How can the content of gospel messages be made interesting?

How can the content of gospel messages be made interesting?

Of first importance is the spiritual power of the message (1 Corinthians 2:4)." TARGET="_blank">1 Corinthians 2:4). Second is its clarity (1 Corinthians 14:8,9)." TARGET="_blank">1 Corinthians 14:8,9). For a message to reach an unbeliever, it must capture and retain his attention. Since the gospel is for the benefit of believers (Ephesians 4:12)," TARGET="_blank">Ephesians 4:12), they also deserve an interesting presentation of this beloved message.

True and relevant illustrations develop interest and fasten truth in the memory. They are supplements, however; Scripture is central. Variety is important, but that doesn’t require novel passages. The power of a passage is not in what is forced into it, but in what is found within it (Hebrews 4:12);" TARGET="_blank">Hebrews 4:12); preaching communicates that power. The New Testament is the primary resource for a New Testament gospel. Many gospel principles and helpful illustrations come from the Old Testament, but their power is in their relationship to New Testament truth. The parables of the Lord and His miracles are rich resources. His interviews with individuals are instructive. The messages in Acts provide rich material for preaching. Great gospel texts, in both the Old and New Testament, are a staple for preaching. Preaching on Ephesians 2:8, 9," TARGET="_blank">Ephesians 2:8, 9, for instance, could take various forms: illustrated by the uplifted serpent or by David and Mephibosheth (2 Samuel 9);" TARGET="_blank">2 Samuel 9); viewed from the standpoint of the Ephesians who first heard it; developed from the three major words of the text (grace, faith, saved); unified with all the Bible by tracing the thread of "grace" which runs through the New Testament or the entire Bible; compared to the Lord’s conversation with the rich, young ruler. The Bible’s living truth should be vibrant in our lives and our preaching.

D. Oliver
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Can a believer bind Satan or reprove him?

Do Christians have the ability or the authority to bind Satan?

No. Instead of confronting the Devil with strong language, we need to approach God with our needs and let Him deal with the situation whatever the problem may be.

Despite the frequent claims from some quarters of Christian churches that believers should “bind” Satan through strong prayers or demands against him, there is no basis in Scripture for a believer to be “binding” Satan.

An example of the error

A prayer to “bind” Satan usually takes the form of something like this:

“In the name of Jesus of Nazareth, the Son of God, I come against you, Satan, the Prince of Darkness to bind you, paralyzing your power, forbidding you to come near this person and influencing her thinking. I demand that you leave her immediately!”

By “binding” Satan, claims are made to be able to paralyze Satan or silence him or forbid him from influencing a person. As powerful as this commanding prayer may sound, it is unscriptural. Nobody in the history of the Bible ever spoke to Satan this way, nor are we commanded to speak to him like this.

How to oppose Satan

The believer can oppose Satan by correctly teaching and applying the truth of Scripture to our doctrine and behavior. Two examples of this command to oppose Satan are found in 1 John 4:1-14" TARGET="_blank">1 John 4:1-14 and James 4:7." TARGET="_blank">James 4:7.

In 1 John 4," TARGET="_blank">1 John 4, the way to overcome Satan is to hold to sound teaching in regards to the divinity of Jesus Christ. He is truly God and truly a man. Any claim to the contrary is a doctrine of Satan that must be corrected.

1 John 4:1-4" TARGET="_blank">1 John 4:1-4 Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. (2) By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, (3) and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already. (4) Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world.

In James 4:7," TARGET="_blank">James 4:7, the command to “resist” the Devil does not imply chastise, bind, scold, paralyze or attack Satan. Rather it is to yield oneself to God for His will. What is the attack that Satan is utilizing in James 4" TARGET="_blank">James 4? What form of demon is apparent here? The first few verses of the chapter tell us that the Devil is behind our selfishness, quarreling and intense covetousness. Resisting Satan implies yielding to the work of the Holy Spirit who gives us his character which is seen in the fruit that He produces in us according to Galatians 5:22-26." TARGET="_blank">Galatians 5:22-26.

James 4:1-10" TARGET="_blank">James 4:1-10 What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? (2) You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask. (3) You ask and do not receive, because you ask wrongly, to spend it on your passions. (4) You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God. (5) Or do you suppose it is to no purpose that the Scripture says, "He yearns jealously over the spirit that he has made to dwell in us"? (6) But he gives more grace. Therefore it says, "God opposes the proud, but gives grace to the humble." (7) Submit yourselves therefore to God. Resist the devil, and he will flee from you. (8) Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. (9) Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom. (10) Humble yourselves before the Lord, and he will exalt you.

