How does an elder’s role differ from a deacon’s?

Deacons are servants who have a particular work to do. The assignment of the work is often evident in the use of the word (Ephesians 3:7, 6:21;" TARGET="_blank">Ephesians 3:7, 6:21; Colossians 1:23, 25, 4:7;" TARGET="_blank">Colossians 1:23, 25, 4:7; 1 Thessalonians 3:2;" TARGET="_blank">1 Thessalonians 3:2; 1 Timothy 4:6)." TARGET="_blank">1 Timothy 4:6). The deacons in 1 Timothy 3" TARGET="_blank">1 Timothy 3: are responsible to hold the mystery of the faith with a pure conscience (v 9). They are to be faithful with the truth that God has revealed. While the elders care for the flock and hold "fast the faithful word" to both comfort the believers and protect them from those who contradict the truth (Titus 1:9)," TARGET="_blank">Titus 1:9), deacons have a more general responsibility to "the faith." They serve in communicating God’s Word. The assembly looks to them for spiritual service with preaching the gospel, teaching the saints, working with children and young people, and various related responsibilities. Elders, because they are "apt to teach" (1 Timothy 3:2)," TARGET="_blank">1 Timothy 3:2), may also serve as deacons, but deacons are not necessarily elders.

Wise elders will encourage as many as possible who have the ability (or even the potential of ability) and qualifications (vv 8-13) to serve in deacon work. This is not an official position or a title to claim. It denotes a responsibility entrusted by the assembly’s guides. Elders make a mistake when they limit deacon work to themselves, even if it seems easier or others seem hesitant to accept deacon work or the elders have greater ability than others.

D. Oliver
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Does the Lord Jesus possess omniscience only as far as the Father allows?

Does the Lord Jesus possess omniscience only as far as the Father allows? (John 13:3)" TARGET="_blank">John 13:3)

The passage from which this question arises is, "Jesus knowing that the Father had given all things into His hands . . ." (John 13:3)." TARGET="_blank">John 13:3). Another passage that raises this question is "But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father" (Mar 13:32)." TARGET="_blank">Mar 13:32). The Lord’s statement, "It is not for you to know the times or the seasons, which the Father hath put in His own power" (Acts 1:7)," TARGET="_blank">Acts 1:7), may shed some helpful light on this issue. The Father has placed information in His authority. It is His right to disclose it in keeping with His purpose. The Son knew all things (John 16:30)." TARGET="_blank">John 16:30). For instance, He knew all that the Father was going to do, but He only acted on what the Father was doing at that moment (5:19). He knew all that was involved as He brought God into full revelation (1:18), yet He only spoke what the Father told Him to speak (12:49). In the passage under question in John 13," TARGET="_blank">John 13, He always knew what the Father had committed into His hands, but He now acted in keeping with that awareness. He always acted, thought, and spoke consistent with His distinct role in the Godhead.

D. Oliver
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Are people on the Broad Way condemned?

Does Matthew 7," TARGET="_blank">Matthew 7, verses 13 and 14 depict the condition of the lost?

Let there be no doubt about this. The people who heard the Lord were unbelievers who were in danger of being excluded from the kingdom of heaven (Matthew 7:22, 23)." TARGET="_blank">Matthew 7:22, 23). They recognized that the key issue was authority (v 29), because He stated that inclusion in or exclusion from the kingdom depended on whether or not they built on His words (vv 24-27). He warned them that purveyors of false teaching would lure them down the wide, easy road of destruction. He called for submission to His word and a resultant righteousness based on His teaching, not on the compromised teaching of men (Matthew 5:20-48)." TARGET="_blank">Matthew 5:20-48). Any who would walk this narrow way must enter through the narrow gate. Apart from a new life, no one can live righteously in God’s sight (Rom 8:7, 8)." TARGET="_blank">Rom 8:7, 8). Any who attempted to live the righteousness the Lord taught would only discover their need of a Savior (3:19). The first 8 chapters of Romans bring us to universal guilt (3:19), a righteous standing by personal faith (5:1), and righteous living by the power of the indwelling Spirit (8:4, 9, 13-15). Previous to His Mountain Message, the Lord had taught Nicodemus these things (John 3:1-21)." TARGET="_blank">John 3:1-21).

Viewing the Lord’s words in the context and in light of other Scriptures, the message to the lost is clear. Only by submission to His Word (repentance), a new birth, and a righteous life (that attests to the reality of their new life) will individuals be in heaven. Apart from that, no matter what else they have or do, they will end in destruction, will perish (the root word for destruction) in hell forever.

D. Oliver
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What is the place of instrumental music in New Testament teaching?

What is the place of instrumental music in New Testament teaching?

