Golden Lampstands of Iowa

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Creation - A series of ten messages by Norman Crawford on what the Bible says about the origins of the earth.  In the series, Mr. Crawford examines the definitions of "science", assumptions about uniformity, the basis of faith, the Gap Theory, fossile dating.  This series was taped at a weekend conference in Canda.

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Gathering Unto His Name - The New Testament contains a clear pattern for how a church should operate. This book summarizes relevant scriptures to what a church is and how it affects our modern day practices.

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Personal Story of Becky Kew - "In our small town of 800 people, it seemed as if drinking was all there was to do. I remember times when my Mom and Dad fought. I used to wonder: Why do they love this brown bottle so much when it brings so much misery? Why don't they love me? Is this all my fault?  One time he had her pinned down on the coffee table and I really thought that this time, he would kill her." (more)

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Debby Stickfort

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Joel Hovey

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Should the oversight meeting be open to all elder brethren of consistent walk in life, or only to a few, who “assume” the care and rule of the meeting?

I think one qualified by God for such a work would be very slow to “assume” anything; 

1 Timothy 3:1-7;" TARGET="_blank">1 Timothy 3:1-7; Titus 1: 6-9;" TARGET="_blank">Titus 1: 6-9; and 1 Peter 5:1-5" TARGET="_blank">1 Peter 5:1-5 give us the qualifications of an overseeing elder: first, he must” desire” it (or “stretch forward” to it, as the original expresses). But that is not enough; he may even be “consistent in walk and life,” and yet fail to manifest the necessary qualification for eldership. Does he rule his home well for instance? or is it a matter of common knowledge, that he is ruled in the home? An overseer of this type is a great hindrance, for sometimes it is the power in the home that seeks to rule the church by his means.

Has he a “good report of them that are without”? Does he “hold fast the faithful Word”? Has he a pastor’s heart, to feed the flock of God?

I think one qualified by God for such a work would be very slow to “assume” anything; he would be apt to do the work, show fitness for it, and have a heart for the Lord’s people, but it would not be for him to push himself into a prominent position; rather his fellowship would be sought. Elders caring for the saints should be on the look out for brethren who are manifesting any spiritual activities, and seek to encourage such, remember that age comes on apace, and that soon perhaps their work will need other hands to take it up.

W.H.

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Is it scriptural in the light of  1 Corinthians 10:16-17," TARGET="_blank">1 Corinthians 10:16-17, to have more than one cup on the table?

If so, how can we give thanks for “THE cup”?

The expression, “cup,” in the various accounts of the institutions of the Lord’s Supper refers, not to the containing vessel, but, by the figure of metonomy, to the wine contained (e.g., Matthew 26:27," TARGET="_blank">Matthew 26:27, and 1 Corinthians  11:25, “This cup is the New Testament in My blood”). We speak of “a good table,” meaning the food on it. The Romanisers who insist on our taking literally the words, “This bread is My Body,” should also force the words, “This cup,” to mean the literal vessel holding the wine, rather than the wine, which is not once mentioned. Now, there is certainly an important truth which demands that there should be only one loaf, “For we being many, are one bread and one body, for we are all partakers of that one bread” (1 Corinthians  10:17). The R.V. margin seems still clearer, “Seeing that there is one bread, we, who are many, are one body.” But there is no corresponding truth which obliges us to have only one original receptacle, no idea of unity being bound up in the “oneness of the wine.” Indeed, the blood of Christ was not shed on the Cross as a unity, but gradually, though finally all was poured out from His pierced side. However, any division, beyond what is absolutely necessary for the convenience of distribution, should be avoided. What is called “the individual cup” seems abhorrent to the idea of communion one with another.

W.H.

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Do you not think a distinction should be made between those in fellowship and those not in fellowship (children excepted)?

Should not those breaking bread sit near the table and not in the last row of seats, while children and the unsaved occupy the front row?

