of the Church, according to the AV reading, be present during the tribulation?

We are not at liberty to decide which reading we prefer based on its support for our interpretation of the Scriptures. That decision must rest on manuscript evidence.

The "Day of Christ" (Philippians 1:10; 2:16)" TARGET="_blank">Philippians 1:10; 2:16) is linked with the end of our testimony on earth and the assessment of our service at the judgment Seat. Following 2 Thessalonians 2:2," TARGET="_blank">2 Thessalonians 2:2, Paul writes, "...that day shall not come, except there come a falling away first, and that man of sin be revealed..." The earliest "that man of sin" could be revealed would be at the beginning of the 7 year period (Daniel 9:27)," TARGET="_blank">Daniel 9:27), generally referred to as "The Tribulation." This would appear to teach that the Rapture follows the beginning of the Tribulation, a teaching inconsistent with several other passages.

D. Oliver
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In what ways can a husband help his wife spiritually if she is afraid of telling her family she is s

In what ways can a husband help his wife spiritually if she is afraid of telling her family she is saved?

Of first concern is the fact that this will hinder her spiritual progress (Hos 6:3" TARGET="_blank">Hos 6:3a). Perhaps the problem is deeper than fear of her family. Is it a fear of losing some financial benefit? Is it the result of being manipulated by fear in her previous interactions with the family? Is there some inconsistency her family has noted in other family members who claim to be saved? Several other possibilities may exist and each requires a different response. The simplest general answer, however, is for the husband and wife to join together in continuing prayer for the salvation of those family members. As the Lord deepens the burden of both the husband and wife, He may also give her (and her husband!) the needed strength to do what is possible to see those prayers answered (comp. Mat 9:38; 10:5)" TARGET="_blank">Mat 9:38; 10:5) and those loved one delivered from perishing eternally.

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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What is the difference between the parable of the talents and the pounds?

In Matthew 25," TARGET="_blank">Matthew 25, the Lord says to the faithful servants, “Well done!” but in Luke 19," TARGET="_blank">Luke 19, only “Well!” There must be a difference intended. What is it?

The difference is only in the translation, for it is the same word in the Greek in either case—the commendatory adverb, “EU,” “Well !“ Perhaps, “It is well,” would do in both places. This question suggests another which is very interesting, but not so easily answered.

What is the difference between the two parables?

Nothing but the most superficial reading can fail to note that a wide difference exists. In Matthew 25," TARGET="_blank">Matthew 25, there are three servants; in Luke, ten. In Matthew the sums entrusted vary, five talents, two and one; in Luke each servant receives the same, one pound or mina. In Matthew the faithful servants gain proportionately to the talents received, the one who had received five doubles it, and so with the recipient of two. In Luke the sums gained vary from ten to one.

In the two Gospels, the unfaithful servant received different treatment; in Matthew he is cast into “outer darkness,” in other words, he is a lost soul; in Luke all reward is withheld and his pound taken from him and given to him that had gained ten.

There is a fourth and very important difference, which throw light on the interpretation of the parables; in Matthew there are only two classes—the faithful and unfaithful servants; in Luke there is a third and distinct class—the citizens who hated their Lord, and were dealt with in condign judgment at His coming. This indicates, I believe, the true key to the parables. In Matthew, the three servants include profession, in fact all men, as we might say—three divisions of humanity, the Jew, the Gentile, and the Church of God. They have all received some talent from God, for which they must give account to Him. A man does not escape responsibility by refusing it.

Each man, godly and ungodly alike, will be held responsible for his talents, his faculties of mind, education, privileges, opportunities; and while no one will be saved by these things, there will be a reward for having by grace used them for God. On the other hand, there will be judgment on those “who have not,” corresponding to the rebellious citizens of Luke. In the case of the ten servants, they all start with the same amount—a pound. What exactly this corresponds to is uncertain, perhaps the life which each one has to live and make the most of for God. They will be rewarded in proportion to their faithfulness. The unfaithful one is not consigned to the place of punishment, but he is so far deprived of the opportunity of future service, from which it seems evident that the Lord’s servants are qualifying in this world for their service in the next.

