Is it necessary for the men in a prayer meeting to mention the same things in prayer?

Is it necessary for the men in a prayer meeting to mention the same things in prayer?

Suppose a believer comes to the Prayer Meeting with a heavy burden because of his wifes serious sickness. It could be disappointing or discouraging if only one brother helped carry this burden in public pray Generally, those who pray are sensitive to this and most will include this need in their prayers. The prayer meetings of the Jerusalem assembly on behalf of Peter (Acts 12:5)" TARGET="_blank">Acts 12:5) must have included repetitions of the same request. So does a prayer meeting before a gospel meeting or a ministry meeting.

It is, however, a great help to the prayer meeting when each brother comes with a specific burden on his heart. The burdens of some may overlap, but there are enough needs world-wide that the entire meeting could be spent profitably without the repetition of a single request. If we recognize that each brother who prays is praying on behalf of the entire assembly (Acts 4:24-31)," TARGET="_blank">Acts 4:24-31), and that an assembly prayer meeting has tremendous power to address global issues (1 Timothy 2:1-4)," TARGET="_blank">1 Timothy 2:1-4), we would make better use of the opportunities a prayer meeting presents!

If we leave some matters for the prayers of others, we will show consideration for them and be able to join after their prayer in a more hearty "Amen."

D. Oliver
Other pages in this section

About this site

Should only believers in the fellowship participate in the Lord's Supper?

Do you not think a distinction should be made between those in fellowship and those not in fellowship (children excepted)?

Should not those breaking bread sit near the table and not in the last row of seats, while children and the unsaved occupy the front row?

The apostle in writing to the Church of God at Corinth recognised a “within” and “without” (see 1 Coronthians 5: 12-13). The one, hitherto called a brother, is put away from among the people of God as “a wicked person.” Such a one should also be separated from by the saints in the various relations of life—”not to keep company. . . with such an one no not to eat” (1 Corinthians 5:11)" TARGET="_blank">1 Corinthians 5:11)—nor should he be received in the house, nor wished God-speed (2 John 1:10)." TARGET="_blank">2 John 1:10). Is not this principle to extend to the Lord’s table? Is there not to be a difference then, very clearly marked, between those recognised as “in fellowship” and others not breaking bread?

Are worldlings and believers to be mingled there as in the religious denominations? Have not the words, “What fellowship hath righteousness with unrighteousness; what communion hath light with darkness. . . what part hath he that believeth with an unbeliever?” (i.e., not necessarily “infidel” in the modern sense) (2 Corinthians 6:14, 15)," TARGET="_blank">2 Corinthians 6:14, 15), any application to such an occasion when the saints are gathered to the name of their Lord, and He is in a special sense in their midst? Surely they have. The saints belong to and love Him, and are met according to His command to remember Him. May they not then hope to do so, undisturbed by and unmingled with those who are still of the world and at enmity with Him?

If, as our correspondent asserts, “those breaking bread sit on the back row of the hall, and children and unsaved ones sit at the front, and these hand the bread and the wine to those in fellowship,” does not this bespeak a serious lack of godly order? How can it be claimed by the elders that “all things are done decently and in order”? and how can confusion be avoided or proper care be exercised, as to those who partake of the bread and wine? Let not the unsaved be given a place which may deceive them into supposing that all is mostly well with them, or countenance given to what most of them think at heart, that there is no difference worth speaking of between those who “think they are saved” and themselves. It is not a world-feast at all. It is “the disciples coming together to break bread” (Acts 20: 7)," TARGET="_blank">Acts 20: 7), in remembrance of their Lord whom the world rejected. Doubtless the world should have entrance to the hail, but only as spectators of what is in reality a testimony against themselves. Can it be imagined to be godly order that such should be in a position even to be allowed to pass the bread and the wine to others? It is Opening the door in the churches of the saints to the Babylonian Confusion, which exists in Christendom.

W.H.

Other pages in this section

About this site

What is the meaning of blameless as related to deacons?

What is the meaning of blameless as related to deacons?

While our AV reads "blameless" in the requirements for both the overseers (1 Timothy 3:2)" TARGET="_blank">1 Timothy 3:2) and the deacons (verse 10), the words are slightly different. For overseers, being blameless means that no one can sustain an accusation against their character. Deacons are blameless in a different sense. They have experience in their spiritual work before being entrusted with deacon responsibility. Having proven themselves by doing that work in a way that no one could even raise an accusation against their conduct, they then serve as deacons. Deacons need moral characteristics for their work, but "being found blameless" seems to emphasize the way they handle lesser responsibilities, as their conduct and capability gain the confidence of their fellow-believers. "And let these also first be proved; then let them use the office of a deacon, being found blameless."

D. Oliver

Other pages in this section

About this site

In what ways can believers help an elder to fulfill his responsibility?

In what ways can believers help an elder to fulfill his responsibility?

A primary responsibility is for believers to pray for their shepherds (James 5:16)." TARGET="_blank">James 5:16). They will one day give account to the Lord for the state of the flock (Hebrews 13:17)." TARGET="_blank">Hebrews 13:17). We can help them to watch over us with joy by submitting to the Word of God which they teach (vv 7, 17). Believers will also help overseers to care for them if they discuss with them their own struggles, concerns, and spiritual desires.