The apostle in writing to the Church of God at Corinth recognised a “within” and “without” (see 1 Coronthians 5: 12-13). The one, hitherto called a brother, is put away from among the people of God as “a wicked person.” Such a one should also be separated from by the saints in the various relations of life—”not to keep company. . . with such an one no not to eat” (1 Corinthians 5:11)" TARGET="_blank">1 Corinthians 5:11)—nor should he be received in the house, nor wished God-speed (2 John 1:10)." TARGET="_blank">2 John 1:10). Is not this principle to extend to the Lord’s table? Is there not to be a difference then, very clearly marked, between those recognised as “in fellowship” and others not breaking bread?

Are worldlings and believers to be mingled there as in the religious denominations? Have not the words, “What fellowship hath righteousness with unrighteousness; what communion hath light with darkness. . . what part hath he that believeth with an unbeliever?” (i.e., not necessarily “infidel” in the modern sense) (2 Corinthians 6:14, 15)," TARGET="_blank">2 Corinthians 6:14, 15), any application to such an occasion when the saints are gathered to the name of their Lord, and He is in a special sense in their midst? Surely they have. The saints belong to and love Him, and are met according to His command to remember Him. May they not then hope to do so, undisturbed by and unmingled with those who are still of the world and at enmity with Him?

If, as our correspondent asserts, “those breaking bread sit on the back row of the hall, and children and unsaved ones sit at the front, and these hand the bread and the wine to those in fellowship,” does not this bespeak a serious lack of godly order? How can it be claimed by the elders that “all things are done decently and in order”? and how can confusion be avoided or proper care be exercised, as to those who partake of the bread and wine? Let not the unsaved be given a place which may deceive them into supposing that all is mostly well with them, or countenance given to what most of them think at heart, that there is no difference worth speaking of between those who “think they are saved” and themselves. It is not a world-feast at all. It is “the disciples coming together to break bread” (Acts 20: 7)," TARGET="_blank">Acts 20: 7), in remembrance of their Lord whom the world rejected. Doubtless the world should have entrance to the hail, but only as spectators of what is in reality a testimony against themselves. Can it be imagined to be godly order that such should be in a position even to be allowed to pass the bread and the wine to others? It is Opening the door in the churches of the saints to the Babylonian Confusion, which exists in Christendom.

W.H.

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Judges 9:51-54" TARGET="_blank">Judges 9:51-54  But there was a strong tower within the city, and all the men and women and all the leaders of the city fled to it and shut themselves in, and they went up to the roof of the tower.  (52)  And Abimelech came to the tower and fought against it and drew near to the door of the tower to burn it with fire.  (53)  And a certain woman threw an upper millstone on Abimelech's head and crushed his skull.  (54)  Then he called quickly to the young man his armor-bearer and said to him, "Draw your sword and kill me, lest they say of me, 'A woman killed him.'" And his young man thrust him through, and he died.

Judges 16:25-30" TARGET="_blank">Judges 16:25-30  And when their hearts were merry, they said, "Call Samson, that he may entertain us." So they called Samson out of the prison, and he entertained them. They made him stand between the pillars.  (26)  And Samson said to the young man who held him by the hand, "Let me feel the pillars on which the house rests, that I may lean against them."  (27)  Now the house was full of men and women. All the lords of the Philistines were there, and on the roof there were about 3,000 men and women, who looked on while Samson entertained.  (28)  Then Samson called to the LORD and said, "O Lord GOD, please remember me and please strengthen me only this once, O God, that I may be avenged on the Philistines for my two eyes."  (29)  And Samson grasped the two middle pillars on which the house rested, and he leaned his weight against them, his right hand on the one and his left hand on the other.  (30)  And Samson said, "Let me die with the Philistines." Then he bowed with all his strength, and the house fell upon the lords and upon all the people who were in it. So the dead whom he killed at his death were more than those whom he had killed during his life.

1 Samuel 31:3-6" TARGET="_blank">1 Samuel 31:3-6  The battle pressed hard against Saul, and the archers found him, and he was badly wounded by the archers.  (4)  Then Saul said to his armor-bearer, "Draw your sword, and thrust me through with it, lest these uncircumcised come and thrust me through, and mistreat me." But his armor-bearer would not, for he feared greatly. Therefore Saul took his own sword and fell upon it.  (5)  And when his armor-bearer saw that Saul was dead, he also fell upon his sword and died with him.  (6)  Thus Saul died, and his three sons, and his armor-bearer, and all his men, on the same day together.