During early Christian days, instrumental music in assembly gatherings was likely impractical, if not impossible, due to a combination of poverty, mobility, simplicity, and persecution. Its absence is not only practical, but also consistent with New Testament teaching. In this age, worship is in heaven, in the holiest (Hebrews 10:19)," TARGET="_blank">Hebrews 10:19), and rises from redeemed spirits. A capella singing testifies to this truth. Every aspect of worship and service in the assembly has priestly character. "The sacrifice of praise," "the fruit of our lips" (Hebrews 13:15)," TARGET="_blank">Hebrews 13:15), must include songs of praise. New Testament singing is "to the Lord" (Ephesians 5:19;" TARGET="_blank">Ephesians 5:19; Colossians 3:16)." TARGET="_blank">Colossians 3:16). Gospel hymns have a clear message for unbelievers, but they include notes of praise to God. Songs touch cords of deep emotion in the heart of a believer and thus draw the spiritual response of worship.

This indicates an added reason for not amplifying the emotional impact of gospel singing by the use of instruments. To make songs a primary thrust of reaching those who are spiritually dead is to build on an emotional response, rather than reaching the mind and conscience with the gospel. This directs the Seed of the Word to stony ground that receives the Word "with joy," an emotional response (Luke 8:13)," TARGET="_blank">Luke 8:13), but is not fruitful. The Lord indicates that fruitful hearts are those who understand the truth (Matthew 13:23)." TARGET="_blank">Matthew 13:23). Singing is only a supplement to preaching, the primary thrust of evangelism.

Therefore, there is scriptural reason in every assembly gathering to maintain the public testimony that worship is spiritual in character.

D. Oliver
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How do we know that we have God

How do we know that we have God’s full revelation to us?

Hebrews 1:1-2" TARGET="_blank">Hebrews 1:1-2 informs us that God’s revelation through various instruments and in varying parts has been fulfilled and finalized in the coming of His Son.

If anything further remains to be written, it must stem from His personal teachings and must have his personal authority. Before going back to heaven, the Lord previews the Spirit-inspired writing of the gospels - and Acts, their sequel (John 14:26)," TARGET="_blank">John 14:26), the epistles which amplify His teachings (16:13a), and the Revelation (16:13b). Significantly, this final book includes a curse on anyone who adds to that book (Rev. 22:18)." TARGET="_blank">Rev. 22:18).

Although not all agree with this interpretation, Paul clearly states that the gifts of knowledge and prophecy will become outdated by the coming of "that which is perfect," or complete (1Co. 13:9, 10)." TARGET="_blank">1Co. 13:9, 10). The gifts of the New Testament apostles and prophets (12:8-10a, including "discerning of spirits" and 28) were initial and were unnecessary when the writing of the Word of God had been completed.

In contrast to the existing 66 books of the Bible, recognized as canonical within the first century of their writing, the apocryphal books affixed to the Old Testament were added by the Council of Trent in 1545. Their addition was part of an attempt to combat the Protestant emphasis on the teaching of God’s Word. Other attempts to add to the Scriptures are equally distinct from the inspired volume.

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Why do we hear that Joseph was older than Mary?

Why do we hear that Joseph was older than Mary?

Several assumptions underlie this conclusion. The fact is that Joseph last appears in the gospel narratives when the Lord is 12" TARGET="_blank">is 12 (Luke 2:43)." TARGET="_blank">Luke 2:43). Later mentions of Joseph merely relate to the Lord’s lineage (Luke 3:23; 4:22;" TARGET="_blank">Luke 3:23; 4:22; John 1:45; 6:42)." TARGET="_blank">John 1:45; 6:42). Another fact is that references to the Lord’s family during His ministry include references to his mother, brothers, and sisters (Matthew 12:47; 13:56)," TARGET="_blank">Matthew 12:47; 13:56), but not to Joseph. A third fact is that, while He was on the cross, the Lord committed His mother to the care of His beloved disciple. From that time, John took her to His own home (John 19:26, 27)." TARGET="_blank">John 19:26, 27). Being the first of Mary’s children (Luke 2:7)," TARGET="_blank">Luke 2:7), He was responsible for her care and He entrusted that to John. From these facts comes the assumption that Joseph had died after the Lord was 12 and before He was 30.

Mary is assumed to be young because of at least two facts. Isaiah 7:14," TARGET="_blank">Isaiah 7:14, prophesying the Lord’s virgin birth (Matthew 1:23)," TARGET="_blank">Matthew 1:23), uses a word, translated "virgin," that implies both youth and moral purity. Also, Mary was able to walk to Jerusalem at the time of the Lord’s crucifixion, when He was around 33. At a time when life expectancy was less than today, this indicates that relatively few years separated her age from His.

Joseph’s maturity in handling the news of Mary’s being with child (Matthew 1:18, 19)" TARGET="_blank">Matthew 1:18, 19) may suggest a mature age. Also, his being addressed as "Son of David" (v. 20) may indicate that his father was deceased and he was the living heir to David’s throne. The Lord’s being proclaimed as "Son of David" during His ministry may also indicate that Joseph had died previously.

These various suggestions make it reasonable to assume that Joseph was somewhat older than Mary.

D. Oliver
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What is Fat Tuesday or Mardi Gras?

Mardi Gras is the French translation of “Fat Tuesday”. Those who know Spanish can see the resemblance in Martes (Tuesday) and grasa (fat). Fat Tuesday or Mardi Gras occurs the day immediately preceding Ash Wednesday, the first day of Lent. In mid February, the pagans in the Roman empire celebrated the Lupercalia, a circus-like festival. Like other holidays, the Roman Catholic religion decided to adopt the practices of the pagans rather than offend the newly "Christianized" masses.

