If God's sovereign election is true, then why preach the gospel?

How does a proper balance of the Bible's teaching regarding God's sovereignty and man's free will in salvation affect our view of the gospel?

Election is the sovereign choice of God (Eph 1:4)" TARGET="_blank">Eph 1:4) and should never be weakened to say that God foreknew who would believe, and on the basis of His foreknowledge, chose them. The election of God is never for condemnation, no soul is chosen to be damned. All are perishing and from them God snatched many to be saved.

Election and predestination are different. Election involves persons (Titus 1:1)," TARGET="_blank">Titus 1:1), predestination is purpose, that is, what God predetermined for those who are saved (Rom 8:29)." TARGET="_blank">Rom 8:29).

Does this mean that God determines who will be saved and man has no choice in it? No, the Lord Jesus said, -He that rejecteth Me and receiveth not my words... the word... shall judge him in the last day" (John 12:48)." TARGET="_blank">John 12:48)." "We have turned every one to his own way" (Isa 53:6)" TARGET="_blank">Isa 53:6) means that every man is a moral creature with a choice.

Is this a contradiction? The difficulty is in our minds. The truth has in both extremes, not in any logic that attempts to reconcile them. Can we not admit that God understands truth that transcends our minds? Even in physics, light is made up of waves, yet it is particles. This is a contradiction, but a scientist uses both definitions because both are true.

Those who are eternally lost, "received not the love of the truth that they might be saved" (2 Thess 2:10)." TARGET="_blank">2 Thess 2:10). "God will have all men to be saved" (1 Tim 2:4)." TARGET="_blank">1 Tim 2:4). Preaching that weakens the "whosoever" of John 3:16" TARGET="_blank">John 3:16 or the "whosoever will" of Revelation 22:17" TARGET="_blank">Revelation 22:17 reveals a wrong view of election.

N. Crawford

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What do I do if I disagree with the leaders of my church?

What should I do if I am uneasy about a decision of the overseers and don't feel I can go to one of them about it?

Such issues involve two hazardous extremes. One is the danger of the "unapproachable elder." The people of God are not little children to be treated with a "Because I said so" attitude. Saul's rage when questioned by Ahimelech (I Samuel 22:14,15)" TARGET="_blank">I Samuel 22:14,15) was because his actions could not bear the light of Scripture. The other danger is that of the "discontented believer" who views himself (and often he is the only one who does) as the "watch-dog" of the assembly. Absalom's inquiries into problems (II Samuel 15:1-6)" TARGET="_blank">II Samuel 15:1-6) illustrate the work of a man with ulterior motives.

Ideally, spiritual elders will welcome honest inquiries by those who do not understand the scriptural reasons that guided their actions. Ideally, the believer expressing such a concern will be marked by a sincere interest to learn the ways of God. When the circumstances fall short of the ideal, as they do in 3 John 1:9," TARGET="_blank">3 John 1:9, two immutable principles remain clear: (1) wronged believers lose nothing by showing submission; (2) the testimony is God's, not ours: He will maintain the honor of His Name. No situation hinders our bringing the matter to God in prayer and leaving it with Him.

E. Higgins

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Will christians judge angels?

In 1 Corinthians 6:3," TARGET="_blank">1 Corinthians 6:3, we read the following:

1 Corinthians 6:1-6" TARGET="_blank">1 Corinthians 6:1-6 When one of you has a grievance against another, does he dare go to law before the unrighteous instead of the saints? (2) Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you incompetent to try trivial cases? (3) Do you not know that we are to judge angels? How much more, then, matters pertaining to this life! (4) So if you have such cases, why do you lay them before those who have no standing in the church? (5) I say this to your shame. Can it be that there is no one among you wise enough to settle a dispute between the brothers, (6) but brother goes to law against brother, and that before unbelievers?

There were problems in the church at Corinth with conflicts between brothers. Christians should be above such petty behavior. And then Paul suddenly writes the surprising statement that Christians will judge angels. He adds no explanation in the immediate context to help us understand where, when or how this will happen.

It is known from from Jude 1:6" TARGET="_blank">Jude 1:6 and 2 Peter 2:4," TARGET="_blank">2 Peter 2:4, 2 Peter 2:9" TARGET="_blank">2 Peter 2:9 that angels will be judged. It is also clear from scripture that Christ will be the Judge (John 5:22)." TARGET="_blank">John 5:22). It must be that we are united to Christ that gives us this right to be involved with the judgment upon angels. Since Christ will include us in this task in the future, shouldn’t we be able to handle matters of judgment in this life?

