Is the purpose of marriage only to bear children?

Did God establish different roles for man and woman merely for the purpose of their bearing children?

Forming Eve (Genesis 2:22)" TARGET="_blank">Genesis 2:22) was God's climactic act in creation. This anticipates giving Christ His Bride (John 17:24;" TARGET="_blank">John 17:24; Ephesians 5:32)." TARGET="_blank">Ephesians 5:32). Nothing is dearer to the heart of the Son. No work of the Godhead will ever surpass this. Differing roles not only enable procreation, but also display the relation of Christ to His Church. Also, the headship of man over woman parallels the headship of Christ over man (1 Corinthians 11:3)." TARGET="_blank">1 Corinthians 11:3). Since this relates to the eventual subjection of all things to God (1 Corinthians 15:28)," TARGET="_blank">1 Corinthians 15:28), the roles of man and woman express very precious truths. We do well to cherish and uphold these in an unbelieving world.

D. Oliver

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Why does the church share a cup for the wine?

In this passage, what is the significance of partaking of the cup?

Since God required the blood to satisfy His claims (Exodus 12:13;" TARGET="_blank">Exodus 12:13; Leviticus 17:11)," TARGET="_blank">Leviticus 17:11), the cup of blessing expresses fellowship with God. Those partaking of the cup share a fellowship with God on the basis of shed blood. This corporate act expresses a corporate fellowship, "the fellowship" (Acts 2:42)" TARGET="_blank">Acts 2:42) existing when believers obey the Spirit’s teaching, thus forming an assembly (1 Corinthians 1:9)." TARGET="_blank">1 Corinthians 1:9).

This is central to Paul’s teaching about idolatry. By partaking of what was given for idols ("the cup of devils"), they expressed a fellowship with demons ("the table of devils"). By symbolically partaking of what was for God ("the cup of the Lord"), they expressed a fellowship with the Lord ("the table of the Lord"). It is morally impossible to have fellowship with devils (demons) and with the Lord, to participate with the heathen temple and with the church of God. Participating in the assembly requires separation from evil.

D. Oliver
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What can believers do for a believer who is the subject of damaging rumors?

What can believers do for a believer who is the subject of damaging rumors?

If the rumors are just passing stories that no one would take seriously, let them drift into nothingness. More harm than good might come from telling the person what others said. For example, if the person insisted on knowing who repeated the rumor, he would either be upset with you if you refused to tell him or upset with the person who told the rumor. You have become a talebearer who stirs up strife (Proverbs 26:20)." TARGET="_blank">Proverbs 26:20).

We should always ask for evidence to substantiate rumors about others, especially for persistent, harmful rumors. If supporting evidence is not available, make your disapproval clear. And never repeat damaging rumors (Titus 3:2;" TARGET="_blank">Titus 3:2; James 4:11)." TARGET="_blank">James 4:11). Wrongly damaging the reputation of others is serious (Proverbs 6:16-19)." TARGET="_blank">Proverbs 6:16-19).

Discussing the rumors in a friendly manner with the accused, without assuming the truthfulness of the rumors, would be a kindness, especially when accompanied by a sincere expression of concern that anyone would say such a thing. That would make it easier for the individual to admit that the rumor is true or partly true or else to affirm that it is totally false. Depending on its seriousness, you could even mention the supporting evidence you had been given. Every attempt should be made to contain the problem (Matthew 18:15)." TARGET="_blank">Matthew 18:15). If the rumor arose from a clear case of misunderstanding, don't give the wronged person a case against the source of the rumor, but volunteer to try to correct the misunderstanding yourself.

If the rumor appears likely to be true and involves issues of concern to the assembly, a believer is responsible to go to an overseer and kindly, humbly, confidentially, carefully inform him. If the believer did not inform the assembly's leadership, he would be responsible for wrongfully covering the sin (Acts 5:2, 8-10)." TARGET="_blank">Acts 5:2, 8-10). It is a mistaken kindness to support a believer in sinning against God.

When the overseers become aware of a possible problem, they are responsible to thoroughly investigate (Proverbs 25:2)," TARGET="_blank">Proverbs 25:2), visit the individual, and guide the assembly to act in keeping with the facts. The believer who passed on the information to the overseers has no further responsibility and must submit to their judgment (Hebrews 13:17)." TARGET="_blank">Hebrews 13:17).

D. Oliver
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Were OT believers born again?

Were Old Testament believers born again?

All believers in any dispensation are born again. Without the new birth, no one can see the kingdom of God (John 3:3)." TARGET="_blank">John 3:3). The Lord teaches there must be a new life to enter the kingdom of God, whatever the dispensation (John 3:5)." TARGET="_blank">John 3:5). Abraham, Isaac, and Jacob and all the prophets will be seen in the kingdom of God (Luke 13:28)." TARGET="_blank">Luke 13:28). Abraham and Moses knew God in an intimate way. John 17:3" TARGET="_blank">John 17:3 teaches that knowing God requires eternal life (being born again).

J. Abernathy

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Will there be night in the Millennium?

