Are there ways to improve our singing?

Hopefully, the answer is yes. If we are preparing our children for usefulness in divine things, experience with choral music in school can prove very instructive. Singing together as families while driving or while sitting at the table encourages singing. Singing along with wholesome Christian recordings is helpful. Getting together in fellow-believers homes to sing the hymns we love is uplifting and beneficial to assembly singing. Learning about music could hardly be harmful.

More important than the art in our singing, though, is the heart in our singing. Since singing is so entwined in our past (Psalm 40:3)," TARGET="_blank">Psalm 40:3), present (Mark 14:26;" TARGET="_blank">Mark 14:26; Ephesians 5:19;" TARGET="_blank">Ephesians 5:19; Colossians 3:16)," TARGET="_blank">Colossians 3:16), and future (Revelation 5:9)," TARGET="_blank">Revelation 5:9), it is difficult to believe - despite ample evidence -that a believer who puts his mind to it and his heart into it cannot sing. If we grasp that our songs express our praise of God, no believer would mumble along or not even mouth the words during the singing (heavenly conditions!). Our Lord deserves our best. Singing "with the spirit" (1 Corinthians 14:15)" TARGET="_blank">1 Corinthians 14:15) means that the songs come from the deepest part of our being; they are heartfelt. Is it wrong to say that singing "with the spirit" will produce spirited singing? A Christian who enjoys his salvation and joyously sings hymns from the Believers Hymn Book while hoeing his beans or driving his car will start the assemblys singing in a manner that will draw the others to join in the singing. In a small assembly, singing may be difficult, but whatever their number, worshipful hearts will cultivate "a joyful noise unto the Lord" (Psalm 100:1)." TARGET="_blank">Psalm 100:1).

Those responsible for the public worship included some David "set over the service of song" and they "ministered . . . with singing" (1 Chronicles 6:31, 32)." TARGET="_blank">1 Chronicles 6:31, 32). Evangelical congregations are hiring those with a "song ministry" Will redeemed hearts not gladly volunteer for this service and "serve the Lord with gladness, come before his presence with singing" (Psalm 100:2)" TARGET="_blank">Psalm 100:2)?

D. Oliver
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Does "breaking bread" in Acts always refer to the Lord's Supper?

Among the various passages where “breaking bread” is mentioned, in Acts and elsewhere, please distinguish, which do, and which do not, refer to the Lord’s Supper.

Whatever difficulty there may be of settling this point in any particular instance, is due to one or both of two considerations. On the one hand, it is clear that the usual Jewish method of eating bread was by first breaking it up into convenient portions; and therefore the statement that a person had “broken bread” might with them signify merely that he had had a meal, with bread as its prominent feature. On the other hand, it also seems to be beyond doubt that in the apostles’ days the Lord’s Supper was often associated with a meal, of which the saints partook in fellowship together; and therefore, when the phrase “break bread” is linked with some other one about taking food, it is open to question whether this, or an ordinary meal only, is meant.

In Acts 27:35," TARGET="_blank">Acts 27:35, and of course in the references in the Gospels to the Lord breaking bread to feed the hungry multitudes, there can be no suggestion of the Ordinance; and to these occurrences I would add Luke 24:30, 35;" TARGET="_blank">Luke 24:30, 35; for although the Lord there took bread, blessed, brake, and gave to the two disciples; and although their eyes were opened to recognise Him as He did so; they could not, even in thought, connect this with the Supper which had been instituted a few days previously; since none but the apostles had been present on that occasion.

Over against these instances we may place Acts 2:42;" TARGET="_blank">Acts 2:42; Acts 20:7;" TARGET="_blank">Acts 20:7; and 1 Corinthians 10:16;" TARGET="_blank">1 Corinthians 10:16; as passages in which the reference to the Lord’s Supper cannot reasonably be denied; and we then are left with Acts 2." TARGET="_blank">Acts 2. 46 and Acts 20." TARGET="_blank">Acts 20. II, as the only occurrences about which there may be difference of opinion, In each of these there is an additional word or phrase about the partaking of food; and although in the view of some, this rules out any reference to the Ordinance; it seems to me that its effect is just the opposite. For why, if an ordinary meal, and nothing more, is intended, should the two separate expressions have to be used at all? Either of them, in that case, would have said all that was to be said, without the other.

