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In what ways can elders help develop others’ gift in preaching the gospel?

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

Is the Spirit of God equal to the Father and the Son?

Is the Spirit of God equal to the Father and the Son?

Called "the Lord, the Spirit" (2 Corinthians 3:18," TARGET="_blank">2 Corinthians 3:18, JND), lying to Him and to God are equivalent (Acts 5:3, 4)." TARGET="_blank">Acts 5:3, 4). He is equated with God in the creation (Genesis 1:2; 2:2)," TARGET="_blank">Genesis 1:2; 2:2), incarnation (Luke 1:35;" TARGET="_blank">Luke 1:35; Galatians 4:4)," TARGET="_blank">Galatians 4:4), anointing (Acts 10:38)," TARGET="_blank">Acts 10:38), miracles (Matthew 12:28;" TARGET="_blank">Matthew 12:28; Luke 11:20)," TARGET="_blank">Luke 11:20), crucifixion (Hebrews 9:14)," TARGET="_blank">Hebrews 9:14), resurrection (Acts 3:15;" TARGET="_blank">Acts 3:15; 1 Peter 3:18)," TARGET="_blank">1 Peter 3:18), saints' resurrection (Romans 8:11;" TARGET="_blank">Romans 8:11;1 Corinthians 15:38," TARGET="_blank">1 Corinthians 15:38, and operation of gifts (1 Corinthians 12:6, 11)." TARGET="_blank">1 Corinthians 12:6, 11).

The Lord equates the Spirit's deity with His own by saying, "another (of the same kind) Comforter" (John 14:16)." TARGET="_blank">John 14:16). In 1 Corinthians 12" TARGET="_blank">1 Corinthians 12-4-6 the Spirit, the Lord and God are parallel (see also Matthew 28:29;" TARGET="_blank">Matthew 28:29; 2 Corinthians 13:14;" TARGET="_blank">2 Corinthians 13:14; 1 Peter 1:2;" TARGET="_blank">1 Peter 1:2; Jude 21)." TARGET="_blank">Jude 21). hi the same chapter, He "wills" (verse 11), as does God Games 1:18). His omnipresence and God's are equivalent (Psalm 139:7)." TARGET="_blank">Psalm 139:7). He is omniscient (1 Corinthians 2:11)" TARGET="_blank">1 Corinthians 2:11) and omnipotent (Romans 8:11;" TARGET="_blank">Romans 8:11; Matthew 22:29)." TARGET="_blank">Matthew 22:29).

He wills (John 3:8)," TARGET="_blank">John 3:8), knows (1 Corinthians 2:11)," TARGET="_blank">1 Corinthians 2:11), acts (Acts 16:7)," TARGET="_blank">Acts 16:7), speaks (1 Timothy 4:1)," TARGET="_blank">1 Timothy 4:1), and feels (Ephesians 4:30)." TARGET="_blank">Ephesians 4:30). He is a distinct person, though equal with the Father and Son. When the Son stood at Jordan, the Spirit descended, and the Father spoke from heaven, this distinction was visible (Matthew 3:16, 17," TARGET="_blank">Matthew 3:16, 17, paralleling the Old Testament revelation in Isaiah 42:1)." TARGET="_blank">Isaiah 42:1).

D. Oliver

What Old Testament books are the most important keys to the Bible?

What Old Testament books are the most important keys to the Bible?

Every Bible book is necessary (2 Timothy 3:16, 17)," TARGET="_blank">2 Timothy 3:16, 17), but some seem more central.

Genesis, often called "the seed plot of the Bible," lays the foundation for all God's revealed works, indicating the purpose of matter, man, and marriage. Without the Fall, the rest of Scripture unravels. Gods plans for human government and Israel flow from Genesis. Many Bible doctrines are first mentioned in Genesis.

In the relatively short book of Daniel lies the "backbone of prophecy" (Daniel 9)." TARGET="_blank">Daniel 9). It unfolds the "Times of the Gentiles." The prophetic material in Matthew and the Revelation is closely related to Daniel.

D. Oliver

Does Matthew 18, verses 15 to 20 deal with an interpersonal problem?

Does Matthew 18," TARGET="_blank">Matthew 18, verses 15 to 20 deal with an interpersonal problem?

"If thy brother trespass against thee" clearly seems to involve a trespass against an individual. However many translations and most of the manuscripts from which our translations come either omit "against thee" or note that it may not have been in the original writings.

Rather than leaving us in confusion, this calls for greater care in understanding the passage. If "against thee" belongs in the passage, the Lord is instructing an individual who has been injured by another's sin. If "against thee" was not in the Lord's teaching, the teaching is more general and addresses one who is concerned about his brother who has strayed. Actually, the context, an important aid in interpreting any passage, supports either possibility.

