Is it right to divide an assembly and form another within reach of the existing one?

Is it right to divide an assembly and form another within reach of the existing one?

An army must defend its ground (Ephesians 6:10-18)" TARGET="_blank">Ephesians 6:10-18) and advance to new ground (I Thessalonians 1:8)." TARGET="_blank">I Thessalonians 1:8). Each assembly has a gospel responsibility to not only see souls saved and added to its fellowship but also to replicate itself in seeing other assemblies formed. Working locally and commending full time workers to preach the gospel accomplishes this.

While a new work may take some from the number of the existing assembly, it should never cause disunity in the assembly. When believers apparently want to see a new assembly planted for their own convenience, or to gain "place," or to avoid being subject to their overseers, they appear willing to "divide the child" to further their own agenda (1 Kings 3:1627)." TARGET="_blank">1 Kings 3:1627). On the other hand, Christians will avoid dissension by not judging others' motives (1 Corinthians 4:5)." TARGET="_blank">1 Corinthians 4:5). Workers will avoid dissension by remembering that when God works He unites His people (Isaiah 32:17)." TARGET="_blank">Isaiah 32:17).

The ideal would be for the entire assembly to unite behind gospel outreach in the region where God has planted the assembly. If God works, it will be evident. If main's hand forces the beginning of a gathering it is evidently not God's planting (1 Corinthians 3:9)." TARGET="_blank">1 Corinthians 3:9). If a gathering is a "church of God," God has produced it; it is a testimony where the Lord has placed His name (Deuteronomy 12:5)." TARGET="_blank">Deuteronomy 12:5).

Assertiveness may advance a business, but a balance between energetic, scriptural efforts and waiting on God advance God's work. At best, we work together with God (2 Corinthians 6:1)." TARGET="_blank">2 Corinthians 6:1).

D. Oliver
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What jobs do angels do?

The Bible says that angels serve Christians.

Hebrews 1:13-14" TARGET="_blank">Hebrews 1:13-14 And to which of the angels has he ever said, "Sit at my right hand until I make your enemies a footstool for your feet"? (14) Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation?

But specifically, what are some of the jobs that angels perform?

They protect God's people from physical harm

Psalms 91:9-13" TARGET="_blank">Psalms 91:9-13 Because you have made the LORD your dwelling place-- the Most High, who is my refuge-- (10) no evil shall be allowed to befall you, no plague come near your tent. (11) For he will command his angels concerning you to guard you in all your ways. (12) On their hands they will bear you up, lest you strike your foot against a stone. (13) You will tread on the lion and the adder; the young lion and the serpent you will trample underfoot.

This beautiful psalm tells us that God has assigned the angels the job of physically following and carefully watching over the Lord's people. Perhaps the psalmist was writing about an upcoming battle as one of "the evils" that could befall him. But the terrors of evil are not specifically mentioned, leaving the interpretation open to a great variety of situations where God's protection is needed. Nothing can harm a believer without God permitting it to occur in his sovereign control over all things. When things occur that we put into "Category Bad", God uses these mishaps for our good (Romans 8:28-29)." TARGET="_blank">Romans 8:28-29).

Recall the angels that were working to protect Elisha and his servant…

2 Kings 6:15-17" TARGET="_blank">2 Kings 6:15-17 When the servant of the man of God rose early in the morning and went out, behold, an army with horses and chariots was all around the city. And the servant said, "Alas, my master! What shall we do?" (16) He said, "Do not be afraid, for those who are with us are more than those who are with them." (17) Then Elisha prayed and said, "O LORD, please open his eyes that he may see." So the LORD opened the eyes of the young man, and he saw, and behold, the mountain was full of horses and chariots of fire all around Elisha.

The Lord has assigned angels to watch over his children as well. He doesn't say that there is a one-to-one relationship with each believer having exactly one guardian angel, but rather that, in general, the angels are always attentive to the needs and cries of God's children.

