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Can an overseer withdraw from the oversight?

Can an overseer withdraw from the oversight?

Genesis 2" TARGET="_blank">Genesis 2 and 3 indicate that God has invested us with the power to choose. He allows us to choose, whether our choice is right or wrong, and deals with us on the basis of our choices. A brother may therefore choose to withdraw from his responsibility as an overseer. Either the Lord entrusted him with that responsibility (Acts 20:28)" TARGET="_blank">Acts 20:28) or he assumed it himself. In either case, he will answer to his Lord for the state of the flock (Heb 13:17" TARGET="_blank">Heb 13:17b).

The Lord has promised to give sufficient spiritual strength (1Co 12:9)" TARGET="_blank">1Co 12:9) and physical endurance (1Ti 4:10," TARGET="_blank">1Ti 4:10, "the Preserver of all men," JND) for the work He entrusts. He intends to refine him by means of every trial (Heb 12:9-11)" TARGET="_blank">Heb 12:9-11) He allows. These truths seem to remove most reasons a man could give for withdrawing.

On the other hand, a man’s fellow elders may discern that he is discouraged because of his own failings, family or assembly difficulties, or disappointments regarding assembly practices or even principles. In this case, he needs care and encouragement from the other elders. Shepherds should shepherd shepherds.

D. Oliver
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What did the Lord mean, "Let this cup pass from Me: nevertheless not as I will?"

What did the Lord mean, "Let this cup pass from Me: nevertheless not as I will?"

Before Gethsemane, the Lord Jesus said, "What shall I say? Father, save Me from this hour: but for this cause came I unto this hour. Father, glorify Thy name" (John 12:27,28)." TARGET="_blank">John 12:27,28). After Gethsemane He said, "The cup which My Father hath given Me, shall I not drink it?" (John 18:11)." TARGET="_blank">John 18:11). There was no possibility of His turning from or being unwilling to go to Calvary. Gethsemane itself carries a weight of grief and a depth of wonder exceeding perhaps any other scene. This is holy ground! Together, Matthew, Mark, and Luke’s accounts portray immense emotional suffering that expressed itself physically. His sorrow was to the point of death, to the limit of the human frame. His anguish was accompanied by godly reverence and dependence (Hebrews 5:7)." TARGET="_blank">Hebrews 5:7). Each statement of prayer includes the submission of His will to the Father’s. It could not have been otherwise.

Such was the enormity of Golgotha’s awaiting suffering that He would never have endured it unless this was His Father’s will. Each exploration of an alternative was fully submissive. Gethsemane’s question was, "Can divine Persons find any other way but Calvary to deal with sin?" Gethsemane’s answer? " No."

D. Oliver
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How does one decide who is an overseer?

How does one decide who is an overseer?

The Lord decides (Acts 20:28)," TARGET="_blank">Acts 20:28), but the oversight guides (Hebrews 13:7," TARGET="_blank">Hebrews 13:7, AV margin). No man decides this for himself, yet he must be sure in God's presence that this is God's will for him.

The oversight (1 Timothy 4:14," TARGET="_blank">1 Timothy 4:14, a single unit, "presbytery") is not a secret society nor does it make independent decisions. Its responsibility is to determine God's will through His Word and to lead the assembly in fulfilling it. Overseers guide the assembly in recognizing men whom God has called and to whom He has entrusted the care of His people in that assembly. The man demonstrates the characteristics given in the Scriptures (1 Timothy 3:1-7;" TARGET="_blank">1 Timothy 3:1-7; Titus 1:6-9)." TARGET="_blank">Titus 1:6-9). His activities and the course of his life express a care for fellow-believers and for the truth of God.

Overseers continually watch for evidence of this work of God, not limiting their search because the number of overseers is sufficient and not rushing it because the number of overseers is depleted. They allow God to do His work on His schedule.

D. Oliver
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Does Matthew 18:20 apply only to "our assemblies"?

Does Matthew 18:20" TARGET="_blank">Matthew 18:20 apply only to "our assemblies"?

That is looking at the truth backwards. In this passage, the Lord informs us that a church (v 17) is His dwelling place (v 20). As such, He gives it authority to administer His wishes (v 18). So it is the Lord Who determines which group is His dwelling place. This truth doesn’t belong to "us." It is God’s universal truth. Some may "claim" the verse, but that doesn’t make them an assembly.

We learn from this passage some of the privileges and responsibilities of an assembly. Wherever God has worked and planted assemblies, they do not become "part of us." They are the Lord’s, purchased with "the blood of His Own." Wherever He has gathered believers to His name, they are His dwelling place and act with His authority. We do not have a monopoly on this truth, but it should be clear that any groups to which this applies will be building according to the same pattern we are seeking to follow.

David 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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When should a church collect money?

Why does the assembly collection customarily follow the Lords Supper?

"Upon the first day of the week let every one of you lay by him in store, as God hath prospered him" (1 Corinthians 16:2)." TARGET="_blank">1 Corinthians 16:2). This is a personal responsibility enjoined on each believer (not couple) in the assembly. Paul has in view, though, "the collection for the saints" (verse 1) and wants to avoid a "gathering" when he comes to Corinth (verse 2). He teaches, therefore, that on the first day of the week the believers should contribute to a collective fund. These communications (Hebrews 13:16)" TARGET="_blank">Hebrews 13:16) are sacrifices, a part of our worship. Offering up spiritual sacrifices is the first priority of our gathering, but we should not conclude our gathering without these material offerings - whether by passing a basket or contributing to a box conveniently located in the place we meet.

