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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What does submit mean for wives in Ephesians 5?

What does the submission of wives entail, Ephesians 5:22" TARGET="_blank">Ephesians 5:22?

Verse 21 teaches voluntary subjection one to the other in the fear of God. One of the manifestations of this (verse 22) is the (Christian) wife's being submissive to her (Christian) husband as unto the Lord. This indicates that the wife submits (Greek: hypotasso) in loyal subjection (which includes obedience) to her husband, even as the Church is subject to Christ as Head (verse 23). The submissive wife acknowledges her husband's role of CONTROL and RESPONSIBILITY. "Everything" (verse 24) is limited by Lordship based on God's Word. This subjection is not slavish fear of a despotic husband but willing submission. The teaching in no way implies inferiority, but rather Divine intention.

A. Hull

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In what sense, if any, did our Lord confess His people

In what sense, if any, did our Lord confess His people’s sins? Is Psalm 69:5" TARGET="_blank">Psalm 69:5 distinctly applicable to Him? How are we to understand the phrase, “He was made sin for us”? (2 Corinthians 5:21)." TARGET="_blank">2 Corinthians 5:21).

These questions open out very important points which are spoken of very loosely to-day and which need careful handling. As for the first, I believe it to be far from scriptural to assert any such thing. Hymn- writers have said so, and the saints have allowed themselves at their bidding, to sing wrong doctrine. I have long shrunk from singing the words of J. G. Deck’s, otherwise beautiful hymn,

“Our sins, our guilt, in love divine
Confessed and borne by Thee.”

To confess sins makes them our own, and that the Lord never did. Is it necessary or proper for one paying a debt for a friend, to confess that he incurred it himself? It would be untrue and quite gratuitous and would detract from the favour. The words in question, might be altered to some such phrase as, “All known and borne by Thee.” Our Lord Jesus was always the sinless One, and He suffered vicariously for our sins; but they were always ours, not His “Who His own self bare our sins in His own body on the tree” (1 Peter 2: 24)." TARGET="_blank">1 Peter 2: 24). There was always a vast distinction between the Saviour and the sinner, He became surety for sin, but never identical with the sinner. As for applying Psalm 69." TARGET="_blank">Psalm 69. to our Lord—”O God, Thou knowest my foolishness; and my sins (Heb. guiltiness) are not hid from Thee”—it is, I believe, most improper to do so. We must remember that even the Messianic Psalms represent to a certain degree the experience of the writer, but go beyond this to any godly ones, brought low before God, on account of their sins, especially the faithful remnant of the last days. Bearing this in mind, there is much of the Psalm which can be applied to Christ. But it is exceedingly dangerous, in my judgment, to attempt to apply all to Him. Fancy applying such words as above to “Christ the Wisdom of God” and “the Holy One of God”
As for 2 Corinthians 5:21" TARGET="_blank">2 Corinthians 5:21 we can perhaps best see its meaning by negatives, it cannot mean that our Lord became personally that abominable thing called sin. But even had such a thing been possible, it would not have helped us in any way; clearly the Lord was made sin, in such a way as to affect us and cause us to become the righteousness of God in Him. There was only one way to effect this, namely, to take our place, or in other words, be treated as we deserved as an offering for sin. Thus He atoned for sin on the cross, and became our righteousness on resurrection ground.

W.H.

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Is the title, "Morning Star" the same as the "Day Star"?

The name, "Morning Star" (Revelation 22:16)" TARGET="_blank">Revelation 22:16) and the "Day Star" (2 Peter 1:19)" TARGET="_blank">2 Peter 1:19) both refer to the coming of the Lord Jesus. Are they the same?

This page was adapted from an answer at Truth and Tidings Magazine by David Oliver.

The "Day Star" refers to the person of Jesus Christ. A few versions of the Bible (e.g. Darby, English Standard Version , New American standard), use the words "Morning Star" in 2 Peter 1:19." TARGET="_blank">2 Peter 1:19. The word "phosphoros" in Greek means "light bearing" (Strong, WEV), "light bringing" (Thayer), or even the Venus (Liddell & Scott). The two words in Greek from Revelation 22" TARGET="_blank">Revelation 22: are translated directly as "Morning Star." The word Peter uses, then, has a different emphasis than the two words in Revelation. In Peter is focusing on the second coming to the earth, but in Revelation 22" TARGET="_blank">Revelation 22 the emphasis is on the coming in the air for the Church.

