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
Other pages in this section

About this site

Did Jephthah really offer his daughter as a burnt offering to the Lord?

Did Jephthah really offer his daughter as a burnt offering to the Lord? (Judges 11:29-40)." TARGET="_blank">Judges 11:29-40).

To this one would fain be able to reply, as not a few commentators and others have done, with a definite NO. Their reasons and arguments have been so clearly set forth in a recent article elsewhere, that we cannot here do better than enumerate them in the order given. (1) It is pointed out that human sacrifices were expressly forbidden by the Law (Deuteronomy 18: 9-10)." TARGET="_blank">Deuteronomy 18: 9-10). (2) In verse 31, the marginal reading “or” (of the A.V., not R.V., as stated) is adopted, as showing that two alternatives were in Jephthah’s mind: “Whatsoever cometh forth . . . shall surely be the Lord’s, or I will offer it up for a burnt offering.” And it is remarked that, according to Leviticus 27:4," TARGET="_blank">Leviticus 27:4, a person thus vowed might be redeemed for money. (3) The daughter’s words, “that I may bewail my virginity” (v. 37), are taken to imply that this was the real outcome of the vow, that she was pledged by her father to perpetual celibacy; and further proof of this is found in the statement of verse 39, “And she knew no man.” (4) At verse 40 the reading, “talk with”, of the A.V. margin, is given preference to the textual reading, “lament”; and it is suggested that for four days in each year the daughters of Israel went to talk with Jephthah’s daughter. We may hope, if only for Jephthah’s own sake, that this view is correct; but there are difficulties in connection with each of the points mentioned which may not be ignored. If we enumerate these also, we shall perhaps put the questioner and others in a position to form their own judgment as to what really took place. (1) While there can be no doubt as to the Lord’s disapproval of human sacrifices, our passage nowhere states that Jephthah’s action met with His approval; and the question is not what the Law forbade, but what a man such as Jephthah, who had lived for some time among the idolatrous Syrians of Tob, might say and might do. (2) The “and” in verse 31 is the common Hebrew particle which is similarly translated some thousands of times elsewhere; and although there are a few passages in which it is employed disjunctively and rendered, “or,” the wording of its context in such instances usually indicates this, which is not so here. Moreover, the statement, “shall surely be the Lord’s, or I will offer it up for a burnt offering,” is not very intelligible, because its being offered as a burnt offering did not mean that it was any less “the Lord’s.” Neither is it easy to understand why Jephthah should expect an animal, rather than a person, to be first out of the doors of his house to meet him on his return from the war. () Why should Jephthah’s daughter require two preliminary months to bewail her virginity, if she was going to have years of a lifetime afterwards to bewail it as much as she pleased? As to verse 39, it may be mentioned that the R.V. reads it, “And she had not known man.” (.) In verse 40, the R.V. rendering, “celebrate,” is probably the most exact of any, especially as the only other occurrence of this Hebrew word in the same form is in Judges 5:11," TARGET="_blank">Judges 5:11, where it is translated “rehearse.” If the meaning be that the daughters of Israel, while Jephthah’s daughter was still alive, went to talk with her, why should they have limited their conversations with her to four days in each year? Some may perhaps attach less importance to these difficulties than others will; but they exist, and must be faced fairly before one can confidently assert that Jephthah did not slay his daughter, but merely compelled her to remain unmarried.

W.R.

Other pages in this section

About this site

What is true subjection for a Christian wife?

What is true subjection for a Christian wife?

Ideally, Christian marriage involves two Spirit-filled believers fulfilling their God-given roles (Ephesians 5:17-33)." TARGET="_blank">Ephesians 5:17-33). The husband loves his wife with an unconditional devotion to her wellbeing (verses 25-28); the wife recognizes the responsibility God has given to her husband and respectfully defers to him (verses 22-24, 33). Neither should ever have to remind the other to fulfill his responsibility, because attaining this high standard is enough to challenge each one for a lifetime.

Rather than looking at marriage as male-dominant, verse 21 establishes marriage as "Lord-dominant," where both are in subjection to the Lord and respectfully defer to Him. "Fear" in verse 21 and "reverence" in verse 33 are closely related words. Aware that the Lord has entrusted to them what is best for them, both marriage partners fulfill their differing roles because of submission to Him. Both act because of obedience to the Lord and not because of the other spouse’s obedience to Him. No matter whether these roles are delightful or difficult to fulfill, the strength to obey the Lord in this can only come from the Spirit of God. Christian marriage requires a willingness to be a Spirit-filled marriage partner.

