How involved should a believer be in the political process?

How involved should a believer be in the political process? Should I give money to the religious right if it espouses my values?

Although God still overrules in government (Daniel 4:17,25, 32; 5:21;" TARGET="_blank">Daniel 4:17,25, 32; 5:21; Proverbs 21:1)" TARGET="_blank">Proverbs 21:1) and those who govern are accountable to God who has ordained their office for the good of man (Romans 13:1, 2, 4, 6)," TARGET="_blank">Romans 13:1, 2, 4, 6), the powers of darkness control world governments (Ephesians 6:12)." TARGET="_blank">Ephesians 6:12). Whether regenerate or unregenerate, those who govern serve in a government controlled by the god of this world (2 Corinthians 4:4;" TARGET="_blank">2 Corinthians 4:4; 1 John 5:19," TARGET="_blank">1 John 5:19, "in the wicked one," Darby). Governments are inevitably moving to conform to God's purpose for Israel, yet the only means that God will use to overthrow and effectively redirect their power is based on redemption, for Judah's Lion is the Redeemer-Lamb (Revelation 5:5,6,9)." TARGET="_blank">Revelation 5:5,6,9). Neither protest against, participation in, nor power with-in government will arrest the tide of the mystery of lawlessness (2 Thessalonians 2:7," TARGET="_blank">2 Thessalonians 2:7, Darby). Are believers to be unconcerned about the course of evil in the world? The Bible clearly teaches our responsibility to evangelize the world and to pray for those who govern and for their impact (1 Timothy 2:2)." TARGET="_blank">1 Timothy 2:2). Our testimony, both through what we are (salt, Matthew 5:13)" TARGET="_blank">Matthew 5:13) and what we do (light by good works, Matthew 5:14-16)," TARGET="_blank">Matthew 5:14-16), lends weight to the gospel (1 Peter 2:12)," TARGET="_blank">1 Peter 2:12), God's only message of deliverance for man (John 8:36;" TARGET="_blank">John 8:36; Acts 26:18)." TARGET="_blank">Acts 26:18). The "responsibility" of citizens to vote or gain power in government is a human expedient, not a divine principle.

The only place where God's government is recognized is the assembly, the house of God (1 Timothy 3:15" TARGET="_blank">1 Timothy 3:15 with Genesis 28:17)." TARGET="_blank">Genesis 28:17). To participate in a government other than God's, even by voluntary financial contributions, seems to question the sufficiency of God's government.

D. Oliver
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How should preachers treat people who are not in the assembly?

How should preachers treat people who are not in the assembly?

Since the New Testament doesn’t teach a division between clergy and laity, the same principles written for all Christians apply to preachers. All are to be kind to each other (Ephesians 4:32)" TARGET="_blank">Ephesians 4:32) and serve others in love (Galatians 5:13)" TARGET="_blank">Galatians 5:13) and lowliness (Ephesians 4:2)." TARGET="_blank">Ephesians 4:2). Therefore, preachers, along with all believers, should attempt to avoid anything that a visitor could interpret as unkind or condescending. Since Christians are to "esteem other better than themselves," every visitor to the assembly should receive respect and personal attention. At a minimum, that means every believer should attempt to welcome the visitor (without being overwhelming) and to address the visitor by name. James warns against special treatment for wealthy visitors (James 2:1-4)." TARGET="_blank">James 2:1-4). If a personable, prominent, popular politician visited, how many handshakes and requests for photographs would he receive? How often would believers tell others of that visit? Should another visitor with a different status, appearance, creed, personality, race, or lifestyle receive a lesser welcome?

