What is the meaning of blameless as related to deacons?

What is the meaning of blameless as related to deacons?

While our AV reads "blameless" in the requirements for both the overseers (1 Timothy 3:2)" TARGET="_blank">1 Timothy 3:2) and the deacons (verse 10), the words are slightly different. For overseers, being blameless means that no one can sustain an accusation against their character. Deacons are blameless in a different sense. They have experience in their spiritual work before being entrusted with deacon responsibility. Having proven themselves by doing that work in a way that no one could even raise an accusation against their conduct, they then serve as deacons. Deacons need moral characteristics for their work, but "being found blameless" seems to emphasize the way they handle lesser responsibilities, as their conduct and capability gain the confidence of their fellow-believers. "And let these also first be proved; then let them use the office of a deacon, being found blameless."

D. Oliver

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Is it right for a full-time preacher to also be an assembly elder?

Is it right for a full-time preacher to also be an assembly elder?

The answer is no and yes. The five men listed in Acts 13:1" TARGET="_blank">Acts 13:1 not only taught the assembly, but also guided it in sending out Barnabas and Saul. They functioned as overseers. Barnabas and Saul were separated from them for the work to which the Spirit called them (verse 2). The Spirit who gave Barnabas and Saul their work had likewise given these their work of feeding the flock (Acts 20:28)." TARGET="_blank">Acts 20:28). In an established assembly, such as Antioch, the evangelist is distinct from the pastor-teacher (Ephesians 4:11)." TARGET="_blank">Ephesians 4:11). The sphere of responsibility for each is different. Timothy and Titus provide an instructive contrast. Timothy was working in an established assembly, Ephesus. He employed the Word of God so as to correct existing problems, perhaps even including wrongs among those taking the place of overseers. He taught side by side with others, but there is no hint of his being an overseer. Titus worked among fledgling assemblies without recognized elders (Titus 1:4-9)." TARGET="_blank">Titus 1:4-9). He guided these assemblies in recognizing the elders that God had raised up. In that sense, he served like an elder and had direct input into the care of the assembly. This was a temporary responsibility until the assemblies were consolidated from within. Thus a man who sees an assembly work begin is responsible to guide the new assembly until the Spirit clearly identifies the shepherds He has raised up. When these men are able to function on their own, a Titus assumes the same role as a Timothy in Ephesus.

D. Oliver
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Is gift required for all spiritual work?

Is gift required for all spiritual work?

Not every Christian can speak in the assembly, but all can fulfill the responsibility to "exhort (encourage) one another daily" (Hebrews 3:13)" TARGET="_blank">Hebrews 3:13) by writing notes (Philemon 7)" TARGET="_blank">Philemon 7) or speaking personally (Acts 18:26)." TARGET="_blank">Acts 18:26). Gift does not enhance "praying in the Spirit" (Ephesians 6:18)." TARGET="_blank">Ephesians 6:18). Our placing undue emphasis on capability displaces dependence on the Spirit and undervalues the work of the Spirit in a believer. Business-like efficiency and effectiveness is helpful when coupled with evidence of the Spirit’s working within; when alone, it is unproductive spiritually in contrast to the hesitating labors of a Spirit-filled believer. We must do God’s work in the best possible manner, while remembering that we can accomplish such work only by the Spirit’s energy.

Some spiritual work, however, requires spiritual gift. Not every brother ought to be preaching the gospel or ministering to the saints or leading a Bible reading, nor should anyone whom God exercises for such work fail to find encouragement to do it.

D. Oliver
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Do sisters have a responsibility in reception into the fellowship?

Do sisters have a responsibility in reception into the fellowship?

The assembly, brothers and sisters alike, receive to the assembly. If a sister is aware of any reason why an individual cannot be received to the assembly, she fails in her responsibility by not mentioning that to the elders. Sisters and brothers alike should have a spiritual concern for the welfare of the assembly and for those who are added to the fellowship. Elders guide the flock in assembly reception, but input to the elders from sisters is just as appropriate and valued as input from brothers in the assembly.

D. Oliver
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Did Moses build the Ark before ascending Mount Sinai a second time?

What Tabernacle is referred to in Exodus 33:7-11" TARGET="_blank">Exodus 33:7-11? According to the sequence of the chapters, the Tabernacle was not yet built. Some have inferred from Deuteronomy 10:1-5" TARGET="_blank">Deuteronomy 10:1-5 that Moses made the Ark during this interval, between his destruction of the first tables and the bringing down of the second, as a receptacle for the second tables which could not be entrusted to Israel. What do you say to this?