D. Oliver
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Why was it a sin for David to count the people but not for Moses?

Why in 2 Samuel 24" TARGET="_blank">2 Samuel 24 was it counted a sin in David to number the children of Israel, whereas Moses was commanded by God to do so? (Exodus 30:12)." TARGET="_blank">Exodus 30:12).

Perhaps the very point our questioner notes as to Moses having been commanded to take the census of the people goes some way toward solving this difficulty. A thing may be commanded at one time, and not at another. For instance, the Feast of Tabernacles was commanded to be observed on the I 5th day of the seventh month, but to keep the feast in the 8th month, as Jeroboam did “out of his own heart,” was a flagrant offence (1 Kings 12:32)." TARGET="_blank">1 Kings 12:32). So, spurious imitations of God’s ordinances to-day become positive acts of disobedience; for instance, baptising infants, or making of the breaking of bread an idolatrous act, the “eucharist” or the mass. Moses was commanded in Exodus 17:6" TARGET="_blank">Exodus 17:6 to smite the rock, but when he did this in Numbers 20:11-12," TARGET="_blank">Numbers 20:11-12, it was counted a sin unto him. In Exodus 30." TARGET="_blank">Exodus 30. 12 the Lord gives a direction to be followed when an occasion arose for numbering the people—each one was to give a half shekel as a ransom for his soul unto the Lord. It was, so to speak, a recognition before the Lord that the life numbered was in reality forfeited and needed to be ransomed. There is no mention of this being observed in David’s case, though that was a command to the people in general. In Numbers 1:2, 3," TARGET="_blank">Numbers 1:2, 3, Jehovah commanded Moses to take the sum of all the congregation of the children of Israel—”From twenty years old and upward, all that are able to go forth to war in Israel.” It was clearly a matter of order and importance that the number of the people should be known at the commencement of their desert journeyings, and it is given as 603,550. Then again in chap. 26, Moses and Eleazar were commanded to number the people at the close of their wanderings. They actually shewed a decrease of nearly 2,000, surely an eloquent commentary on the effect of their disobedience. Had they taken possession of the land when this was proposed to them they would, no doubt, have shown a large increase over a like period. In the case of David’s census, we read that “the anger of the Lord was kindled against Israel and He moved David against them to say, Go, number Israel and Judah” (2 Samuel 24:1)," TARGET="_blank">2 Samuel 24:1), of which census a man of the world like Joab, and also the captains of the host, saw the futility. Joab’s words are remarkable; he expresses the desire that God might add a hundred-fold to the people, that the king might see the increase, i.e. without any need of a census. In 1 Chronicles 21:1" TARGET="_blank">1 Chronicles 21:1 we read, “Satan stood up against Israel,” which simply means that Jehovah in inflicting judgment on His people for their transgression, allowed Satan to move in the matter as His agent. Men may make difficulties and cavil at God’s ways, but He is Sovereign and He will be justified by all, when His ways and the secrets of men are known. In reality there was no command to David from Jehovah to number the people. It was an arbitrary act of self-will and self-glorying, resulting in the infliction of the plague on the very ones on whom God would inflict judgment. We see, then, in the “Samuel” account God in government carrying out His judgment on David and the people—He is the ultimate cause; but in the “Chronicles,” Satan is presented as the instrumental cause—He tempts David to engage in the path of self-will, and the King allows himself to be led astray and is responsible, as he admits himself (2 Samuel 24:17)." TARGET="_blank">2 Samuel 24:17). David, however, knows the grace of God, as well as His government, and his prayer is: “Let me fall now into the hands of the Lord; for His mercies are great: and let me not fall into the hands of man” (v. 14); and so he is led to build an altar unto the Lord and offer burnt-offerings and peace- offerings, typical of the sacrifice of Christ.

W.H.

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Should Christians fast?

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Should I share with my wife confidential information about another believer?

Could confidentiality require a brother who gives spiritual help to another believer to withhold some information from his own spouse?

The talebearer who reveals secrets ("secret counsels," YLT) is contrasted with a faithful or trustworthy person who keeps the matter covered (Proverbs 11:13)." TARGET="_blank">Proverbs 11:13). By disclosing either matters that he has agreed to keep secret or information that in any way harms the believer he is ostensibly helping, an individual proves himself unworthy of the confidence placed in him.

If others (elders, for example) should be aware of what was said in confidence, the person who has been entrusted with that information should insist that either his informant disclose the matter or grant him permission to do so.

On occasion, when helping a sister, a man may need to insist that his wife will also be aware of what has been discussed. This strengthens his wifes confidence in him, protects the sister from any sense of impropriety, and preserves his integrity (Romans 12:17)." TARGET="_blank">Romans 12:17). If his wife cannot be trusted with such confidences, the man is likely disqualified from giving such help (1 Timothy 3:11)." TARGET="_blank">1 Timothy 3:11).

D. Oliver
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