Gospel Hall - About this site

Should we call God our "Father"?

Can we learn from the pattern prayer the Lord taught the disciples about the use of the divine name "Father"?

Teaching His disciples to address the Father, "Our Father Which art in heaven" (Luke 11:2)," TARGET="_blank">Luke 11:2), introduced a profound difference in speaking to God. This elevates prayer to the kind of communication that takes place within the Godhead. When the Lord prayed in John 17," TARGET="_blank">John 17, He addressed His Father six times in 26 verses. By doing so, He deliberately expressed intimacy ("Father," vv 1, 21, 24), urgency ("O Father," v 5; "O righteous Father," v 25), and cogency ("holy Father," v 11; "O righteous Father," v 25). He is requesting His Father to act consistent with His holy and righteous character. As a result, those whom the Father had given to Him would be preserved from the world (v 11) and enabled to be "imitators of God" (v 25) because divine love would be "in them" (v 26). Accompanying that, the Son Himself would be in them as their source of grace (1:16) flowing from His fulness (see Col 2:9, 10)." TARGET="_blank">Col 2:9, 10). Since Christ is all and in all (Col 3:11" TARGET="_blank">Col 3:11b) to believers in this age, therefore, grace characterizes them personally and in the assembly (vv 12-17).

This relationship with the Father is New Testament truth. That is a unique feature of the Lord’s "model prayer" (Luke 11:2-4)." TARGET="_blank">Luke 11:2-4). This is consistent with the subject of prayer in the New Testament. Prayer, with perhaps only one exception (1 Timothy 1:12)," TARGET="_blank">1 Timothy 1:12), is addressed to the Godhead, particularly the Father (Ephesians 5:20)." TARGET="_blank">Ephesians 5:20). Any other prayers directed to the Lord Jesus are connected with visions of Him. Primarily, then, we speak to the Father in prayer, but that certainly is not a limitation.

The fulness of what this title means to us is beyond our finite grasp. The Lord teaches us that we can expect only good from our Father (Matthew 7:11)." TARGET="_blank">Matthew 7:11). He assures us that the Father loves us (John 16:27)." TARGET="_blank">John 16:27). We learn from Ephesians 1" TARGET="_blank">Ephesians 1 of the riches and glory of all that our Father has provided for us in Christ, purchased at the infinite cost of precious blood (Ephesians 1:3-7, 11-14)." TARGET="_blank">Ephesians 1:3-7, 11-14). With such a liberal and mighty Father, we should have great confidence in His ability and wisdom in answering our prayers. John’s gospel highlights the relationship between the Father and the Son. There, we learn the constancy and intimacy of the Father’s care for His Son. This is the model for our relationship with our Father. An appreciation of this relationship will become evident in our prayers.

D. Oliver

What is the minimum age for baptizing a believer or receiving him into the assembly?

What is the minimum age for baptizing a believer or receiving him into the assembly?

Being baptized "into (literally) the name of the Father, and of the Son, and of the Holy Ghost" (Matthew 28:19)" TARGET="_blank">Matthew 28:19) involves a public identification with divine Persons. It is a public and personal testimony. Being in the assembly is a public and collective testimony. Although the Word of God doesn’t prescribe a minimum age for assuming public testimony, we could put an unfair burden on those who are too young for such a responsibility. Of those whose miracles were a public testimony to Israel, the youngest recorded is the maid of 12 (Mark 5:42)." TARGET="_blank">Mark 5:42). The first act of public testimony by the Lord was at the same age (Luke 2:42)." TARGET="_blank">Luke 2:42). By Jewish tradition, children assume public responsibility for keeping the law, becoming "sons (or daughters) of the law," at about that age. This does not set a specific age for our practice, but it gives some guidance. While many wonderful Christians started for heaven in early years and while it is a great blessing to see our children saved in their youth, we are embarking on a dangerous course if we emphasize and highlight youthful conversions. Nurture professing children sufficiently to encourage growth where there is divine life, without making it more difficult for them to be forthright, if they discover they are not really saved. Parents who promote their children for early baptism and reception are helping neither their child nor the work of God.

The teen years present many difficulties. While assembly reception may preserve some, others need time to sort through the challenges of those years.

D. Oliver

How should assembly believers handle rumors about the further wrong behavior of a person put away fr

How should assembly believers handle rumors about the further wrong behavior of a person put away from assembly fellowship?