In Acts 2:46" TARGET="_blank">Acts 2:46 the significance of the statement appears to be that, while some of the activities of the early disciples could be carried on in the precincts of the Temple, the Breaking of Bread could not; and so it took place in their homes (see R.V.). As for Acts 20:2," TARGET="_blank">Acts 20:2, the insertion of “the” (R.V., “had broken the bread”), which is according to the reading of all the most ancient authorities, links the statement with verse 7, and implies that here too the Ordinance is meant; though some may find a difficulty in the fact that Paul’s long address would thus have been given before the Supper, transgressing certain views they hold as to it being out of place for a brother to speak, or even to read the Scriptures, in the part of the meeting which precedes it.

W.R.

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What is the purpose of confessing our sins to God?

What is the purpose of confessing our sins to God?

1 John 1:9" TARGET="_blank">1 John 1:9 makes it clear that confession is the key to enjoying fellowship with God and being fit to do His will.

When we confess our sins, we arent telling the Lord something He doesnt already know. We are confronting the problem - our sin - and beginning to recognize the seriousness of sin against God. Confessing our sins to God means saying the same thing about our sins as God does, agreeing with God. On becoming aware of his sin, the believer confesses, "Lord, that was sin." This is not mere lip service toward God, but is rather the response of devoted hearts honoring God by taking sides with Him against self and sin. This can ingrain Gods holiness into our heart and remind us of our proper submission to the Lord.

Contrition is a most valuable asset in Gods estimate. Confessing our sins and having "a contrite spirit" are closely related to each other.

In His infinite wisdom, God has ordained that personal, private confession of our sins brings us back to enjoying our salvation and our Savior. As we often learn, He has ways of dealing with us that make us marvel. Time has unfolded other benefits that we received because of the way God accomplished His work in us. The same may be true of confessing our sins. In addition to bringing us back to enjoying Himself, He may teach us many things through this means of dealing with our sins before Him.

D. Oliver
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What does the "unity of the Spirit" mean in Ephesians 4?

What is the meaning of Ephesians 4:3" TARGET="_blank">Ephesians 4:3?

"Endeavoring to keep the unity of the Spirit in the bond of peace" doesnt refer to a manmade unification, but to the unity of the one Body (verse 4) formed at Pentecost. If we recognize the distinction between the Church, the Body (of which there is only one), and the church of God (of which there are many, 1 Corinthians 11:16)," TARGET="_blank">1 Corinthians 11:16), we must conclude that groups of congregations do not form this unity. It was formed positionally by the Spirit at Pentecost; it is expressed practically in each assembly. The Body is not Gods testimony in this age; churches of God are (Revelation 2, 3)," TARGET="_blank">Revelation 2, 3), therefore each assembly displays this truth. Churches are united in their obedience to the Lord (1 Corinthians 11:16)" TARGET="_blank">1 Corinthians 11:16) and their accountability to Him (Revelation 2, 3)," TARGET="_blank">Revelation 2, 3), but each is distinct and complete in itself (Revelation 1:20;" TARGET="_blank">Revelation 1:20; 1 Corinthians 14:23)." TARGET="_blank">1 Corinthians 14:23).

Paul often stresses unity within the assemblies he addresses. This may be a primary objective in Romans (see 12:4, 5) and Galatians (5:15, 25). The need for unity within the assembly runs through 1 Corinthians (eg., 1:12-24). In Ephesians, Paul declares that God established in the Body a unity between Jews and Gentiles (2:11-18). By their walk, believers maintain unity by living above their natural prejudices (4:25). We are responsible for right behavior toward all believers, but Paul here emphasizes behavior in the assembly because the assembly testifies to the truth of the one Body.

D. Oliver
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What does the Bible phrase mean - the redemption of their soul is precious?

