In a new work, is there a danger of encouraging some to take oversight prematurely?

In a new work, is there a danger of encouraging some to take oversight prematurely?

The Ephesian assembly was established and had existing elders (Acts 20:17)" TARGET="_blank">Acts 20:17) when Paul wrote Timothy. The teachings in 1 Timothy, however, give us principles that apply to a new work.

On the subject of elders, Paul advised Timothy to "lay hands suddenly on no man" (1 Timothy 5:22)." TARGET="_blank">1 Timothy 5:22). Personalities differ, so that some give immediate evidence of failings; for others, time will expose their sins (v 24). In some cases, it may also take time before the positive features become evident (v 25). Second, Paul listed in the qualifications of elders, "Not a novice, lest being lifted up with pride he fall into the condemnation of the devil" (1 Timothy 3:6)." TARGET="_blank">1 Timothy 3:6).

In the first passage, Paul highlights the liabilities of those who recognize what the Spirit of God is doing in raising up elders. They do not possess omniscience, so they need sufficient time to be certain that the traits they observe are of lasting quality.

In the second reference, Paul points out the liability of the individuals being considered. Some degree of spiritual maturity is necessary to give a man sufficiently steady hands to carry the full cup of responsibility entailed in oversight. Human nature too easily responds to leadership with a sense of pride, leading the individual to overstep his responsibilities to his own, and the assembly’s, detriment.

Many who have observed God’s work over the years could cite examples of work that was crippled or destroyed by men who were given leadership responsibilities prematurely.

David Oliver
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What kind of person is suited for full-time evangelism?

What features would mark a person for this work?

Tracing the development of Saul of Tarsus provides a helpful profile. His spiritual life began with submission to the Lord: "Lord, what wilt Thou have me to do?" (Acts 9:6)." TARGET="_blank">Acts 9:6). His baptism expressed this also. A first mark in his life was prayer (Acts 9:11)." TARGET="_blank">Acts 9:11). From the beginning, Saul had a consistent interest in gospel work (vv 20-22). He had experience with God, getting to know Him and His truth (Gal 1:11-12, 17)." TARGET="_blank">Gal 1:11-12, 17). The assembly was the center of his interests and gospel activities (Acts 9:26-29)," TARGET="_blank">Acts 9:26-29), although he spread the gospel in other places where no assembly existed (v 20). He had earned the confidence of more experienced workers, because Barnabas brought him to Antioch (11:25-26). Saul was able to work under the shadow of Barnabas (9:27; 11:30; 12:25; 13:2, 7) - and with others (13:1) - until God moved him to the fore (compare 13:43, 46, 50; 14:12, 15; 2, 12, 22, 25, 35). This fosters continuity of testimony from one generation to the next (2Ti 2:2)." TARGET="_blank">2Ti 2:2).

Because preaching the Word is deacon service, the qualifications Paul outlined for deacons also apply to those commended by an assembly. As to their character, they have dignity (ESV for "grave"), honesty, and self-control (1Ti 3:8)." TARGET="_blank">1Ti 3:8). As to the truth, they have convictions and are consistent with it (v 9). As to their work, they have experience by which they have gained the confidence of others (vv 10, 13). As to their family life, they are commendable (vv 11-12).

D. Oliver
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Why were saints raised from the dead after Jesus died?

What is the significance of the raising of these saints?

The details of this event are so few that we are liable to stray into conjecture. One possible suggestion is that God was giving the Jewish religious leaders further evidence of the triumphant power of the Lord’s death and resurrection. They were responsible for having Him crucified, despite the evidence in Bethany that He had power over death.

D. Oliver
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Do overseers receive to or put away from the assembly?

Do overseers receive to or put away from the assembly?

Answering this may be repetitious, but necessary. While a meeting of overseers an assembly meeting (Acts 20:1 15:6)," TARGET="_blank">Acts 20:1 15:6), the elders do not act on behalf of the assembly. The "church of the living God," not the elder is the House of God (1 Timothy 3:15)." TARGET="_blank">1 Timothy 3:15). The elders are the leaders (Romans 12:8;" TARGET="_blank">Romans 12:8; 1 Thessalonians 5:12;" TARGET="_blank">1 Thessalonians 5:12; 1 Timothy 5:17;" TARGET="_blank">1 Timothy 5:17; "rule means "lead," W. E. Vine) are guides (Hebrews 13:7,17,24," TARGET="_blank">Hebrews 13:7,17,24, AV mg.). As men of maturity in devine truth, they lead the assembly in carrying out the Word of God. They are responsible to know the relevant facts of the case; for the good of others, they may be wise not to share some of what they know. They do not come to spiritual decision through popular consent, but, by the character and evident fairness and the fear of God, they bring the assembly to a scriptural consensus. The assembly follows their scriptural guidance and administers for God. Oversee have the weighty responsibility of knowing God's Word and ways and of then guiding the assembly to act for God. This is not guesswork. Overseers need and deserve the prayerful support fellow-believers.

