Does the assembly have a say in the decision of commending a full-time evangelist?

Does the assembly have a say in the decision of commending a full-time evangelist?

An assembly is not a democracy. Elders guide the assembly in its decisions; they are guides (Hebrews 13:7," TARGET="_blank">Hebrews 13:7, mg.) they "stand before" (1Ti 5:17," TARGET="_blank">1Ti 5:17, "rule") the flock as examples and leaders. Not having omniscience, either individually or collectively, they will benefit by input from the flock. For that reason, those in the assembly ought to respectfully and honestly communicate to the elders any concerns they may have about a person whom the assembly plans to commend. Having communicated that concern, the matter must be left with the Lord and with the overseers, who are responsible to fairly assess what has been said.

D. Oliver
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Does a difference in age matter between husband and wife?

Does a difference in age matter for believers considering marriage?

"The husband is the head of the wife" (Ephesians 5:23)" TARGET="_blank">Ephesians 5:23) and is therefore responsible to provide leadership in this relationship. The wife, while submitting to this leadership which God has established, is her husband’s "helpmate" (Genesis 2:18," TARGET="_blank">Genesis 2:18, JND) or "counterpart" (YLT). She is not subservient, for a wife and husband are equal partners, "heirs together of the grace of life" (1 Peter 3:7)." TARGET="_blank">1 Peter 3:7).

If the woman is several years older, her greater emotional maturity and wisdom, developed through the experiences of life, make it more difficult for the man to lead. If the man is considerably older, his leadership may become controlling, inconsistent with the relationship of a husband and his "counterpart." Admittedly, the initial difference in maturity is not always as great as the difference in age, especially when the younger person is over 40.

When a relationship begins to develop between a couple whose ages differ considerably, they should give special attention to the way in which leadership develops between them. If the difference in age causes them to assume roles outside the boundaries God has designed (the man as leader, the woman as counterpart), the couple is wise to quickly discontinue their relationship. Violating God’s design produces a troubled relationship.

It’s fair to consider that later a sizeable age difference may cause the younger spouse premature aging, bereavement, and loneliness.

D. Oliver
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Is there a difference in the treatment of those put away from the assembly and those who leave the f

Is there a difference in the treatment of those put away from the assembly and those who leave the fellowship?

Those put away from the assembly have the additional stipulation "with such an one no not to eat" (1 Corinthians 5:11)." TARGET="_blank">1 Corinthians 5:11). Social interaction with them must cease. This is not the case with one who voluntarily leaves the fellowship. Social interaction may, however, decline because he begins to form associations that are spiritually detrimental. When every spiritual effort has been made to encourage a believer to remain in the assembly and still he persists in leaving, the assembly should be sadly informed of this decision. This, though, is different from his being put away. Both an individual put away and one who leaves the fellowship should always be treated with courtesy and kindness. The concern of all the assembly should be for the spiritual restoration and recovery of both. Consistent public and private prayer to this end is appropriate. Every contact with such individuals should be influenced by a desire that they will submit to the Lord and His Word for their own spiritual benefit.

These cases differ somewhat in their return to the assembly. Greater caution may be suitable for those put away. In both cases, their attendance as they "sit back" at assembly meetings indicates some degree of recovery. Also, before either is received back into the fellowship, he should give evidence that his spiritual strength has been restored, that the reason for his leaving has been judged before the Lord, and that his motivation for returning is spiritual. Appropriate questions about the person’s life and doctrine must be asked by the elders, although in a considerate manner.

D. Oliver
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Did Jesus suffer the pains of Hell on the cross?

How are Christ's sacrificial sufferings related to the sufferings of the lost in hell?

What was infinite in character (the sufferings of our Lord Jesus at Calvary) and what will be eternal in duration (the sufferings of the lost in the lake of fire) should be carefully distinguished. A reverent consideration of the Bible's descriptions of Calvary indicates that the Lord Jesus endured the unmitigated judgment of God. His was an infinite capacity to feel and to suffer. His holy emotions, unclouded by sin, fully registered the approaching storm when He was in Gethsemane. He endured the totality of that judgment on the cross. Prophetically, His language was, "Thou hast afflicted me with all Thy waves." "All Thy waves and Thy billows are gone over me." Although the flood waters were "restrained" in Noah's day, no such limitations restricted the flood-tide of grief that swept over His holy soul. Typologically, the scapegoat, whose death was in an uninhabited land, points to the One Whose sufferings were incomprehensible to the human mind. How could we measure His sufferings when He Who is absolute Holiness was, at the same time, "made sin for us?" Not only was the Savior suffering for countless others' sins, but God, through His Son, was condemning sin in the flesh. How correct Samuel Stennett was, "What he endured no tongue can tell to save our souls from death and hell!" Saying, "Christ suffered our hell" not only claims too much but also says too little. He suffered infinitely more than we could have endured through endless ages.