The greatest concern about rumors involving assembly Christians is the impact of those rumors on the assembly's testimony. Nevertheless, whether the subject of rumors is a believer or an unbeliever, a Christian should protect individuals from being harmed by lies. For any harmful stories about another, always request supporting evidence. That is merely loving your neighbor as you love yourself (Matthew 7:12)." TARGET="_blank">Matthew 7:12). If the rumor about the individual whom the assembly has put away appears to be true, you have no further responsibility to act on that information except to pray for the fallen believer. Don't be a party to spreading the story. Always work to contain the problem. Your fondest wish for that person is his recovery and you would want as little harm as possible to result from his wrongdoing.

D. Oliver

Should I buy clients alcoholic drinks through a business expense account?

My business expects me to entertain clients for meals. At times they order alcoholic drinks. I feel as though I am paying for this although it comes out of an expense account. What should I do?

As a representative of your employer, you cannot dictate what a person may order from the menu in a restaurant unless your employer has made limitations. Your abstinence and your manner of conduct can often open an opportunity to explain why you do not take alcoholic beverages. Your paying - as a representative of your employer - is not an indication that you condone the practice. If, however, your work requires you to take clients out for the express purpose of visiting bars, clubs, or places of entertainment characterized by drinking or betting, you would be well advised to request to be relieved of this responsibility or to look for another job. You cannot maintain a clear testimony with this practice. "Let ours also learn to maintain good works for necessary uses, that I they be not unfruitful" (Titus 3:14)." TARGET="_blank">Titus 3:14).

W. Oliver

When does the "breaking of the bread" take place?

When does the "breaking of the bread" take place?

Blessing (giving thanks for) the cup and breaking the bread (1 Corinthians 10:16)" TARGET="_blank">1 Corinthians 10:16) are united assembly acts that require each believer’s individual participation. "The bread which we break" is "the communion of the body of Christ" because "we are all partakers of that one body" (verse 17). "Breaking the bread" takes place when each believer partakes of the loaf. "Breaking bread" is used in Scripture where we would say, "eating a meal" (Acts 2:46)" TARGET="_blank">Acts 2:46) and connotes nothing official. It is not "the bread which He break," referring to the Lord’s breaking the bread and passing it to the disciples (Matthew 26:26)." TARGET="_blank">Matthew 26:26). Whether or not a brother breaks the loaf open before he distributes it to others is immaterial. His act is neither official nor significant. Nothing in Scripture suggests that the person who gives thanks for the emblem must distribute it to others or that the person who distributes the bread must also distribute the cup. Pretentiousness is foreign to the Lord’s Supper.

D. Oliver

What is the place of instrumental music in New Testament teaching?

What is the place of instrumental music in New Testament teaching?

During early Christian days, instrumental music in assembly gatherings was likely impractical, if not impossible, due to a combination of poverty, mobility, simplicity, and persecution. Its absence is not only practical, but also consistent with New Testament teaching. In this age, worship is in heaven, in the holiest (Hebrews 10:19)," TARGET="_blank">Hebrews 10:19), and rises from redeemed spirits. A capella singing testifies to this truth. Every aspect of worship and service in the assembly has priestly character. "The sacrifice of praise," "the fruit of our lips" (Hebrews 13:15)," TARGET="_blank">Hebrews 13:15), must include songs of praise. New Testament singing is "to the Lord" (Ephesians 5:19;" TARGET="_blank">Ephesians 5:19; Colossians 3:16)." TARGET="_blank">Colossians 3:16). Gospel hymns have a clear message for unbelievers, but they include notes of praise to God. Songs touch cords of deep emotion in the heart of a believer and thus draw the spiritual response of worship.

This indicates an added reason for not amplifying the emotional impact of gospel singing by the use of instruments. To make songs a primary thrust of reaching those who are spiritually dead is to build on an emotional response, rather than reaching the mind and conscience with the gospel. This directs the Seed of the Word to stony ground that receives the Word "with joy," an emotional response (Luke 8:13)," TARGET="_blank">Luke 8:13), but is not fruitful. The Lord indicates that fruitful hearts are those who understand the truth (Matthew 13:23)." TARGET="_blank">Matthew 13:23). Singing is only a supplement to preaching, the primary thrust of evangelism.

Therefore, there is scriptural reason in every assembly gathering to maintain the public testimony that worship is spiritual in character.

