Debby Stickfort

• About this site

• About this site

Karen Hoy

• About this site

Brian Crawford

• About this site

• About this site

Golden Lampstands of Iowa

• About this site

• About this site

If a Christian falls into sin for a longer or shorter period, and is restored to communion through confession, will this entail loss in eternity, or will all be forgiven and forgotten at the Judgment Seat of Christ?

It seems very important to distinguish between God’s government and God’s grace. When a sinner is led to repentance and faith in Christ, he is forgiven all iniquities: he possesses eternal life; he “shall not come into judgment, but is passed from death unto life.” (John 5: 24)." TARGET="_blank">John 5: 24). He is a child of God. He is “in Christ Jesus” and there is “no condemnation” to him; this is grace.

But if he sins as a child of God, whether for a longer or shorter period, it will lead to chastening in one form or other. This is government. He needs the forgiveness of the Father and it is for such a circumstance that the advocacy of Christ exists: “If any man (i.e. Christian) sin, we have an Advocate with the Father, Jesus Christ the righteous.” (1 John 2:1)." TARGET="_blank">1 John 2:1). This advocacy produces conviction by the Spirit, confession and restoration, and “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” (1 John 1:9)." TARGET="_blank">1 John 1:9). This again is grace. But though forgiven and cleansed, it does not follow that the effect of the sin is at once removed governmentally.

David confessed his sin and was straightway forgiven, but the Lord dealt with him governmentally in three ways:
“the sword would never depart from his house,” the child would die, and he would receive the same treatment he had meted out to others (2 Samuel 12:1" TARGET="_blank">2 Samuel 12:1 - ). So that though sins are forgiven and forgotten in one sense, they are not in another. The time that the soul is away from God, is lost time, for it is fruitless. What has been occupied in sin and self-will, might have been filled with service and fruit for God. The believer stands in different relations to God and Christ. He is not only a member of Christ, a child of God and a temple of the Spirit, but he is a steward, a servant, a builder, etc., to the Lord. If his “work be burnt up he shall suffer loss, but he himself shall be saved, yet so as by fire” (1 Corinthians 3:15);" TARGET="_blank">1 Corinthians 3:15); that “everyone may receive the things done in his body according to that he hath done, whether it be good or bad.” (2 Corinthians 5:10)." TARGET="_blank">2 Corinthians 5:10). It seems very hard to believe that this will not entail an eternal difference. Some are preparing themselves for a high position in the millennial and everlasting kingdoms, which others could not possibly fill, owing to their unbelief, self-will or disobedience to the Lord’s commands.

William Hoste

• About this site

BREAKING THE BREAD

Is it right to take the loaf, that which answers to the Body of our Lord and break it in two, and then hand it round the Assembly?

In Matthew 26:26;" TARGET="_blank">Matthew 26:26; Mark 14:22;" TARGET="_blank">Mark 14:22; Luke 22:19," TARGET="_blank">Luke 22:19, we read that the Lord took bread and gave thanks (or blessed) and brake and gave unto His disciples saying, “This is my body,” and Luke adds, “which is given (not broken) for you.” In 1 Corinthians  11:23, 24, the Lord Jesus is said to have followed the same order, with the words, “which is broken for you,” but this, R.V. changes simply (and with sufficient MS. authority) to, “which is for you.” Now, compare this with Luke 24: 30," TARGET="_blank">Luke 24: 30, where a simple meal was about to begin (for it can hardly be maintained that the two disciples had spread the table of remembrance that evening at Emmaus, in the condition in which they were of unbelief and ignorance of the true meaning of all that had taken place), and where we read that the Lord took bread and gave thanks, as he sat down to the meal, and then brake it. I do not, therefore, think we must put undue emphasis on the breaking of the bread even by the Lord, though far be it from us to affirm that any act of His was not significant. However, the brother who gives thanks in the Assembly for the bread or the cup, would shrink from any pretention to be taking the place that the Lord rightly took. His giving thanks is no official act, but only as representing the Assembly, and his breaking the bread is only for the convenience of distribution. The true breaking of bread is done by all, each one for him or herself, as we read in 1 Corinthians 10:26" TARGET="_blank">1 Corinthians 10:26: “The bread which we break, is it not the communion of the body of Christ”? What is important is that the giving of thanks should take place before the loaf is broken for distribution, for the loaf is one, and this must be maintained, for it not only represents the one holy Body of the Lord given for us, but His mystical Body, the oneness of which is thus witnessed to. “The bread which we break is it not the communion of the Body of Christ? seeing that there is one bread, we who are many are one body” (1 Corinthians 10:16-17," TARGET="_blank">1 Corinthians 10:16-17, R.V., margin).

