How can I gracefully refuse an invitation to a church that I know is practicing wrong teachings?

Without being offensive, how can I handle the invitations of those whom I have brought to gospel meetings when they ask me to their "services?"

Because there can be no fellowship between the things of God and the things of this world (2 Corinthians 6:14-16)," TARGET="_blank">2 Corinthians 6:14-16), Paul teaches, "Wherefore come out from among them, and be ye separate" (verse 17). Returning to an unbeliever's congregation disobeys this instruction.

No explanation is likely to be understood. Pointing out unscriptural features of that congregation will likely offend this friend. Instead, anticipate a reciprocal invitation. Pray for grace to answer in a kind, humble way. Express a sincere appreciation and understanding of his invitation. Make certain he understands that you value his friendship and company in contexts which don't compromise your convictions. Be open to discussion, but direct the conversation toward the primary issue between you, the necessity for God's salvation. Let him know that spiritual rather than social concerns motivated your invitation.

J. Slabaugh

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Are Christians now like the church of Laodicea?

Are Christians now like the church of Laodicea?

Sitting in judgment on others is relatively easy. The characteristics of professed testimony for God mark the seven assemblies in Asia (Rev 1-3)." TARGET="_blank">Rev 1-3). The characteristics in Laodicea (3:14-20) are searching: activity without effective power, self-promotion without contrition, apparent success without spiritual character, Christian involvement without personal communion. These characteristics will mark professed Christian testimony before the coming of Christ and they are apparent around us today. The Lord’s specific concern in writing to those seven assemblies, however, is that these golden candlesticks to whom He has entrusted true testimony sadly reflect the characteristics of those who profess to bear testimony for Him. In writing to the last four assemblies, the Lord indicates that His testimony is only a remnant, a part of the whole.

Our peaceful coexistence with the world is strong evidence that Laodicean characteristics mark us.

D. Oliver
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What is the 70t week of Daniel? How long is the tribulation?

How soon will Daniel's 70th Week begin after the Rapture?

When the Church age, the parenthesis between the 69th and the 70th Week (Daniel 9:24-27)," TARGET="_blank">Daniel 9:24-27), is complete, the rapture will take place. The removal of Church saints signals the beginning of prophetic events related to Israel. Then Israel's prophetic clock will begin to tick. Daniel 9:27" TARGET="_blank">Daniel 9:27 indicates that the confirming of the covenant with many (Israel) for one week commences the 70th Week. The temple will also be rebuilt (2 Thessalonians 2:3,4;" TARGET="_blank">2 Thessalonians 2:3,4; Daniel 9:27)." TARGET="_blank">Daniel 9:27). These both imply a possible time lapse, although no specific time is mentioned. Recent world happenings in the political arena have taken place swiftly and unexpectedly. How quickly may such events occur after the Church is at home in the glory?

A. Hull

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Did Lazarus die again after being resurrected by Jesus?

Does Hebrews 9:27" TARGET="_blank">Hebrews 9:27 ("once to die") mean that those the Lord raised, like Lazarus, did not die again but went to heaven at Christ's ascension?

At the Fall, God appointed death as the one-time penalty for sin (Romans 5:12;" TARGET="_blank">Romans 5:12; 1 Corinthians 15:21, 22)." TARGET="_blank">1 Corinthians 15:21, 22). That compares to the one-time offering of Christ for sins (verse 28).

This verse states that in the natural course of events, death is a one-time occurrence. At the Rapture, supernatural power will alter this. Living saints will never die (John 11:26)." TARGET="_blank">John 11:26). In the case of those raised from the dead before the Lord's incarnation, during his ministry, and in the apostles' ministry, supernatural power contravened this order. Only a divine intervention can reverse death.

Scripture gives no reason to believe that any raised from death before Christ's incarnation or after His ascension had a miraculous exit from earth. They returned to life in a world ruined by sin; along with Lazarus, they died again.

