Are Christians supposed to be ambassadors for God?

To whom does "we" refer in verse 20: "We are ambassadors . . ."?

Paul uses the first person singular pronoun (I, me, my, mine: see v 11, for example) because he is the writer, but he includes at least Timothy (1:1) and Silvanus (1:19) with himself.

Before this verse (5:20), Paul uses the first person plural pronoun (we, us, our) about 120 times. About one fourth of those uses could include the Corinthians, but the context indicates that all but one refer to Paul and his associates. That one time, Paul includes the Corinthians by using the word "all": "We all with open face . . ." (3:18).

In a unique sense, the Lord had directly entrusted to Paul ("He hath given unto us") - and Paul graciously includes his associates - a "ministry of reconciliation" (5:18). That makes it likely, then, that in verse 20 Paul means that he - and those with him - were ambassadors for (on behalf of) Christ.

Some will point to the next verse and ask if being "made the righteousness of God in Him" is exclusive to Paul. In the context, Paul is referring to "us," meaning himself and his associates. He is emphasizing the blessings that constrained them in their labors. All will have to agree, though, that we have received the same blessings that Paul received through the work of Christ. Further, we have a responsibility to declare "the word of reconciliation" to sinners. More than that, in our declaration, we should be no less conscious than Paul was that we are speaking on behalf of God or Christ (1Pe 4:11)." TARGET="_blank">1Pe 4:11).

We have a work to do and we do not need "ambassador status" to do it. For us, failing to do this work would be what Paul calls (6:1) receiving "the grace of God in vain."

D. Oliver
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What is a Daniel fast?

The Daniel Fast is a diet based on the story from the book of Daniel in the Old Testament. Daniel and his three friends decided to fast in the sense that they refused to eat the meat provided to them by the King of Babylon. Daniel was not fasting in refraining from all food. Neither was Daniel trying to improve his health by losing weight or by avoiding unhealthy fats. Daniel was interested in obeying the law of Moses.

Daniel 1:8-14" TARGET="_blank">Daniel 1:8-14 But Daniel resolved that he would not defile himself with the king's food, or with the wine that he drank. Therefore he asked the chief of the eunuchs to allow him not to defile himself. (9) And God gave Daniel favor and compassion in the sight of the chief of the eunuchs, (10) and the chief of the eunuchs said to Daniel, "I fear my lord the king, who assigned your food and your drink; for why should he see that you were in worse condition than the youths who are of your own age? So you would endanger my head with the king." (11) Then Daniel said to the steward whom the chief of the eunuchs had assigned over Daniel, Hananiah, Mishael, and Azariah, (12) "Test your servants for ten days; let us be given vegetables to eat and water to drink. (13) Then let our appearance and the appearance of the youths who eat the king's food be observed by you, and deal with your servants according to what you see." (14) So he listened to them in this matter, and tested them for ten days.

Daniel decided to fast, not for health reasons, but for spiritual laws in the Bible. Nebuchadnezzar had conquered the nation of Israel and was training a group of captured Jews to become officers in his government. Part of the social adaptation to their new kingdom and culture was to eat the King’s meat. It is likely that the meat itself was healthy, but involved in idol worship.

The concept of applying the Daniel fast to dieting is when a person decides to refrain from eating meat for a period of time. The Bible does not command or recommend a person follow Daniel’s fasting method for health reasons. We are at liberty to follow a vegetarian diet or a diet that contains meat. Other scriptures that deal with the matter of eating meat are found in Romans 14" TARGET="_blank">Romans 14 and 1 Timothy 4" TARGET="_blank">1 Timothy 4 and 1 Corinthians 8" TARGET="_blank">1 Corinthians 8…

Romans 14:1-4" TARGET="_blank">Romans 14:1-4 As for the one who is weak in faith, welcome him, but not to quarrel over opinions. (2) One person believes he may eat anything, while the weak person eats only vegetables. (3) Let not the one who eats despise the one who abstains, and let not the one who abstains pass judgment on the one who eats, for God has welcomed him. (4) Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand.

1 Timothy 4:1-5" TARGET="_blank">1 Timothy 4:1-5 Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons, (2) through the insincerity of liars whose consciences are seared, (3) who forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. (4) For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving, (5) for it is made holy by the word of God and prayer.

