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Is going to the doctor a sign of a lack of faith?

Is going to the doctor a sign of a lack of faith? Some forms of faith-healing teaching states that since God is capable of healing the body as an answer to our prayers it would be sinful or at least showing a lack of faith to go to the doctor.
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Sunday School Lesson - Naaman the Leper

Sunday School Lesson - Naaman the Leper. Print a lift-the-flap book and your students will be re-telling the Bible story to you. It's part of the collection of printable Sunday school projects availabe on the Sunday school page .
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101 ways to teach a verse

101 Ways to Teach a Memory Verse - suggestions for how to help students memorize a verse during class. "...the Holy Sciptures... able to make you wise unto salvation" Learn it. Explain it. And yes, memorize it. You can make this part more interesting with several strategies. (more)
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Glorybound
The Music of Glorybound - Glorybound is a group of Christian singers from Iowa who perform at a variety of events.
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Sunday School

Sunday School Teacher Resources - A huge selection of resources designed to help Sunday school teachers, Bible study leaders and youth workers in their quest for new ideas to help others learn their Bible. (more)
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Jason My Child

Jason My Child - A childhood leukimia story of triumph in tragedy. A seemingly ordered life is plunged into a swirl of shots, chemotherapy, hospitals, and expenses that bring exhaustive disarray to all aspects of life. Life in fiction books has a happy ending, but not in this real-life mystery. (more)
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Gospel Hall dot Org exists to share information about assemblies of Christians who gather to the Name of the Lord Jesus Christ, to raise awareness of the gospel message and teaching about Christian living in a New Testament Church.

FAQs

How should an assembly communicate the desicion to send out a full-time evangelist?

How would elders approach and communicate this decision to the assembly?

Elders encourage spiritual growth in the flock entrusted to them (Acts 20:28)." TARGET="_blank">Acts 20:28). They will therefore look for those whom the Spirit has gifted for service. Further, as did the leaders in Antioch (13:1-3), so elders promote a concern for the work of the Lord locally and further afield. Others gave Paul a good report of Timothy’s activities, so that elders could well encourage a trusted worker to mentor one of their promising young men.

Having encouraged a younger brother, elders unitely seek the Lord’s will (13:2, 3 - fasting, prayer) for that brother. When they are together convinced that God has called him and that he is fitted and sufficiently mature to be "sent forth" (13:4), elders consult with him to determine if he is already convinced of God’s call. Having thus determined the will of God for this brother, they guide the assembly in commending him.

D. Oliver
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How does a saved person have "the rightousness of God"?

To what does "the righteousness of God" (Romans 3:22)" TARGET="_blank">Romans 3:22) refer?

Gods court and law requires righteousness. Romans 3:10" TARGET="_blank">Romans 3:10 flatly states that the defendant (man) has not satisfied the requirement. Man is guilty. "Through the redemption that is in Christ Jesus," the guilty is pronounced "right with God," justified (verse 24). The "propitiation" (verse 25) has satisfied the requirements of the court and the Judge pronounces that the guilty has a righteous standing. This righteous standing is the "righteousness of God" that the law didnt produce, but was "witnessed by the law and the prophets" (verse 21, see also Romans 4:1-8)." TARGET="_blank">Romans 4:1-8).

This "righteousness of God" is received by faith, apart from merit, solely through the blood of Christ (verse 22, with Romans 5:1; 3:24; 5:9)." TARGET="_blank">Romans 5:1; 3:24; 5:9). It is not an exchanged righteousness - a record of sin removed and a record of righteousness replacing it. It is a righteousness based on Gods requirements being met by the sacrifice. Neither is this an engrafted righteousness, as though we now possess an attribute of God, the righteousness of God. It is a righteous standing, declared and accounted by God and based on the satisfaction God has received from the sacrifice of our Lord Jesus Christ.

D. Oliver
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Is it right for a full-time preacher to also be an assembly elder?

Is it right for a full-time preacher to also be an assembly elder?

The answer is no and yes. The five men listed in Acts 13:1" TARGET="_blank">Acts 13:1 not only taught the assembly, but also guided it in sending out Barnabas and Saul. They functioned as overseers. Barnabas and Saul were separated from them for the work to which the Spirit called them (verse 2). The Spirit who gave Barnabas and Saul their work had likewise given these their work of feeding the flock (Acts 20:28)." TARGET="_blank">Acts 20:28). In an established assembly, such as Antioch, the evangelist is distinct from the pastor-teacher (Ephesians 4:11)." TARGET="_blank">Ephesians 4:11). The sphere of responsibility for each is different. Timothy and Titus provide an instructive contrast. Timothy was working in an established assembly, Ephesus. He employed the Word of God so as to correct existing problems, perhaps even including wrongs among those taking the place of overseers. He taught side by side with others, but there is no hint of his being an overseer. Titus worked among fledgling assemblies without recognized elders (Titus 1:4-9)." TARGET="_blank">Titus 1:4-9). He guided these assemblies in recognizing the elders that God had raised up. In that sense, he served like an elder and had direct input into the care of the assembly. This was a temporary responsibility until the assemblies were consolidated from within. Thus a man who sees an assembly work begin is responsible to guide the new assembly until the Spirit clearly identifies the shepherds He has raised up. When these men are able to function on their own, a Titus assumes the same role as a Timothy in Ephesus.