Certainly Deutenonomy 10:1-5 would bear the above interpretation, “and I made an ark of shittim wood. . . and I put them (the tables of the Lord) in the Ark which I had made.” Yet we must remember that in Deuteronomy, Moses is admittedly only giving a summary of things, so that events spread over a period, are compressed, as occurring almost synchronously. For dates and details we must consult Exodus and Numbers. In Exodus 25:10" TARGET="_blank">Exodus 25:10 the directions as to making the Ark are given to Moses, during his first sojourn on the Mount, but were only communicated to the children of Israel in Exodus 35:12," TARGET="_blank">Exodus 35:12, after his second sojourn there. Only in Exodus 37:1" TARGET="_blank">Exodus 37:1 does Bezaleel actually make the Ark of shittim wood, in which the tables were eventually placed. We cannot admit that there were two Arks; for it is evident in Deut. io. that the tables were to be permanently in the Ark which Moses is said to have made for them—”and there they be as the Lord commanded me.” This was actually done in Exodus 40:20" TARGET="_blank">Exodus 40:20: “And he took and put the testimony into the ark.” There is nothing really contradictory to this in the passages quoted. As for the tabernacle mentioned in Exodus 33:7-11," TARGET="_blank">Exodus 33:7-11, it could only have been a temporary tent of meeting called “The tabernacle of the congregation” (Exodus 33:7)," TARGET="_blank">Exodus 33:7), to which anyone went, who sought the Lord.” After the sin of the golden calf, God would not go up in the midst of the people, so this tent was pitched without the camp. When the actual Tabernacle was constructed and erected, Jehovah once more took His place in the midst of His people (Exodus 25:8;" TARGET="_blank">Exodus 25:8;Exodus 29:45; Numbers 2:2)," TARGET="_blank">Numbers 2:2), no doubt, on the ground of sacrifice. The other temporary tent would naturally fall into disuse.

W.H.

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What does the "unity of the Spirit" mean in Ephesians 4?

What is the meaning of Ephesians 4:3" TARGET="_blank">Ephesians 4:3?

"Endeavoring to keep the unity of the Spirit in the bond of peace" doesnt refer to a manmade unification, but to the unity of the one Body (verse 4) formed at Pentecost. If we recognize the distinction between the Church, the Body (of which there is only one), and the church of God (of which there are many, 1 Corinthians 11:16)," TARGET="_blank">1 Corinthians 11:16), we must conclude that groups of congregations do not form this unity. It was formed positionally by the Spirit at Pentecost; it is expressed practically in each assembly. The Body is not Gods testimony in this age; churches of God are (Revelation 2, 3)," TARGET="_blank">Revelation 2, 3), therefore each assembly displays this truth. Churches are united in their obedience to the Lord (1 Corinthians 11:16)" TARGET="_blank">1 Corinthians 11:16) and their accountability to Him (Revelation 2, 3)," TARGET="_blank">Revelation 2, 3), but each is distinct and complete in itself (Revelation 1:20;" TARGET="_blank">Revelation 1:20; 1 Corinthians 14:23)." TARGET="_blank">1 Corinthians 14:23).

Paul often stresses unity within the assemblies he addresses. This may be a primary objective in Romans (see 12:4, 5) and Galatians (5:15, 25). The need for unity within the assembly runs through 1 Corinthians (eg., 1:12-24). In Ephesians, Paul declares that God established in the Body a unity between Jews and Gentiles (2:11-18). By their walk, believers maintain unity by living above their natural prejudices (4:25). We are responsible for right behavior toward all believers, but Paul here emphasizes behavior in the assembly because the assembly testifies to the truth of the one Body.

D. Oliver
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Is it wise to counsel a dating couple in fellowship not to sit together in the assembly meetings?

Is it wise to counsel a dating couple in fellowship not to sit together in the assembly meetings?

Some valuable wisdom may underlie this advice, but it does sound like the kind of rule that some religious groups have handed down for generations. Such traditions can create a religious hypocrisy (Mark 7:6-8)." TARGET="_blank">Mark 7:6-8). Rather than making rules, why not apply Biblical principles?

Being in love is a wonderful blessing, part of the Lord’s gracious provision for the human family (Genesis 2:24;" TARGET="_blank">Genesis 2:24; Ephesians 5:31-33)." TARGET="_blank">Ephesians 5:31-33). It is part of the normal development of the spiritually-significant relationship of marriage (5:25, 28). It is therefore not a foreign intruder into a spiritual life. A couple’s behavior, however, should reflect their concern for their testimony before the world. Paul says, "Give thought to do what is honorable in the sight of all" (Romans 12:17," TARGET="_blank">Romans 12:17, ESV). Another principle comes from Paul’s pen, "Flee youthful passions" (2 Timothy 2:22" TARGET="_blank">2 Timothy 2:22 ESV). Considering these principles, a couple is well-advised to limit public displays of affection to fit comfortably within acceptable standards among believers. The world’s standards in courting are not relevant (Romans 12:2)." TARGET="_blank">Romans 12:2).

