Should unbelievers or believers not in the fellowship do work around the Hall?

Should unbelievers or believers not in the fellowship do work around the Hall?

Noting a distinction between the building and the assembly will help in answering this question. Service that specifically deals with the assembly, its spiritual growth, and its teaching is the responsibility and privilege of those in that assembly's fellowship. Some in the fellowship of other assemblies could also offer appropriate help.

Meals that the assembly provides or building maintenance are not specifically service within the assembly. In all such cases, the assembly is responsible to oversee these matters so that the assembly's testimony is not compromised. The appointment of seven men over the daily ministration to the widows in the Jerusalem assembly supports this (Acts 6:1-6)." TARGET="_blank">Acts 6:1-6).

If an assembly hired an unbelieving contractor for some aspect of work on its building, this is entirely appropriate. The building is not the assembly. If an assembly pays individuals or a company to prepare or serve food for an assembly function, this, too, is appropriate. Two issues apply in both of these cases: the stewardship of funds and the preservation of testimony. The amount of spending involved should be within bounds consistent with handling funds specifically given to the Lord (2Co 8:5)." TARGET="_blank">2Co 8:5). The people involved should not be individuals or businesses whose character damages the assembly's testimony (Romans 12:17" TARGET="_blank">Romans 12:17b).

Within these boundaries, overseers must make discretionary decisions based on scriptural principles.

D. Oliver
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What does worship "in spirit" and "in truth" mean?

What is the Lord contrasting in John 4" TARGET="_blank">John 4: 23-24?

The Samaritan woman mentioned worship, pitting "this mountain" against Jerusalem, essentially saying, "That’s your religion; this is mine." The Lord then contrasted the revelation of God entrusted to the Jews with its absence among the Samaritans. Humanity must be enlightened by God in order to worship Him fittingly. "Ye worship ye know not what: we know what we worship" (verse 22). But the second movement of the Lord’s response addresses a void in both systems. Externalism, formalism, and ritualism must yield to worship from the spirits of men. Since God is spiritual in essence, He has been leading men from formal worship, as instituted under the Law, to the ultimate of His purpose, "true worshipers." In this age, the Father achieves an ultimate purpose in redemption: worshippers who worship in spirit and in truth. Believers now worship in the heavenly sanctuary and, by the power of the Spirit, their redeemed spirits ("in spirit") offer worship in keeping with the full revelation of all God is, as revealed in the Word ("in truth"). This transcends sacrifices and means of worship that are neither rational (able to know God) nor spiritual.

D. Oliver
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Are all believers "saints" or are saints a special class?

SAINTS
Will you please explain the meaning of the term “Saints”? Does It apply to all believers?

A saint is one who is sanctified and the root meaning of the Hebrew and Greek words, translated “Sanctify,” is to set apart for a particular Purpose, the nature of which is not specified. It may be good, it may even be bad. Perhaps Psalm 4:3" TARGET="_blank">Psalm 4:3 is one of the best definitions of scriptural sanctification: “But know that the Lord hath set apart him that is godly for himself. The word, “godly”, being a descriptive title of the people of God—those who belong to God. Compare Psalm 50:5" TARGET="_blank">Psalm 50:5:
“Gather my saints together unto Me, those that have made a covenant with me by sacrifice.” This includes all the people of God. Holiness of conduct is clearly the end in view, but we must not confuse the way and the destination. We get into great confusion if we forget this distinction, that sanctification does not in itself denote a change of character or conduct, but that in some cases it leads to that.

(1) Thus, “sanctify”, is applied to inanimate objects, which cannot experience a change of character—e.g., the gold sanctified by the temple and the gifts by the altar (Matthew 23:17-18)." TARGET="_blank">Matthew 23:17-18).
(2) It is applied to unconverted persons, whose character presumably remains unchanged. The unbelieving husband is sanctified by the wife and unconverted children by the parents (1 Corinthians 7:4)." TARGET="_blank">1 Corinthians 7:4).
(3) It is applied to the Lord who never needed a change of character. “Say ye of Him whom the Father hath sanctified and sent into the world.” “For their sakes I sanctify myself” (John 10:36;" TARGET="_blank">John 10:36; John 17:19)." TARGET="_blank">John 17:19).

Progressive sanctification is the continued response of the believer, whom God has set apart, to His purpose for him. Joseph was set apart by Pharaoh to rule Egypt, so he did not go back to the prison but gave himself to the work. Paul was set apart for God’s service and he was “not disobedient unto the heavenly vision.” If God has sanctified us at the moment of our conversion, it is for us to sanctify ourselves, and this will undoubtedly shew itself in our conduct. It is a very sad thing when believers can talk of sanctification and yet are but little sanctified in their ways. True sanctification consists in conforming our ways to what God has revealed in His Word for us. The Scriptures meditated upon are a great means in the hands of the Spirit for sanctifying the people of God (John 17. 17)." TARGET="_blank">John 17. 17).

W.H.

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Are people in heaven married?

Does the Lord teach that believers will not become married in heaven or that the marriage relationship will not exist in heaven?