Does Isaiah 60:19-20" TARGET="_blank">Isaiah 60:19-20 teach that there will be night during the Millennium, or does It refer to the Eternal State? (See Revelation 21:23, 24, 25)." TARGET="_blank">Revelation 21:23, 24, 25).

Isaiah 60" TARGET="_blank">Isaiah 60seems undoubtedly to refer to the millennial glory of the saved nation of Israel. Verse 12 could not apply to the Eternal state. The passage—vv. 19 and 20, does not say there will be no sun or moon, but they will not be needed in “the city of the Lord, the Zion of the Holy One of Israel,” that is, in the rebuilt Jerusalem, as we see her described by the prophet Ezekiel. The glory of that city will not be her historical associations, nor her unparalleled situation, but the fact that the Lord will be there (Ezekiel 48:35)." TARGET="_blank">Ezekiel 48:35). Indeed that will give her her new name, “Jehovah-Shammah.” (The Lord is there). Though no doubt the sun will continue to rise and set, and the moon to wax and wane over the millennial earth, the prophet says to Israel: “Thy sun shall no more go down,” that is, the Lord Jesus, reigning as their Messiah in their midst will not cease to lighten His city. He whose face shone as the sun on the Holy Mount, will never be eclipsed, and they will need no other light. As for Revelation 21: 23, 24, 25," TARGET="_blank">Revelation 21: 23, 24, 25, it does definitely say “there will be no night there.” I believe the whole chapter from verse 9 to the end is a description of “the New Jerusalem,” in connection with the New Earth, which will only supersede “the first earth” at the close of the millennium.

W.H.

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Can a Christian commit suicide?

Can a Christian commit suicide?

It is possible for a believer to commit suicide. But it is not necessary, regardless of the reasons for contemplating suicide.

First of all, if you are suffering from symptoms of depression, you should seek a doctor's help. Clinical depression is treatable with medication, good nutrition and counseling. In regards to your spiritual struggles, there are two Bible verses that can help a Christian put emotional pain in perspective.

First, God says he always provides a way of escape or endurance for trials in life.

1 Corinthians 10:13" TARGET="_blank">1 Corinthians 10:13 No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.

Second, Pain and suffering is part of the maturing process that God give us. One good scriptural example of maturing through suffering is mentioned by Paul…

2 Corinthians 12:7-10" TARGET="_blank">2 Corinthians 12:7-10 So to keep me from becoming conceited because of the surpassing greatness of the revelations, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited. (8) Three times I pleaded with the Lord about this, that it should leave me. (9) But he said to me, "My grace is sufficient for you, for my power is made perfect in weakness." Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. (10) For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong.

You can take comfort in your current sufferings from this verse in several ways:

1)   We don't know what Paul's trial was. This "thorn in the flesh" is deliberately unknown to us. Perhaps you can relate better to Paul with your sufferings in this way.
2)   Prayer is not immediately answered in the way we expect. Paul knew what he wanted. He prayed three times with great passion. He had to live with his chronic problem.
3)   God's grace to deal with a problem is a greater blessing than the removal of the problem. Paul learned to trust God, preventing him from becoming proud of who he was in himself.

Your emotional pain that you suffer right now can be used to learn dependence on God. Use this struggle as an opportunity to grow through pain.

You may also be asking the question:

If a Christian commits suicide, will he / she still go to heaven?

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Who recognizes overseers in a new assembly?

Who recognizes overseers in a new assembly?

Titus identified (Titus 1:5," TARGET="_blank">Titus 1:5, "ordain," appoint, designate) elders in assemblies where no oversight existed. The authority for this came from the Word of God, not apostolic authority. He was dependent on God for the wisdom required. To preserve each assembly, Titus used the inspired guidelines from Paul to point out overseers the Spirit produced. Each assembly recognized these men as elders.

God used experienced hands to plant the assemblies whose history appears in the New Testament, so the pattern seems clear. Where God uses men in making disciples (Matthew 28:19)," TARGET="_blank">Matthew 28:19), those men also teach assembly truth. They discern when God has formed an assembly with these believers. Later, as with Titus, they identify those who exhibit maturing characteristics of a shepherd. Heeding Proverbs 15:22," TARGET="_blank">Proverbs 15:22, they receive counsel from spiritually mature men. In light of 1 Timothy 3:6," TARGET="_blank">1 Timothy 3:6, they wait for appropriate evidences of spiritual maturity in potential elders.

D. Oliver
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Is taking the bread and the cup an addendum to the Breaking of Bread?

Is taking the bread and the cup an addendum to the Breaking of Bread?

