In what ways can elders help develop others

In what ways can elders help develop others’ gift in preaching the gospel?

God intends an assembly to be the garden where gift develops. Elders are responsible for this (1 Timothy 4:14)." TARGET="_blank">1 Timothy 4:14). Sunday night gospel meetings are not the place to begin developing gospel gift. A healthy assembly will have a variety of scriptural gospel activities involving younger believers (1 Thessalonians 1:8)." TARGET="_blank">1 Thessalonians 1:8).

One of the most important helps in preaching is personal witnessing. This teaches a person what truth to present and how to present it effectively. Helping in a Sunday School class or in children’s meetings by teaching children verses or telling a brief Bible story with a simple application is good training. Holding the attention of children during a lesson develops gift. Accompanying a trusted, experienced brother as he presents the gospel in a home visit is valuable. To reach into neighboring communities with the gospel, elders can encourage younger believers to help older workers (Acts 20:4)" TARGET="_blank">Acts 20:4) or to initiate children’s meetings or gospel meetings in rented buildings.

D. Oliver
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Should all the men in an assembly share in preaching the gospel?

Should all the men in an assembly share in preaching the gospel?

No. All believers are responsible to "do the work of an evangelist" (2 Timothy 4:5)" TARGET="_blank">2 Timothy 4:5) by speaking to individuals as the believers did in Acts 11:19, 20." TARGET="_blank">Acts 11:19, 20. Some have a knack for this, although they may not be effective public speakers. The risen Lord provides evangelists (Ephesians 4:11)" TARGET="_blank">Ephesians 4:11) for the work of the gospel. Since God oversees the operation of gifts (1 Corinthians 12:6)," TARGET="_blank">1 Corinthians 12:6), we can be certain He employs only those He has enabled for this important work.

Testimonies of conversion are one means of declaring the gospel (Acts 22)." TARGET="_blank">Acts 22). Some who may not be effective "preachers" can effectively tell how they were saved.

The priesthood of all believers does not imply that all the males should take their turn "preaching." On the other hand, fairness should be a part of all assembly decisions (1 Timothy 5:21)," TARGET="_blank">1 Timothy 5:21), including selecting speakers for gospel meetings. Wise elders look for potential in a speaker and give opportunity for the Spirit of God to develop that ability by its use. At the same time, they will be careful not to discourage a less capable brother ("a smoking flax shall He not quench," Isaiah 42:3)." TARGET="_blank">Isaiah 42:3).

D. Oliver
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Is telling a half-truth a lie?

Does honesty require me to answer a question with all the information I have?

When the high priest charged the Lord to tell if He were the Christ, the Son of God, He responded with a complete answer. By His reference to Scripture (Daniel 7:13;" TARGET="_blank">Daniel 7:13; Psalm 110:1,2; 2:2,7)," TARGET="_blank">Psalm 110:1,2; 2:2,7), He provided sufficient information to fully answer the question, although He could have said more. Therefore, an answer need give only the information requested.

A response that hurts the hearer or injures his relationship with another will not edify or impart grace to the hearer (Ephesians 4:29)." TARGET="_blank">Ephesians 4:29). There must be a better answer.

D. Oliver

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What is a woman's "meek and quiet spirit" in 1 Peter 3?

What is a meek and quiet spirit, spoken of in 1st Peter 3:4" TARGET="_blank">1st Peter 3:4?

Peter uses Sarah as an example for godly wives. The recorded occasion when she called Abraham "Lord" (Genesis 18:12)" TARGET="_blank">Genesis 18:12) took place when her husband and their guests discussed Sarahs having a child in her old age. She laughed at the impossibility of such a thing, but was to learn the value of not unresisting Gods ways with her. This is meekness. It is not an undesirable feature that grows in the garden of weakness. It is the strength that responds submissively to the Lords way of accomplishing His will in us.

True beauty of spirit embraces Gods ways with us as being only good. A number of translations use the word "gentle" for "meek." Respect for the Lord, rather than fear of others, produces this gentleness. Societys view of a meek woman pictures her as being afraid because she dare not do otherwise. Scriptures view of a meek woman presents her as willingly bowing to the Lord, because she knows His ways are best.

The word translated "quiet" has the thought of tranquility, peace. Her quiet spirit is at peace in the enjoyment of the Lords presence.

These are features unknown or unappreciated in the world, but regarded by the Lord as "an ornament of great price."

D. Oliver
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What is the secret of the Lord in Psalm 25:14 and Proverbs 3:32?

What is the secret of the Lord in Psalm 25:14" TARGET="_blank">Psalm 25:14 and Proverbs 3:32" TARGET="_blank">Proverbs 3:32?