In one paragraph (2 Peter 1:16-21)," TARGET="_blank">2 Peter 1:16-21), Peter, shows the certainty of the Lord’s coming to earth in glory. The brightness of the Morning Star ("the light bringer") should capture their (and our) attention and give assurance of the glorious day, when the "Sun of Righteousness shall arise" (Malachi 4:2)." TARGET="_blank">Malachi 4:2). In Revelation 22," TARGET="_blank">Revelation 22, the bright ("radiant": Strong) Morning Star captures the affection of the churches and causes anticipation of His coming to the air for His Bride - the Church. The Spirit and Bride both are calling for Him to come.

D. Oliver

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Will believers and unbelievers die in the Millennial reign?

Will believers and unbelievers die in the Millennial reign?

All who enter the Millennial reign of the Lord Jesus will be believers (Matthew 13:41-42)." TARGET="_blank">Matthew 13:41-42). The provisions of the New (Jeremiah 31:31)" TARGET="_blank">Jeremiah 31:31) or Everlasting (32:40) Covenant with Israel will produce in those believers a new heart and inward submission to God’s moral law (Jeremiah 31:33)." TARGET="_blank">Jeremiah 31:33). God promises, "I will put My Spirit within you, and cause you to walk in My statutes" (Ezekiel 36:27)." TARGET="_blank">Ezekiel 36:27). In an environment where the devil is inactive (Revelation 20:2,3)" TARGET="_blank">Revelation 20:2,3) and the world encourages and supports this inward bent of the believers, the effect will be remarkable. This does not mean these believers will not sin, for they will still have the flesh within as we do in this age. Nonetheless, they will obey from their hearts the glorious King.

In contrast, a person born during the Millennium will be "born of the flesh" (John 3:6)" TARGET="_blank">John 3:6) and, unless converted, will obey only externally. He may cover his rebellion for 100 years, but, when the rebellion of his heart flares into action, "the sinner being an hundred years old shall be accursed" (Isaiah 65:20)." TARGET="_blank">Isaiah 65:20).

Justice will be perfect during this time (Isaiah 11:2-5)" TARGET="_blank">Isaiah 11:2-5) and the punishment will fit the crime. Those who refuse to acknowledge their indebtedness to the Lord for their harvest will suffer drought on their next planting (Zechariah 14:16-19)." TARGET="_blank">Zechariah 14:16-19). Therefore, the Lord will not punish every sin with death. The degree of sin which He punishes with death would appear to be blatant acts of rebellion, likely including a rival worship to that of the living God.

Unbelievers are capable of such rebellion during this period; in fact, a great multitude will rebel when Satan is freed at the close of the thousand years (Rev 20:7-9)." TARGET="_blank">Rev 20:7-9). The blessings of the New Covenant will most likely preserve believers from such rebellion ("I will also save you from all your uncleannesses: . . . and lay no famine upon you" Eze 36:29," TARGET="_blank">Eze 36:29, see also Romans 11:26, 27)." TARGET="_blank">Romans 11:26, 27).

Apparently, therefore, the judgment of death will fall on unbelievers, but not believers during the Millennium.

D. Oliver

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what are the Gates of Hell?

“What are the Gates of Hell?”

This phrase is used only once in the Bible, Jesus speaking to Peter about the Rock on which He would build his church, and “the gates of hell shall not prevail against it.” (Matthew 16:18)" TARGET="_blank">Matthew 16:18) These gates are clearly a force trying to “prevail” or win over the Church. So . . .

what can it be?

First of all, the word for hell here is the Greek word “Hades” which is also translated “grave”. Revelation 20:13" TARGET="_blank">Revelation 20:13 tells us that Hades holds dead people, and delivers them up for the final judgment, so it is like a prison. It is given as the place where the rich man in Luke 16 ended up, burning in flames. In Revelation 6:8" TARGET="_blank">Revelation 6:8 Hades comes as a person, following along behind Death on a pale, sickly green horse, so the prison has a ghastly warden.

We can look at these “gates” then in two related ways. One is as a devil-manned fortification trying to capture and hold conquered prisoners. Many verses - such as 2 Timothy 2:26" TARGET="_blank">2 Timothy 2:26 - talk about the devil holding people captive.

The other is based on the ancient custom of conducting all governmental business in “the gates” of the city, the place where the judges and legislators sat. In that case “the gates” represent more generally the authority structure of the devil as he commands his minions to try to undermine everything Jesus and His Church are trying to do. Perhaps not much difference when all is said and done, since the Savior’s business is freeing prisoners from Satan’s grasp.