D. Oliver
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What is binding Satan?

Binding Satan

Ministers who try to deliver people from problems often speak of binding Satan or binding a sickness or binding poverty or binding some other problem. A prayer to “bind” Satan usually takes the form of something like this:

“In the name of Jesus of Nazareth, the Son of God, I come against you, Satan, the Prince of Darkness to bind you, paralyzing your power, forbidding you to come near this person and influencing her thinking. I demand that you leave her immediately!”

By “binding” Satan, claims are made to be able to paralyze Satan or silence him or forbid him from influencing a person. As powerful as this commanding prayer may sound, it is unscriptural. Nobody in the history of the Bible ever spoke to Satan this way, nor are we commanded to speak to him like this. We resist Satan by teaching and obeying the truth of the Bible.

For a more detailed answer see the question:

Do Christians have the ability or the authority to bind Satan?

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What is the full name of Jesus? Is it Lord Jesus Christ or just Jesus?

Is the name Jesus enough to refer to Christ or does he have a fuller title like "Lord Jesus Christ, Emmanuel, King of Kings, Lord of Lords, Father of Eternity"? These, and many more titles, are not sufficient to capture the fullness of him who is "the image of the invisible God, the firstborn of all creation." Colossians 1:15." TARGET="_blank">Colossians 1:15.

Last names, or surnames, were not used in Jesus' time. It wasn't common in Europe for people to use them until the middle ages.

Surnames were initially based on who the father was (Mike Thomson), the occupation that one had (Mike Miller), or what town a person lived in (Mike Berlin).

Jesus might have been named Jesus bar Joseph, Jesus Carpenter, Jesus Nazareth if they used surnames. Yeshua bar Yosef (Aramaic name form) of Nazareth (Jesus son of Joseph of Nazareth).

A common way to refer to Christ is to use the three, short, but descriptive titles "Lord Jesus Christ" or "Jesus Christ". There is no one single formula used in the Bible. The appropriate name is used in all situations to emphasize something about Him. Sometimes, the name Jesus is used to emphasize his humble birth and earthly life (Acts 9:27;" TARGET="_blank">Acts 9:27; Acts 19:15;" TARGET="_blank">Acts 19:15; Acts 21:13;" TARGET="_blank">Acts 21:13; Acts 26:9)." TARGET="_blank">Acts 26:9).

Jesus is his earthly name, used to emphasize that he is the Savior (Matthew 1:21)." TARGET="_blank">Matthew 1:21). The Bible refers to him as simply Jesus in many of the gospels of Matthew, Mark, Luke and John. Certainly they show no respect to him for using his earthly name. He is referred to more fully in the epistles as Jesus Christ our Lord. Romans 6:23" TARGET="_blank">Romans 6:23

For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

The name of Christ is "one who is anointed" by God which has the idea of being chosen or the Promised One. John 4:25-29" TARGET="_blank">John 4:25-29

John 4:25-29" TARGET="_blank">John 4:25-29
(25) The woman said to him, "I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things." (26) Jesus said to her, "I who speak to you am he." (27) Just then his disciples came back. They marveled that he was talking with a woman, but no one said, "What do you seek?" or, "Why are you talking with her?" (28) So the woman left her water jar and went away into town and said to the people, (29) "Come, see a man who told me all that I ever did. Can this be the Christ?"

He is Lord, in the full sense in that he is God. Acts 2:36" TARGET="_blank">Acts 2:36

Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.

Shad David Sluiter

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Did God send a destroying angel to kill the first born in Egypt?

Why do so many preachers speak of “the destroying angel,” in Exodus 12" TARGET="_blank">Exodus 12?

It seems due to a mistaken idea of what took place on the Passover night, based on a careless reading of the whole passage. Exodus 11:1" TARGET="_blank">Exodus 11:1 speaks of “one plague more.” Exodus 12:13" TARGET="_blank">Exodus 12:13 refers to “the plague” and ver. 23 to “the destroyer,” but there is no such agent mentioned, either in Exodus, Heb. Ix, or elsewhere in Scripture, as “the destroying angel,” in connection with the deliverance from Egypt. Moses says in chap. II.4—”Thus saith the Lord, about midnight will I go out into the midst of Egypt”; see, too, ch. 12. ia: “I will pass through the land of Egypt this night, and will smite all the firstborn in the land . . . I will excute judgment”; and v. 23: “For the Lord will pass through to smite the Egyptians, and when He seeth the blood. . . the Lord will pass over the door, and will not suffer the destroyer to come into your houses to smite you.” God is Light and God is Love—God is at once “Avenger” and “Redeemer,” and neither work does He entrust to an angel, however exalted. It was God vindicating His holy claims against sin, who passed through the land in judgment; it was God who intervened in mercy wherever He saw the blood of His own providing, sprinkled. The two words for “passing through” (‘abar), and “passing over” (paali), are quite distinct. This latter is found again in Isaiah 3" TARGET="_blank">Isaiah 3’. : “As birds flying, so will the Lord of hosts defend Jerusalem; defending also He will deliver it and passing over (paal) He will preserve it.” That is, He will interpose between the enemy, who, it may be suggested, will then be attacking Jerusalem from the air, and His people.