The Lord is the only One thus far raised "out from death" ("out resurrection," Philippians 3:11)." TARGET="_blank">Philippians 3:11). He is alive forevermore (Revelation 1:18)" TARGET="_blank">Revelation 1:18) and is the Firstfruit (1 Corinthians 15:23)" TARGET="_blank">1 Corinthians 15:23) of a new and distinct harvest. Others before Him were raised from the dead. He was raised out from death - a resurrection. At His coming, the sleeping saints will not merely be raised from the dead, they will be resurrected never to die again, having changed bodies like the Lord's body of glory (1 Corinthians 15:51-56;" TARGET="_blank">1 Corinthians 15:51-56; Philippians 3:21)." TARGET="_blank">Philippians 3:21).

D. Oliver
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Who partakes at the Lord

Who partakes at the Lord’s supper?

Those who "break bread" together express a unique oneness: "For we being many are one bread, and one body: for we are all partakers of that one bread" (1 Corinthians 10:17)." TARGET="_blank">1 Corinthians 10:17). When the apostle deals with gifts (12:1), he shows that their functioning must be regulated by the truth that "ye are [the] body of Christ" (12:27). They expressed in breaking bread that they were like a body (10:17), which takes its character from the one Body of which all believers form a part (Ephesians 4:4;" TARGET="_blank">Ephesians 4:4;1 Corinthians 12:12, 13)." TARGET="_blank">1 Corinthians 12:12, 13). Obviously, for those who break bread together to function as a unified body, they must be part of the assembly. This is consistent with the Christians’ practice in Acts. Established churches of God "broke bread" (Acts 2:42; 20:7)." TARGET="_blank">Acts 2:42; 20:7). Partaking at the Lord’s Supper is not the right of individuals, but the responsibility of a church of God.

D. Oliver
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Parallel Bible

gen 1:1-5" TARGET="_blank">gen 1:1-5&search=&ver1=kjv&ver2=bbe">Click here to see an example of Genesis 1:1-5" TARGET="_blank">Genesis 1:1-5 in the online parallel Bible showing two versions (KJV - King James Version and the BBE - the Bible in Basic English). The purpose of the parallel Bible is to allow you compare one translation to another. Often the familiar KJV carries the traditional wording that many christians or churches have used for centuries, but another version, in parallel, may help in the understanding of the meaning of the text.

Instructions for using the Parallel Bible

1. Select the link gen 1:1-5" TARGET="_blank">gen 1:1-5&search=&ver1=kjv&ver2=bbe">Parallel Bible .

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

3. Choose the first Bible version to form the first version of the parallel (ASV -American Standard Version, BBE - Bible in Basic English, DBY - Darby "New Translation", GFR - God's Word for Readers, KJV - King James Version, WEB - World English Bible, YLT - Young's Literal Translation, or the ESV - English Standard Version)

4. Select the second Bible version to complete the parallel. The second, optional parallel, choice is not required to make a search.

5. Click Search to launch the parallel bible view.

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

About the Bible Versions

KJV

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

BBE

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.

ASV

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.

Darby

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.

ESV

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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Why did Aaron wear a mitre?

What is the typical significance of Aarons mitre and the bonnets of his sons (Leviticus 8:9, 13)" TARGET="_blank">Leviticus 8:9, 13)?

Although the Lord is a priest after the order of Melchisedec (Heb. 5:6)," TARGET="_blank">Heb. 5:6), Aarons priesthood was typical of Christs (2:17). The mitre on Israels priest was of linen, the same material as his breeches and coat (Exodus 39:27)." TARGET="_blank">Exodus 39:27). Although some have suggested that Aarons mitre portrays subjection, it may be better to see in it a complete righteousness in our representative as he appears before the presence of God for us (Hebrews 9:24)." TARGET="_blank">Hebrews 9:24). His head, controlling His body, also speaks of wisdom. The One in Whom are hid all the treasures of wisdom (Colossians 2:3)" TARGET="_blank">Colossians 2:3) exercises that wisdom on our behalf, consistent with perfect righteous. The "beauty of holiness" is seen from head to foot in the priest.

