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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Please give a clear understanding as to the terms Kingdom of God and Kingdom of Heaven?

These two expressions refer in the Gospels to the same thing, from a slightly different standpoint, as is seen by comparing Matthew 13:31-33" TARGET="_blank">Matthew 13:31-33 and Luke 13:18-21," TARGET="_blank">Luke 13:18-21, where the same pair of parables describe in the former, “the Kingdom of Heaven,” and in the latter, “the Kingdom of God.” When we read, “Kingdom of Heaven,” the place from which the kingly rule is exercised is in view, when “Kingdom of God,” the Divine Person who exercises that rule. Both expressions in the Gospels represent generally the condition of things produced in the world by the preaching of the Gospel in the absence of the King. This is always true, I believe, of the expression Kingdom of Heaven, which only occurs in Matthew. In the Kingdom of Heaven there is a mixture of good and bad—tares are sown by the evil one; worthless fish are caught with good; but when the King comes, He will cast out of His kingdom “all that offends and all that work iniquity.”

The kingdom aspect of truth represents the responsibility side of things and includes profession, which must be tested. To enter the real thing the new birth is needed. The Kingdom of God in this aspect is “not meat and drink, but righteousness and peace and joy in the Holy Ghost.” The kingdom includes the Church, but is greater than it, in that it began before it. Abraham, Isaac, and Jacob will sit down in the Kingdom of God, but they will not be in the Church. The kingdom will continue when the Church is taken, but will only be visibly established when the King returns.

W.H.

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Does God cause or allow natural disasters to occur such as earthquakes, tsunamis, hurricanes?

Does God cause or allow natural disasters to occur such as earthquakes, tsunamis, hurricanes, mudslides or tornadoes?

Every time there is a major disaster such as the massive earthquake in Haiti in 2010, the earthquake in Japan in 2011, Hurricane Katrina in Louisiana in 2005, the earthquake and following tsunami in Indonesia and Thailand in 2004, we invariably ask the question – where is God? Does God cause natural disasters? Is Satan responsible for causing natural disasters? Does God permit natural disasters? Is God sending the disaster as a form of judgment?

Natural Explanations

It is clear from scientific study of the earth that there are natural explanations for every kind of natural disaster. Warm water in the oceans creates conditions suitable for massive windstorms. The shifting of the earth’s plates causes earthquakes where tectonic plates come together. Underwater earthquakes cause tsunamis. While we may know the immediate natural cause for disasters, we still credit the ultimate hand of providence to God. Insurance companies won’t cover property damage in times of war or because of “Acts of God”. Did God design the world to be full of suffering?

God is in control

Colossians 1:16-17" TARGET="_blank">Colossians 1:16-17 says that Jesus Christ is in control of the universe:

Colossians 1:15-17" TARGET="_blank">Colossians 1:15-17 He is the image of the invisible God, the firstborn of all creation. (16) For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities--all things were created through him and for him. (17) And he is before all things, and in him all things hold together.

It was Very Good

The way in which God created the universe has been affected by sin. At the close of the week of creation we read that the creation was “very good”. Like a work of fine art, God was satisfied that what he created was beautiful and perfect.

Genesis 1:31" TARGET="_blank">Genesis 1:31 And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, the sixth day.

Shortly after finishing the creation, Adam and Eve sinned, bringing a curse onto the earth. Romans 5:12" TARGET="_blank">Romans 5:12 tells us that death came into the world through sin.

Romans 5:12" TARGET="_blank">Romans 5:12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned--

The curse extended to the earth. God caused the earth not to yield its full potential in growing food.

Genesis 3:17-19" TARGET="_blank">Genesis 3:17-19 And to Adam he said, "Because you have listened to the voice of your wife and have eaten of the tree of which I commanded you, 'You shall not eat of it,' cursed is the ground because of you; in pain you shall eat of it all the days of your life; (18) thorns and thistles it shall bring forth for you; and you shall eat the plants of the field. (19) By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return."

Later in the Bible, the “whole creation groans” under the curse of sin. The world still suffers under the influence of the curse from the first sin. It can be concluded that the “groaning” of creation can be seen in the suffering that randomly visits us as well as the beings of the world.

Romans 8:18-22" TARGET="_blank">Romans 8:18-22 For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. (19) For the creation waits with eager longing for the revealing of the sons of God. (20) For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope (21) that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. (22) For we know that the whole creation has been groaning together in the pains of childbirth until now.

Does God judge us through natural disasters?