1 Corinthians 8:4-13" TARGET="_blank">1 Corinthians 8:4-13 Therefore, as to the eating of food offered to idols, we know that "an idol has no real existence," and that "there is no God but one." (5) For although there may be so-called gods in heaven or on earth--as indeed there are many "gods" and many "lords"-- (6) yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist. (7) However, not all possess this knowledge. But some, through former association with idols, eat food as really offered to an idol, and their conscience, being weak, is defiled. (8) Food will not commend us to God. We are no worse off if we do not eat, and no better off if we do. (9) But take care that this right of yours does not somehow become a stumbling block to the weak. (10) For if anyone sees you who have knowledge eating in an idol's temple, will he not be encouraged, if his conscience is weak, to eat food offered to idols? (11) And so by your knowledge this weak person is destroyed, the brother for whom Christ died. (12) Thus, sinning against your brothers and wounding their conscience when it is weak, you sin against Christ. (13) Therefore, if food makes my brother stumble, I will never eat meat, lest I make my brother stumble.

Shad Sluiter

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How does one decide who is an overseer?

How does one decide who is an overseer?

The Lord decides (Acts 20:28)," TARGET="_blank">Acts 20:28), but the oversight guides (Hebrews 13:7," TARGET="_blank">Hebrews 13:7, AV margin). No man decides this for himself, yet he must be sure in God's presence that this is God's will for him.

The oversight (1 Timothy 4:14," TARGET="_blank">1 Timothy 4:14, a single unit, "presbytery") is not a secret society nor does it make independent decisions. Its responsibility is to determine God's will through His Word and to lead the assembly in fulfilling it. Overseers guide the assembly in recognizing men whom God has called and to whom He has entrusted the care of His people in that assembly. The man demonstrates the characteristics given in the Scriptures (1 Timothy 3:1-7;" TARGET="_blank">1 Timothy 3:1-7; Titus 1:6-9)." TARGET="_blank">Titus 1:6-9). His activities and the course of his life express a care for fellow-believers and for the truth of God.

Overseers continually watch for evidence of this work of God, not limiting their search because the number of overseers is sufficient and not rushing it because the number of overseers is depleted. They allow God to do His work on His schedule.

D. Oliver
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Does a person have to be told he is a sinner in order to be saved?

Is preaching about human sinfulness necessary in the gospel message?

The Spirits work convicts of sin (John 16:8)." TARGET="_blank">John 16:8). The disciples preached that men should repent (Mark 6:12)" TARGET="_blank">Mark 6:12) while the Lord was on earth. Before His ascension, He sent them to preach repentance and remission of sins (Luke 24:47)." TARGET="_blank">Luke 24:47). Paul preached "repentance toward God and faith toward our Lord Jesus Christ" (Acts 20:21)." TARGET="_blank">Acts 20:21). To the Jews in Jerusalem, Peter highlighted their crucifying the Messiah (Acts 2:36)." TARGET="_blank">Acts 2:36). To the Jews in Asia, Paul emphasized their historic disobedience to God (13:17-29) and to the Gentile philosophers their sin of idolatry (17:22-30). The Lord faced the Samaritan woman with her perceived need and with her sins (John 4:13-16)," TARGET="_blank">John 4:13-16), as He also did with the rich ruler (Luke 18:18-22)." TARGET="_blank">Luke 18:18-22). The Lord focused on Nicodemus sin, his spiritual ruin (John 3:3)." TARGET="_blank">John 3:3). The Spirit does not reveal truth about Christ while a soul resists the truths of guiltiness (because of sins) or ruin (because of sin).

Popular evangelical preachers are increasing their insistence that the gospel should make seekers comfortable and address only the hearers perceived need. In general, societys thinking justifies sin and obscures the divine line between right and wrong. These conditions demand a greater, rather than decreased, emphasis on mans sinfulness. Unbelievers, even while struggling to be saved, have not yet repented or submitted to God. Clearly presenting the sacrifice of Christ and the simplicity of salvation will not deliver an unrepentant sinner. The preaching of the gospel balances these valuable truths regarding Gods remedy with the convicting presentation of mans ruin.

D. Oliver
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Is there a difference between the

Is there a difference between the “Principalities” and “Powers” mentioned in Ephesians 1:21; 3:10; 6:12;" TARGET="_blank">Ephesians 1:21; 3:10; 6:12; Colossians 1:16;" TARGET="_blank">Colossians 1:16; 2:10 and 2:15?