Matthew 18:10" TARGET="_blank">Matthew 18:10 "See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven.

Peter was rescued by an angel from prison (Acts 5:19)." TARGET="_blank">Acts 5:19). Daniel was preserved from physical harm in the Lion's Den by an angel (Daniel 6:22)." TARGET="_blank">Daniel 6:22). Hagar was given food when near death (Genesis 21:17-20)." TARGET="_blank">Genesis 21:17-20).

Angels also carry messages from God

Paul was comforted by an angel on the night before his shipwreck (Acts 27:23-24)." TARGET="_blank">Acts 27:23-24). An angel directed Joseph to flee to Egypt (Matthew 2:13-20)." TARGET="_blank">Matthew 2:13-20). Daniel and John each received their revelations from angels that come to us today in the Book of Daniel and The Revelation of Jesus Christ.

Angels carry believers to heaven

Luke 16:22" TARGET="_blank">Luke 16:22 says that Lazarus, the beggar, was carried by the angels to Abraham's bosom. The angels will gather God's elect from the four corners of the earth when Christ returns to set up his kingdom (Matthew 24:31)." TARGET="_blank">Matthew 24:31).

Shad David Sluiter

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In Hebrews 2:3, to whom does "we" refer?

In Hebrews 2:3," TARGET="_blank">Hebrews 2:3, to whom does "we" refer?

The book was written to Hebrews. The evidence of this is its title, its theme, drawing so much from Old Testament ceremonies, and its thread of Old Testament promises through the book. In addition, the message to "us" (1:1) is contrasted to the message to "the fathers," ("our forefathers," Weymouth). The epistle addresses not only believers, but also unbelievers. This is clear in 3:12-14, "let there be in any of you an evil heart of unbelief," "lest any of you be hardened through the deceitfulness of sin," "if we hold the beginning of our confidence." These expressions point to the four kinds of hearers in the Lords Parable of the Sower, the good ground being those who hear the Word and keep it (Luke 8:14," TARGET="_blank">Luke 8:14, same word as "hold," Hebrews 3:14)." TARGET="_blank">Hebrews 3:14). Those who "sin willfully" must likewise be unbelievers, for they will "fall into the hands of the living God" (Hebrews 10:26-31)." TARGET="_blank">Hebrews 10:26-31).

Over 80 times, the writer uses first person plural pronoun forms (we, our, us) either in a general sense (1:3; 2:8,9; 3:19), of those who are writing (5:11; 8:1), or of believers (8:1; 9:24; 10:10). On other occasions, he includes himself with those of Jewish background who claim to acknowledge Jesus as the Christ, although they are proving to be unbelievers (10:26; 12:25). In 3:12, he addresses "brethren" who may have an evil heart of unbelief. This cannot refer to "brothers in Christ," but to Jewish brothers (see also Acts 13:38; 22:1; 23:1; 28:17)." TARGET="_blank">Acts 13:38; 22:1; 23:1; 28:17). In Hebrews 2:1-3," TARGET="_blank">Hebrews 2:1-3, he views himself as part of that nation and addresses his people, some of whom are not genuine believers in Christ.

D. Oliver
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Is the Gospel Hall similar to the group The Church of Christ?

Greetings. I found your site while searching for an ESV/KJV parallel Bible. I looked at your description of "Gospel Hall" and found the teaching not too dissimilar from the Churches of Christ is some respects. Am I missing something?

Don

====

In some respects yes, the Church of Christ and the Gospel Hall both hold to doctrines about the church that are based on the example of the early believers in Acts and the teachings about the church in the Epistles. The name of the church comes from the Bible, not a denomination. The manner in which the meetings are conducted is also taken from the Bible. For example, the breaking of bread is done regularly; the women are silent in the meetings; the singing is for the congregation without instrumental accompaniment; there are elders in each congregation accountable to each other etc. etc.