D. Oliver
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Sell Your Christian or Bible Website WTB

WTB - Want to Buy - Christian Website or your website based on the Bible, Sunday school, prayer, Bible study or related topic.

If you have a website that has been useful for sharing the Bible with the Internet audience but now find it difficult to maintain, please contact us at using the Contact link on the left.

Information we would like to know about your site:

1) Costs. How much are you asking to sell your site for?

2) Value. A website is valuable not for it's design, but for it's traffic. We are interested in buying a site that has some value in its assets such: established time online (more than one year), has some traffic (100 or more visits per day), some quality inbound links from other internet sites (such as dmoz or yahoo directory), some subscribers in a mailing list, and some search keywords that are in the first 10 results of Google, Yahoo or Bing (MSN).

3) History. Tell us about your site. Why and when did you create it? What makes you decide to no longer operate it?

GospelHall.org is a Christian website whose mission is to share the message of the Bible as God's Word. Any websites that we aquire are operated on this understanding.

Shad Sluiter

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Is the phrase "Jesus died for you" true if the person rejects Christ?

Why do some object to telling sinners that "Jesus died for you?"

This objection points out a weakness in understanding the gospel. No precept or principle guides us to tell the sinner, "the Lord Jesus died for you." The gospel declares a divine provision for ALL (John 3:16,17;" TARGET="_blank">John 3:16,17; 1 Timothy 2-5)" TARGET="_blank">1 Timothy 2-5) and this great provision is extended to "whosoever believeth in Him." The context of the truth of substitution always involves those who have already appreciated the death of Christ for them personally (Galatians 2:20; 3:13;" TARGET="_blank">Galatians 2:20; 3:13; 1 Corinthians 15:3)." TARGET="_blank">1 Corinthians 15:3). Keeping to scriptural terms is important in our gospel witness and will never cripple us. To distinguish between the death of Christ on BEHALF of all and the death of Christ in the STEAD of "the many" (Mark 10-45)" TARGET="_blank">Mark 10-45) is important: one is satisfaction and provision; the other is substitution (Romans 3:22;" TARGET="_blank">Romans 3:22; 1 John 2:2)." TARGET="_blank">1 John 2:2).

A. Hull

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Does God have different expectations for a husband and a wife?

Does God have different expectations for a husband and a wife?

For the wife, the Scriptures teach that fondness for her husband is a learned behavior (Titus 2:4)." TARGET="_blank">Titus 2:4). Romantic love is a pleasant start, but this deepening fondness is an ongoing education and the grace manifested in Christ is our ultimate teacher (Titus 2:11, 12)." TARGET="_blank">Titus 2:11, 12).

Submission to her husband is enjoined on the Christian wife (Ephesians 5:22, 24;" TARGET="_blank">Ephesians 5:22, 24; Colossians 3:18;" TARGET="_blank">Colossians 3:18; 1 Peter 3:1)." TARGET="_blank">1 Peter 3:1). This is not a form of benevolent slavery. Submission recognizes, respects, and supports her husband's God-given role.

For the husband, the Bible says, "Husbands, love your wives" (Ephesians 5:25)," TARGET="_blank">Ephesians 5:25), to which Paul adds (Colossians 3:19)" TARGET="_blank">Colossians 3:19) "and be not bitter (exasperated, irritated, indignant) against them." This love is not dutiful, but is a joyous devotion to understanding and meeting the varied and unique needs of his wife, to contribute to his wife's fulness in God's purpose for her.

The wife's role is to complete her husband, providing him with the insights, emotional sensitivity, and balance required for them, as one, to accomplish God's will. The husband's role is to care for his wife by giving her the security and leadership she desires. The Lord has suited each for the role He designed. The beauty of marriage is understanding these differences and working within the framework of God's design for each spouse.

D. Oliver
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Does a husband guide or lead his wife apart from a right example?

Does a husband guide or lead his wife apart from a right example?