Please explain Psalm 49:8" TARGET="_blank">Psalm 49:8

Psalm 49:8" TARGET="_blank">Psalm 49:8 (For the redemption of their soul is precious, and it ceaseth for ever:)

Verses 6 and 7 circumscribe the power of riches; for all the wealth of the world cannot redeem a brother, nor give to God a ransom for him. The word for “redeem” is not the more usual word gã’al (subst. go’el. Job 19:25;" TARGET="_blank">Job 19:25; Jeremiah 50:34)," TARGET="_blank">Jeremiah 50:34), but pãdãh—to loose, hence to redeem by paying a price, to let go—preserve (Numbers 18:15;" TARGET="_blank">Numbers 18:15; Psalm 25:22)." TARGET="_blank">Psalm 25:22). The word for “ransom” is the atonement word—Kopher.
Now comes the subject of the question (v. 8): “For the redemption (pidyon, same root as pãdãh) of their soul is precious, and it ceaseth for ever.” This certainly seems ambiguous, but the R.V. is an improvement, if more correct: “For the redemption of their soul is costly, and must be let alone for ever.” This almost goes back to the English version known as “the Great Bible” brought out in 1539, under the superintendence of Miles Coverdale (subsequent to his own well-known translation), the Psalter of which is still found embedded in the “Book of Common Prayer” of the “Established Church.” This version runs: “It cost more to redeem their souls, so that he must let that alone for ever.” The meaning then seems plain; Redemption is beyond man’s means, so it is wiser to let that alone. But verse comes in as the positive solution. “But God will redeem (pãdãh) my soul from the power of the grave, for He will receive me.”
W.H.

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Sentence Scramble Maker

The sentance scramble maker program will take any sentence that you make and turn it into a word scramble program like those you find in the newspaper. The sentence scramble maker is designed to make Bible verses into word scramble puzzles, but you can use any sentance you like and scramble it.

Click here to go to the Sentence Scramble Maker.

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About this site

Who manages this web site?

Gospel Hall dot org is managed by Shad Sluiter. He and his family have been part of the assembly that meets at the Marion Gospel Hall, Marion, IA (USA). Currently they are serving as missionaries in Hermosillo, Mexico. Jim Garvin at www.SiteAction.com provides the web server hosting.

Is this an Official Site?

The nature of assemblies who are represented on this site is that each congregation is an independent entity. No official headquarters for the "brethren" exist. However, the materials published represent the beliefs of these assemblies very well.

Why does this site exist?

Gospel Hall dot org began in 1997 as a way to share information about assemblies, to raise awareness of the gospel message and teaching about Christian living in a New Testament Church.

How can I contact you?

Please see the "contact us" section of the main menu.

Where can I find the Gospel Hall Forum?

The ghf is managed at www.gospelhall.org.uk.

Where is the discussion page?

The online forum has been removed. Unfortunately, some of the discussions were counter-productive to the goals of this site.

Do you accept new materials?

Yes. If you have material suitable for publishing on this site, please contact me for details. I am seeking full-text books, mp3 files and other media content that is suitable for helping people grow in their christian life. Look around the site to see what materials have been published to get an idea of what is needed. There is no pay offered for any work submitted. Editorial blogs or opinions are not needed at this time.

If you are a php or Flash programmer, there are unfished projects that also need expertise.

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Was Moses "slow in speech" or "mighty in word"?

In Exodus 4:10," TARGET="_blank">Exodus 4:10, Moses complained of “slowness of speech” but Stephen in Acts 7" TARGET="_blank">Acts 7:. says he was “mighty in words and in deeds.” Is there not a contradiction here?

Someone has said that Moses took forty years in Egypt learning all the wisdom of the Egyptians, then forty years in Midian learning that he knew nothing after all, and then forty years in the wilderness in learning what God could do with a man who had learned he knew nothing. There is no contradiction here, or anywhere else in the Scriptures. We read first what Stephen says of Moses, that he was “mighty in words and deeds,” that is, during his Egyptian period; then what Moses says of himself. Perhaps there are good speakers to-day who are genuinely diffident, and are quite unaware they are eloquent. It does not matter, if they think so, as long as they are all the more cast upon God and fulfil their ministry. Possibly the reverse is true of some of us. We think we can speak and would do well to be more often silent. In fact, the word is addressed to all “Let every man be swift to hear, slow to speak, slow to wrath.”