W.H.

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How can I overcome being nervous about talking about the Bible?

How can I overcome being nervous about witnessing?

Unfortunately, many face nervousness when seeking to witness for the Lord. Feelings of inadequacy, a lack of Bible knowledge, and the fear of man can hinder some from sharing the gospel in a calm and collected manner.

Keeping three things in mind helps overcome this difficulty: 1. All without Christ are lost and in danger of perishing eternally; therefore view people with compassion as did the Lord, seeing them as sheep having no shepherd (Matthew 9:36); 2." TARGET="_blank">Matthew 9:36); 2. Interest individuals in God's Word and make the Bible the basis of your beliefs and discussion (1 Peter 3:15); 3." TARGET="_blank">1 Peter 3:15); 3. Rely on the Holy Spirit to work through you as you share the greatest message in the world (Acts 1:8)." TARGET="_blank">Acts 1:8).

The Scriptures illustrate many interesting ways to initiate conversations about spiritual things. The Lord spoke about the new birth after Nicodemus opened the door by mentioning miracles (John 3)." TARGET="_blank">John 3). In the next chapter with the woman at the well, the Lord used the subject of water to lead into a conversation about true satisfaction.

Be constantly alert for openings to speak for Christ and do it in His strength (Philippians 4:13)." TARGET="_blank">Philippians 4:13).

B. Funston

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Are old testament believers saved by grace?

What is the difference in the standing of Church believers and Old Testament believers?

Old and New Testament believers are alike in one distinct way: they are saved on the principle of faith. Two major differences relate to our standing: (1) "in Christ" is exclusive to this Church dispensation and describes our standing which is unassailable and unchangeable; (2) "in whom also upon (not after) believing ye were sealed (mark of ownership) with that Holy Spirit of Promise" (Ephesians 1:13)" TARGET="_blank">Ephesians 1:13) shows our relationship to the Spirit. Romans 8:1-11" TARGET="_blank">Romans 8:1-11 refers to the believer as "in the Spirit," in contrast to the unbeliever "in the flesh". This is not Old Testament language, but emphasizes a standing unalterable before God.

A. Hull

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What qualifications should a preacher meet?

If a man in the fellowship of an assembly has previously been put away on several occasions for fornication, should he be permitted to preach the Gospel or minister the Word in assembly meetings?

1 Timothy 3:8-12" TARGET="_blank">1 Timothy 3:8-12 gives us the qualifications for deacons, men who serve the Lord in an assembly. The primary service of deacons (servants) is spiritual, that is, ministering the Word of God to believers and preaching the Gospel to sinners. Verse 10 clearly states that they must first be proved; "then let them minister being found blameless" (Newberry margin). The Scripture therefore clearly disqualifies a Christian man in an assembly from preaching the Gospel to sinners or ministering the Word to believers, if he has been guilty of repeated moral sins.

A. Joyce

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How is the Spirits filling different from His anointing?

How is the Spirits filling different from His anointing?

Individuals were anointed with oil to identify them as divinely appointed to a work. They thus had the honor of being identified with God and the work He gave them. They became the "Lords anointed" (1 Samuel 24:10;" TARGET="_blank">1 Samuel 24:10; see also Psalm 105:15)." TARGET="_blank">Psalm 105:15).

The Lord Jesus was Gods Anointed, meaning Messiah or Christ. Referring to His baptism, Peter says, "God anointed Jesus of Nazareth with the Holy Ghost and with power" (Acts 10:38)." TARGET="_blank">Acts 10:38). His work and identification with God follow this statement of honor, for He "went about doing good, and healing all that were oppressed of the devil; for God was with Him." The Savior said, "The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel..." (Luke 4:18)." TARGET="_blank">Luke 4:18).

God never gives a work without enabling the worker; therefore, the Spirit was "upon Me" (enabling) because He "anointed Me" (identification and honor). We likewise have an anointing (1 John 2:20," TARGET="_blank">1 John 2:20, YLT), befitting to those in Gods family who are now able to know God and His truth.

Being filled with the Spirit suggests capability for a work, whereas being anointed with the Spirit expresses honor and identification for a work.

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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