However, the people I have met from the Church of Christ usually point to their baptism as when they were saved. Although all of the people at the Gospel Hall, if they are part of the fellowship, were baptized as believers, they don't depend on their baptism to make them saved. Instead, they have a moment sometime earlier in their life when they realized how their sin made them condemned before God and that Christ did all the work to save them from eternal fire. At that time they received Christ as savior and received the assurance of eternal life. "He that believes on the Son has everlasting life, but he that does not believe on the Son will not see life, but the wrath of God remains on him." (John 3:36)." TARGET="_blank">John 3:36).

You can see some examples of this salvation moment at the Personal Stories section of the page. For example:

Rosa and her Son Jesus find Christ

At the Church of Christ, Acts 2:38" TARGET="_blank">Acts 2:38 is the basis of security of the believers - "Repent and be baptized for the remission of sins".

So while the two groups agree on many aspects of the church, they are preaching two completely different messages in regards to salvation: Should one have faith in Christ's work alone or trust in one's obedience in baptism and doctrines of the church?

In matters of the doctrines of the Church, we believe that although they are important, they are not what make the determination for having eternal life. A person will go to heaven trusting in Christ's death for sins even if he gets other doctrines wrong.

In regards to interpreting Acts 2:38," TARGET="_blank">Acts 2:38, we would teach that Peter wanted his audience to repent in order to be saved and then to be baptized as a way to tell the world that they had just been saved. Repenting and being baptized are mentioned in the same breath in this sermon which leads one to ask the question "Are both a requirement for salvation?" However other scriptures clarify that a person is saved through faith and then demonstrated through what he does later. For example, Peter in a sermon one chapter later (Acts 3:19)" TARGET="_blank">Acts 3:19) says that repenting and being converted are the proper responses to the message of the cross. "Repent ye therefore, and be converted, that your sins may be blotted out..." Why not mention baptism if it is essential?

For more views about what is taught about salvation, see the section: FAQs about Salvation

Shad Sluiter
Postville, IA

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Is

Is “Reconciliation” the same as “Atonement”?

No, they are as distinct as cause and effect. Atonement is the ground on which reconciliation becomes possible. Unfortunately the Greek equivalents are not always correctly translated in our version. In fact in the only place (Romans 5:11)" TARGET="_blank">Romans 5:11) where the word “atonement” occurs in the Authorised Version it is a mistranslation for “reconciliation.” On the other hand, “make reconciliation,” in Hebrews 2" TARGET="_blank">Hebrews 2: 17 would be quite correctly translated, “make atonement” (hilaskomai), as it is the same root and nearly always translated so in the LXX, Greek Version of the Old Testament. This, too, is the word the publican uses in his prayer (Luke 18: 13)," TARGET="_blank">Luke 18: 13), and goes much deeper than merely asking for compassion. It might be translated, “Be propitiated by sacrifice.” Some shallow teachers having sufficient acquaintance with Hebrew, to know that Kaphar (making atonement) means primarily “cover,” have thought this was its only meaning and have whittled “atonement” down to “covering,” and asserted that it is a purely Jewish thing. They ignore the fact that the word has a secondary meaning, denoting that by which alone God can cover sin, namely, by making full satisfaction for His broken law. This has alone been effected by the blood-shedding of the Lord Jesus Christ: “He poured out His soul unto death.” The Old Testament has the word again and again but only typically and prophetically; the New Testament alone has the reality (see 1 John 2" TARGET="_blank">1 John 2: 2 and 1 John 4:10" TARGET="_blank">1 John 4:10— hilasmos, the same root again). Reconciliation becomes possible by atonement, but practical when the sinner turns to God with repentance and faith. The word for “reconciliation” (Katallage) “points habitually,” as Dr. Moule reminds us, “to the winning rather the pardon of an offended King, than the consent of the rebel to yield to His kindness.” ‘Be ye reconciled to God’ would then mean, secure while you can His acceptance.”

W.H.

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Is King Saul in Heaven?

Is it scriptural to suggest that King Saul is now enjoying the rest of heaven?