Mardi Gras is celebrated for a few weeks, depending on the location in the world, in a festival called Carnival. Unbridled partying, drunkenness, sex and debauchery are the features of this festival. Freqently Carnival is celebrated in Central America, South America and Southern Europe where Catholic traditions are strong. New Orleans is the largest and most famous Mardi Gras celebration in the United States. Elaborate costumes and barely clothed women are common in Mardi Gras parades.

Since the Catholic teaching of Lent stipulates that the faithful refrain from sinful practices, fast and pray during the 40 days of Lent, Mardi Gras has been a tradition for centuries to have a huge party just before the days of Lent. Think of it as one last binge before giving something up for 40 days.

There is either a serious misunderstanding or ignorance of God’s word in the combination of Mardi Gras and Lent. The Bible says that Christians should avoid willful sin and uncontrolled behavior all of the year, not just during Lent or Holy Week.

“Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness and lust, not in strife and envy. But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts.” Romans 13:13-14" TARGET="_blank">Romans 13:13-14

When is Fat Tuesday?
March 8, 2011
February 21, 2012
February 12, 2013
March 4, 2014
February 17, 2015

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Is the subject of homosexuality a necessary part of an assembly

Is the subject of homosexuality a necessary part of an assembly’s teaching?

This lifestyle is flaunted on the streets. The public media paints this as part of the mainstream of living. The brunt of the effort to change society’s thinking assails the young especially. They are particularly susceptible to the pressure of peers, the usual curiosity of maturing, and the onslaught of prurient literature and web sites.

The Bible addresses this subject. To be fully equipped to live as believers and testify effectively in this world, we need "all the counsel of God" (Acts 20:27)." TARGET="_blank">Acts 20:27). Paul assures us that the Scriptures equip us for every need (2 Timothy 3:17)," TARGET="_blank">2 Timothy 3:17), and his letters exemplify the application of truth to current needs.

This is an emotional subject, so we may tend to avoid it, overreact to it, or fail to understand the devious nature of the attack. As comfortable or appealing as it may be to either avoid the subject or handle it with a "hit and run" approach, an assembly must provide guidance and teaching on the many issues relevant to this subject.

D. Oliver
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How are deacons recognized and acknowledged?

How are deacons recognized and acknowledged?

Paul addressed all the saints, the bishops (overseers), and deacons at the opening of his letter to the Philippians (verse 1). Perhaps the murmurings and disputings (2:14) and the friction between former servants (4:2, 3) necessitated this reminder that God entrusts deacon service to some saints. Each serves in his sphere without jealousy, not aspiring to recognition and a title, but serving with a focus on his work entrusted to him by the Lord. Deacons are known by their work.

Overseers guide the assembly to entrust particular service to those who are proving themselves (1 Timothy 3:10)" TARGET="_blank">1 Timothy 3:10) by doing public deacon work (as in verse 1, the word "office" is an unsupported and unfortunate addition). This includes those responsible to preach the gospel, open Bible Readings, and minister at assembly ministry meetings. These serve as deacons. Likewise those whose full time is devoted to such work are deacons of their assembly.

Keep all officialism outside the assembly! "Deacon" is not a badge to be worn; deacon service is a responsibility to be fulfilled (Colossians 4:17)." TARGET="_blank">Colossians 4:17).

D. Oliver

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How is a believer

How is a believer’s spiritual gift developed?

Enrolling in the right school is essential to developing spiritual gift. The only accredited school is the school of God. All classes are integrated into the local assembly, although many involve private tutoring. 1 Corinthians 12:7," TARGET="_blank">1 Corinthians 12:7, while speaking of spiritual gifts, refers to "the manifestation of the Spirit." A believer’s gift is not only the result of what the Spirit of God gives at conversion, but of what the Spirit of God does in the life. As a believer yields to the Spirit, increasing evidence of His work will be manifested or "appear" (related word in 1 Timothy 4:15)." TARGET="_blank">1 Timothy 4:15). Before Paul encourages Timothy to develop his gift by using it (1 Timothy 4:14)," TARGET="_blank">1 Timothy 4:14), he first emphasizes exemplary living (verse 12) and training in godliness (verse 7).

Development of gift is a two sided responsibility, the assembly’s and the individual’s. The assembly is God’s training ground; elders look for and encourage the Spirit’s manifestation in a believer’s life. For example, they lead in gospel outreach, involving younger, exercised believers in teaching children, either in the Sunday School or in assembly children’s work in locations apart from the assembly’s building. Barnabas’ relationship with Paul illustrates this (Acts 11:25" TARGET="_blank">Acts 11:25 - 15:35).

Whether or not others fulfill their responsibility, the believer is responsible before the Lord to fulfill his. Without asserting himself, he can wait on God, diligently do what the Lord gives him to do, pray for a deeper burden for those within his care, apply himself to the Word of God so as to serve effectively, and humbly submit to God’s dealings in his life.

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