In Job 19:19," TARGET="_blank">Job 19:19, the word "inward" is the word translated "secret" in both verses in this question, "All my inward friends abhorred me." It suggests intimate, privy friends. Six of the 21 times it appears in the Old Testament, this word is "counsel."

"Without counsel purposes are disappointed" (Proverbs 15:22)," TARGET="_blank">Proverbs 15:22), indicates that "the secret of the Lord" involves His plans by which He will accomplish His purpose. These are His ways to which only those intimate with Him are privy. "He made known His ways unto Moses, His acts unto the children of Israel" (Psalms 103:7)." TARGET="_blank">Psalms 103:7). The people saw what God did, but Moses whom the Lord knew face to face (Deuteronomy 34:10)" TARGET="_blank">Deuteronomy 34:10) came to know God’s ways, His counsel. This is further illustrated by the man known as "My friend" (Isaiah 41:8)," TARGET="_blank">Isaiah 41:8), of whom God said, "Shall I hide from Abraham that thing which I do?" (Genesis 18:17)." TARGET="_blank">Genesis 18:17). His intimates must know His intentions.

Psalm 25:14," TARGET="_blank">Psalm 25:14, "The secret of the Lord is with them that fear Him," indicates that those who revere the Lord come to know Him intimately. Although the Lord despises the stubborn, He brings the righteous into His intimate counsels (Proverbs 3:32)." TARGET="_blank">Proverbs 3:32). These are unchanging principles. They should stir in us a longing to know greater intimacy with the Lord.

D. Oliver
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Does the assembly have a say in the decision of commending a full-time evangelist?

Does the assembly have a say in the decision of commending a full-time evangelist?

An assembly is not a democracy. Elders guide the assembly in its decisions; they are guides (Hebrews 13:7," TARGET="_blank">Hebrews 13:7, mg.) they "stand before" (1Ti 5:17," TARGET="_blank">1Ti 5:17, "rule") the flock as examples and leaders. Not having omniscience, either individually or collectively, they will benefit by input from the flock. For that reason, those in the assembly ought to respectfully and honestly communicate to the elders any concerns they may have about a person whom the assembly plans to commend. Having communicated that concern, the matter must be left with the Lord and with the overseers, who are responsible to fairly assess what has been said.

D. Oliver
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Does once-saved-always saved give permission to sin?

Doesn't teaching eternal security give license to sin?

Part of the reason for John's first epistle is to refute the false notion that since believers know God spiritually, they can freely sin physically. John shows that life from God cannot be characterized by sin. "Whoever has been begotten of God does not practice sin, because His seed abides in him" (1 John 3:9," TARGET="_blank">1 John 3:9, JND). Divine life imparted at salvation precludes a life of sin. Paul asked. "Shall we continue in sin, that grace may abound" (Romans 6:1)" TARGET="_blank">Romans 6:1)? He shows that our new standing in Christ (6:1-14), our new service, not to sin but to righteousness (6:15-23), and our new supply of power by the indwelling Spirit (8:1-16) preclude a Christian from living under the power of sin.

D. Oliver

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Should the Lord's Supper be practiced at night?

THE HOUR — THE BREAD

Ought we not to observe the Lord’s Supper only at night, and only with unleavened cakes, seeing this was the case at the institution?

Of course all admit that the Lord’s supper was instituted “the same night that He was betrayed,” “while they were eating,” that is, as the passover meal was drawing to its close. This was in the evening by a definite direction of Jehovah, but no direction was given that the Lord’s supper should be observed at any special hour of the day. Acts 2:42" TARGET="_blank">Acts 2:42 and 46, where the “supper” is, I think, certainly in view, makes no mention of the evening, but simply states that “they broke bread at home” (R.V.), in contrast with the daily public meeting in the temple.

In Acts 20:7" TARGET="_blank">Acts 20:7 the first day of the week is specifically mentioned, but we are left to gather incidentally that the observance was in the evening. There is, moreover, a very simple reason, quite apart from any spiritual significance, which I have never heard attached to the hour, why the evening was probably the time usually chosen in those early days, because it was the most convenient or the only time free in the day.

The observance of a “Sunday” on which shops were shut, and work closed down as to-day among men of all creeds or no creeds, was then quite unknown. For those who stickle for an exact imitation of the institution, one wonders why they do not celebrate the feast on the Thursday, the original day of its institution. We certainly only have custom rather than direct command for the first day of the week, though I do not question that this is the right day. Christianity is not like Judaism, a religious system of “days and months and years,” worked on a time-table, but a life to be lived on spiritual principles in the power of the Spirit, and governed by the Word, but not by inferences or deductions merely. Of course believers are perfectly free to break bread in the evening, if convenient, but it is not the only time, for the Word is “as oft as ye do it,” which cannot be limited to any particular hour of the day.