Though we should shrink from usurping God’s prerogative in such matters, I fear I know no Scripture which would certainly justify such a statement. It is true he was chosen of God to be King over His people, at their demand, as indeed to-day “the powers that be are ordained of God,” but without any guarantee as to spiritual condition. He was chosen, but it was to suit the people’s choice; he was not a man after God’s own heart. He certainly manifested pleasing traits, now and again, especially at the commencement of his reign, when he comes before us as “a choice young man” :—in fact one of Adam’s best! and he was religious, too, as long as it was convenient, but as soon as any other interest intervened, he broke down lamentably, e.g., in the case of Amalek. He did prophesy on two occasions, but Matthew 7:21-23" TARGET="_blank">Matthew 7:21-23 declares plainly that even this is compatible with a dead faith.

Like the apostates of Hebrews 6," TARGET="_blank">Hebrews 6, he tasted of spiritual powers, but he was deprived of these for his sins. He could easily pass over disobedience to God’s commands (e.g., 1 Samuel 14:32)," TARGET="_blank">1 Samuel 14:32), but when, in the same chapter, the victor Jonathan innocently disobeyed his trivial prohibition, he would have slain him on the spot, had he had his way. The characteristic fruits he bore were envy, jealousy and a murderous spirit to all who opposed him. He had the whole house of Aaron mercilessly and unrighteously butchered in one day, though one of them did escape. He attempted David’s innocent life again and again. He deliberately broke God’s law in consulting the witch of Endor, and he died by his own hand, without any sign of repentance. It is a sad record. The fact that Samuel’s spirit said, “To-morrow thou and thy Sons shall be with me,” is not out of harmony with the belief that till our Lord’s resurrection the Paradise of the departed saints formed one compartment of Hades, the intermediate abode of all the dead.

W.H.

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How should a woman respond to a husband's immoral beharvior?

For an assembly couple, what is a wife's responsibility when she knows her husband's behavior has adversely affected the assembly's testimony?

Such behavior requires correction. If mentioned in 1 Corinthians 5" TARGET="_blank">1 Corinthians 5: fornication, covetousness, idolatry, railing, drunkenness or extortion, the sin requires her husband to be put away from the fellowship. Loyalty or love for her husband must not interfere. If the wife has clear proof of his wrong behavior and fails to make it known to the elders, she becomes an accessory. Consider Ananias and Sapphira in Acts 5" TARGET="_blank">Acts 5: By urging her husband to confess the matter, she promotes an easier solution than going to the brethren herself. If he will not do so, her higher duty is to her Lord. "We ought to obey God rather than men" (Acts 5:29)." TARGET="_blank">Acts 5:29).

If it is a lesser matter, such as unbecoming speech or business practices, she need not act condescendingly when she encourages him to repent and make things right with those affected.

J. Slabaugh

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How can I talk to a friend about the gospel without making it sound unnatural?

When entertaining an unbelieving neighbor, is it best to force a conversation about the gospel?

God’s Servant knew how to speak a "word in season" (Isaiah 50:4)." TARGET="_blank">Isaiah 50:4). In teaching, He was sensitive to any factors that would limit His effectiveness; He spoke "as they were able to hear it" (Mark 4:33)." TARGET="_blank">Mark 4:33). Getting to know people helps us to discern what will be effective. Seizing a one-time opportunity is different from building a relationship that strengthens effective communication.

Our relationships with unbelievers should enhance, rather than limit, our ability to communicate the gospel. Build relationships with unbelievers in a way that is consistent with Biblical principles.

But this question addresses our motivation for hospitality. Are we offering a meal as a means of obligating them to us? Are we posing as hospitable in order to be evangelical? Showing kindness is "normal Christianity" (Luke 6:35;" TARGET="_blank">Luke 6:35; 1 Corinthians 13:4;" TARGET="_blank">1 Corinthians 13:4; Galatians 5:22)." TARGET="_blank">Galatians 5:22). This should characterize our interaction with unbelieving neighbors. We do not show kindness in order to manipulate them to our desired end, as good as that end may be. We serve the Lord and others by showing kindness. We need the Lord to guide our service. We pray for an opportunity to serve others by telling them the message that has blessed to us.