There are some occasions in the Bible when God utilized nature to bring judgment directly against a group of people. However, like all miracles in the Bible, these events are exceptional occasions when God was lifting up a prophet (Moses, Elijah) or bringing an end to an era of wickedness. There is nothing in the Bible to indicate that we should try to interpret weather, earthquake, plague or any other naturally occurring disaster as a sign from heaven. The following examples are all accompanied by the message of a prophet sent by God. The prophet carried with him special authority to control these events, not merely explain them.

Elijah, a prophet of God, caused a terrible famine to strike the land of Israel for the sin of the king and the people.

1 Kings 17:1" TARGET="_blank">1 Kings 17:1 Now Elijah the Tishbite, of Tishbe in Gilead, said to Ahab, "As the LORD, the God of Israel, lives, before whom I stand, there shall be neither dew nor rain these years, except by my word."

Through Moses, God caused terrible plagues to fall against Egypt. Most of the plagues have similar events that occur in nature, but God caused these plagues to fall at the command of Moses and at a much greater severity than anything in the history of Egypt.

Exodus 3:19-20" TARGET="_blank">Exodus 3:19-20 But I know that the king of Egypt will not let you go unless compelled by a mighty hand. (20) So I will stretch out my hand and strike Egypt with all the wonders that I will do in it; after that he will let you go.

Moses and all the people of Israel watched as Korah and his rebellious followers were swallowed in a disaster like an earthquake or a giant sink hole.

Numbers 16:29-33" TARGET="_blank">Numbers 16:29-33 If these men die as all men die, or if they are visited by the fate of all mankind, then the LORD has not sent me. (30) But if the LORD creates something new, and the ground opens its mouth and swallows them up with all that belongs to them, and they go down alive into Sheol, then you shall know that these men have despised the LORD." (31) And as soon as he had finished speaking all these words, the ground under them split apart. (32) And the earth opened its mouth and swallowed them up, with their households and all the people who belonged to Korah and all their goods. (33) So they and all that belonged to them went down alive into Sheol, and the earth closed over them, and they perished from the midst of the assembly.

In the judgments against the earth in Revelation 6" TARGET="_blank">Revelation 6 to 18 tell us about massive hailstones, earthquakes, comets falling from the heavens and water turning to blood.

Revelation 16:21" TARGET="_blank">Revelation 16:21 And great hailstones, about one hundred pounds each, fell from heaven on people; and they cursed God for the plague of the hail, because the plague was so severe.

Revelation 8:8-11" TARGET="_blank">Revelation 8:8-11 The second angel blew his trumpet, and something like a great mountain, burning with fire, was thrown into the sea, and a third of the sea became blood. (9) A third of the living creatures in the sea died, and a third of the ships were destroyed. (10) The third angel blew his trumpet, and a great star fell from heaven, blazing like a torch, and it fell on a third of the rivers and on the springs of water. (11) The name of the star is Wormwood. A third of the waters became wormwood, and many people died from the water, because it had been made bitter.

From Satan?

One example of natural disaster coming from the hand of Satan is found in the book of Job. God allowed Satan to act against Job but within limits. He was not allowed to take Job’s life. However, he stripped Job of every thing else in the ultimate test of faith. Notice in the following words that the disasters were attributed to a group of men (15 and 17), the “fire of God” (17) and wind from the wilderness (19). Job is never told the source of his troubles, but he recognizes that God is in control of it all. The rest of the book deals with his mental anguish at being tried by God.

Job 1:9-22" TARGET="_blank">Job 1:9-22 Then Satan answered the LORD and said, "Does Job fear God for no reason? (10) Have you not put a hedge around him and his house and all that he has, on every side? You have blessed the work of his hands, and his possessions have increased in the land. (11) But stretch out your hand and touch all that he has, and he will curse you to your face." (12) And the LORD said to Satan, "Behold, all that he has is in your hand. Only against him do not stretch out your hand." So Satan went out from the presence of the LORD. (13) Now there was a day when his sons and daughters were eating and drinking wine in their oldest brother's house, (14) and there came a messenger to Job and said, "The oxen were plowing and the donkeys feeding beside them, (15) and the Sabeans fell upon them and took them and struck down the servants with the edge of the sword, and I alone have escaped to tell you." (16) While he was yet speaking, there came another and said, "The fire of God fell from heaven and burned up the sheep and the servants and consumed them, and I alone have escaped to tell you." (17) While he was yet speaking, there came another and said, "The Chaldeans formed three groups and made a raid on the camels and took them and struck down the servants with the edge of the sword, and I alone have escaped to tell you." (18) While he was yet speaking, there came another and said, "Your sons and daughters were eating and drinking wine in their oldest brother's house, (19) and behold, a great wind came across the wilderness and struck the four corners of the house, and it fell upon the young people, and they are dead, and I alone have escaped to tell you." (20) Then Job arose and tore his robe and shaved his head and fell on the ground and worshiped. (21) And he said, "Naked I came from my mother's womb, and naked shall I return. The LORD gave, and the LORD has taken away; blessed be the name of the LORD." (22) In all this Job did not sin or charge God with wrong.