Consider the first possibility ("if thy brother trespass against thee"). At the beginning of the chapter (vv. 1-4), the Lord states the requirement for entering the kingdom. Apart from the simplicity, lowliness, and dependence that characterizes a child, no one will enter the kingdom. These who thus enter are like the One Who is meek and lowly (v. 4; 11:29); He identifies them with Himself. They are of inestimable worth to Him. Unbelievers who harm them face severe judgment, for He came to save them (vv. 6-11). As dependent as children and defenseless as sheep, His own have His protection against unbelievers who wrong them. But what if another believer wrongs his brother (not now pictured as a child or sheep)? The Lord has given full administrative authority to His own - to the assembly - to protect such a wronged brother.

Consider the second possibility ("if thy brother trespass"). In verses 11 through 14, the Lord shows that both He and His Father have shepherd hearts in their concern for these "little ones." How suitable that one who belongs to this family should be like the Father and His Son and should persistently seek the recovery of his sinning and straying brother!

This second possibility flows more smoothly since it fits the context of the verses immediately preceding it. Furthermore, this second view includes the first view. The straying brother's sin may be an interpersonal problem, but it is not limited to that. It includes other kinds of sins.

D. Oliver

What did the Lord mean by, "He that is least in the kingdom of heaven is greater than he [John]?

What did the Lord mean by, "He that is least in the kingdom of heaven is greater than he [John the Baptist]"?

Some take this to refer to the Lord Jesus. In the same chapter, He describes Himself as lowly (v 29). To consider that the most lowly of all is the greatest of all bows our hearts in worship! How wonderful and how wonderfully true! One difficulty with this interpretation is that we would normally think of the Lord Jesus as being the King over the kingdom, rather than in it. A stronger objection is the context. This is a contrast introduced by "nevertheless." The first part of the contrast deals with John’s official privilege and honor. In this interpretation, the Lord would be speaking about His person, not His office. To paraphrase, the Lord would be saying "no human has been given a higher privilege in service that John, but I am a greater person than others." That doesn’t seem balanced.

The first "sampling" is from the human family, "them that are born of women"; the second is from the kingdom of heaven. Could the Lord be contrasting greatness in terms of privilege? In the human family, no one has been more privileged than John in the work entrusted to him. In the kingdom of heaven, even one considered to be the least (in his service?) is more privileged through the grace bestowed on him than John was through the honored work he did. Greater than all we are privileged to do for God is the grace we have been privileged to receive from God.

D. Oliver

Is it possible for a brother whose home is in disorder to be an elder?

Is it possible for a brother whose home is in disorder to be an elder?

No. "If a man know not how to rule his own house, how shall he take care of the church of God" (1 Timothy 3:5)" TARGET="_blank">1 Timothy 3:5)? The answer appears to be straightforward, but applying this requires spiritual wisdom. Maturing children bear responsibility for their own choices. Their wrong choices may or may not reflect the failure of their father to properly lead, care for, give attention to, or protect (meanings of "rule") them. Spiritual believers will seek help from God to graciously decide this without favoritism, self-interest, or bias.

The case of a brother separated from his wife and family may be clearer. Without putting an unfair burden on a brother in this heart-rending and difficult situation, the Bible teaches that his leadership both as husband and father places on him the responsibility for right relationships with his wife and children. Despite severe difficulties, this responsibility cannot be ignored. As in every circumstance of a Christian’s life, we regard our burdens as part of our Father’s "child-training" (Hebrews 12:4-11)." TARGET="_blank">Hebrews 12:4-11). For a brother to give up his responsibility in such a case will limit what his Father plans to accomplish in his spiritual development. The possibility exists that spiritually wise men who are close to the situation may sense that the grace of God has worked in this brother to a sufficiently remarkable degree and that he is qualified to be an overseer, but they must not make this decision lightly or hastily or out of pity or because of the likeable personality of the separated brother.

D. Oliver

How is the Spirits filling different from His anointing?

How is the Spirits filling different from His anointing?

Individuals were anointed with oil to identify them as divinely appointed to a work. They thus had the honor of being identified with God and the work He gave them. They became the "Lords anointed" (1 Samuel 24:10;" TARGET="_blank">1 Samuel 24:10; see also Psalm 105:15)." TARGET="_blank">Psalm 105:15).

The Lord Jesus was Gods Anointed, meaning Messiah or Christ. Referring to His baptism, Peter says, "God anointed Jesus of Nazareth with the Holy Ghost and with power" (Acts 10:38)." TARGET="_blank">Acts 10:38). His work and identification with God follow this statement of honor, for He "went about doing good, and healing all that were oppressed of the devil; for God was with Him." The Savior said, "The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel..." (Luke 4:18)." TARGET="_blank">Luke 4:18).