Such an ideal condition exists when the believers trust their overseers to know and care for them. Overseers earn that trust; it is not granted to a brother because the assembly recognizes him as an overseer. A brother expresses a genuine care for the believers, and therefore earns their confidence, long before the assembly recognizes him as an overseer (1 Thessalonians 5:12)." TARGET="_blank">1 Thessalonians 5:12). An overseer cannot demand respect, but his life, character, care, manner, sensitivity, and sincerity will command respect. That respect is a stewardship to be carefully guarded. Without it, he will scarcely be able to "take care of the church of God" (1 Timothy 3:5)." TARGET="_blank">1 Timothy 3:5).

D. Oliver
Other pages in this section

About this site

Do sisters have a responsibility in reception into the fellowship?

Do sisters have a responsibility in reception into the fellowship?

The assembly, brothers and sisters alike, receive to the assembly. If a sister is aware of any reason why an individual cannot be received to the assembly, she fails in her responsibility by not mentioning that to the elders. Sisters and brothers alike should have a spiritual concern for the welfare of the assembly and for those who are added to the fellowship. Elders guide the flock in assembly reception, but input to the elders from sisters is just as appropriate and valued as input from brothers in the assembly.

D. Oliver
Other pages in this section

About this site

Are old testament believers saved by grace?

What is the difference in the standing of Church believers and Old Testament believers?

Old and New Testament believers are alike in one distinct way: they are saved on the principle of faith. Two major differences relate to our standing: (1) "in Christ" is exclusive to this Church dispensation and describes our standing which is unassailable and unchangeable; (2) "in whom also upon (not after) believing ye were sealed (mark of ownership) with that Holy Spirit of Promise" (Ephesians 1:13)" TARGET="_blank">Ephesians 1:13) shows our relationship to the Spirit. Romans 8:1-11" TARGET="_blank">Romans 8:1-11 refers to the believer as "in the Spirit," in contrast to the unbeliever "in the flesh". This is not Old Testament language, but emphasizes a standing unalterable before God.

A. Hull

Other pages in this section

About this site

Are humans naturally good or evil in nature?

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 and email address in your answer.

Answers will be reviewed.

Other pages in this section

About this site

What is the New Testament

What is the New Testament’s pattern for commending a person for the work of the Lord?

Paul and Barnabas returned to Antioch, from which they had been commended to the grace of God for their work (Acts 14:26)." TARGET="_blank">Acts 14:26). The details of that commendation give us a New Testament precedent to follow. The leaders of the Antioch assembly fasted (13:2) due to a spiritual burden. The outcome indicates they were burdened about the spread of the gospel "unto the uttermost part of the earth" (1:8). The Spirit identified the men He had called for that work (13:2). The leaders continued their waiting on God through prayer and fasting. The assembly then expressed its identification with Barnabas and Saul when the leaders laid their hands on these two. The assembly had not acted on its own but was the vehicle through which the Spirit worked, for the two were "sent forth by the Holy Spirit" (v 4). Their later report (14:26) in Antioch implies they were accountable to the assembly.

In summary, an assembly’s commendation expresses its concern for the work of God. The Spirit of God uses the assembly to send out those whom He has called and now intends to use in the field. Assembly leaders guide the assembly’s concern for the work of God and for specific areas of labor. This should characterize every assembly, whether or not suitable young men are part of that assembly.

D. Oliver

Other pages in this section

About this site

What practical steps will help me be a better spouse?

What practical steps will help me be a better spouse?

Grow spiritually. If the objective is to be a God-honoring spouse in a marriage that can then be God-honoring, a first requirement is spiritual living. This does not mean perfection, but submission to the Lord through obedience to His Word and communion with Him - daily reading and prayer. The Bible is not a manual on how to have a good marriage; it is food that enables spiritual living.

Forgive graciously. Forgiveness is a basic Christian grace (Ephesians 4:32)." TARGET="_blank">Ephesians 4:32). You may be very aware of your spouse's wrongs; however, the balance in your marriage between acts which you could forgive and acts for which you need to be forgiven is likely closer than you realize. Besides, the Lord has forgiven you far more sins than the wrongs done to you. Even when your spouse doesn't recognize wrongs done, a forgiving spirit doesn't require a penalty for those wrongs.

Confront effectively. Effective confrontation is a difficult but necessary art. Confrontation that creates alienation is not effective, but avoiding confrontation is self-serving and unkind.

Effective confrontation recognizes a behavior that is detrimental to the spiritual, emotional, or physical well-being of the spouse. For the glory of the Lord and the good of the spouse, effective confrontation finds an appropriate time to state some positive means for dealing with that behavior. Tenderness and meekness (Galatians 6:1)" TARGET="_blank">Galatians 6:1) are requisite.

D. Oliver
Other pages in this section

About this site

Seed Sowers Videos

SeedSowers Videos are memory books from the Mexican short missions trips by the Seed Sowers Organization.

There are two locations to find these videos online:

Yahoo videos for SeedSowers 2009 Veracruz and 2010 Obregón
YouTube videos for SeedSowers 2004 Chihuahua, 2005 Hermosillo, 2006 Hermosillo, 2007 Guadalajara .

You can see the detials about upcoming trips at www.seedsowersonline.com

Other pages in this section

About this site

Main Menu

Yahoo videos for SeedSowers 2009 Veracruz and 2010 Obregón

YouTube videos for SeedSowers 2004 Chihuahua, 2005 Hermosillo, 2006 Hermosillo, 2007 Guadalajara .