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Should a Christian have friends who are not believers?

Be the first to give an answer to this question. Write an answer in the comment section below. Please provide your name and if you have a website or blog, be sure to include the URL and email address in your answer.

Answers will be reviewed.

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Is the purpose of marriage only to bear children?

Did God establish different roles for man and woman merely for the purpose of their bearing children?

Forming Eve (Genesis 2:22)" TARGET="_blank">Genesis 2:22) was God's climactic act in creation. This anticipates giving Christ His Bride (John 17:24;" TARGET="_blank">John 17:24; Ephesians 5:32)." TARGET="_blank">Ephesians 5:32). Nothing is dearer to the heart of the Son. No work of the Godhead will ever surpass this. Differing roles not only enable procreation, but also display the relation of Christ to His Church. Also, the headship of man over woman parallels the headship of Christ over man (1 Corinthians 11:3)." TARGET="_blank">1 Corinthians 11:3). Since this relates to the eventual subjection of all things to God (1 Corinthians 15:28)," TARGET="_blank">1 Corinthians 15:28), the roles of man and woman express very precious truths. We do well to cherish and uphold these in an unbelieving world.

D. Oliver

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If overseers entrust deacon work to a person who is not "blameless," what can other believers do?

If a believer knows of something that disqualifies an individual from doing a work entrusted to him, tell the elders courteously. They may not be aware of what others have observed.

Elders are fallible humans, as is the individual who thinks they are mistaken. If that individual knows facts of which the elders are not aware, he should graciously inform them. He must also recognize that self-seeking may cloud his perception.

Otherwise, the examples of Saul and David help us. Samuel anointed Saul, an unprofitable leader. Saul reflected the condition of a people who wanted to imitate other nations and valued stature and strength above spirituality. Saul’s leadership was detrimental to Israel and to David personally. Psalm 12" TARGET="_blank">Psalm 12 expresses David’s sorrow due to such unrighteous rule. The response therefore of godly believers to perceived mistakes in recognizing elders is two-fold: self-searching (recognizing that everyone in an assembly shares some responsibility for its faulty spiritual condition)and supplication (God is their only recourse).

Every person who assumes leadership will answer to God for that responsibility. David did not rebel against Saul nor did he count it proper to harm or embarrass Saul. God will deal with the wrong man in leadership. Meanwhile, David trusted the Lord his God (1 Samuel 30: 6)" TARGET="_blank">1 Samuel 30: 6) when the path of God’s purpose for him seemed hopelessly delayed (27:1). David was not the king until God united His people to make him king (2 Samuel 2:4)." TARGET="_blank">2 Samuel 2:4). Until that time, God was at work in David.

The biblical response in these circumstances is waiting on God and submitting to Him and to the individuals God holds accountable for leadership (Hebrews 13:17)." TARGET="_blank">Hebrews 13:17).

Having fulfilled his responsibility regarding the overseers’ decision, the dissenting believer should further fulfill his responsibility to submit to his guides (Hebrews 13:8)." TARGET="_blank">Hebrews 13:8).

D. Olive

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Did Moses build the Ark before ascending Mount Sinai a second time?

What Tabernacle is referred to in Exodus 33:7-11" TARGET="_blank">Exodus 33:7-11? According to the sequence of the chapters, the Tabernacle was not yet built. Some have inferred from Deuteronomy 10:1-5" TARGET="_blank">Deuteronomy 10:1-5 that Moses made the Ark during this interval, between his destruction of the first tables and the bringing down of the second, as a receptacle for the second tables which could not be entrusted to Israel. What do you say to this?