Some of the statements made concerning them suggest that they are good, others that they are evil.

The words “principalities” and “powers,” when used together, define the status of certain who hold high place of rule, whether among men, or among angelic beings. In the former connection they are found in Titus 3." TARGET="_blank">Titus 3. i, where we are exhorted to be subject to them; while of the latter the clearest example is perhaps Ephesians 6:12, in which they are definitely set in contrast with “flesh and blood.” In some passages, as Romans 8:38," TARGET="_blank">Romans 8:38, Ephesians 1:21," TARGET="_blank">Ephesians 1:21, Colossians 1: 16," TARGET="_blank">Colossians 1: 16, they occur in a statement of such a character that it might perhaps be thought of as inclusive of both.
With regard to those principalities and powers which are angelic, there certainly does seem to be a difference on the lines indicated in the question above. Against those mentioned in Ephesians 6:12" TARGET="_blank">Ephesians 6:12 we have to fight, and verse I shows that their leader is the Devil. But on the other hand, the principalities and powers of Ephesians 3:10," TARGET="_blank">Ephesians 3:10, who are even now learning lessons through the Church of the manifold wisdom of God, can scarcely be thought of as other than good, especially when comparison is made with the similar statement of 1 Peter 1:12," TARGET="_blank">1 Peter 1:12, “Which things angels desire to look into.” It must not be thought however that their being described as “in heavenly places” is sufficient proof of their goodness, since this is the very same term which is rendered “high places” in connection with those of chapter 6. z (see R.V.).
According to Col 1:16," TARGET="_blank">Col 1:16, all principalities and powers were created by Christ, and this of course implies that they were all good originally. But we read in Jude 6" TARGET="_blank">Jude 6 (R.V.) of “Angels which kept not their own principality,” an expression which will at once suggest a reason why there should now be found both good and evil amongst them. Then in Revelation 12:7-9" TARGET="_blank">Revelation 12:7-9 we read of a conflict between good angels under the leadership of Michael and evil angels led by the Devil, in which the latter and his host will be defeated, and cast down to the earth from the heavenly position until then occupied by him.
W.R.

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How old should I be to get married?

Is there biblical guidance on a minimum age for marriage?

Despite society’s whims, marriage is for life (Romans 7:2)." TARGET="_blank">Romans 7:2). Such a commitment, upholding such a high ideal (Ephesians 5:31, 32)," TARGET="_blank">Ephesians 5:31, 32), demands maturity. The unselfishness that marriage requires (1 Corinthians 13:5)" TARGET="_blank">1 Corinthians 13:5) comes with maturity. When a couple marries too young, a crisis often comes later; one of the partners feels he or she would have chosen differently if given more experience.

An inordinate haste to be married may indicate personal problems that will produce lethal weaknesses in a marriage. This may include escaping an unpleasant family situation, filling an inordinate need for approval from the opposite gender, seeking financial independence, managing lust, fearing singleness, having unrealistic expectations for marriage, rebelling against parents, reacting to undisclosed abuse, or evading the consequences of immoral behavior.

Willingness to listen and evaluate the differing viewpoints of friends indicates maturity (Proverbs 12:15)." TARGET="_blank">Proverbs 12:15). A person who stubbornly insists he is sufficiently mature to marry, despite the disagreement of trustworthy friends, proves his immaturity. If a couple is willing to be patient, wait on the Lord, and demonstrate the wholesomeness of their relationship, their spirit may silence those who oppose them. Proverbs 3:5" TARGET="_blank">Proverbs 3:5 & 6 is good counsel.

Rather than intervening when emotions are inflamed, parents will be more effective by forestalling such a crisis. During children’s early teen years, family discussions regarding choosing wholesome friends and marriage partners are invaluable.

D. Oliver
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Did Judas partake of the Lord

Did Judas partake of the Lord’s Supper when it was instituted?

The only reference to the actual time when Judas left the upper room occurs in John 13:30," TARGET="_blank">John 13:30, where we learn that he did so “immediately” after the conversation as to who would be the traitor, a conversation which ended by the Lord giving the “sop” to him.

This conversation, according to Matthew 26:21-26" TARGET="_blank">Matthew 26:21-26 and to Mark 14:18-22," TARGET="_blank">Mark 14:18-22, took place before the institution of the Lord’s Supper; and if we possessed these three Gospels only, we should have no doubt that Judas did not partake of it.