Satan will be bound

Satan indeed will be “bound” by an angel for 1,000 years during the Millennium (Revelation 20:1-3)." TARGET="_blank">Revelation 20:1-3). This means that Satan is as good as defeated already. His end is known. However, the work of binding him is done by the angel who in truth can paralyze his movements, stem his influence and shut his mouth.

Revelation 20:1-3" TARGET="_blank">Revelation 20:1-3 Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain. (2) And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, (3) and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended. After that he must be released for a little while.

Avoid railing

The Scripture stresses that "Michael made not a railing accusation against Satan over Moses’ body" (Jude 1:9)." TARGET="_blank">Jude 1:9). This shows us the seriousness in dealing with Satan. It wasn’t for being too frail that Michael refrained from railing against Satan. Michael the Archangel has power over the Devil. For example, there was a demon in the Book of Daniel who was withstanding an angel. Michael came to remove him without any difficulty (Daniel 10:13)." TARGET="_blank">Daniel 10:13). In Revelation 12:7-9" TARGET="_blank">Revelation 12:7-9 Michael and the other angels fight and defeat Satan, casting him out. Satan is just as good as defeated already.

The point that Jude is making that we need to be very careful in dealing with spiritual powers. Again, looking at Jude 1:9," TARGET="_blank">Jude 1:9, Michael, the Archangel, did not dare to bind Satan, or even rebuke Satan. He deferred the job of rebuking Satan to the Lord GOD. It’s awfully presumptuous to think I could exercise such authority. He is telling us to be very careful how you play around with that dimension, even Michael was careful not to get himself involved with Satan in an argument. The point there that is being made is not that Satan is a match for Michael, but that Michael recognized the fearfulness of dealing with the devil, and it’s a warning to the believer to stay away from those things, which are the manifestation of the devil.

Instead of confronting the Devil with strong language, we need to approach God with our needs and let Him deal with the situation.

Shad Sluiter

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Should I buy clients alcoholic drinks through a business expense account?

My business expects me to entertain clients for meals. At times they order alcoholic drinks. I feel as though I am paying for this although it comes out of an expense account. What should I do?

As a representative of your employer, you cannot dictate what a person may order from the menu in a restaurant unless your employer has made limitations. Your abstinence and your manner of conduct can often open an opportunity to explain why you do not take alcoholic beverages. Your paying - as a representative of your employer - is not an indication that you condone the practice. If, however, your work requires you to take clients out for the express purpose of visiting bars, clubs, or places of entertainment characterized by drinking or betting, you would be well advised to request to be relieved of this responsibility or to look for another job. You cannot maintain a clear testimony with this practice. "Let ours also learn to maintain good works for necessary uses, that I they be not unfruitful" (Titus 3:14)." TARGET="_blank">Titus 3:14).

W. Oliver

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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.

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Does "being asleep" indicate that departed believers are not conscious?

Does "being asleep" indicate that departed believers are not conscious?

The New Testament uses this imagery for death about 18 times. All these refer to believers or children. Its use includes "the fathers" (2 Pe 3:4)," TARGET="_blank">2 Pe 3:4), David (Acts 13:36)," TARGET="_blank">Acts 13:36), and Lazarus (John 11:11, 12)," TARGET="_blank">John 11:11, 12), as well as some from the Corinthian and Thessalonian assemblies (1 Cor 11:30;" TARGET="_blank">1 Cor 11:30; 1 Th 4:13, 14, 15)." TARGET="_blank">1 Th 4:13, 14, 15).

Cults teach that this is a cessation of consciousness, "soul sleep," but Paul looked forward to the possibility of departing this life and being with Christ (Phi 1:23)" TARGET="_blank">Phi 1:23) in a far better state than the present (see also 2 Cor 5:8)." TARGET="_blank">2 Cor 5:8). In this state, the souls of martyrs speak with deep emotion (Rev 6:10)." TARGET="_blank">Rev 6:10). This is not suspended consciousness. The Lord’s teaching in the story of the rich man (Luke 16:19-31)" TARGET="_blank">Luke 16:19-31) leaves no question that Abraham, the believing dead, and the unbelieving dead are all conscious. If death is "soul sleep", then the exceptional case of Moses and Elijah’s appearing with the Lord on the Mount (Mat 17:3)" TARGET="_blank">Mat 17:3) poses further difficulties. If the dead are unconscious, did God bring Moses and Elijah back from death to talk with the Lord? Did He then put them to death a second time?

These passages indicate that departed believers from both the Old and New Testaments share a state of full consciousness and the joys of the presence of God. They are conscious of events on earth only to the extent that those events bring joy to heaven (Luke 15:7, 10)" TARGET="_blank">Luke 15:7, 10) or are crisis events in God’s program (Rev 11:16-18)." TARGET="_blank">Rev 11:16-18).