As for the necessity of using only unleavened bread, there is not a hint in Scripture for making this a sine qua non. Christians, no doubt, may use it if they see fit, but they have no right to impose it on their brethren. It is mere ceremonialism. The word, “artos,” used for the bread or loaf, simply stands for any mixture of flour and water, baked. There is nothing wrong about leaven itself, though, in the Scriptures typical of evil, but its anti-type is not leaven (to interpret a type by itself is not very helpful exegesis), but “malice and wickedness” or some such defiling sins (1 Corinthians 5:8). What we are called to do, is, not, like a company of Jews before the Passover, to search for literal leaven, but to examine ourselves for unjudged sin. To be occupied with the hour of the day, or the exact components of the bread and wine is to substitute the accidents* for essentials, and human inferences for Divine commands. I would close with the following weighty words of the well-known servant of Christ, John Wesley: “What the Bible commands is good, what the Bible forbids is evil: what the Bible neither commands nor forbids, either in plain words or in undeniable inference, is a thing in itself indifferent, and neither good nor evil. The Bible is our sole guide and our adequate guide in faith and conduct.”

Matters on which the Bible does not legislate are left to the judgment of believers. The course good for one, may not be so for another. We are “by reason of use to have our senses exercised to discern between good and evil.” If the above principle were understood, it would help us to distinguish between things commanded, things commended, and things left entirely open, like the hour of the breaking of bread, or the exact kind of bread to be used, and it would prevent the harmful habit of judging one another on matters where even an apostle would confess he had no commandment from the Lord.

W.H.

* A property or quality of a thing which i not essential to it, aa whiteness to paper, the texture of cloth, the exact composition of bread.

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Should a person who is being disciplined by the assembly be present at the discipline meeting?

Should a person who is being disciplined by the assembly be present at the discipline meeting?

Yes. Not every form of New Testament discipline involves putting an individual away from the fellowship. How could an assembly rebuke a fellow-believer (1 Timothy 5:20)" TARGET="_blank">1 Timothy 5:20) who is not present? In the case of excommunication, an individual remains part of the assembly until the assembly has acted to put him away Silently attending such a gathering might indicate submissiveness to and concurrence with the assemblys action. It may also convince a person of the sensuousness of his sin and of the saints concern for him. No one can force a person to attend; advising him to do so would be wise.

D. Oliver
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Did the Lord Jesus bear our sins only during the three hours of darkness?

Did the Lord Jesus bear our sins only during the three hours of darkness?

Mark, by inspiration, tells us that the Lord cried, "My God, My God, why didst Thou forsake Me?" (Newberry) at the ninth hour, when the darkness ended (15:33, 34). Mr. Newberry’s alteration indicates that the Lord was no longer forsaken during the remainder of His time on the cross. Coming at the close of the darkness, this question seems to imply that He was forsaken either during all the darkness or at some time during the darkness. Those three hours were a special time of God’s dealing with Him for our sins.

At least one other passage shows that His bearing our sins was not limited to those three hours. "Cursed is every one that hangeth on a tree" (Galatians 3:13)." TARGET="_blank">Galatians 3:13). 1 Peter 2:24" TARGET="_blank">1 Peter 2:24 seems to support this view, since He bore "our sins in His own body on the tree."

In Deuteronomy 21:23," TARGET="_blank">Deuteronomy 21:23, from which Paul quotes in Galatians 3," TARGET="_blank">Galatians 3, a rebellious, incorrigible son was to be stoned. Along with anyone who died because of disobedience to the law, this son’s body was to then hang on a tree, "accursed of God." The message was, "This is the drastic price of disobedience to God’s law." This was the message to Israel when God’s submissive, impeccable Son hung on a tree. No wonder they esteemed "Him stricken, smitten of God, and afflicted" (Isaiah 53:4)" TARGET="_blank">Isaiah 53:4)! The price was drastic, but the disobedience was theirs and by extension ours (Romans 3:19)." TARGET="_blank">Romans 3:19). During the first three hours God graphically displayed to man what sin cost, as Christ hung in shame, accursed of God. During the next three hours, God veiled from man the full cost of sin, for none but Divine Persons could measure such agony.

With unshod feet, we conclude that our Lord was bearing sins from the moment He was nailed to the cross until the moment He dismissed His spirit.

D. Oliver
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