How should a man prepare for overseership?

How should a man prepare for overseership?

"Lord, what wilt Thou have me to do?" is his concern. Love for Christ, His Word, and His people are his hallmarks. As God’s Spirit has His way in his life, His purpose and calling blends with the individual’s native capabilities. That man and his wife (or girlfriend, if he is courting) visit the sick or the widows, leaving some suitable Bible passage with them. He "naturally cares for" (Philippians 3:20)" TARGET="_blank">Philippians 3:20) the state of other believers. He prepares for and participates in the meetings, developing a deeper understanding of God’s Word. As he realizes how important the assembly and the spiritual welfare of the Lord’s people are to the Lord, a weight of responsibility settles in his soul. All of these interests integrate with his prayer life and he begins to ask the Lord specifically for the prosperity and preservation of the assembly. Overseers observe his consistency and encourage his interests. At some point, they may ask him to help them in their work.

Especially if he has a competitive spirit (is any man free of this?), he should confront this before the Lord and seek grace to be delivered from a desire for office, advancement, or recognition and to be motivated by a desire to serve.

When the overseers recognize that God has called this brother to the responsibilities of an overseer, he should be willing to serve with these overseers only if he is convinced that God has entrusted this work to him.

D. Oliver
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What is the meaning of "one flesh"?

This was God’s intention at the institution of marriage (Genesis 2:24)." TARGET="_blank">Genesis 2:24). It expresses the oneness of a married couple. In this seminal statement, the Lord points out that a man leaves his role of obedience to his parents (although still responsible to honor them, Exo 20:12) to assume headship of a new and distinct relationship. At marriage a new family unit exists that had never existed before. This newly-formed oneness, involves a physical union, the culmination of marriage, but it involves more than that. Four of the five New Testament passages that refer to "one flesh" (Matthew 19:5, 6;" TARGET="_blank">Matthew 19:5, 6; Mark 10:8;" TARGET="_blank">Mark 10:8; Ephesians 5:31)," TARGET="_blank">Ephesians 5:31), quote the original statement and are passages that teach about marriage. The fifth (1 Corinthians 6:16)" TARGET="_blank">1 Corinthians 6:16) is part of Paul’s teaching about fornication (v 18). He states that one who "is joined to an harlot" is "one body." Then he cites the Lord’s original intention (Genesis 2:24)" TARGET="_blank">Genesis 2:24) regarding "one flesh." The promiscuous relationship with a harlot is a physical union, but not the physical union God intended in marriage. "One body" does not include the intended intimacy and oneness of a unique relationship within marriage. "One body" is merely an external relationship. "One flesh" is both physical and relational, expressing the inseparable closeness of Christ and His Church (Ephesians 5:31, 32)." TARGET="_blank">Ephesians 5:31, 32). This can never be expressed outside marriage.

D. Oliver
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My friend has doubts about his salvation. How can I help?

How can we help a person when we doubt his profession of salvation?

The Lord seems to have dealt with people on the basis of what they claimed to be, even when He knew their claim was false. He addressed the Samaritan woman as a worshiper (John 4:20-24)," TARGET="_blank">John 4:20-24), the lawyer as an honest questioner (Luke 10:29-37)," TARGET="_blank">Luke 10:29-37), and the womans accusers as defenders of the law (John 8:6-9)." TARGET="_blank">John 8:6-9). He kept the channel of communication open, but immediately, graciously, and wisely used that open channel to convey truth that worked effectively to expose their position. By limiting our ability to communicate further with individuals, we can no longer help them. When we maintain a channel of communication, we can effectively communicate Gods living, powerful Word (Heb. 4:12)." TARGET="_blank">Heb. 4:12).

Allowing for the possibility that our assessment is mistaken, we can pray for him, take a genuine interest in him, and act on his claim to be saved: feed him with Gods Word and talk often about the Savior and salvation with him. A lack of response to Gods Word, transformation in the life, and appreciation for the value of the cross indicates a lack of spiritual life.