So what about Jesus and His Church? Acts 2:31" TARGET="_blank">Acts 2:31 tells us that the Savior’s soul could not be held in Hades, just like His body could not

be held in the tomb. He crashed those gates open, raided the Enemy, disarming him (Colossians 2:15)" TARGET="_blank">Colossians 2:15) and leading the Captor captive (Eph. 4:8 1)." TARGET="_blank">Eph. 4:8 1). Jesus and His Church are seen, frankly, laughing at Hades’ weakness and defeat (1 Corinthians 15:55)." TARGET="_blank">1 Corinthians 15:55). We read that the Lord Jesus now has the keys to those gates (Revelation 1:18)." TARGET="_blank">Revelation 1:18). With those keys in hand He has all authority in every place, and expects His Church to extract as many prisoners from the devil’s clutches as possible while there still is time.

C. T. Studd was a wealthy young man in the 1800s who was also a world-class athlete in cricket. He turned his back on all of that and gave his life to missionary work on two continents, seeing people saved. A couplet he wrote expresses his keen awareness of the role the Lord Jesus gave the Church with regard to these “gates” and what he intended to do about it with the time and money he had:

“Some want to live within the sound of church or chapel bell; I want to run a rescue shop within a yard of hell.”

When it comes to winning lost souls the Church has full authority and power to see them “delivered … from the power of darkness, and … translated into the kingdom of His (God’s) dear Son.” (Colossians 1:13) Hades’ gates can’t defeat us but must give way time and time again. If you are not saved, I hope and pray that you will be among those we can see sprung out in time.

Alfred Corduan

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Should a girl ask a guy to date her or wait for him to make the first move?

Should a female initiate a romantic relationship or lead during the courtship?

Feminism and society in general do not provide reliable guidance in this matter, but scriptural principles do. Courtship is a special time when a couple forms the framework of their marriage relationship. They are getting to know one another differently and more deeply than they did before. This is the time for the man to inspire his prospective wife’s confidence in his leadership; she learns to trust him because his decisions are for their mutual benefit and she learns to communicate with him in these vital matters. This is likewise the time for the woman to cultivate respect for her prospective husband’s leadership; he learns that she expects and accepts his leadership and that he can openly communicate his feelings regard -ing these issues. A couple makes a mistake to proceed with their relationship if both are not open and mutually comfortable regarding these matters.

A sister initiating the relationship starts the relationship "on the wrong foot." If she has to lead at this point, won’t she have to lead throughout the relationship? Eventually this arrangement will not be fulfilling for her or her partner, nor will it fulfill the biblical model.

Maintaining this principle may be understandably frustrating to a sister. Among several reasons for this, these may present the greatest difficulties: some brothers seem to enjoy the self-gratification of being pursued by women; some seem to have forgotten that beauty of character is more valuable than physical adornment and therefore hardly seem to notice godly sisters who have chosen to avoid worldly means of exploiting physical attractiveness. Despite all of this, prayerfully maintaining God’s ways is always best.

D. Oliver
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How could the Devil have "the power of death"?

In what sense did the devil have "the power of death" (Hebrews 2:14)" TARGET="_blank">Hebrews 2:14)?

This page was adapted from an answer at Truth and Tidings Magazine by David Oliver.

The terrible trials of Job show us that Satan had no power over Job in regards to death. Satan had the capcity to kill Job, but only if God had allowed him to (Job 2:6)." TARGET="_blank">Job 2:6). The Greek word for "power" in Hebrews 2:14" TARGET="_blank">Hebrews 2:14 is not exousia, translated power or authority. Only God has such power in giving (John 1:4)," TARGET="_blank">John 1:4), sustaining (1 Timothy 4:10)," TARGET="_blank">1 Timothy 4:10), and ending (Daniel 5:23)" TARGET="_blank">Daniel 5:23) a life.

In this verse, "power" is the translation of the Greek word kratos, which means "manifested power" (W. E. Vine). It is found 12 times in the New Testament. It is translated "dominion" four times in the King James Version, each time in a doxology.