To pass a whole loaf around would be very inconvenient, and would necessitate its being divided in some way by the one who received it first, which would come to the same thing as that to which the questioner objects. The breaking of the bread by the saints is not a dividing of the Body of Christ, but a communion in it (“Him we all in common share”), a remembrance of Him in the act, and a proclamation of His death.

W.H.

• About this site

• About this site

• About this site

• About this site

Is there anything wrong, when seeking to defend the real Deity and true humanity of our Lord, in making use of the statement, “He is very God of very God, and very Man of very man?”

The words, “very God of very God” were inserted in the creed of the Nican elders and teachers at the council of Nica in A.D. 325," TARGET="_blank">D. 325, for whose faithful contending for the faith we may well thank God. They were intended to safeguard the true Deity of Christ, in opposition to the soul-destroying heresies of Anus, which denied it. They affirmed that the Son, though truly said to be the only begotten of the Father, is no less truly God—co-equal, co-substantial, and co-eternal with the Father and the Spirit. The creed, like every human writing must be tested by the Word of God. In this case, I judge, the expression in question to be quite legitimate and laudable. But the expression, “very Man of very man,” stands on other footing. It does not, for one thing, occur in the Nicene creed, nor, as far as I know, in any other, and in my judgment ought to be avoided. It is an attempt to express “the secret things” of the Incarnation, but seems to ignore the part the Holy Spirit had in the conception—”That which is conceived in her is of the Holy Ghost.” We must and do insist on the true humanity of our Lord, but without attempting to define how it was produced.

W.H.

• About this site

Was the mountain in the land of Moriah, upon which Isaac was offered, the mountain on which our Lord was crucified?

It is important to notice the exact wording of Scripture. Abraham was told to go “INTO THE LAND OF MORIAR” and offer Isaac there “UPON ONE OF THE MOUNTAINS WHICH I WILL TELL THEE OF,” so that the exact place is unknown. Probably the principal height was Moriah, and the scene of Genesis 22" TARGET="_blank">Genesis 22: one of the lower spurs of the mountain. Mount Moriah or Zion is actually at Jerusalem, and in 2 Chronicles 3:1" TARGET="_blank">2 Chronicles 3:1  we learn that Solomon’s temple was there. Now, it is nowhere said in Scripture that Calvary was a mountain, or even a “green hill,” but is simply called “a place.” But then it must be remembered that the whole of Jerusalem and its suburbs is a mountainous district. We read of “the mountains round about Jerusalem” (Psalm 125:2)," TARGET="_blank">Psalm 125:2), so that though our Lord was crucified outside Jerusalem, and not actually on Moriah, it MAY have been the spot where Isaac was offered. All the verbs of John 8:6" TARGET="_blank">John 8:6 are in the aorist tense, and thus connect Abraham’s joy with a special incident, when “he rejoiced to see the day of Christ.” And he called the name of the place “Jehovah-Jireh” i.e. “in the mount of the Lord it shall be seen.” The word, “mount,” is the Hebrew for “mountain” (har), and includes a mountainous district, properly describing “the place called Calvary.” However, we must not be too dogmatic on the point raised.

W.H.

• About this site

Q: I just wondering what the Gospel Hall's stance was on homosexuality? Would a homosexual be welcome at a Gospel Hall? Also what is its stance on gay marriage?

Thanks!

A: There are two stances that most assemblies with the name Gospel Hall on the building would take - one stance in relation to messages address to the general public and the other as to homosexuality within the membership of the church.

1)In teaching the message of salvation all kinds of sin are condemned by God.  That doesn't mean the church should try to carry out judgement on people, but instead teach people that God will judge sin in eternity.  Homosexuality is a sin.  The Bible consistently tells us that homosexual activity is a sin (Genesis 19:1-13;" TARGET="_blank">Genesis 19:1-13; Leviticus 18:22;" TARGET="_blank">Leviticus 18:22; Romans 1:26-27;" TARGET="_blank">Romans 1:26-27; 1 Corinthians 6:9)." TARGET="_blank">1 Corinthians 6:9). Romans 1:26-27" TARGET="_blank">Romans 1:26-27 teaches specifically that homosexuality is a result of denying and disobeying God. 