If he is not saved, the channel of communication remains open for seeing him saved. If he is saved, cultivating spiritual growth fulfils the responsibility to "disciple all nations" (Matthew 28:19)." TARGET="_blank">Matthew 28:19).

D. Oliver
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Are there musical instruments in heaven and why will they be used during the Millennium?

Are there musical instruments in heaven and why will they be used during the Millennium?

If God has always had a "dwelling place," then heaven is eternal and uncreated. Nothing that was created, apart from spirit beings, and certainly nothing tangible were in heaven until the ascension of our Lord Jesus in a physical body. The three references to harps in heaven in Revelation (Revelation 5:8;" TARGET="_blank">Revelation 5:8; Revelation 14:2;" TARGET="_blank">Revelation 14:2; Revelation 15:2)" TARGET="_blank">Revelation 15:2) all appear to be couched in figurative terms where prayers are "odors," voices sound like harp-singers with harps (JND), and the singers surround "as it were a sea of glass."

The present age, with its spiritual character and it’s heavenly sanctuary, will have passed during the Millennium. God will have completed one means of dealing with man on earth and will return to complete His promises from a former age. A literal temple on earth will have its sanctuary, its sacrifices, and its priesthood (Ezekiel 40" TARGET="_blank">Ezekiel 40: to Ezekiel 48" TARGET="_blank">Ezekiel 48:). As instruments had a part in Old Testament worship with its sanctuary and sacrifices, they will be appropriate for worship in that coming kingdom. Instruments are not, in themselves, wrong in worship. Their absence in public testimony today indicates the spiritual character of worship as "spiritual sacrifices" (1 Peter 2:5)." TARGET="_blank">1 Peter 2:5). Instruments will be a delightful accompaniment to the worship of God’s people then, as they are today, apart from assembly gatherings.

D. Oliver
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Can I present the gospel without mentioning sin?

Wont preaching about sin offend unbelievers?

The Lords gentle, precise, respectful manner in asking for the husband of the Samaritan woman is instructive. He aimed for an immediate response. His patient dealings with the rich, young ruler aimed at an eventual response. The ruler was not prepared to acknowledge his need, so the Lord Jesus planted seeds of truth intended to produce conviction. Since the ruler did not love his neighbor as himself, he needed to face his guilt in breaking Gods law. The listeners need and degree of understanding determined the approach. Peter didnt decry idolatry in Jerusalem; Paul didnt decry the guilt of crucifying the Messiah in Athens.

Preaching about sin was and is essential. Such truth confronts human thought, but its presentation need not be confrontational or offensive. Some who listened to apostolic preaching were uncomfortable and offended (Acts 2:37; 4:1-3; 7:54)." TARGET="_blank">Acts 2:37; 4:1-3; 7:54). The content of the message, not the manner of its presentation, was the reason. Preaching in the power of the Spirit of Christ will convict. It will be sensitive to the needs of the listeners, handling confrontational truths in the manner most likely to be effective. Preaching the gospel is a service. Servants honor those whom they serve (Romans 12:10, 11;" TARGET="_blank">Romans 12:10, 11; Philippians 2:3)." TARGET="_blank">Philippians 2:3).

D. Oliver
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Is the Bride mentioned in the Psalm Israel or the Church?

What is the application of Psalm 45" TARGET="_blank">Psalm 45? Is the Bride mentioned in the Psalm Israel or the Church? How are we to understand the expressions, “unto the king” and “unto thee” in v. 14?

In order to fully understand Psalm 45," TARGET="_blank">Psalm 45, it will have to be accepted that its principal application, so far as the Bride is concerned, is not to the Church but to Israel. The expressions, “King’s daughters,” “the daughter of Tyne,” and “the rich among the people,” etc., are more easily explained when we think of Israel in her future exaltation above the other nations, and acknowledged as Bride by the Lord, in keeping with His promises of Isaiah 54:5;" TARGET="_blank">Isaiah 54:5; Isaiah 62:5;" TARGET="_blank">Isaiah 62:5; Hosea 2:19, 20," TARGET="_blank">Hosea 2:19, 20, etc., than when we think of the Church. Yet there are, no doubt, one or two expressions, such as, “Forget also thine own people” and “raiment of needlework” (as compared with Revelation 1:8," TARGET="_blank">Revelation 1:8, R.V.), which appear to suit the Church better, although they can perhaps be understood of Israel also.