D. Oliver
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Did Joseph practice fortune telling or divination?

Are we to understand from Genesis 45:5," TARGET="_blank">Genesis 45:5,18 that Joseph actually used divination?

Though divination was common in Egypt, it is hard to suppose that a pious believer in the true God like Joseph should use such practices. Moreover, as one in close touch with God and an interpreter of dreams, etc., what drawing could he have to descend to such heathenish customs?

The cup may very well have been similar to those used for this purpose, but it is noticeable that Joseph only says to his brethren, “wot ye not that such a man as I can certainly divine?” (v. 15), without affirming that he did. It must be admitted that his word through his steward does seem to go further. The true explanation may be that in order to keep up his character before his brethren, as an orthodox Egyptian, so as the more effectually to carry out his deliberate plan for their conviction and restoration, he might feel justified in conveying this momentary impression that he divined. If he did so, it is not commended nor is it specifically blamed. We are aware in reading the Old Testament that even men of God had not the same standards of truthfulness, that are binding on us to-day. The word here for “divine” (nihesh) is translated, “I have learned by experience” (Genesis 30:27)," TARGET="_blank">Genesis 30:27), and “did diligently observe” (1 Kings 20:33)," TARGET="_blank">1 Kings 20:33), but generally, “to use enchantments” (2 Kings 17" TARGET="_blank">2 Kings 17: I7 2 Kings 21:6)." TARGET="_blank">2 Kings 21:6). Such divination is strictly forbidden later in the Word of God (see Levticus 19:26; Deuteronomy 19:10)." TARGET="_blank">Deuteronomy 19:10).
W.H.

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Should the bread be unleavened and the wine unfermented?

Should the bread be unleavened and the wine unfermented?

The Lord taught (John 4:19-24)" TARGET="_blank">John 4:19-24) that true worship is spiritual. Tangible types were for a past age (see Hebrews 9:9; 10:1)." TARGET="_blank">Hebrews 9:9; 10:1). Thus, although they have spiritual significance, we should not attach typical significance to the loaf and the cup. The loaf both reminds us of our Lord's body given for us at the cross (1 Corinthians 11:24)" TARGET="_blank">1 Corinthians 11:24) and also represents the unity of the assembly in which each believer partakes of that one loaf (1 Corinthians 10:17)." TARGET="_blank">1 Corinthians 10:17). The cup reminds us of the blood of Christ (1 Corinthians 11:25)" TARGET="_blank">1 Corinthians 11:25) and represents the basis of our fellowship with God (I Corinthians 10:16, 21)." TARGET="_blank">I Corinthians 10:16, 21).

The bread used at the institution of the Lord's Supper was unleavened bread, but Acts 2:46," TARGET="_blank">Acts 2:46, 20:11 and (indisputably) 27:35 link breaking bread with the general eating of food. Therefore, we use common bread. The New Testament words for unleavened bread (azumos) and common bread (artos) are different. While Matthew, Mark, and Luke use azumos in their passages giving the institution of the Lord's Supper they use anos when referring to the bread of which the Lord said, "This is My body."

Since the grape harvest was in the Fall (the seventh month) and the Passover at which the Lord's Supper was instituted was in the Spring (the first month) and since there would have been no refrigeration to inhibit the process of fermentation, it is likely that the wine at the last Passover was fermented. In addition, the Lord made water wine (John 4:46)." TARGET="_blank">John 4:46). Timothy was told to drink wine (I Timothy 5:23)." TARGET="_blank">I Timothy 5:23). The word in both those cases is the same word used for wine that causes drunkenness (Ephesians 5:18)." TARGET="_blank">Ephesians 5:18).

We cannot insist that the loaf be unleavened bread or the cup unfermented wine.

D. Oliver

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What are the conditions for reception to an assembly?

What are the New Testament conditions for reception to an assembly?

The New Testament provides an example and doctrine that answer this question.

In Acts 9:26" TARGET="_blank">Acts 9:26 & 27, Saul came to the assembly at Jerusalem. Three facts confirmed by Barnabas enabled the assembly to receive Saul: his salvation ("how he had seen the Lord"); his beliefs or doctrine ("He had spoken to him"); his life ("he had preached boldly"). Some may object that this was necessary because Saul was a persecutor. Universally in the New Testament, wrong doctrine and behavior, and unbelievers "creeping in" posed more danger to assemblies than persecution. Overseers in an assembly have a responsibility to preserve believers in that assembly from behavior or teaching that will endanger their progress in Christian living.

New Testament doctrine implies that, since an assembly is a fellowship, anyone whose behavior or teaching denies the scriptural truths held by the assembly could not be part of the assembly or participate in its privileges.