Subjection does not indicate that a wife exists for the benefit of her husband. In fact, he is responsible to nourish her (verse 29). "A woman’s job" and "a man’s job" are not absolute definitions, but a husband and wife define them by mutual agreement. The couple makes these and all decisions in the marriage with the understanding that God has entrusted to the husband both leadership in the relationship and responsibility for the health of the marriage and for the spiritual, physical, emotional, mental, and financial well-being of his wife.

Exactly how this works will differ in each marriage, but true subjection is a wife’s glad participation in this God-ordained arrangement.

D. Oliver
Other pages in this section

About this site

What will happen to infants whose parents are taken at the Rapture?

What will happen to infants whose parents are taken at the Rapture?

God has not given us a definite answer to this question that parents often ask and that believers have raised for years. As emotionally charged as this matter is, we cannot answer it based on our emotional response and preferences.

The Bible often answers problems by citing principles. One example of this is 1" TARGET="_blank">is 1 Corinthians 14:33 where God’s character, "not the author of confusion, but of peace," determines how gifts must function in the assembly.

In a similar manner, we can cite two features of God’s character: His righteousness and His kindness. We can rest that God will always do what is right (Genesis 18:25)." TARGET="_blank">Genesis 18:25). God will not condemn those who have not understood His requirements (Romans 5:13)." TARGET="_blank">Romans 5:13). In addition, knowing that God is kind (Luke 6:35)," TARGET="_blank">Luke 6:35), we can expect that He will deal kindly with infants whose parents depart at the Rapture. We cannot state with assurance how God will express His kindness, but it is difficult to understand how these infants could be left behind without parental care. From our limited perspective, we expect that these infants will go with their parents.

Anxious parents can rest in the certainty of God’s kindness. To faith, knowing God is as good as knowing precisely what He will do.

D. Oliver
Other pages in this section

About this site

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
Other pages in this section

About this site

Should Christian

Should Christian’s take a fatalistic view of political elections?

Godly living includes subjection to governmental authority (Romans 13:1;" TARGET="_blank">Romans 13:1; Titus 3:1)" TARGET="_blank">Titus 3:1) and prayer for the salvation of rulers and all men (1 Timothy 2:1-4)." TARGET="_blank">1 Timothy 2:1-4). The Lord Himself was interested in the affairs of the political world (Luke 13:1-3, 32; 19:12-14)," TARGET="_blank">Luke 13:1-3, 32; 19:12-14), but the only specific involvement is His teaching that His disciples pray, "Thy kingdom come. Thy will be done on earth" (Matthew 6:10)." TARGET="_blank">Matthew 6:10). We are therefore concerned about God’s will being carried out in governments, including in elections. To this end we pray.

To be fair, though, the argument that Christians shouldn’t vote because they might be opposing God’s will in an election is weak. By the same logic, a Christian could hardly dress himself for fear of violating God’s will on a given day that he wear black shoes instead of brown shoes. We seek to know God’s will, pray for it, and do it. If it were right for Christians to vote, they should seek to ascertain God’s will for an election, pray for it, and vote accordingly. The weak link in that statement is not the difficulty in ascertaining God’s will, but the premise. Christians shouldn’t voluntarily vote.

D. Oliver
Other pages in this section

About this site

Why is the Breaking of Bread inseparable from an assembly?

Why is the Breaking of Bread inseparable from an assembly?

Breaking bread is a testimony (1 Corinthians 11:26)." TARGET="_blank">1 Corinthians 11:26). Unlike baptism, being honest, witnessing to individuals, and many other Christian behaviors, breaking bread in remembrance of the Lord is not an individual responsibility but a responsibility shared with others. Like unity (1 Corinthians 1)," TARGET="_blank">1 Corinthians 1), discipline (1 Corinthians 5)," TARGET="_blank">1 Corinthians 5), headship (1 Corinthians 11)," TARGET="_blank">1 Corinthians 11), the functioning of varied gifts (1 Corinthians 12)," TARGET="_blank">1 Corinthians 12), defending doctrine (1 Corinthians 15)," TARGET="_blank">1 Corinthians 15), collective giving (1 Corinthians 16)," TARGET="_blank">1 Corinthians 16), and spreading the gospel (Acts 13:1-3)," TARGET="_blank">Acts 13:1-3), remembering the Lord is part of assembly testimony.