Of course, some take it for granted that if the Church is the Bride, Israel cannot be; and if Israel is the Bride, the Church cannot be; but this is to lose sight of the fact that the term is figurative, and there is no reason why the figure should not be used of Israel in the Old Testament and of the Church in the New Testament. This is the case with other figures, e.g., Israel is the Vine of the Old Testament (Psalm 80:8," TARGET="_blank">Psalm 80:8, etc.), while the Church in union with Christ is the Vine in the New Testament; Israel is the House in the Old Testament, while the Church is the House in the New Testament (Numbers 12:7;" TARGET="_blank">Numbers 12:7; Hebrews 3:6)." TARGET="_blank">Hebrews 3:6). Even the term, “Body,” which we usually look upon as the exclusive property of the Church, had been used of Israel in Isaiah 26:19" TARGET="_blank">Isaiah 26:19 (where the italics should be omitted).
Moreover, it may be that these early pictures, like the early prophecies of the Messiah’s coming, in which events separated (as we now know) by many years, are joined together as if one—are so worded by the Holy Ghost as to include applications both to Israel and the Church, some details being more suited to the one application, and some to the other. This would be helpful in studying the Song of Songs, of which Psa. seems to be the germ.

I consider this to be a better way of looking at the matter, than to accept the view suggested in Newberry’s Bible, where he distinguishes two women, the “Queen” (Israel), to whom he applies vv. 9-12, and the “King’s daughter” (the Church) to whom he applies vv. 13-15. I could agree that the Israel aspect of the picture is prominent in the former verses, and the Church aspect in the latter; but I cannot see two separate Brides in the Psalm definitely distinguished from one another.
With regard to v. i, I think that the “unto the King” at the begin- fling of the verse, and the “unto thee” at the end of it, refer to the same person. It is only an example of what is very common in the Psalms, in Isaiah 53," TARGET="_blank">Isaiah 53, and elsewhere, that is, an abrupt change from speaking about the Lord, to speaking to Him. And this speaking to Him is continued into verse i6, which, as well as verse 17, is addressed to the King, not to the Bride, although in our A.V. it looks as if it were.

W.R.

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My friend is hurting emotionally. How can I help her?

Is there scriptural guidance for giving comfort to others?

In such a critical area of need, the Scriptures must offer a wealth of help. Here, however, are a few limited suggestions.

Use your two ears. For all the criticism Job’s friends deserve, they started their mission well. They were "with him." Their seven days of silence (Job 2:13)" TARGET="_blank">Job 2:13) showed their sensitivity to the greatness of Job’s grief. They were genuine. If you are not genuine, nothing you say or do will help. Their silence offered them an opportunity they apparently missed: be sensitive to others! Your insights into the stages of grief might be valuable, but it’s more valuable to know where the grieving individual is in his unique, uncharted journey of sorrow. Questions or comments that encourage him to express his feelings are vital in giving comfort.

Use your heart. Many lessons come from the Lord’s giving comfort to Mary and Martha (John 11)," TARGET="_blank">John 11), but perhaps the greatest comfort to them before Lazarus was raised from the dead was their assurance that the Lord shared their love for their departed loved one (vv 3, 35, 36). His love for Lazarus was even greater than theirs, but that is not the case for us. Nevertheless, those who sorrow receive comfort in knowing that their loved one had a unique place in your respect and affections. Sincerely recounting an incident that typifies your appreciation of their loved one is a real comfort. Knowing that others recognize the significance of their loss is important to grieving loved ones. Knowing that others regarded their loved one’s life as significant gives comfort.