W.H.

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Was Jesus body "broken" or "given"?

“BROKEN” OR “GIVEN”?

Is it right or wrong to say, as we find in some hymns, “Thy body broken”?

With us, some substitute the word “given,” on the ground that “broken” contravenes the prohibition, “A bone of Him shall not be broken.”

The expression in the said hymns is based on the A.V. of 1 Corinthians 11:24" TARGET="_blank">1 Corinthians 11:24: “This is My body, which is broken for you.” Whether or not this is correct, it is difficult dogmatically to decide, but I think we are safe in refusing “given” as a substitute for “broken” in the Corinthian passage, for there is no serious manuscript authority for it, and it is only supported by three versions—the Latin Vulgate, the Egyptian and the Ethiopic, and the editor of the 4th or 5th century—_Euthalius. This reading, however, has the bulk of authority in Luke 22:19." TARGET="_blank">Luke 22:19. The choice then lies between “broken” and simply, “This is My body for you” (lit, the one on behalf of you), though one cannot help feeling that this sentence seems to need completing with some verb.

However, although some good authorities like Drs. Tregelles and Christopher Wordsworth, refuse to give up “broken,” which has a considerable body of weighty authority behind it, there seems still more authority for omitting. Then again there is the prohibition: “A bone of Him shall not be broken.” which some quote as conclusive against our reading, “broken,” as the verb in 1 Corinthians 11:24. It is perfectly true that the bread is broken, but surely this is not as a symbol of anything that occurred at the cross, but simply for purposes of distribution. It is the breaking of bread which stands for the communion or sharing of it by those participating. Whether again the breaking of the body, i.e. of the skin and flesh, as was undoubtedly the case at Calvary, might take place, without the unity of the body being compromised, is a question. It is the bones which matter, for they are the foundation of the bodily frame, and alone preserve its unity. I have sometimes wondered whether the prohibition as to breaking a bone of the Paschal lamb (Exododus 12:46 and Numbers 9:12)" TARGET="_blank">Numbers 9:12) did not mean that the carcase should preserve its entirety, the bones being not only unbroken, but unsevered. The flesh would be carved off, the bony frame remain intact. It seems as though nothing short of this would represent the unity of the Body of Christ symbolised by the Lamb. Our Lord’s prophetic words in Psalm 22:17," TARGET="_blank">Psalm 22:17, “I may tell all my bones,” no doubt refer primarily to His physical bones, but they go further to those whom He in His omniscience even then knew as His members, and as being crucified with Him. In Psalm 34:20," TARGET="_blank">Psalm 34:20, we have the assurance, “He keepeth all His bones, not one of them is broken”— where “broken” might well bear the sense of “severed.” In the next Psalm we have the testimony of each and all of these “bones”—”All My bones shall say, Lord, who is like unto Thee, which deliverest the poor from Him that is too strong for him” (v. 10).

Our conclusion must be on the whole that while “given” is doctrinally correct (Luke 22. 19)," TARGET="_blank">Luke 22. 19), it cannot be upheld by the textual authorities of the Corinthian passage as what Paul wrote by the Spirit. As for “broken,” though well supported, it certainly has the general understanding of the prohibition of John 19:36" TARGET="_blank">John 19:36 against it, as well as the larger bulk of manuscript authority. I think we are safer then in accepting with the R.V. the version of the words in question as, “This is My body, which is for you,” though we may not be able to do so with absolute conviction.

W.H.

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New Testament Bible Study

Resources on Gospel Hall.org for New Testament Bible Study include:

Online Bible Search in multiple versions.
Commentaries suited for reference in New Testament Bible Study.
Articles related to gospel themes found in New Testament Bible Study.
The online section General Bible Teaching includes articles on themes such as Jesus Tomb, What the Bible Teaches, the Training of the Twelve, Distinctions in Bible Doctrines and much more.

In your quest for New Testament Bible Study, your primary source of information should be the New Testament itself. Therefore, a heavily-used resource in Bible Study here is the online Bible which displays all books of the Bible, including the New Testament, in multiple versions, in parallel.

Instructions for using the Parallel Bible in your New Testament Bible Study...

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2. Type in a passage Bible reference such as John 3:1-5" TARGET="_blank">John 3:1-5 as pictured.

3. Choose the first Bible version to form the first version of the parallel (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)

4. Select the second Bible version to complete the parallel. The second, optional parallel, choice is not required to make a search.

5. Click Search to launch the parallel bible view.

If you enter a search word or phrase, the results of your parallel bible search will be different with each Bible version since the language in each Bible version is slightly different.

We hope you enjoy your New Testament Bible Study resources.

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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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