Paul makes it clear that the Corinthians’ behavior in their gatherings should have a positive impact on both the unlearned and unbelievers (1 Corinthians 14:23-25)." TARGET="_blank">1 Corinthians 14:23-25). The unlearned are not in the assembly and they are not unbelievers. Therefore, these principles apply to believing and unbelieving visitors. If they witnessed speaking in tongues, they would have a negative impression of the believers, concluding they are mad - deluded. If they heard men prophesying, they would recognize God’s presence among His people. The outcome desired for these visitors was for them to become worshipers, aware of God’s presence in the assembly. Every interaction with visitors should create a positive impression and contribute to this desired outcome.

In speaking publicly, preachers are responsible to model this kindness, lowliness, respect, and purpose (1 Timothy 4:11-13)." TARGET="_blank">1 Timothy 4:11-13). This Biblical standard tests the matter and manner of all preaching. Paul implies (1 Corinthians 14:15-33)" TARGET="_blank">1 Corinthians 14:15-33) that the preachers’ words and actions form the visitors’ impression of the God this congregation worships.

D. Oliver
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How can I maintain a pure life while trying to reach out to people who are not saved

How can I be scripturally "safe" as I contact neighbors socially with the gospel?

Avoid both condemnation and compromise. When, for conscience sake, we decline some activities with a "No thank you, I'm a Christian," we unnecessarily condemn others by implying we are better than they. "No, thank you," is quite sufficient! Joining in any activity or function where our Lord would be unwelcome or would not go compromises God's truth. This renders any witnessing ineffective (Matthew 5:16)." TARGET="_blank">Matthew 5:16).

Be friendly and kind; show interest in them; build a relationship with them. Shopping, helping with a project in the yard, or inviting them to a family picnic does not compromise Christian principles. One-on-one contacts, rather than neighborhood group activities, provide a better opportunity to speak of spiritual things.

Right from the start, as you seek to build a relationship, show how much you appreciate your salvation, thus making salvation as attractive as it is (1 Peter 2:9)." TARGET="_blank">1 Peter 2:9). Draw them to Christ. This will also preserve you from situations that could damage your testimony.

When discussing salvation, don't attempt to tell all at once. One point clearly made now and further points later are more effective. Promote two way conversations.

Stress that the Bible is God's Word. Show them verses as you discuss them. Eventually emphasize that sin bars them from heaven and results in eternal judgment. A primary objective is to help them recognize they are lost. Then they will appreciate the Savior's substitutionary death for their sin.

J. Slabaugh

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Is Jesus the Son of God equal with the Father?

Is Jesus the Son of God equal with the Father?

In dealing with a subject as sacred and profound as this, we must attempt to be clear in the meaning of the words we use. "Equal" is not the same as "equivalent." When two mathematical terms are equivalent, one may be used in the place of the other. In that sense, the Father and the Son are not equivalent. They are two distinct Persons and have distinct roles in the Godhead, yet God is one (Deu 6:4)" TARGET="_blank">Deu 6:4) and there is one God (4:35). The Father and the Son (and the Holy Spirit) are equal in substance and in every attribute. The Son is "the express image of His (God’s) person" (Heb 1:3)," TARGET="_blank">Heb 1:3), meaning He answers exactly to God’s substance. All that God is He is.

That they are two distinct Persons is quite evident in many Scriptures, including at His anointing (Mat 3:16, 17)" TARGET="_blank">Mat 3:16, 17) and transfiguration (17:5). Peter tells us that the voice on the Mount of Transfiguration was the Father’s, speaking from heaven (2Pe 1:17, 18)." TARGET="_blank">2Pe 1:17, 18). The Father’s voice came from heaven and the incarnate Son was on earth, while the Spirit descended from heaven to earth at His anointing. These three distinct Persons are equally God; the Father (Psa 102:24a, compared with Heb 1:10)" TARGET="_blank">Heb 1:10) and the Son (John 20:28)" TARGET="_blank">John 20:28) are both addressed as God

The leaders of the Jews knew that, when the Lord Jesus referred to God as His Father, He thus claimed equality with God (John 5:18)." TARGET="_blank">John 5:18). Of course, those unbelieving men didn’t always have their theology right, so we can accept their statement only if it agrees with God’s. "But unto the Son He saith, Thy throne, O God, is for ever and ever" (Heb 1:8)." TARGET="_blank">Heb 1:8). The speaker in this passage is God (v 1), the Father to this King (v 5), and He addresses the Son as God.