In Hebrews 2:9," TARGET="_blank">Hebrews 2:9, we read Christ tasted "death for every man" (or for "everything," John Darby). For the Son of Man to bring His creation into its intended order and purpose, He must taste the full bitterness of death. Through one man, Adam, deatg was brought into the world (Romans 5:12)" TARGET="_blank">Romans 5:12) and ruined God’s intended order (Hebrews 2:6-8)." TARGET="_blank">Hebrews 2:6-8). The Last Adam, after tasting death, is the guarantor that the world will be subject to a man.

Death reigns as a result of Adam’s sin (Romans 5:17)." TARGET="_blank">Romans 5:17). By dying in obedience (Romans 5:19)" TARGET="_blank">Romans 5:19) to God’s will (Philippians 2:8)," TARGET="_blank">Philippians 2:8), Christ obtained rightousness for each saved person (Romans 5:19)" TARGET="_blank">Romans 5:19) and an eventual physical deliverance for creation (Romans 8:21)." TARGET="_blank">Romans 8:21).

Adam lost his dominion over creation to "that old serpent, called the Devil." He is the "prince (or ruler, English Standard Version) of this world" (John 12:31)." TARGET="_blank">John 12:31). The stench of death spreads over his entire kingdom.

The Devil has exercised his power of death over all of God’s creatures and creation. In a few words, the "power of death" is the devil’s destructive impact on creation as a result of the Fall.

D. Oliver

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How many cups should an assembly use at the Lord's Supper?

HOW MANY CUPS?
Is it not as much a departure from the scriptural practice to use two or so cups at the Lord’s table, as it would be to use fifty-two?

Though the unity of the cup is not insisted upon in the Scriptures in the same way as that of the loaf, which in 1 Corinthians 10" TARGET="_blank">1 Corinthians 10: represents the one indivisible Body of Christ, nevertheless it is always “the cup” that is spoken of—the unique receptacle of that which represents the blood of Christ. But even in the case of the loaf, as each member present partakes, the outward unity of the loaf is not preserved. Indeed, even before that, as the brother who gives thanks, breaks the loaf, and for convenience places the portions on different plates, the figure of the unity of the body is in no way affected, as it would be were the loaf originally cut up in in bits. No more would the unity of the cup be, even though it stood on the same ground as the loaf, by being poured into different glasses or cups, for convenience of distribution. It is still “the cup,” each being filled from the one original receptacle. But by the introduction of what is called “the individual cup” for each “communicant,” the receptacles are multiplied and the identity of the wine in them is completely lost and the thought of fellowship hindered. As we practise it, though there be two or more cups, for purposes of distribution, all are filled from the original receptacle and still constitute “the cup”—the communion of the blood of Christ.

W.H.

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What is the proper use of assembly funds?

What is the proper use of assembly funds?

1 Corinthians 16:1-4," TARGET="_blank">1 Corinthians 16:1-4, linked with 2 Corinthians 8, 9," TARGET="_blank">2 Corinthians 8, 9, guides us. These funds were a special offering for fellow-believers suffering from natural disaster (see also Acts 11:28-30)." TARGET="_blank">Acts 11:28-30).

1 Timothy 5:3-16" TARGET="_blank">1 Timothy 5:3-16 teaches and qualifies the assembly's responsibility to meet the needs of the indigent among its number.

Although not supported in Corinth by the Corinthians (1 Corinthians 9:12;" TARGET="_blank">1 Corinthians 9:12; 2 Corinthians 11:7, 9)," TARGET="_blank">2 Corinthians 11:7, 9), Paul received support from the Philippians (Philippians1:5; 2:30; 4:10-19)." TARGET="_blank">Philippians1:5; 2:30; 4:10-19). He intimates that churches support the gospel financially (4:15) and states (1 Corinthians 9:14)" TARGET="_blank">1 Corinthians 9:14) that "they which preach the gospel should live of the gospel." Assemblies or individual believers who benefit from ministry should "communicate" with those who minister (Galatians 6:6)." TARGET="_blank">Galatians 6:6). This material communication (fellowship) expresses their share in this work of God.

Therefore, the Lord intends the use of assembly funds to express both Christian kindness and also the assembly's partnership in the work of God locally (Galatians 6:6)" TARGET="_blank">Galatians 6:6) and further afield (2 Corinthians 11:8, 9)." TARGET="_blank">2 Corinthians 11:8, 9).

Overseers guide the assembly (Hebrews 13:7, 17, 24," TARGET="_blank">Hebrews 13:7, 17, 24, mg.) in its distribution of funds. They are accountable to the Lord, the assembly, and the government (in that order) for this distribution.

D. Oliver
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