God never gives a work without enabling the worker; therefore, the Spirit was "upon Me" (enabling) because He "anointed Me" (identification and honor). We likewise have an anointing (1 John 2:20," TARGET="_blank">1 John 2:20, YLT), befitting to those in Gods family who are now able to know God and His truth.

Being filled with the Spirit suggests capability for a work, whereas being anointed with the Spirit expresses honor and identification for a work.

D. Oliver

Should a Christian bride-to-be wear a head covering?

Should a Christian bride-to-be wear a head covering?

The apparent viewpoint behind this question is that a head covering on the bride expresses that she submits to the new headship relationship she is entering in marriage. In addition, some may suggest that the bride’s head covering honors God’s establishment of headship in marriage. These are interesting and valuable thoughts, but applying these principles as a mandate for a bridal head covering is beyond the Bible’s teaching. The Scriptures do not mandate a bridal head covering.

Many regard a bridal veil as an expression of modesty, perhaps supporting this from Genesis 24:65." TARGET="_blank">Genesis 24:65. Upholding modesty is very important in our culture, but this passage hardly establishes a mandate. If the bride chooses to wear a head covering to honor the Lord, He knows and appreciates her motive. If she chooses not to wear a head covering, she has not sinned. This is a matter of personal choice.

Such matters should never be divisive among believers!

D. Oliver

How do we "make disciples" and fulfill the Great Commission?

What is the most important help in "making disciples"?

The responsibility to "make disciples" extends "to the end of the age" (Matthew 28:19, 20)." TARGET="_blank">Matthew 28:19, 20). We need every available spiritual means to encourage all believers to "obey all things."

New believers retain their former personality traits. Some love to learn something new (Acts 17:21);" TARGET="_blank">Acts 17:21); others like the challenge of advancing beyond others (Galatians 1:14);" TARGET="_blank">Galatians 1:14); still others love to fit into their new-found society and they eagerly conform (Acts 8:13)," TARGET="_blank">Acts 8:13), while the timid can be intimidated (Diotrephes did this, 3 John 1:9, 10)." TARGET="_blank">3 John 1:9, 10). Playing on these natural traits cannot produce spiritual results. The Lord predicates discipleship on this condition: "if any man will come after me" (Luke 9:23)." TARGET="_blank">Luke 9:23). Hearts drawn to Christ by an all-consuming devotion gladly embrace all He commands (John 14:15, 23)." TARGET="_blank">John 14:15, 23). Fostering devotion to Christ, coupled with patient, practical teaching, is essential to making disciples.

D. Oliver

Do animals have spirits?

Does Ecclesiastes 3:21" TARGET="_blank">Ecclesiastes 3:21 teach that animals have spirits?

Ecclesiastes is inspired, but records the thoughts of men "under the sun," ideas derived without the benefit of divine revelation. For instance, "the earth abideth for ever" (1:4) is deemed true only when the scriptures are ignored. We cannot, therefore, base doctrine on the statements of Ecclesiastes. Furthermore, the varied translations of this verse, "Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?" leave some questions as to its meaning. These statements may be merely what was commonly accepted in Solomon’s day. Five of the first six times "living soul" is used in Genesis 1" TARGET="_blank">Genesis 1 and 2, it refers to animals ("living creatures," 1:20, 21, 24, 30; 2:19; see also Job 12:10)." TARGET="_blank">Job 12:10). What distinguishes men, though, is that the Lord God "breathed into his nostrils the breath of life; and man became a living soul" (2:7) Adam was formed uniquely by God, Who is spirit and directly "breathed" life into him. God’s creative purpose was to make man capable of relating to Himself (1:26; 3:8). This requires that man be a spirit being, for "God is a Spirit: and they that worship Him must worship Him in spirit..." (John 4:24)." TARGET="_blank">John 4:24). The creation, until what is introduced in Genesis 2:7," TARGET="_blank">Genesis 2:7, was material. This indicates that animals are totally material, their body and soul being no different. The soul gives individuality; for man, that involves a spiritual and eternal identity, but only a material and temporal identity for animals. Paul’s statement that our bodies - without our soul and spirit - are "soulish" (literally "natural," I Corinthians 15:44)" TARGET="_blank">I Corinthians 15:44) may support this.

As to an animal’s "spirit," the word is often translated "breath." Its context determines its meaning. "The breath of life" is used of both man (Genesis 2:7)" TARGET="_blank">Genesis 2:7) and animals (6:17; 7:15, 22), but the first is from God and is therefore spiritual, imparting life; the second is physical, indicating what has breathe and is therefore living. This is likely the best way to understand any thought of "spirit" in the animal creation.

D. Oliver