But why does God allow suffering to continue?

The explanation from the verses above answers the questions as to “where” does the suffering come from – from sin. However, the questions still remains “Why doesn’t God stop it?”

Two other questions that help us to answer this final quesion are

Why does God allow suffering and pain?

Why does God allow us to experience trials and suffering?

Shad Sluiter

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Online Bible Versions

The Searchable Bible versions online can be found here.

The Bible Versions that are Online at GospelHall.org provide a way to view one or two Bible versions in parallel. "Bible Versions" refers to Bible translations since origial books from the Bible were written in Hebrew (Old Testament) or Greek (New Testament). So a Bible version is really, more accurately a Bible translation.

Instructions for the the Online Bible Versions

1. Select this link Online Bible Versions.

2. Choose a Bible version in which to find your verse (ASV -American Standard Version, BBE - Bible in Basic English, DBY - Darby "New Translation", GFR - God's Word for Readers, KJV - King James Version, WEB - World English Bible, YLT - Young's Literal Translation, or the ESV - English Standard Version)

3. Click "Go".

The results of your bible search will be different with each online Bible version since the language in each Bible version is slightly different.

About the Online Bible Versions

The King James or Authorised Version of the Bible is an English translation of the Christian Bible first published in 1611. The New Testament was translated from the Textus Receptus (Received Text) edition of the Greek texts, so called because most extant texts of the time were in agreement with it. The Old Testament was translated from the Masoretic Hebrew text.

(Modern English Bibles such as the New American Standard Bible and the English Standard Version decline to use the Textus Receptus, opting instead for what many modern scholars feel are more reliable critical editions.)

The King James Version has had a profound effect on English literature. The works of famous authors such as John Milton, Herman Melville, John Dryden, and William Wordsworth are deeply inspired by it.

The Bible In Basic English (also known as BBE) is a translation of the Bible into Basic English. The BBE was translated by Professor S. H. Hooke using the standard 850 Basic English words. 100 words that were helpful to understand poetry were added along with 50 "Bible" words. The New Testament was released in 1941 and the Old Testament was released in 1949.

The American Standard Version (ASV) of the Holy Bible was first published in 1901. It has earned the reputation of being the Rock of Biblical Honesty. Although the English used in the ASV is somewhat archaic, it isn't nearly as hard to understand as some passages of the King James Version of nearly 3 centuries earlier. This translation of the Holy Bible is in the public domain, since its copyright has expired. You are encouraged to download, copy, publish, and use this translation freely.

John Nelson Darby Version

First published in 1890 by John Nelson Darby, an Anglo-Irish Bible teacher associated with the early years of the Plymouth Brethren. Darby also published translations of the Bible in French and German.

The English Standard Version (ESV) was Published in 2003 as a translation to bridge the gap between the accuracy of the NASB and the readability of the NIV.

The ESV is an “essentially literal” translation that seeks as far as possible to capture the precise wording of the original text and the personal style of each Bible writer. As such, its emphasis is on “word-for-word” correspondence, at the same time taking into account differences of grammar, syntax, and idiom between current literary English and the original languages. Thus it seeks to be transparent to the original text, letting the reader see as directly as possible the structure and meaning of the original.

In contrast to the ESV, some Bible versions have followed a “thought-for-thought” rather than “word-for-word” translation philosophy, emphasizing “dynamic equivalence” rather than the “essentially literal” meaning of the original. A “thought-for-thought” translation is of necessity more inclined to reflect the interpretive opinions of the translator and the influences of contemporary culture.

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How can I balance time for service and for communion?

How can I balance time for service and for communion?