In answer to the Sadducees’ question about the woman who had seven husbands (Matthew 22:23-32)," TARGET="_blank">Matthew 22:23-32), the Lord discloses that those who have resurrection bodies will not marry or be given in marriage. If this only means that couples will not become married while they are in resurrection bodies, but will retain the status of marriage they had at death (or the Rapture), it hardly answers the question. When each of the seven husbands died, he was married to that one woman. Which of them claims her as wife in the next life? This is the original question and, in that case, the Lord didn’t answer it.

The teaching cannot simply mean that death severs the relationship; therefore none were married at death and so they will not be married at the time of the resurrection. What about the Rapture? Are the only people who remain married in heaven the living couples who go to heaven at the Rapture?

Perhaps a better understanding of the Lord’s teaching is that the unmarried state of angels in heaven is the state of resurrected believers - whether on earth or in heaven. Marriage is an earthly, temporary, but wonderful institution. Its design is to better enable our understanding of the glorious and eternal relationship between Christ and the Church. In heaven our only thought there will be to please Him, our eternal Bridegroom (compare 1 Corinthians 7:34)." TARGET="_blank">1 Corinthians 7:34).

D. Oliver
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Bible Verse Search

The Bible Verse Search program will help you find a Bible verse by searching a keyword or a Bible reference.

Bible Verse Search

The Bible verse search program at Gospel Hall provides a free way search for a Bible verse or phrase. The Bible verse search is available along with the dictionary under the link titled "Online Bible Search" or here.

Instructions for the Bible verse search

1. Select this link Bible Verse Search.

2. Choose a Bible version in which to search for your verse (ASV -American Standard Version, BBE - Bible in Basic English, DBY - Darby "New Translation", GFR - God's Word for Readers, KJV - King James Version, WEB - World English Bible, YLT - Young's Literal Translation, or the ESV - English Standard Version)

3. Click "Go" to launch the finder.

The results of your bible verse search will be different with each Bible version since the language in each Bible version is slightly different.

About the Bible Versions

The King James or Authorised Version of the Bible is an English translation of the Christian Bible first published in 1611. The New Testament was translated from the Textus Receptus (Received Text) edition of the Greek texts, so called because most extant texts of the time were in agreement with it. The Old Testament was translated from the Masoretic Hebrew text.

(Modern English Bibles such as the New American Standard Bible and the English Standard Version decline to use the Textus Receptus, opting instead for what many modern scholars feel are more reliable critical editions.)

The King James Version has had a profound effect on English literature. The works of famous authors such as John Milton, Herman Melville, John Dryden, and William Wordsworth are deeply inspired by it.

The Bible In Basic English (also known as BBE) is a translation of the Bible into Basic English. The BBE was translated by Professor S. H. Hooke using the standard 850 Basic English words. 100 words that were helpful to understand poetry were added along with 50 "Bible" words. The New Testament was released in 1941 and the Old Testament was released in 1949.

The American Standard Version (ASV) of the Holy Bible was first published in 1901. It has earned the reputation of being the Rock of Biblical Honesty. Although the English used in the ASV is somewhat archaic, it isn't nearly as hard to understand as some passages of the King James Version of nearly 3 centuries earlier. This translation of the Holy Bible is in the public domain, since its copyright has expired. You are encouraged to download, copy, publish, and use this translation freely.

John Nelson Darby Version

First published in 1890 by John Nelson Darby, an Anglo-Irish Bible teacher associated with the early years of the Plymouth Brethren. Darby also published translations of the Bible in French and German.

The English Standard Version (ESV) was Published in 2003 as a translation to bridge the gap between the accuracy of the NASB and the readability of the NIV.

The ESV is an “essentially literal” translation that seeks as far as possible to capture the precise wording of the original text and the personal style of each Bible writer. As such, its emphasis is on “word-for-word” correspondence, at the same time taking into account differences of grammar, syntax, and idiom between current literary English and the original languages. Thus it seeks to be transparent to the original text, letting the reader see as directly as possible the structure and meaning of the original.

In contrast to the ESV, some Bible versions have followed a “thought-for-thought” rather than “word-for-word” translation philosophy, emphasizing “dynamic equivalence” rather than the “essentially literal” meaning of the original. A “thought-for-thought” translation is of necessity more inclined to reflect the interpretive opinions of the translator and the influences of contemporary culture.

For example,

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Who recognizes overseers in a new assembly?

Who recognizes overseers in a new assembly?

Titus identified (Titus 1:5," TARGET="_blank">Titus 1:5, "ordain," appoint, designate) elders in assemblies where no oversight existed. The authority for this came from the Word of God, not apostolic authority. He was dependent on God for the wisdom required. To preserve each assembly, Titus used the inspired guidelines from Paul to point out overseers the Spirit produced. Each assembly recognized these men as elders.