A principle that relates to all our assembly gatherings comes from the Lord’s words, "For where two or three are gathered together unto My name, there am I in the midst of them" (Mat 18:20" TARGET="_blank">Mat 18:20 JND). In all our meetings, we are in the Lord’s presence. Although the assembly is on earth, our place of worship and prayer is in heaven, in the immediate sanctuary of God’s holy presence (Hebrews 10:19, 20)." TARGET="_blank">Hebrews 10:19, 20). We enjoy an intimate relationship with our Father, but the standards of holiness in the presence of God have not changed. The same holy creatures Isaiah saw crying "Holy, holy, holy" in God’s presence (Isaiah 6:3)" TARGET="_blank">Isaiah 6:3) have not changed their occupation at the conclusion of this present age (Rev 4:8)." TARGET="_blank">Rev 4:8). When God’s presence among men was introduced (Exodus 25:8; 40:34, 35)," TARGET="_blank">Exodus 25:8; 40:34, 35), God maintained the standard of behavior in His presence. Nadab and Abihu offered "strange fire" before the Lord (Leviticuis 10:1), apparently acting with a lack of self-control (v 9). God maintained a distinction between "common" behavior and behavior in His holy presence (v 10). In our irreverent age, we need the reminder of the Scriptures on this matter. Being preoccupied with others while in the holiest of all is not suitable. Whether or not a couple sits together, they can easily become more aware of each other’s presence than of the presence of God.

Biblical principles do not establish a rule about couples sitting together. They do, however, instruct courting couples and all of us that we must seek the Lord’s help so that God has His proper place of undistracted honor and occupation when we meet together. Lacking the self-control needed so that God is first in our thoughts and desires dishonors Him. We all need a greater awareness of God’s presence and of the holiness that is fitting there.

D. Oliver
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How do we know that we have God

How do we know that we have God’s full revelation to us?

Hebrews 1:1-2" TARGET="_blank">Hebrews 1:1-2 informs us that God’s revelation through various instruments and in varying parts has been fulfilled and finalized in the coming of His Son.

If anything further remains to be written, it must stem from His personal teachings and must have his personal authority. Before going back to heaven, the Lord previews the Spirit-inspired writing of the gospels - and Acts, their sequel (John 14:26)," TARGET="_blank">John 14:26), the epistles which amplify His teachings (16:13a), and the Revelation (16:13b). Significantly, this final book includes a curse on anyone who adds to that book (Rev. 22:18)." TARGET="_blank">Rev. 22:18).

Although not all agree with this interpretation, Paul clearly states that the gifts of knowledge and prophecy will become outdated by the coming of "that which is perfect," or complete (1Co. 13:9, 10)." TARGET="_blank">1Co. 13:9, 10). The gifts of the New Testament apostles and prophets (12:8-10a, including "discerning of spirits" and 28) were initial and were unnecessary when the writing of the Word of God had been completed.

In contrast to the existing 66 books of the Bible, recognized as canonical within the first century of their writing, the apocryphal books affixed to the Old Testament were added by the Council of Trent in 1545. Their addition was part of an attempt to combat the Protestant emphasis on the teaching of God’s Word. Other attempts to add to the Scriptures are equally distinct from the inspired volume.

D. Oliver
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Sunday school word search

There are several options for making a Sunday school word search.

1. Wordsearch Maker - The Sunday school word search program on this site will take a Bible verse (any verse you choose) and automatically arrange the words into a word search puzzle. The puzzle maker is also useful if you want to enter a list of words from your Sunday school lesson such as names, places or special Bible words. It is completely customizable.

2. Pre-made word search puzzles - one of the 325 worksheets that cover most stories of the Bible.

In addition to the Sunday school word search programs mentioned above, you may also be interested in one of the other puzzle maker programs listed below.

Create a printable Bible puzzle in 3 mouse clicks.

1.	Select a phrase or Bible vese.

2.	Review the suggested answers.

3.	Review and print.

Although these puzzle makers are designed especially for Sunday School workseets, you can supply other words and phrases from any theme that you use in your classroom to review vocabulary, names or important phrases.

Select the type of puzzle you want to make:

Word Find

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Printable word scrambles, word find and crossword puzzles for for kids are brought to you free by Gospel Hall dot org. See the extensive collection of Sunday School lessons, free activites and worksheets in the Kids Sunday School section.

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How does an assembly recognize its elders?

How does an assembly recognize its elders?

Paul gives the qualifications for men who will join an existing oversight in Ephesus (1 Timothy 3:1-7;" TARGET="_blank">1 Timothy 3:1-7; Acts 20:17)." TARGET="_blank">Acts 20:17). These still guide an assembly in recognizing its elders. In God’s design, an assembly operates on theocratic, not democratic, principles; it is subject to God’s will, not the people’s. The Lord, the Chief Shepherd, is supreme in each assembly. To produce this subjection to God, He supplies the assembly with a plurality of shepherds. By their own example and by divine enablement, these shepherds lead (1 Timothy 5:17," TARGET="_blank">1 Timothy 5:17, "rule," lead, attend to, WEV) the flock in recognizing elders the Lord provides for them. Elders affirm the Spirit’s work in making men overseers (Acts 20:28);" TARGET="_blank">Acts 20:28); they do not authoritatively make overseers. Unitedly dependent on the Spirit of wisdom (Isaiah 11:2)," TARGET="_blank">Isaiah 11:2), they communicate to the assembly their perception of God’s choice. In this way, the assembly recognizes its elders.

Overseers encourage the spiritual development of every young believer, perceive when a shepherd’s heart develops in some, and discern when that work has reached appropriate maturity in individuals. The Lord doesn’t "graduate" a class of new overseers. God’s work in each soul reaches maturity in its own time.

D. Oliver
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