D. Oliver

Should church put you on a guilt trip?

Some have suggested that gospel teaching should not convey at sin makes men guilty, but that sin is shameful. Is this right?

Sin is shameful, but it is far more. It is rebellion against divine sovereignty. It offends the very character of God. It ultimately violates God's righteous law, which was given "that every mouth may be stopped and ALL THE WORLD may become GUILTY BEFORE GOD" (Romans 3:19)." TARGET="_blank">Romans 3:19). Guilt is very real and stems from breaking God's law.

Some object because this puts people on a "guilt trip." To soft pedal the reality of guilt is no kindness to the lost. Guilt is NEVER relived by denial. Evading guilt is a serious mistake; guilt is the central issue between man and his Creator. In salvation God removes guilt. None can know guilt removed without facing and acknowledging it. Let the preacher clearly declare the problem of guilt and then the remedy, "Being justified (CLEARED of all guilt!) freely by His grace through the redemption that is in Christ Jesus" (Romans 3:24)." TARGET="_blank">Romans 3:24).

J. Slabaugh

Should a young person seek the counsel of parents and elders about dating?

Should a young person seek the counsel of parents and elders about dating?

In cultures where elders or parents do not arrange a couple’s marriage this is important. The influence of a society that discounts the permanence of marriage will test the strength of a Christian marriage. Finding the right partner is a crucial choice and must be made carefully, yet marriage is a life-long commitment of two who generally have no experience in making such a momentous choice.

How wonderful that Christians have a wise heavenly Father to guide them by means of prayer and His Word! It is never too early in Christian life for a believer to submissively ask the Lord if and whom he should marry (1Pe 5:7)." TARGET="_blank">1Pe 5:7). In addition, wise Solomon tells us twice that "In the multitude of counselors there is safety" (Pro 11:14; 24:6)." TARGET="_blank">Pro 11:14; 24:6). Parents and elders ought to be people a young person respects for their wisdom and experience. Friends who are both spiritual and objective are also good candidates for inclusion in the "multitude of counselors." The brother and the sister in Christ who begin to keep company are each responsible before the Lord to determine His will for them in this matter (Rom 14:12)." TARGET="_blank">Rom 14:12). They cannot make their choice merely on either the advice of respected counselors or the conviction of their "dating partner" that their relationship is the Lord’s will. The input of others, however, should be weighed carefully, prayerfully, and as objectively as possible. The choice to date is not an irreversible choice, but believers should not make that choice lightly. To be kind and fair to each other, they should choose to spend time together only if each one would consider the other to be a reasonable candidate for marriage. The insights of trusted counselors can be helpful in assessing the prospective partner’s spirituality, personality, capabilities, habits, reliability, family background, and overall compatibility.

Years before dating is an issue, parents and elders can cultivate a relationship with these believers that will foster trust and enable effective and helpful communication in this important area. Before their children are thinking about dating, parents can promote family discussions that will help their children recognize important features they should weigh when thinking of a relationship with prospective marriage partners.

D. Oliver

What New Testament books are most important as keys to other books?

What New Testament books are most important as keys to other books?

John unfolds truths regarding the Godhead and its interrelationships. He majors on eternal life, faith, and the Word of God. The Lord discloses the Rapture in John; Paul develops this in 1 Thessalonians. The teaching in John 13" TARGET="_blank">John 13-17 lays a basis for most of Pauls epistles. Johns other writings complete his gospels presentation.

Romans develops the foundations of the gospel, introduced in the gospels. Its doctrine and dispensational truths explain Gods ways in the Acts. Its dispensational section argues for Gods dealings with Israel in the Revelation and the Old Testament prophets.

1 Corinthians, "the Charter of the Church," completes the gospel records on the resurrection of Christ and complements 1 Thessalonians regarding the Rapture. Most important, it integrates Matthew, Acts, 1 Timothy and almost all New Testament assembly teaching. It is inseparable from 2 Corinthians.

Ephesians captures Gods eternal purpose for the Church, the Body, and our position in Christ. This relates it to John, 1 Corinthians, Philippians, and Colossians. The Church, as body, building, and bride completes truth from Genesis and climaxes in the Revelation.

Hebrews interprets many Old Testament prophecies and types. It elucidates much of Leviticus. Above all, it unites many Old and New Testament truths regarding Christs person and work.

D. Oliver

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