Use your head. "The heart knoweth his own bitterness" (Pro 14:10)." TARGET="_blank">Pro 14:10). We should never assume we know what another person is experiencing, even if we have gone through that exact experience. If a grieving person knows your experience and states that you know "how it feels," he has opened the door for you to help. But experience alone does not confer a "Master’s Degree in Comforting." Only to the degree a believer gets to know God in his trials (2 Cor 1:4)" TARGET="_blank">2 Cor 1:4) has he made progress in his "Master’s studies." He is not yet a "master." The degrees are conferred at the Bema.

Every trial is a trial of faith. A believer need not have the same experience to give comfort, but His faith must have responded to the Invisible (Hebrews 11:27)" TARGET="_blank">Hebrews 11:27) in His own experience. To that degree, he can strengthen the faith of others (see 2 Cor 1:4)." TARGET="_blank">2 Cor 1:4). Your experience with God may not be the help every other believer needs, however.

Use your Bible. Nothing can help like the Scriptures, for we receive hope through their consolation (Rom 15:4)." TARGET="_blank">Rom 15:4). Our objective is not to help a believer - or an unbeliever - to get through his sorrow, but to be spiritually enriched through his sorrow. In trying to comfort others, one size does not fit all. We are dependent on the Spirit to use us to bring to a grieving heart the biblical truth that will meet the need. If this was true for the Lord (Isa 50:4)," TARGET="_blank">Isa 50:4), how much more is it true for us! Ask the Lord for the right words to speak from Scripture.

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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How will the weather be affected during the Millennium?

How will the weather be affected during the Millennium?

David longed for a just King to reign in the fear of God. That would be as "a morning without clouds" (2Sa 23:4)." TARGET="_blank">2Sa 23:4). The word "as" introduces figurative language, but this does describe the weather patterns of the Millennium, which may be more pleasant than any weather since creation.

The weather during that reign will contribute to a fruitful ecological system. In Psalm 72" TARGET="_blank">Psalm 72 (as both the KJV and JND translate it), places that rarely produce a harvest will wave with abundance of grain (v 16). While the results of sin will be rolled back from creation, they will not be eliminated. The curse of sin will not touch the heavenly city, but the nations will still need "healing" during the Millennium (Rev 22:2, 3)." TARGET="_blank">Rev 22:2, 3). The complete removal of every trace of sin awaits the Day of God (2Pe 3:11-13)," TARGET="_blank">2Pe 3:11-13), the new heavens and the new earth (Rev 21:1-5)." TARGET="_blank">Rev 21:1-5). We know that some regions of the earth will lack needed rain (Zech 14:16-19)." TARGET="_blank">Zech 14:16-19). This will be the direct result of disobedience to the King.

This leads to the conclusion that the weather during the Millennium will be controlled by the Lord in such a way that fruitfulness will abound and, where appropriate, sin will be directly and immediately punished by means of the weather. Justice will not only control the governmental systems, but the ecological system as well. Except where human depravity will express itself, conditions in that day will be "right."

D. Oliver

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Should I seek marital counseling outside of the church?

Is it best to go for marital counseling outside the assembly.

Believing that the assembly is the Lord's flock (Acts 20:28)" TARGET="_blank">Acts 20:28) and that He provides shepherds to care for the sheep, we expect believer's spiritual needs to be met within the assembly. To find spiritual help outside the assembly, especially in a matter so important as resolving marital difficulties, does not allow the Lord to provide the care He desires for His sheep. This places a serious responsibility on the shepherds. "All the counsel of God" (Acts 20:27)" TARGET="_blank">Acts 20:27) in assembly teaching will include scriptural teaching on marriage relationships. Watching for the souls of the believers (Hebrews 13:17)" TARGET="_blank">Hebrews 13:17) includes being aware when marital problems exist. Scriptural shepherding will give believers confidence that confidential, sensitive, and competent help is available. On occasion, shepherds may recognize that problems involved in a marriage go beyond spiritual problems. Physical, mental or emotional issues may require professional help outside the assembly. Where possible, such help should come from those whose principles are consistent with the assembly's. Any factor that causes a couple to hesitate in seeking help when needed is potentially disastrous and dishonoring to the Lord.

D. Oliver

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