But when we turn to Luke 22: 19-23," TARGET="_blank">Luke 22: 19-23, we find the order reversed, and the paragraph regarding the institution of the Supper (vv. 19, 20) placed before the one which mentions the conversation about the traitor (vv. 21-23); and thus an element of uncertainty is introduced. It is evident that either in Luke on the one hand, or in Matthew and Mark on the other, the order followed is not that of time; and from what we know of their Gospels elsewhere, it is much more probable that the adoption of an order other than that of time is in Luke.

In the circumstances, however, we cannot say with certainty that Judas did not partake of the Supper; but why it should be a stumbling block to any if he did so, is not apparent. His profession of being a believer in and a follower of Christ was as loud and as clear as that of any of his fellow-disciples. They had accepted him as their treasurer (John 13:29)." TARGET="_blank">John 13:29). One or other of them had preached the Gospel in company with him (Matthew 10:1-5)." TARGET="_blank">Matthew 10:1-5). And he certainly in any case partook of at least some portion of the Passover feast (Matthew 26:23)." TARGET="_blank">Matthew 26:23).

If he did partake of the Lord’s Supper, we have in that fact the most solemn warning possible that our being accepted by brethren as worthy to partake is not, however careful they may be, a sure proof that our hearts are right with God, and that we have been truly born again. Luke elsewhere mentions those who shall say, “Lord, Lord, we have eaten and drunk in Thy presence”; and to whom Christ shall reply, “I know you not,. . . depart from Me.”

W.R.

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Was there more than one Tabernacle made by Moses?

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 Deuteronomy 10:1-5" TARGET="_blank">Deuteronomy 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 Deuteronomy 10" TARGET="_blank">Deuteronomy 10 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;" TARGET="_blank">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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To what does the "healing" (Isaiah 53:5) refer?

To what does the "healing" (Isaiah 53:5)" TARGET="_blank">Isaiah 53:5) refer?

The spiritual condition of Israel in Isaiah 1:5," TARGET="_blank">Isaiah 1:5, 6 is an untreated disease that increases its corruption. They would not listen to God Word and be healed (6:10). John cites this passage in his gospel (12:40), perhaps hinting that the sign miracles, in John, foreshadow God’s healing of the nation in the future. That healing is mentioned often in Isaiah (30:26; 57:18, 19) and embraces the spiritual well-being and wholeness ("peace," 53:5) into which the Lord will bring them when He returns. At that time, a "saved nation" (Romans 11:26)" TARGET="_blank">Romans 11:26) will welcome the Savior they rejected and exclaim, "With His stripes, we are healed."

D. Oliver
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How can I change or control my thought life?

How can I change or control my thought life?

Paul's statement, "Think on these things" (Philippians 4:8)," TARGET="_blank">Philippians 4:8), shows that we can choose the focus of our thoughts.

A controlled mind (1 Peter 1:13)" TARGET="_blank">1 Peter 1:13) characterizes normal Christian living. The power of the Spirit of God within and of devotion to Christ produces obedience to God's Word and likeness to Christ. Spiritually healthy habits - reading and meditating on the Word of God, confessing sins and communing with the Lord in prayer, maintaining wholesome relationships with others, and participating in the spiritual activities of an assembly -preserve us from most problems with an unholy thought life. Healthy Christian thinking is the byproduct of healthy Christian living.

A history of bad habits in thinking, of spiritual departure, or of inappropriate responses to circumstances in life will deepen problems in a believer's thought life. Replacing these habits with spiritual habits helps to change our thought life.

The remedy is focusing on Christ's loveliness and on things positive and Christ-honoring (Philippians 4:8)." TARGET="_blank">Philippians 4:8).

Here are 4 suggestions:

1. When facing conditions that trigger wrong thoughts, read conveniently placed index cards on which you have written relevant Bible verses. This allows God's Word to speak to and strengthen your mind.

2. Prayerfully eliminate idle time, lonely interludes, or physical tiredness.

3. Cultivate the companionship of an omniscient God.

4. Carefully select your food. Some "food" you see and hear will sow seeds of wrong thoughts. Replace this with spiritually strengthening food. Listen to and sing songs rich in Biblical truth. By these means the word of Christ will dwell in you richly (Colossians 3:16)." TARGET="_blank">Colossians 3:16).

D. Oliver
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