The reason for this question is likely because sometimes taking the bread and cup may appear to be rushed, a necessary ritual before a hurried conclusion to the meeting. As with the assembly in Troas on the first day of the week (Acts 20:6, 7)," TARGET="_blank">Acts 20:6, 7), our stated objective in our primary meeting on Lord’s Day is to break bread. Our singing, thanksgiving, and Scripture readings are subservient to this purpose. "This do in remembrance of Me" (Luke 22:19;" TARGET="_blank">Luke 22:19; 1Co 11:24, 25)" TARGET="_blank">1Co 11:24, 25) specifically refers to taking the bread and drinking the cup. An unlearned believer (14:16, 23, 24) may enter into the hymns and prayers of worship, but can remember the Lord only when he is in assembly fellowship and partakes of the two emblems, the bread and cup. Remembering the Lord in the breaking of bread is the high point of the gathering. All that precedes it leads up to it; all that follows flows from it.

D. Oliver
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My parents are interferring in my marriage. What should I do?

What should a married couple do if their parents interfere in their marriage?

"Honor thy father and thy mother" applies lifelong. Overbearing parents should be treated with respect and love. Adult children honor their parents, not by obeying them, but by upholding what they value.

If patience and prayer don’t resolve the issue, a first response could be a gentle, perhaps humorous, reminder by the wife or the husband, depending on whose parent is overbearing. If that makes no difference, a kind, but more direct plea could follow. If this is ineffective a different course is indicated. By continuing to cultivate a relationship of mutual respect between themselves and the overbearing parents, the younger couple will be better able to handle the problem effectively.

Marriage forms a new relationship. "Therefore shall a man leave his father and his mother, and shall cleave unto his wife" (Genesis 2:24)." TARGET="_blank">Genesis 2:24). The wife leaves her father’s headship for a new head. The man leaves his parents to establish a new home and headship. The husband is responsible for this new marriage relationship. He is responsible to lead in protecting this relationship and, therefore, in dealing with overbearing parents. Both partners should be open and caring in discussing the problem between themselves and should make every effort to extend understanding to the offending parents. This cannot be allowed to come between the husband and wife and they must remain united in arriving at a way to confront the issue. If his parents are the problem, it’s appropriate for him to speak to them both by himself. In this way, he protects his wife and confines the problem to the ones directly involved. When he expresses the problem and the proposed solution to his parents, he indicates that "we have this concern" (not "she has…"), and "we are asking you to…" (not "she wants you to…"). If the wife’s parents are the problem, the husband should speak with them in the same spirit, but should take his wife with him, so the parents know it is a united stance. While being direct and firm, it’s important to affirm the intention of keeping an enjoyable and loving relationship with these parents.

Postponing dealing with the problem only makes its impact worse and makes dealing with it more difficult.

D. Oliver
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Is Jesus Christ inferior to His Father?

Does the doctrine of the Eternal Sonship of the Second Person of the Divine Trinity involve inferiority or subsequence to the Son?

It is on such strange affirmations that the deniers of the Eternal Sonship of our Lord rest their theories, and is exactly what the arch- heretic, Anus, rested on to deny the deity of the Son. But what is eternal cannot be subsequent to anything, and what is divine cannot be inferior to anything, and the Son partakes of the whole Divine Essence equally with the Father and Spirit. Really Anus was more subject to the Scriptures than the present-day deniers we refer to, for he saw that the Lord’s Sonship, as prior to His incarnation, was so clearly revealed in the Word of God that it could not be denied. His only escape from the dilemma he had manufactured for himself was then to deny the Lord’s deity. He was exceedingly exalted, but because He was clearly said to be the only-begotten Son, and that long before He came into the world, there must have been a time when He was not begotten, and therefore did not exist.

By the mercy of God the followers of Mr. J. Taylor do not, up to now, deny the deity of the Lord; therefore they must invent another loop-hole of escape: the Lord was only Son as the result of incarnation. It is really fortunate that Anus is not still in the flesh, for one would tremble for this whole company in face of his sophistries, to which they seem to have some strange affinity. It is hard to conceive of men, with any pretence to weighing the words of Scripture, being satisfied with the reasonings they allege, involving as they do the modelling of the Divine and Eternal relations in the Godhead on the human and temporary expedients of earthly relationship. The human relations of any father and son, involve, so they assert, inferiority in the son, therefore the Divine relations of Father and Son must also involve inferiority in the Son, as though anyone thought of the eternal generation of the Son in terms of the human. It is a complete reversal of the true order of things.

Sonship in its highest possible human development, that is where all thought of even a conventional inferiority of the son has passed from view, is only a faint shadow of the Eternal and Divine Sonship, where neither subsequence nor inferiority could have ever existed. When the Lord claimed in John . 17, to have worked also, as the Father (“My Father worketh hitherto and I work”), the Jews sought the more to kill Him, because such words could only mean that, by speaking of Himself in the same breath with God as His Father, He did clearly assert His equality with the Father, and our Lord accepted the inference, while asserting that such equality did not preclude subordination for mutual purposes. If the Lord was only Speaking of a relation established on the earthly plane at Bethlehem, then, according to these teachers, He would not have been equal to His Father and proves by their own showing that He was speaking of Divine relationships existing before His birth. It is surprising that any Christian teacher should fail to differentiate between eternity and the divine on the one hand and time and the human on the other, and try to import into the former, ideas attaching to the latter.

W.H,

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