2 Samuel 17:22-24" TARGET="_blank">2 Samuel 17:22-24  Then David arose, and all the people who were with him, and they crossed the Jordan. By daybreak not one was left who had not crossed the Jordan.  (23)  When Ahithophel saw that his counsel was not followed, he saddled his donkey and went off home to his own city. He set his house in order and hanged himself, and he died and was buried in the tomb of his father.  (24)  Then David came to Mahanaim. And Absalom crossed the Jordan with all the men of Israel.

1 Kings 16:15-19" TARGET="_blank">1 Kings 16:15-19  In the twenty-seventh year of Asa king of Judah, Zimri reigned seven days in Tirzah. Now the troops were encamped against Gibbethon, which belonged to the Philistines,  (16)  and the troops who were encamped heard it said, "Zimri has conspired, and he has killed the king." Therefore all Israel made Omri, the commander of the army, king over Israel that day in the camp.  (17)  So Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah.  (18)  And when Zimri saw that the city was taken, he went into the citadel of the king's house and burned the king's house over him with fire and died,  (19)  because of his sins that he committed, doing evil in the sight of the LORD, walking in the way of Jeroboam, and for his sin which he committed, making Israel to sin.

Matthew 27:3-5" TARGET="_blank">Matthew 27:3-5  Then when Judas, his betrayer, saw that Jesus was condemned, he changed his mind and brought back the thirty pieces of silver to the chief priests and the elders,  (4)  saying, "I have sinned by betraying innocent blood." They said, "What is that to us? See to it yourself."  (5)  And throwing down the pieces of silver into the temple, he departed, and he went and hanged himself.

Other Information about Teen Suicide / Suicide Thoughts

Read the story of Joel Hovey , who decided one day that he would commit suicide, but then found peace in God instead.

You might also be asking the following questions about suicide...

• Is the sin of suicide a special, unforgivable sin?
• Can a Christian commit suicide? 
• Why does God allow us to experience trials and suffering?
• Is going to the doctor a sign of weak faith?

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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.

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What is the difference in Isaiah 9:6" TARGET="_blank">Isaiah 9:6 between the expressions the “child born” and the “Son given”?

There is an important difference, I believe, and one which the exponents of what they term “the New Light,” as to the Eternal Sonship of our Lord, would do well to consider. Why is the “child” said to be “born,” but the “Son” not born, but “given”? We read in Isaiah 7:14" TARGET="_blank">Isaiah 7:14 that God had been pleased to offer to king Ahaz a sign to confirm his doubting soul, that the line of David would not be superseded by the son of Tabeal, according to the Satanic design of Rezin and Pekah, which would have set aside the purpose of God regarding His future King, who must be of the seed of David according to the flesh. Ahaz had liberty of choice; he might ask for any sign in the depth, that is commensurate with the drying up of the Red Sea, or in the height commensurate with the standing still of the sun in answer to Joshua’s prayer. The king who was continually tempting God by his disobedience, refused this offer: He would not tempt the Lord, he said. Very well, then, the Lord will give a sign greater than any other known so far in the history of the world—the Virgin Birth of Him who was God:
“Behold a virgin shall conceive, and bear a son, and shall call His name Immanuel” (v. 14). A great effort of unbelief has been made to show that the word,” ‘almãh,” translated “virgin,” should be rather rendered “young married woman.” Such an objection hardly shows unusual scholarship, so much as a lack of common sense; for the fact of a young married woman having a son would be no sign at all. In this verse, in the phrase “a virgin shall.. . bear a son,” the same verb is used as in Isaiah 9:6," TARGET="_blank">Isaiah 9:6, “a child is born.” Here the Son is viewed as the Son of
Mary in the sense of Matthew 1:25" TARGET="_blank">Matthew 1:25 “She brought forth her first-born Son.” Why then is the “Son” said to be “given” in Isaiah 9:6" TARGET="_blank">Isaiah 9:6? The reason is that there the One born is viewed as the One who had already been Son from all eternity. He could not become that by human birth. The child was born, but God gave His Eternal Son.

W.H.

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