In a busy world and with the multiplicity of needs among believers and unbelievers, time for communion so often suffers. The initial question of Saul, a new convert, was "What shall I do, Lord?" (Acts 22:10)." TARGET="_blank">Acts 22:10). Servants look to their master for direction in their service (Psalm 123:2)." TARGET="_blank">Psalm 123:2). Their duty is defined by his word (Luke 17:7-10)." TARGET="_blank">Luke 17:7-10). So, while service for the Lord may beckon us to respond to a thousand needs, the only service of value is what the Master directs us to do. If we are too busy to commune with Him, we must be doing service He has not directed us to do. As Saul did directly to the Lord, so we must determine our service through prayer. We may see needs that others are not meeting, but that may not be the service the Lord has for us. We ought to pray about that need. Perhaps the Lord will show us that another believer is uniquely suited to meet that need. We can seek the Lord’s help to know how best to encourage that believer to do the work. Perhaps the Lord will do that Himself, use your word of encouragement, or even use you to do that work temporarily with that other believer who will then continue the work on his own. If serving the Lord leads to anxiety, frustration, worry, or spiritual decline, He did not impose that heavy burden, for he said, "My yoke is easy, and My burden is light" (Matthew 11:30)." TARGET="_blank">Matthew 11:30).

What the Lord gives us to do is our priority (John 21:21" TARGET="_blank">John 21:21 with vv 15-22). He desires us to commune with Him as Mary did and to serve as Martha did - but without being anxious and troubled. (Luke 10:38-42)." TARGET="_blank">Luke 10:38-42). Maintaining that order, communion and then service, is the key.

D. Oliver
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What does the phrase mean We shall not all sleep, but we shall be changed?

Can you please tell me the meaning of the verse in 1 Corinthians 15:51" TARGET="_blank">1 Corinthians 15:51

Is it speaking of spirits?

It says...Behold, I tell you a mystery: We shall not all sleep, but we shall be changed.

First we must answer the question - what is a mystery in the Bible?

The word "mystery" in the Bible refers to a newly-revealed teaching that previous generations did not know. The word "mystery" carries with it the connotation of being creepy or mysterious as in a crime-solving story. However, the idea of a Bible mystery is that the truth was previously hidden, but not revealed.

There are several of these teachings revealed in the New Testament that were not known in the Old Testament including:
•   The Mystery of the Jew and Gentile sharing equally in God's Plan - Ephesians 3:1-12" TARGET="_blank">Ephesians 3:1-12
•   The mystery that the Holy Spirit would indwell believers permanently - 1 Corinthians 2:6-16" TARGET="_blank">1 Corinthians 2:6-16
•   The mystery that the Church would be raptured out of the world at the end of the age of the Church - 1 Corinthians 15:51-58," TARGET="_blank">1 Corinthians 15:51-58, 1 Thessalonians 4:13-18" TARGET="_blank">1 Thessalonians 4:13-18
•   The mystery of the will of God - Ephesians 1:9" TARGET="_blank">Ephesians 1:9
•   The mystery that God would come and live among us in the form of a man - 1 Timothy 3:16" TARGET="_blank">1 Timothy 3:16

The mystery of 1 Corinthians 15:51" TARGET="_blank">1 Corinthians 15:51 refers to the moment of the rapture. All who believe in Christ will not remain in the grave. Believers in the Old Testament knew that they were awaiting eternal life for them, but the details of the nature of the resurrection were unclear until the New Testament was completed.

The chapter refers to spirits (or the souls) and bodies of believers who have died. The body appears to be asleep while dead. The Scriptures refer to the dead in Christ as sleeping. Those who die in their sins are "dead". However, the spiritual part of the person is "with Christ which is far better" (Philippians 1:23)" TARGET="_blank">Philippians 1:23) until the moment of the rapture. Christ will return to the earth, resurrect those who have died in Christ and take living believers directly to heaven.

Shad Sluiter

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What constitutes an assembly gathering in which sisters wear a head covering?

What constitutes an assembly gathering in which sisters wear a head covering?

Verses 2 through 16 of 1 Corinthians 11" TARGET="_blank">1 Corinthians 11 contain Paul’s teaching about women’s head coverings. The context before this teaching (10:14-11:1) shows how their actions at the Breaking of Bread (sharing in the cup and the bread) must affect their behavior outside the assembly. The context after this teaching shows how their actions at the Breaking of Bread must affect their relationships with one another. The context is therefore "congregational teaching." Further, the introduction to the subjects of head coverings and the breaking of bread are parallel: "Now I praise you . . ." (v. 2) and "Now . . . I praise you not" (v. 17). He thus joins the two subjects. What he introduces in verse 17 clearly relates to "when ye come together in the church" (v. 18), or literally, "in church." He is dealing with "church gatherings" in these two subjects he has thus linked.