The psalms enumerate the unique works of God (Psa 105) and His unique attributes (Psa 139). The Gospel of the Son of God, John’s Gospel, demonstrates that our Lord did those works and possessed those attributes.

"I and my Father are one" (John 10:30)" TARGET="_blank">John 10:30) expresses the equality of the Father and the Son.

D. Oliver
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Sunday School Curriculum

How to use the Sunday School Curriculum

This Sunday School Curriculum was created to provide a Sunday school teacher the direction for 3 years of lessons without repeating Bible stories.

The sunday school curriculum is found in the Sunday school lessons section of this site.

It's purpose of Sunday School Curriculum is to support the creativity of a teacher by giving him/her a framework to follow. It works as a guide for teaching the entire Bible and God's workings with people of every part of the globe and from every walk of life.

You will see that there are more stories in the Sunday school curriculum than could be covered a single Sunday School year. The typical school year for the Sunday School Cirriculum lasts fifty two weeks, but churches sometimes have special weeks for their Sunday School such as a program or some Sundays could be utilized for guest teachers who teach a lesson to the entire group. The Sunday school cirriculum is designed to be generalized enough so that various age groups can be accomodated.

Emphasis for each age group.

K to middle school

Teachers using the Sunday School Cirriculum with the youngest students should emphazie what the Bible says about God's Character and Person and His Personal Interest in each of us. The early years are the critical time when we form our first opinions of God.

Teenage Classes

Those who use the Sunday school curriculum for middle and high school students may wish to emphasize how people of the Bible obeyed God and followed sound advice. During this critical time of life, it is important that the students learn how to apply the Scriptures to personal decisions and needs.

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Should a friend mediate between me and someone who has offended me?

In Matthew 18:16," TARGET="_blank">Matthew 18:16, what is the role of the "two or three witnesses," and are they related to the "two" in verse 19 or the "two or three" in verse 20?

The two or three witnesses seem to do more than merely "witness," since the Lord Jesus adds, "if he shall neglect to hear them These accompanying brethren seem to make an appeal along with the offended brother, and subsequently bear witness to the failed attempts at reconciliation and the apparent intransigence of the offender. When this man’s rebellion extends to failure to "hear the church," discipline must be carried out. Heaven’s authority is behind the action of the assembly, for it is carrying out the mind of God (verse 18). It is perhaps part of their exercise for the offending man’s recovery that is motivating the praying brethren in verse 19, where it is interesting to note again the link between heaven and earth - this time displaying God’s response to the spiritual exercise of these brethren. An assembly’s authority and power - including its actions of "putting away" and receiving back - are based on its character as gathered to His Name (verse 20) and representing our Lord Jesus in this world.

E. Higgins
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What does the New Testament teach that a deacon is?

What does the New Testament teach that a deacon is?

Among a number of New Testament words that describe servants, deacon emphasizes the servant’s personal responsibility to serve. In Luke 17:7-10" TARGET="_blank">Luke 17:7-10 the Lord speaks of a bondservant instructed to prepare his lord’s food and to serve him as a deacon. He is both a bondservant (verse 7) and deacon (verse 8), the one emphasizing his lowly place and the other his personal responsibility to serve food to his lord. Rulers are ministers (deacons) of God (Romans 13:6)" TARGET="_blank">Romans 13:6) in that they have a responsibility entrusted to them. This thought seems to be consistent in New Testament usage.