However, the world is full of all kinds of sin in addition to homosexual activity.  All immoral behavior is condemned as wrong whether it be adultery, prostitution, pornography, fraud, deceit, malice, alcohol and drug abuse, idol worship, violence, murder, covetousness, greed etc. etc.

The problem of sin is addressed during sermons at the Gospel Hall.  We do not to tell sinners to reform to be saved.  That is, try to leave their vices behind or make promises to change their ways in order to be saved.  The solution for our sin is found in accepting forgiveness through the punishment for our sins that Jesus Christ suffered on the cross.  "For when we were still sinners, Christ died for us" Romans 5:6." TARGET="_blank">Romans 5:6.  The entire world needs this salvation, regardless of their sexual activity.  A non-homosexual person should feel no superior than the homosexual "There is no difference, for all have sinned and come short of the glory of God" Romans 3:23." TARGET="_blank">Romans 3:23.

2) Homosexual behavior is not allowed as a member of the church.  1 Corinthians 5" TARGET="_blank">1 Corinthians 5 is the Biblical guide to how a church should handle a list of specific sins that are contrary to biblically-defined godliness.  Sexual immorality, greed, idolatry, slander, drunkenness or a swindler sadly appears among Christians even though such behavior is a contradiction of everything that God is.  A person practicing such behavior obviously should be excluded from the local church membership until the person changes his behavior.  That doesn't mean a homosexual person is excluded from attending a service.  It means he cannot participate as a member of the church - in worship, in preaching, in offeringsm, in public prayers.

Here is the chapter in its entirety. 

1 Corinthians 5" TARGET="_blank">1 Corinthians 5

1It is actually reported that there is sexual immorality among you, and of a kind that does not occur even among pagans: A man has his father's wife. 2And you are proud! Shouldn't you rather have been filled with grief and have put out of your fellowship the man who did this? 3Even though I am not physically present, I am with you in spirit. And I have already passed judgment on the one who did this, just as if I were present. 4When you are assembled in the name of our Lord Jesus and I am with you in spirit, and the power of our Lord Jesus is present, 5hand this man over to Satan, so that the sinful nature may be destroyed and his spirit saved on the day of the Lord.
 6Your boasting is not good. Don't you know that a little yeast works through the whole batch of dough? 7Get rid of the old yeast that you may be a new batch without yeast—as you really are. For Christ, our Passover lamb, has been sacrificed. 8Therefore let us keep the Festival, not with the old yeast, the yeast of malice and wickedness, but with bread without yeast, the bread of sincerity and truth.

 9I have written you in my letter not to associate with sexually immoral people— 10not at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters. In that case you would have to leave this world. 11But now I am writing you that you must not associate with anyone who calls himself a brother but is sexually immoral or greedy, an idolater or a slanderer, a drunkard or a swindler. With such a man do not even eat.

 12What business is it of mine to judge those outside the church? Are you not to judge those inside? 13God will judge those outside. "Expel the wicked man from among you."

• About this site

Who are the speakers in the Song of Solomon? Some say they are Christ and the Church; others, God and Israel. Who is the questioner in Song of Solomon 5:9" TARGET="_blank">Song of Solomon 5:9?

The Song of Songs is not, of course, a mere love-song; nor is it a song of espousals, but a marriage song. Certain companies of persons are introduced and take part in the dialogue, e.g., the watchmen, the daughters of Jerusalem; but the Bridegroom and the bride are the principals. Who are they? The Church was an unrevealed mystery in the Old Testament, so may safely be ruled out.

Surely there can be no doubt that we have in this Book, a beautiful picture of the affections of Jehovah toward the true Israel, and the response of the bride. “I am married to you, saith Jehovah” (Jeremiah 3:14)." TARGET="_blank">Jeremiah 3:14). “Thy maker is thy husband” (Isaiah 54:5)." TARGET="_blank">Isaiah 54:5). The watchmen of the city seem to represent men of the world with no sympathy for the bride, while the daughters of Jerusalem may stand for nominal Israel. These distinctions being made, the inspired language of the Book fits in well with the affections of a believer to-day toward Christ, when enjoying communion with the “Lover of his soul.” The spiritual believer knows how to use the Book in this way to his own soul’s blessing and to the glory of Christ.

W.H.

• About this site