Certainly Deutenonomy 10:1-5 would bear the above interpretation, “and I made an ark of shittim wood. . . and I put them (the tables of the Lord) in the Ark which I had made.” Yet we must remember that in Deuteronomy, Moses is admittedly only giving a summary of things, so that events spread over a period, are compressed, as occurring almost synchronously. For dates and details we must consult Exodus and Numbers. In Exodus 25:10" TARGET="_blank">Exodus 25:10 the directions as to making the Ark are given to Moses, during his first sojourn on the Mount, but were only communicated to the children of Israel in Exodus 35:12," TARGET="_blank">Exodus 35:12, after his second sojourn there. Only in Exodus 37:1" TARGET="_blank">Exodus 37:1 does Bezaleel actually make the Ark of shittim wood, in which the tables were eventually placed. We cannot admit that there were two Arks; for it is evident in Deut. io. that the tables were to be permanently in the Ark which Moses is said to have made for them—”and there they be as the Lord commanded me.” This was actually done in Exodus 40:20" TARGET="_blank">Exodus 40:20: “And he took and put the testimony into the ark.” There is nothing really contradictory to this in the passages quoted. As for the tabernacle mentioned in Exodus 33:7-11," TARGET="_blank">Exodus 33:7-11, it could only have been a temporary tent of meeting called “The tabernacle of the congregation” (Exodus 33:7)," TARGET="_blank">Exodus 33:7), to which anyone went, who sought the Lord.” After the sin of the golden calf, God would not go up in the midst of the people, so this tent was pitched without the camp. When the actual Tabernacle was constructed and erected, Jehovah once more took His place in the midst of His people (Exodus 25:8;" TARGET="_blank">Exodus 25:8;Exodus 29:45; Numbers 2:2)," TARGET="_blank">Numbers 2:2), no doubt, on the ground of sacrifice. The other temporary tent would naturally fall into disuse.

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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Does God ever refuse to forgive in this life? If one is COflSCIOUS of having resisted the call of Go

Does God ever refuse to forgive in this life?

If one is COflSCIOUS of having resisted the call of God, may not that make it impossible for Him to forgive?

It is quite certain that God will never refuse forgiveness in this life to anyone who comes to Him as a sinner in the Name of the Lord Jesus, pleading in faith His atoning work. No other plea can suffice, but that will always reach the ear of God. “To Christ give all the prophets witness, that through His Name, whosoever believeth in Him shall receive remission of sins” (Acts 10:43)." TARGET="_blank">Acts 10:43). “We have redemption through His blood, even the forgiveness of sins” (Ephesians 1:7)." TARGET="_blank">Ephesians 1:7). This is the forgiveness of God as Judge. Then to believers, the Father’s forgiveness, for the restoration of communion, is granted on confession. “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9)." TARGET="_blank">1 John 1:9).

As to Divine forgiveness, there may seem to be an exception in Matthew 12:31," TARGET="_blank">Matthew 12:31, where the assurance of “forgiveness of all manner of sin and blasphemy” is qualified by the Lord with the words, “but the blasphemy against the Holy Ghost shall not be forgiven unto men,” the reason of His saying this being, “because they said He hath an unclean spirit.” I know this is usually taken as proving that the Pharisees had actually committed the “unpardonable sin;” for myself I feel more and more persuaded, taking other Scriptures into consideration, that the Lord was rather warning them of the terrible danger of refusing the future testimony of the Spirit, at and after Pentecost.

The rejection of Christ did not shut the door of forgiveness, for the Spirit was poured forth; but if His testimony were rejected there could only remain judgment. No one who finally rejects that testimony will ever, I believe, feel the need of forgiveness, much less ask for it. How many there are who did at first resist the offers of God’s mercy, and the pleadings of His Spirit, but who afterwards were led to repentance. Was not Paul’s “kicking against the pricks” a case in point? But it is not poor, timid, anxious souls who have finally resisted the appeal of the Spirit, but hardened and impenitent sinners like the murderers of Stephen.

W.H.

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Does a husband guide or lead his wife apart from a right example?

Does a husband guide or lead his wife apart from a right example?

Whether a husband or wife, a parent, a Sunday School teacher, a preacher or elder, or a brother or sister in Christ, none of us has the ability to bring greater spiritual help to others than what we practice ourselves (1Ti 4:12, 16)." TARGET="_blank">1Ti 4:12, 16). Can a husband who finds fault with the other believers in the assembly hope to help his wife feel comfortable in the company of those believers? Will an elder expect his wife to submit to the teaching of the elderhood (namely, the teaching of the Word of God) if she sees that his life is not spiritually consistent with the Word of God? Does a husband who will not submit to the Scriptures in one aspect of his life have any "weight" in helping his wife to obey the Lord? She could easily sense that his interest in her obedience is only for the sake of appearance, since reverence for the Lord hardly characterizes him.

Examples of humbly submitting to the Lord and delighting in His will and Word are the strongest influence for good in any believer’s life. Our steps provide much better guidance than our words, no matter how loud, strong, persuasive, or apparently sanctimonious they are (Mat 23:3, 13)." TARGET="_blank">Mat 23:3, 13).

D. Oliver
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