W.H.

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Does 1 Peter 3:3 apply only to the women's style of dress?

ADORNMENT

Do the exhortations in 1 Peter 3:3," TARGET="_blank">1 Peter 3:3, and 1 Timothy 2:9" TARGET="_blank">1 Timothy 2:9 refer to sisters only, or is it scriptural for a brother to adorn himself with a beautiful chain and badges, bracelet watch and gold rings?

One has heard it remarked, and that by way of warning, that we too often read the exhortations of the Bible for other people, rather than for ourselves. Thus parelts know all the Scriptures about the obedience of children, but there are exhortations to parents and specially to fathers. Likewise with masters and servants, let each study first in the fear of God their own special duties and then both will run more easily. Certainly, 1 Peter 3:3" TARGET="_blank">1 Peter 3:3 does primarily apply to the wives—the exhortation running on, as is clear, from ver. I: “Likewise ye wives,” and I presume, then to women in general, but in verse 7 we read, “Likewise ye husbands”, and certain exhortations are then addressed to them which are very important.

So in 1 Timothy 2" TARGET="_blank">1 Timothy 2: “the men” (i.e. brethren) are to pray in every place—that is of course—lead in prayer—”holding up holy hands, without wrath and doubting.” Then the apostle expresses the will of God to the women, and begins with the manner in which they should attire themselves. We might have said with our natural will and intelligence, that men needed the exhortation as much as women, but clearly the Holy Spirit judges otherwise. Some men may be effeminate and very vain, but there is clearly as a rule a stronger tendency in the female temperament, to adorn herself in the way forbidden, than in the opposite sex.

W.H.

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Is it right to teach that Satan fell first of all in Eden

Is it right to teach that Satan fell first of all in Eden’s garden?

Perhaps there is scarcely any subject which lends itself more readily to speculation, and concerning which speculation ought to be more carefully avoided, than the mysterious fall of Satan. No fact is more clear; hardly one mentioned with more reserve. If the above question means whether his fall took place in the actual Garden of Eden of Genesis 2" TARGET="_blank">Genesis 2: , the answer can only be, “No.” Satan comes on the scene in it as a fallen being, already the enemy of God and man. His fall had taken place long before, and, as I believe, in another scene. This fall is referred to by our Lord in Luke 10:18" TARGET="_blank">Luke 10:18: “I beheld Satan as lightning fall from heaven.” This would indicate that heaven was his original abode. The reason of his fall is given in 1 Timothy 3:6," TARGET="_blank">1 Timothy 3:6, to be pride, but nothing is said specially of his pride in the Eden episode. His fall is referred to also in Isaiah 14," TARGET="_blank">Isaiah 14, in words which must go far beyond the Assyrian: “How art thou fallen from heaven, 0 Lucifer, son of the morning!” Again in Ezekiel 28," TARGET="_blank">Ezekiel 28, his fall is described, no doubt in symbolic language: “By the multitude of thy merchandise, they have filled the midst of thee with violence, and thou hast sinned” (Ezekiel 28:16)." TARGET="_blank">Ezekiel 28:16). “Thine heart was lifted up because of thy beauty; thou hast corrupted thy wisdom by reason of thy brightness” (v. 17). Pride, corruption, and violence characterised his fall, as they have also our fallen race. What has probably given colour to the idea referred to above are the words in Ezekiel xxviii. 13 addressed to Satan concerning his fall:
“Thou hast been in Eden the garden of God.” If God prepared for Adam, the head of the earthly creation, a delightful abode suitable for his highest enjoyment, is it not likely that He would do the same for the head of the angelic creation? Just as there is now, besides the earthly paradise that was, a heavenly paradise, so there may have been two Edens. It has been suggested that Lucifer’s Eden may have occupied the same site in the original earth of Genesis 1:1," TARGET="_blank">Genesis 1:1, as the Eden of the Adamic earth. Some think there would be a fitness in this. Certainly heaven and earth were not so wide apart once as now, but the idea seems to lack direct scriptural support. W.H.

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