A forced conversation about the gospel will not be as effective as a door of opportunity that the Lord opens. Showing kindness and developing a relationship with unbelieving neighbors so we can be a blessing to them may involve other service than speaking to them about Christ. It may involve trimming their hedge, caring for their children, helping in times of difficulty, or maintaining a joyful and gentle spirit. If the Lord opens the door for a word of testimony on the first visit, respond in a way that increases the likelihood of further open doors in the future.

D. Oliver
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Do we worship Christ or the Father or the Holy Spirit?

PRAYER AND WORSHIP
THE PROPER OBJECT OF OUR WORSHIP

In this dispensation, to which Person in the Godhead should the worship of the assembly be directed?

Without question our Lord Jesus Christ is a true and proper object of His people’s worship. The wise men from the east came to worship Him (Matthew 2:2)," TARGET="_blank">Matthew 2:2), and “when they saw the young child with Mary His mother, they fell down and worshipped (not them, as the Romanist and Ritualist would have it, but) Him”—not to mention such cases as occur in Matthew 8:2;" TARGET="_blank">Matthew 8:2; Matthew 9:18," TARGET="_blank">Matthew 9:18, which perhaps would hardly mean more than an act of deep reverence (for “worship” etyrnologically means “worth-ship,” and is thus used in law courts—”your worship”).

In Matthew 14:33 we read that those in the boat recognised Him as “Son of God;” as did the healed man of John 9:38" TARGET="_blank">John 9:38 when he exclaimed, “Lord, I believe, and he worshipped Him.” In each instance it is the revelation of the glory of His person, which draws out the adoring worship of His own. This was the case on earth after His resurrection (Matthew 28:9)," TARGET="_blank">Matthew 28:9), and never did the Lord disclaim such worship, as did Peter (Acts 4:12)," TARGET="_blank">Acts 4:12), but accepted it as His rightful due.

This is all perfectly true and most blessed, and wherever to-day God is worshipped, our Lord Jesus Christ receives His part, for He is God the Son. But this being so, we must not confuse the Persons of the Trinity. Each has His proper place and function, and in John 4" TARGET="_blank">John 4: the Lord clearly indicates that it is God the Father who is seeking worshippers, and it is “in spirit and in truth” that the true worshipper must worship Him.

The worship of the Old Testament saints was figurative. The worship of the Lord when on earth was direct and personal, but there was another worship, even then beginning, true and spiritual. The Lord Jesus is the Way to the Father. If in our priestly worship we habitually stop short of Him, we fall below what the Lord wills for His people. He is the High Priest over the house of God, delighting to present their worship to the Father. The object, the way, and substance, the power of worship are all indicated in that most inclusive verse, Ephesians 2:18," TARGET="_blank">Ephesians 2:18, “For through Him (the Lord Jesus) we both (Jew and Gentile) have access by one Spirit unto the Father.”

W.H.

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What is the consequence of not serving others?

What is the consequence of not serving others?

To a servant mind (Philippians 2:5)," TARGET="_blank">Philippians 2:5), meeting the needs of others is a way of life. Human nature being what it is, the absence of a servant mind introduces "strife and vainglory" (rivalry and conceit, ESV) (v 3) into the assembly. It creates a dead, difficult-to-define, negative atmosphere that causes the disenfranchised to go elsewhere and children to turn from the gospel. The existence of the assembly in Philippi was endangered because of the lack of a servant mind. By adopting a servant mind, the believers were to "work out" the salvation of the assembly (v 12). Only by this means could the believers be effective Christian witnesses in the community. Failure to serve others is totally foreign to the heart of God and therefore is destructive to testimony, personal growth, and gospel outreach.

D. Oliver
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