E Higgins

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How would an oversight remove a fellow-overseer from that responsibility?

How would an oversight remove a fellow-overseer from that responsibility?

Human nature being what it is may at times make it seem impossible for overseers to work together. Divine grace being what it is will provide a way to work together in a godly fashion. And where a problem is developing, the sooner it is kindly confronted, the better.

Paul speaks about elders in the last paragraph (vv 17-25) of 1 Timothy chapter five. To be consistent with the flow of the paragraph, we note three initial statements he makes about elders: they should receive becoming respect (vv 17-18); they should be protected from unfounded criticism (v 19); they are particularly accountable to the assembly for public wrongs (v20). This latter teaching relates to the rest of the paragraph. Notably omitted, however, is any reference to his being removed from being an overseer.

If he is factious, he is to be confronted, but within the bounds of the oversight (Titus 3:10)." TARGET="_blank">Titus 3:10). If he refuses such admonitions, he and his teaching are to be rejected. How he could continue to serve as an overseer is difficult to imagine. However, an overseer whose sins fall within the scope of 1 Corinthians 5" TARGET="_blank">1 Corinthians 5 is obviously removed from the oversight and the assembly. He is no longer "blameless" (1Ti 3:2)," TARGET="_blank">1Ti 3:2), so could not return to that responsibility, even though he will hopefully be restored to the Lord and to the assembly.

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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Fast Sunday School Lessons

Don't have much time to prepare your lesson for tomorrow's Sunday school class? Perhaps you like reading the Bible story for the lesson, but you don't have time to create an interesting activity. Then the following fast links will help you create a fast lesson and an activity to go with it.

Lesson plans - A fast-start to help you prepare for next class.
Printable activities - Crafts, foldable paper models, worksheets, PowerPoint and other items to make your lesson more interesting and active.
Sunday School Puzzle Maker - Create a crossword puzzle or wordsearch in a few mouse clicks.
or use one of the 325 worksheets already made to get you started fast.

All you will need is your computer, a printer and typical classroom materials like pencils and scissors. You will be ready quickly, but your students wont forget your lesson very fast.
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What is the main thrust of Matthew 18?

What is the main thrust of this passage?

"For" at the beginning of verse 20 indicates that this verse provides the reason for the previous teaching.

How does the Lord provide for the protection of His "little ones?" Is there a place where righteousness reigns? What authority does it have? How will it be able to make right decisions?

The church (v. 17) is the place where His own find ultimate protection. There they can be preserved, corrected, and restored to Him (vv. 15-17). The church is to be a place of impartiality where justice prevails. It has divine authority (v. 18). Obeying His infallible Word and humbly depending on God for guidance (v. 19), it carries out God's will.

The reason for this is because He dwells there ("there am I"). This is not merely stating that He is present when believers are together. The church (v.17) has the character of the House of God (1Ti 3:15)." TARGET="_blank">1Ti 3:15). This is the place of His administration, the "gate of heaven" (Gen 28:17)." TARGET="_blank">Gen 28:17). Here heaven and earth are united in carrying out the will of God (Mat 6:10; 18:18)." TARGET="_blank">Mat 6:10; 18:18). When the King reigns on earth, He will be the One in Whom this administration centers (John 1:51)." TARGET="_blank">John 1:51). Anticipating that, He administers through His own, by His Word, on behalf of His own where two or three are gathered to His name. Here He protects His own and maintains heaven's righteous standard.

This verse is a powerful statement, giving God's view of an assembly.

D. Oliver
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Who were the 12 disciples of Christ?

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 in your answer.
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Is confidence of value in the service of God?

Is confidence of value in the service of God?

Self-confidence is a plague in divine service (Jeremiah 17:5)." TARGET="_blank">Jeremiah 17:5). When a believer relies on his presumed ability, his service for God can produce nothing (John 15:5)." TARGET="_blank">John 15:5). When a believer, because He feels inadequate, does not serve in a work God has given him, he too is a liability and equally self-reliant.

Confidence in God is indispensable. When a believer - parent, preacher, spouse, or elder - knows that God has given him a responsibility, he should have confidence that God will provide the grace and ability to accomplish the divine intention for that work (Judges 6:14)." TARGET="_blank">Judges 6:14). Could a believer wish for more, or less, than that?

D. Oliver
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Lesson plans - A fast-start to help you prepare for next class.

Printable activities - Crafts, foldable paper models, worksheets, PowerPoint and other items to make your lesson more interesting and active.

Sunday School Puzzle Maker - Create a crossword puzzle or wordsearch in a few mouse clicks.

or use one of the 325 worksheets already made to get you started fast.