New Testament deacons serve in at least three spheres. Rulers are deacons, responsible before God for service in the secular sphere. Phebe (Romans 16:1)" TARGET="_blank">Romans 16:1) and the seven who took care of feeding the widows (Acts 6:1-6)" TARGET="_blank">Acts 6:1-6) offered charitable and profitable service in a Christian sphere. Some individuals had a responsibility to serve others with divine truth in a spiritual sphere (2 Corinthians 3:6; 6:4;" TARGET="_blank">2 Corinthians 3:6; 6:4; Ephesians 6:21;" TARGET="_blank">Ephesians 6:21; Philippians 1:1)." TARGET="_blank">Philippians 1:1). This latter group is the subject of 1 Timothy 3:8-13." TARGET="_blank">1 Timothy 3:8-13. They had a responsibility for "the mystery of the faith" (verse 9). Someone in an assembly (or maybe someone who is not even saved) may have the responsibility for cutting the grass outside the building where the believers meet. He could be called a deacon, but that is not the deacon service addressed in 1 Timothy 3." TARGET="_blank">1 Timothy 3.

Deacons did not have an office or official status, but they had a defined spiritual work for which they were responsible.

D. Oliver
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When should a church collect money?

Why does the assembly collection customarily follow the Lords Supper?

"Upon the first day of the week let every one of you lay by him in store, as God hath prospered him" (1 Corinthians 16:2)." TARGET="_blank">1 Corinthians 16:2). This is a personal responsibility enjoined on each believer (not couple) in the assembly. Paul has in view, though, "the collection for the saints" (verse 1) and wants to avoid a "gathering" when he comes to Corinth (verse 2). He teaches, therefore, that on the first day of the week the believers should contribute to a collective fund. These communications (Hebrews 13:16)" TARGET="_blank">Hebrews 13:16) are sacrifices, a part of our worship. Offering up spiritual sacrifices is the first priority of our gathering, but we should not conclude our gathering without these material offerings - whether by passing a basket or contributing to a box conveniently located in the place we meet.

D. Oliver
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Is the righteousness of Christ imputed to the believer?

Is the righteousness of Christ imputed to the believer?

No. Many of the best known evangelicals have affixed their signature to a manifesto of Christian belief that espouses this. The consistent teaching of the New Testament is that we have been declared, have been reckoned, or have become "the righteousness of God." For instance, from 2 Corinthians 5:21," TARGET="_blank">2 Corinthians 5:21, some teach that God put our acts of sins on Christs account and He suffered for them. In a perfectly balanced way, they teach, God now puts Christs acts of righteousness on our account. Our sins became His; His righteousness become ours.

What became ours, according to 2 Corinthians 5:21," TARGET="_blank">2 Corinthians 5:21, was "righteousness of God" (without an article, "the"), which is not a term describing Christs righteous life on earth. Furthermore, despite the hymn writers words, "He took my sins and my sorrows; He made them His very own," Christ bore our sins, but was Himself holy; "He knew no sin" before, during, and after the cross. He paid the penalty of our sins, but they did not become His. We have become "the righteousness of God," righteous, as required by God, through Christs death, not His life.

D. Oliver
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If a person believes in "falling away", can they really be saved?

How can a saved person believe in "falling away?"

This is possible only because of wrong teaching.

Those who propagate the "falling away" doctrine are wrong about many things. They believe one will lose his salvation when he sins. Wrong! This implies that the work of Christ is insufficient. They teach that to believe in eternal security means one can live a wicked, immoral life and still get to heaven. Wrong! "How shall we that are dead to sin live any longer therein" Romans 6:2" TARGET="_blank">Romans 6:2? Christ's death FOR us was also our death TO sin. A person who is saved abhors sin and has no desire to continue in it.

Few who hold this doctrine are saved because this basically means salvation is by works. Some among them recognized they were unable to merit salvation. God revealed to them salvation through the finished work of Christ. They believed and were saved. The wrong teachings they hear hinder them from appreciating the wonderful truth that salvation is eternal. Let us pray that God will reveal this to them also.

J. Slabaugh
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