Whether a husband or wife, a parent, a Sunday School teacher, a preacher or elder, or a brother or sister in Christ, none of us has the ability to bring greater spiritual help to others than what we practice ourselves (1Ti 4:12, 16)." TARGET="_blank">1Ti 4:12, 16). Can a husband who finds fault with the other believers in the assembly hope to help his wife feel comfortable in the company of those believers? Will an elder expect his wife to submit to the teaching of the elderhood (namely, the teaching of the Word of God) if she sees that his life is not spiritually consistent with the Word of God? Does a husband who will not submit to the Scriptures in one aspect of his life have any "weight" in helping his wife to obey the Lord? She could easily sense that his interest in her obedience is only for the sake of appearance, since reverence for the Lord hardly characterizes him.

Examples of humbly submitting to the Lord and delighting in His will and Word are the strongest influence for good in any believer’s life. Our steps provide much better guidance than our words, no matter how loud, strong, persuasive, or apparently sanctimonious they are (Mat 23:3, 13)." TARGET="_blank">Mat 23:3, 13).

D. Oliver
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How can I know God's will for me personally?

How can I know God's will for me personally?

The New Testament records God's will for all believers. The largest part of our life fits within these guidelines. We must approach the Bible with objective questions about His will for us. Through His Word, we should attempt to learn and do His revealed will. Devotion to Christ motivates us to want to do His will. Looking in the Bible for what is "not against His will" indicates we are going through our Christian experience looking for as many shortcuts as possible.

In addition to the Bible's specific expressions of His will, its principles apply to our lives. Scriptural principles express God's ways. If we really want to know our God, we will gladly allow His principles to guide us.

We also learn that God superintends the circumstances of our life. If we are honest with our own heart and are willing to do God's will, the circumstances may be His means of guiding our decision.

We know, for instance, that God "will have all men to be saved" (I Timothy 2:4)." TARGET="_blank">I Timothy 2:4). But there are times when the Spirit places a special burden on our hearts for a specific sinner. This is the "mystical" side of guidance. It is a sense in the soul - always in keeping with what we know of God through His Word - that this is His will at the moment. We may be wrong in thinking we have discerned His will and therefore need to keep an open mind on this, but never doubt His ability to act in our life consistent with His revealed will.

The more we walk in fellowship with the Lord daily, the more clearly we will sense His guidance.

D. Oliver
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What is the history of the Apocrypha?

What is the history of the Apocrypha?

This collection of 14 books added to the Old Testament (and around 50 lesser known books related to the New Testament) is called the Apocrypha, a Greek word meaning "hidden" and indi-cating that the source of these books is disputed. Josephus, a contemporary of the apostles, refers to only 22 Old Testament books (our 39 books in their Hebrew arrangement). Cyril of Jerusalem (bom 315 A.D.) distinguished the Apocrypha from the Septuagint (Greek translation of the Old Testament), which in its earliest existing manuscripts included the Apocrypha. Jerome (scholarly fourth century translator of the Vulgate) wrote, "the Church... doth not apply them (the Apocryphal books) to establish any doctrine." These writings were likely inserted into the Old Testament between 300 and 400 A.D. The Greek branch of Christendom (Council of Laodicea, 363 A.D.) denied they were inspired, yet the Roman branch includes the Apocrypha in its Bible. In 1546, its Council of Trent equated tradition and the Apocrypha with the authority of Scripture, indicating that until that time the Apocrypha was not considered part of the canon. The Geneva Bible (1560) was the first edition since the fourth century to omit the Apocrypha. These books were included in the first King James Version (1611), but omitted after 1629. (S. Collett, "All About the Book," F.H. Revell Company, pp. 35-48; H. Mackay, "The Story of Your Bible," Walterick, p. 17.)

D. Oliver
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Were the 7 men appointed in Acts 6 "deacons"?

Were the 7 men appointed in Acts 6" TARGET="_blank">Acts 6 "deacons"?

Two words related to the word "deacon" appear in this passage. Twice the word, "the service of deacons," is used: "neglected in the daily ministration" Acts 6:1);" TARGET="_blank">Acts 6:1); "to the ministry of the Word" (verse 4). The other word, "to serve as deacons," is in verse 2: "leave the Word of God, and serve tables." Administering the care of widows in the assembly became an issue. To the Twelve, their deacon service with God’s Word had higher priority, so this deacon work should be entrusted to others. The qualifications for this work are all spiritual and moral (verse 3). Later, the issue in Antioch was Jews eating with Gentiles (Galatians 2:12, 13)." TARGET="_blank">Galatians 2:12, 13). Here, although all were saved Jews, some distinction - based on whether or not they spoke the language of the Gentiles, Greek - affected the widows eating. Seven men whose names indicate that they spoke Greek met the qualifications. The Spirit guided in this doctrinal issue by beginning to remove ethnic distinctions among believers. The apostles identified themselves with the seven men (verse 6) and the transfer of deacon work took place seamlessly. These seven did deacon work, but they did not have the title, "deacons." They did not assume an office; they had the responsibility of a work.

D. Oliver
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