In addition, the breaking of bread expresses a fellowship (1 Corinthians 1:9; 10:16)." TARGET="_blank">1 Corinthians 1:9; 10:16). When all believers in an assembly take their part from the bread, they express that the assembly is one, as a body is (10:17). This truth affects their relationships (11:29-34; 12:25, 26) and how varied gifts function (12:14-25, 27).

Remembering the Lord in the Breaking of Bread is therefore impossible apart from an established assembly whose testimony is consistent with the scriptural truths which the fellowship holds in common with one another and the Lord Himself.

D. Oliver
Other pages in this section

About this site

How should a Christian dress for Church?

Does the Bible address the speech and dress of those speaking in the assembly?

Two principles guide us: those who speak are speaking for God (1 Peter 4: 11);" TARGET="_blank">1 Peter 4: 11); men like Elijah and John the Baptist, who spoke for God, dressed accordingly. Their clothing (2 Kings 1:8;" TARGET="_blank">2 Kings 1:8; Matthew 3:4)" TARGET="_blank">Matthew 3:4) was not luxurious (Matthew 11:8)" TARGET="_blank">Matthew 11:8) but rough (Zechariah 13:4)," TARGET="_blank">Zechariah 13:4), not reflecting the current trends but the character of their message. They were neither fashion plates or non-conformists. John preached repentance; his locale, locust diet, and leather girdle underlined this.

Clerical garb enhances position; flamboyant style flaunts personality; luxurious clothing exalts wealth; informal dress disparages reverence. Each of these in its own way dishonors Christ.

Nowadays, stiff formality may be distasteful to some and off-handedness or slang may appeal to others. However, such informality in our language and in our appearance conforms to the current spirit that belittles authority; it is therefore unsuitable for ministry and gospel preaching. Both the messenger and his message must underscore God's presence and the weight of speaking for God.

D. Oliver
Other pages in this section

About this site

Can the Sin against the Holy Spirit be committed to-day?

The possibility would seem greater in the present day than in the days of Christ, as the Holy Spirit is now in Person on the earth. This sin seems to be a deliberate ascription, not necessarily aloud, but perhaps in the heart, to Satan of the Spirit’s work. For those who refused the Lord Jesus, as Messiah there was forgiveness, as witness the early chapters of the Acts. But when once the apostolic testimony to a risen Christ by the Holy Ghost was definitely and nationally refused, we hear no longer of such mass conversions, and the blessing moved more and more from Jerusalem to the Gentiles, though the grace of God lingered over the beloved city, as the glory had done in the time of Ezekiel. There may be a point in the experience of many, when they finally resolve to refuse Christ and probably never experience the Spirit’s drawing again. They will henceforward believe any lie, but the truth, never.

Such individual apostacy will become the mass movement of the very last days. They Will believe the lie, and take the mark of the Beast and their eternal doom will be finally sealed. This is apostacy, from which there is no recovery, a.giving up of Christianity, sometimes, as one hears to-day, for Mohammedaflism, Buddism, Hinduism, Spiritism or what not. One thing, however, is, I believe, certain, that such apostacy is never marked by a fear of having apostatised. That is not the sign of apostacy, but rather the belief that the truth has at last been found.

Where a poor soul dreads having committed the unpardonable sin, and still desires to be saved, there is no apostacy, and no doubt there is still mercy in the heart of God to such an one, and a full offer of salvation by faith in our Lord Jesus Christ. Let such an one come to Christ and he or she will not be cast out.

W.H.

Other pages in this section

About this site

What does worship "in spirit" and "in truth" mean?

What is the Lord contrasting in John 4" TARGET="_blank">John 4: 23-24?

The Samaritan woman mentioned worship, pitting "this mountain" against Jerusalem, essentially saying, "That’s your religion; this is mine." The Lord then contrasted the revelation of God entrusted to the Jews with its absence among the Samaritans. Humanity must be enlightened by God in order to worship Him fittingly. "Ye worship ye know not what: we know what we worship" (verse 22). But the second movement of the Lord’s response addresses a void in both systems. Externalism, formalism, and ritualism must yield to worship from the spirits of men. Since God is spiritual in essence, He has been leading men from formal worship, as instituted under the Law, to the ultimate of His purpose, "true worshipers." In this age, the Father achieves an ultimate purpose in redemption: worshippers who worship in spirit and in truth. Believers now worship in the heavenly sanctuary and, by the power of the Spirit, their redeemed spirits ("in spirit") offer worship in keeping with the full revelation of all God is, as revealed in the Word ("in truth"). This transcends sacrifices and means of worship that are neither rational (able to know God) nor spiritual.

D. Oliver
Other pages in this section

About this site

Main Menu