The bonnets of Aarons son are of the same material as Aarons mitre, but are distinguishable. Because his sons are related to him, they have this same righteousness "garment" as they move in Gods holy place. Perhaps this suggests that, although there is a difference between us and our representative, yet we have a link with him and therefore enjoy complete acceptance in Gods presence. Appearing for us in Gods presence is what Christ is essentially, but the complete favor that rests on us is conferred on us because of him.

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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Is mistreatment from other believers part of persecution?

Does "the fellowship of His sufferings" (Phi. 3:10)" TARGET="_blank">Phi. 3:10) include being misunderstood, and grieving because of the lack of spirituality and growth in other believers?

Perhaps the best way to consider this question is to differentiate suffering with the heart of Christ from suffering for the name of Christ.

God has always intended that His messengers will not only know the message they deliver but also understand the heart that sends the message. As God’s messengers - and all people - become better acquainted with their God, they are grieved for the things that grieve the heart of God. This includes the groaning of creation, the eternal grief of the lost, and the lack of development, discernment, and Christ-likeness in ourselves and other believers. This is suffering with the heart of Christ.

This does not, however, seem to be what Paul refers to in this passage. Rather, he is suffering for the name of Christ. Paul suffered both as a result of man’s resistance to the gospel (Acts 16:16-23)" TARGET="_blank">Acts 16:16-23) and also because of the Jews animosity against the Gentiles and the truth of Jew and Gentile’s being united in the Church the Body (Acts 22:21, 22;" TARGET="_blank">Acts 22:21, 22; Colossians 1:24)." TARGET="_blank">Colossians 1:24). This seems to better fit the context, which includes the possibility of martyrdom.

D. Oliver
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Is Rahab of Jericho the same person as is mentioned in

Is Rahab of Jericho the same person as is mentioned in “Ruth” and Matthew 1:5" TARGET="_blank">Matthew 1:5?

Comparing the dates, this would seem impossible.

We certainly believe in their identity. Only one person of the name is known in the Old Testament (the “Rahab” of Psalm 87:4," TARGET="_blank">Psalm 87:4, etc., being a poetical designation for Egypt); and Matthew mentions a person of that name, living at the same epoch, as the well-known woman, without further description, as though everyone would know who was meant. This seems to point clearly to Rahab of Jericho. In the book of Ruth only three generations are given—Boaz, Obed and Jesse—between Salmon, the prince of Judah, who married Rahab, and David. The story of Ruth does not come chronologically after “Judges,” but as v. i of chap. i. tells us, is embedded in its history—”in the days when the judges ruled.” Salmon may have married Rahab many years after the taking of Jericho. The 450 years of the judges begin at the partition of the land and go on to Saul (Acts 13:20)." TARGET="_blank">Acts 13:20). Possibly Boaz was the son of the old age of Salmon and we know he was himself elderly when he married Ruth. There are still serious difficulties, but no doubt if we knew all, all would be plain. Perhaps the desire to find a second Rahab is due to a feeling as to her antecedents. The other women mentioned along with her in our Lord’s genealogy had all some disability. At least Rahab and Ruth were trophies of divine grace; and what are we to say of the wicked men in the genealogy, Rehoboam, Ahaz, Joram, Jehoiakim, etc.? Indeed, of the best of the links in the chain we must say, “All these once were sinners defiled in His sight.” Not one was worthy to be an ancestor of our Lord. But our Lord, though truly man by virgin birth, was completely detached from any inherited taint of the sin of Adam, by the fact of His miraculous conception by the Holy Spirit. He was “that Holy Thing” from His mother’s womb. He knew no sin, neither was sin in Him. Let go that, and Christianity must go at once, as far as we are concerned.

W.H.

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