Therefore, sisters cover their heads in any gathering in which they are "in church," which does not mean in the building where they meet. This is when they gather as a church. The New Testament gives seven gatherings of the church: meetings for teaching, the breaking of bread, the prayer meeting (Acts 2:42)," TARGET="_blank">Acts 2:42), discipline meetings (1Co 5:4)," TARGET="_blank">1Co 5:4), a report meeting (Acts 14:27)," TARGET="_blank">Acts 14:27), a gospel meeting (1Th 1:8;" TARGET="_blank">1Th 1:8; the principle in 1Co 14:22)," TARGET="_blank">1Co 14:22), and an elders’ meeting (Acts 20:17)." TARGET="_blank">Acts 20:17). This last meeting is the only "non-public" meeting and includes only part of the assembly. The teaching of the woman’s head covering applies to each of these public assembly meetings. At any other gatherings, covering her head is at the discretion of the sister.

D. Oliver
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What becomes the role of those God has used in planting an assembly?

What becomes the role of those God has used in planting an assembly?

The assemblies in Crete were apparently exposed to the attacks of those who contradicted sound doctrine (Titus 1:9)." TARGET="_blank">Titus 1:9). Paul was concerned that the men who led the flock would be able to stand against such men and thus preserve the assembly for which they were responsible. Titus had a part to play in this by his teaching (2:1), but the goal was that each assembly would have men within it who possessed this capability. The role of those who plant and nurture a young assembly is to so strengthen that assembly that it will be able to function and flourish without him (or them). In speaking to the Ephesian elders, Paul makes it clear that this is also the Spirit’s goal (Acts 20: 28-32)." TARGET="_blank">Acts 20: 28-32). Remarkably, God is able to accomplish this despite the native characteristics, even of Cretans (Titus 1:12)." TARGET="_blank">Titus 1:12).

The instruments the Spirit is using in this work need sensitivity so they neither rush ahead of the Spirit’s working nor lag behind it. Circumstances differ and the rate at which this good work progresses differs from case to case. Those who are not familiar with a particular work may not be fitted to understand the timing of the Spirit’s work. Nonetheless, the goal remains the same.

Paul speaks of himself as having a role like a mother (1Th 2:7)" TARGET="_blank">1Th 2:7) and a father (v 11) in the development of the Thessalonian assembly. Parents work toward the day when their child will be able to function on his own and make choices consistent with the truth they have taught him. Some parents can so control a child that they limit his maturing. Sometimes parents step in too quickly when they see some unsteadiness in their mature child. Eventually, parents must trust the power of the principles they have instilled in their child and commit him to God in prayer. They trust God’s power and wisdom to continue the training required. Epaphras certainly practiced this (Col 4:12, 13)." TARGET="_blank">Col 4:12, 13).

David Oliver
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Is confidence of value in the service of God?

Is confidence of value in the service of God?

Self-confidence is a plague in divine service (Jeremiah 17:5)." TARGET="_blank">Jeremiah 17:5). When a believer relies on his presumed ability, his service for God can produce nothing (John 15:5)." TARGET="_blank">John 15:5). When a believer, because He feels inadequate, does not serve in a work God has given him, he too is a liability and equally self-reliant.

Confidence in God is indispensable. When a believer - parent, preacher, spouse, or elder - knows that God has given him a responsibility, he should have confidence that God will provide the grace and ability to accomplish the divine intention for that work (Judges 6:14)." TARGET="_blank">Judges 6:14). Could a believer wish for more, or less, than that?

D. Oliver
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Did Christ eat the bread and drink the cup when he instituted the Lord's Supper?

THE LORD’S SUPPER

INSTITUTION

Did the Lord Himself partake of the emblems when He instituted the Supper?

In none of the three synoptic accounts is it said that He did, though the words of Matthew 26:29" TARGET="_blank">Matthew 26:29 and Mark 14:25" TARGET="_blank">Mark 14:25: “Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the Kingdom,” may be taken to convey an inference that he did at least partake of the cup. Equally well they might be taken as explanatory of His not doing so. In any case, I believe it is a false inference, for in Luke 22:18," TARGET="_blank">Luke 22:18, where we have, I judge, the true order, both these words and similar ones in v. 16referring to what He had just eaten, are connected with the Passover. This order in Luke is, I believe, determinant, and permits us to give weight to two moral considerations. Why should the Lord need to partake of the memorial of His own sufferings? and how could He suitably partake of the emblems of His own body and blood?

W.H.

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