Since an assembly is a testimony, to include anyone whose life and testimony are contrary to the testimony of the assembly weakens or destroys what the Lord expects the assembly to uphold. An assembly, for instance, testifies that Jesus is Lord (1 Corinthians 12:3)." TARGET="_blank">1 Corinthians 12:3). Baptism is an initial public testimony of submission to the Lord’s command. Without being baptized, a believer could not participate in a collective testimony to the Lordship of Christ.

Carrying a letter of commendation when visiting another assembly is a scriptural practice. The letter does not certify "membership" and therefore guarantee "admission." It enables the receiving assembly to determine whether the visitor can be safely received. The letter is only valuable to the degree that the receiving assembly knows and has confidence in those who have sent the letter.

D. Oliver
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Is it wrong for a woman to pray with other believers gathered in a home?

Is it wrong for a woman to pray with other believers gathered in a home?

Two primary passages, 1 Corinthians 14:34" TARGET="_blank">1 Corinthians 14:34 and 1 Timothy 2:12," TARGET="_blank">1 Timothy 2:12, are likely the reason for this question. The first specifically deals with church gatherings, as the context in the chapter makes clear. The passage in 1 Timothy 2" TARGET="_blank">1 Timothy 2 is likewise in the context of public assembly gatherings. At least three considerations indicate this. First, in the next chapter, Paul clarifies that behavior in the house of God (v. 15) is the focus of this letter. Second, if this injunction in chapter 2 includes the home sphere, this seems to contradict Paul’s statement that older women are to teach younger women (Titus 2:3)." TARGET="_blank">Titus 2:3). If we understand 1 Timothy 2" TARGET="_blank">1 Timothy 2 to be public gatherings and the Titus passage, in keeping with its context, to be private instruction, the seeming contradiction disappears. Third, in 1 Timothy 2," TARGET="_blank">1 Timothy 2, Paul insists that the males pray in every place (v. 8). If the context of this chapter is the home, is Paul excluding women from praying in their closet?

The only remaining concern, then, is a woman’s "usurping authority over the man" (2:11). Strong’s Enhanced Dictionary gives the meaning of this verb as "one who acts on his own authority, autocratic, . . . to govern, exercise dominion over one." In the assembly where God’s design displays the male’s headship and the woman’s submission (1 Cor. 11:3-16)," TARGET="_blank">1 Cor. 11:3-16), a woman does nothing that detracts from that display. The prayer in Acts 4" TARGET="_blank">Acts 4: 24-30 is the assembly’s united prayer. Whoever spoke those words in prayer lead the entire assembly in expressing their desires. Thus, in a special way, praying in the assembly leads the entire gathering in the presence of the Lord. Were a woman to pray, she would be publicly leading and therefore limiting the display of male leadership.

Apart from assembly gatherings, a woman’s prayer more particularly expresses only her own burden. Hannah’s praying exemplifies this (1 Samuel 1:11)." TARGET="_blank">1 Samuel 1:11). A woman praying aloud privately, with her husband or children, or with her friends does not affect the public testimony of male headship. She is not leading a united prayer as one does in an assembly meeting. Her praying in the home appears to be consistent with the Bible’s teaching.

D. Oliver
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Does God have different expectations for a husband and a wife?

Does God have different expectations for a husband and a wife?

For the wife, the Scriptures teach that fondness for her husband is a learned behavior (Titus 2:4)." TARGET="_blank">Titus 2:4). Romantic love is a pleasant start, but this deepening fondness is an ongoing education and the grace manifested in Christ is our ultimate teacher (Titus 2:11, 12)." TARGET="_blank">Titus 2:11, 12).

Submission to her husband is enjoined on the Christian wife (Ephesians 5:22, 24;" TARGET="_blank">Ephesians 5:22, 24; Colossians 3:18;" TARGET="_blank">Colossians 3:18; 1 Peter 3:1)." TARGET="_blank">1 Peter 3:1). This is not a form of benevolent slavery. Submission recognizes, respects, and supports her husband's God-given role.

For the husband, the Bible says, "Husbands, love your wives" (Ephesians 5:25)," TARGET="_blank">Ephesians 5:25), to which Paul adds (Colossians 3:19)" TARGET="_blank">Colossians 3:19) "and be not bitter (exasperated, irritated, indignant) against them." This love is not dutiful, but is a joyous devotion to understanding and meeting the varied and unique needs of his wife, to contribute to his wife's fulness in God's purpose for her.

The wife's role is to complete her husband, providing him with the insights, emotional sensitivity, and balance required for them, as one, to accomplish God's will. The husband's role is to care for his wife by giving her the security and leadership she desires. The Lord has suited each for the role He designed. The beauty of marriage is understanding these differences and working within the framework of God's design for each spouse.

D. Oliver
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