God used experienced hands to plant the assemblies whose history appears in the New Testament, so the pattern seems clear. Where God uses men in making disciples (Matthew 28:19)," TARGET="_blank">Matthew 28:19), those men also teach assembly truth. They discern when God has formed an assembly with these believers. Later, as with Titus, they identify those who exhibit maturing characteristics of a shepherd. Heeding Proverbs 15:22," TARGET="_blank">Proverbs 15:22, they receive counsel from spiritually mature men. In light of 1 Timothy 3:6," TARGET="_blank">1 Timothy 3:6, they wait for appropriate evidences of spiritual maturity in potential elders.

D. Oliver
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What did the Lord mean by, "He that is least in the kingdom of heaven is greater than he [John]?

What did the Lord mean by, "He that is least in the kingdom of heaven is greater than he [John the Baptist]"?

Some take this to refer to the Lord Jesus. In the same chapter, He describes Himself as lowly (v 29). To consider that the most lowly of all is the greatest of all bows our hearts in worship! How wonderful and how wonderfully true! One difficulty with this interpretation is that we would normally think of the Lord Jesus as being the King over the kingdom, rather than in it. A stronger objection is the context. This is a contrast introduced by "nevertheless." The first part of the contrast deals with John’s official privilege and honor. In this interpretation, the Lord would be speaking about His person, not His office. To paraphrase, the Lord would be saying "no human has been given a higher privilege in service that John, but I am a greater person than others." That doesn’t seem balanced.

The first "sampling" is from the human family, "them that are born of women"; the second is from the kingdom of heaven. Could the Lord be contrasting greatness in terms of privilege? In the human family, no one has been more privileged than John in the work entrusted to him. In the kingdom of heaven, even one considered to be the least (in his service?) is more privileged through the grace bestowed on him than John was through the honored work he did. Greater than all we are privileged to do for God is the grace we have been privileged to receive from God.

D. Oliver
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Is the narrow road a message for believers or a message of salvation?

Why do some say that the teaching of Matthew 7:13-14" TARGET="_blank">Matthew 7:13-14 is a message for believers?

Unbelievers (7:28) and believers (5:1) were both present while the Lord spoke. As in all that He did and said, His message was a model of good preaching; He set out the truth and then called for action. Verses 13 through 27 were His summary and call for action. Such was His skill in speaking that His summary applied to all who listened. He expressed universal principles. Submission to His Word results in "life which is life indeed" (1 Timothy 6:19," TARGET="_blank">1 Timothy 6:19, RV), enjoyed both now and eternally. Disobedience to His Word results in loss, suffered both now and eternally.

We who are believers need this reminder. The value of our present life and testimony depends on uncompromising submission to His Word. The degree to which we disregard His Word is the degree to which we will suffer loss at the Bema (1 Corinthians 3:12-15)." TARGET="_blank">1 Corinthians 3:12-15).

D. Oliver
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How could Cornelius the centurian's prayers ascend to heaven as a memorial since he was not saved?

Is there a difference between what is implied in Acts 10:4, 22," TARGET="_blank">Acts 10:4, 22, 31 and what is taught in Romans 3:10" TARGET="_blank">Romans 3:10 -12?

Romans 3:10-12" TARGET="_blank">Romans 3:10-12 and the wider context state categorlcally that all, without exception, born of human parents are unrighteous. This must of necessity include Cornelius. The words, "Peter... shall tell thee words, whereby thou and all thy house shall be saved" (Acts 11: 14)," TARGET="_blank">Acts 11: 14), and subsequent verses clearly teach that prior to Peter's visit all who heard him preach were in their sins. Until all who heard Peter actually believed the message and received the Holy Spirit, none in Cornelius' house were saved.

How then are we to understand how Cornelius' alms and prayers "went up for a memorial before God" even though he wasn't vet saved? Consider the saints of the Old Testament. Their piety and righteousness were not a prerequisite to God's favor, but rather a response to God's dealings. Consider Cornelius in this context: his good works are not a result of being intrinsically good, but a response to what he had learned of God. He was responding to light from God. God then reveals to Cornelius further truth by sending Peter to preach. Again, Cornelius receives God's message. We must conclude that Cornelius is not good in himself, just as Romans 3:10-12" TARGET="_blank">Romans 3:10-12 teaches, but is reckoned righteous as a result of his response to the gospel Peter preached.

S. Wells

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Is there a connection between the resurrection and the timing of the Levitical offerings?

Is there a connection to the Levitical offerings?

We are familiar with the truth that the Lord rose from the dead as the Firstfruit (1Co 15:23)." TARGET="_blank">1Co 15:23). This fulfilled the Feast of Firstfruits (Lev 23:10)." TARGET="_blank">Lev 23:10). On the exact day that feast was fulfilled by Christ’s resurrection, the citizens of Jerusalem saw people alive whom they knew had died. These who came back from death were not part of the "harvest" of which Christ is the Firstfruits. He is unique as the Firstfruit. These returned to death. They are a reminder of that Feast of Firstfruits and its promise of a coming harvest: this sheaf of wheat is a first fruit, and other sheaves will follow. Just as that first fruit was especially for God, so our resurrected Lord has precedence over all others. Those who have part in the first resurrection (Rev 20:5)," TARGET="_blank">Rev 20:5), like Christ, will never die again.

D. Oliver
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