What does the Bible mean about women learning in silence and submission in 1 Timothy 2:12-15?

What does the Bible mean about women learning in silence and submission in 1 Timothy 2:12-15" TARGET="_blank">1 Timothy 2:12-15?

These verses deal with a woman's role in public testimony. Learning in "silence" and "submissiveness" (verse 11), she is forbidden to "teach," since this exercises authority over man. Usurp authority" suggests that only domineering power is forbidden, but "exercise authority over man" JND and others) is clearer. To preach the gospel, open a Bible Reading, minister the Word or be an overseer involves authority over man, as well as teaching, and thus violates Scripture. The reasons follow: in formation (verse 13), Adam was first; in the fall (verse 14) this order was reversed and Eve was deceived with catastrophic consequences. This implies that a modern reversal of God's order will have similar results. however, verse 15 assures the woman of salvation in its fullness if, while fulfilling her unique role of motherhood, she maintains faith with love, holiness and sobriety.

D. Gilliland

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How should preachers treat people who are not in the assembly?

How should preachers treat people who are not in the assembly?

Since the New Testament doesn’t teach a division between clergy and laity, the same principles written for all Christians apply to preachers. All are to be kind to each other (Ephesians 4:32)" TARGET="_blank">Ephesians 4:32) and serve others in love (Galatians 5:13)" TARGET="_blank">Galatians 5:13) and lowliness (Ephesians 4:2)." TARGET="_blank">Ephesians 4:2). Therefore, preachers, along with all believers, should attempt to avoid anything that a visitor could interpret as unkind or condescending. Since Christians are to "esteem other better than themselves," every visitor to the assembly should receive respect and personal attention. At a minimum, that means every believer should attempt to welcome the visitor (without being overwhelming) and to address the visitor by name. James warns against special treatment for wealthy visitors (James 2:1-4)." TARGET="_blank">James 2:1-4). If a personable, prominent, popular politician visited, how many handshakes and requests for photographs would he receive? How often would believers tell others of that visit? Should another visitor with a different status, appearance, creed, personality, race, or lifestyle receive a lesser welcome?

Paul makes it clear that the Corinthians’ behavior in their gatherings should have a positive impact on both the unlearned and unbelievers (1 Corinthians 14:23-25)." TARGET="_blank">1 Corinthians 14:23-25). The unlearned are not in the assembly and they are not unbelievers. Therefore, these principles apply to believing and unbelieving visitors. If they witnessed speaking in tongues, they would have a negative impression of the believers, concluding they are mad - deluded. If they heard men prophesying, they would recognize God’s presence among His people. The outcome desired for these visitors was for them to become worshipers, aware of God’s presence in the assembly. Every interaction with visitors should create a positive impression and contribute to this desired outcome.

In speaking publicly, preachers are responsible to model this kindness, lowliness, respect, and purpose (1 Timothy 4:11-13)." TARGET="_blank">1 Timothy 4:11-13). This Biblical standard tests the matter and manner of all preaching. Paul implies (1 Corinthians 14:15-33)" TARGET="_blank">1 Corinthians 14:15-33) that the preachers’ words and actions form the visitors’ impression of the God this congregation worships.

D. Oliver
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If there is only "one baptism", why do we practice water baptism for believers?

In light of Ephesians 4:5," TARGET="_blank">Ephesians 4:5, why do we practice water baptism?

The reasoning behind this question seems to be that "one baptism" is the baptism of the Spirit (Acts 1:5;" TARGET="_blank">Acts 1:5; 1 Corinthians 12:13)" TARGET="_blank">1 Corinthians 12:13) and therefore Christians have no other baptism - no water baptism.

Two possible responses to this depend on how we interpret "one baptism." Some base their interpretation on the grouping they see in the seven "one things" in Ephesians 4:4-6." TARGET="_blank">Ephesians 4:4-6. The first three form a group: one Body, one Spirit (Who formed the Body), one hope (belonging to the Body, see 1:18). The next three form a group: one Lord (Whom all obey), one faith (by which all have trusted Christ or one body of revealed truth which all keep by obedience), one baptism (by which all have expressed their union with Him). The last is one God and Father of all. The first may be positional (what God has done), the second practical (what we are to do), the third theological and sums up the previous groups. If we accept this interpretation, the one baptism is water baptism which God has ordained for every believer in this age.

There may be reason, however, to view the one baptism as the baptism of the Spirit. The words, "There is" at the beginning of verse 4 are supplied by the translators. The words may obscure the connection of verses 4 through 6 with verse 3. Paul is expanding his statement, "the unity of the Spirit." At Pentecost, the Spirit formed a unique entity that had never existed before. That unity, the subject of the mystery (ch 3), is composed of both Jews and Gentiles (ch 1, 2). In these verses, Paul sums up the positional teaching of the previous chapters. He uses it as the pivot on which he bases his practical exhortation ("endeavoring to keep . . .").

The one Lord is the One in Whom all are united and, anticipating the rest of the epistle, Whom all are to obey. The one faith is the revealed body of truth, now including the mystery regarding the Church. The one baptism is the one event that formed the Body. Apart from this interpretation, Paul would be speaking about the unity of the Spirit without mentioning when the Spirit formed it. If that is the interpretation of "one baptism," in these three verses (vv 4-6), Paul is dealing with our position (what God has done for us). That baptism will never be repeated and does not take place when a believer is saved. The Lord said it would take place not many days after He was with His disciples (Acts 1:5)." TARGET="_blank">Acts 1:5). Paul teaches that water baptism expresses our union with Christ (Romans 6:4, 5)" TARGET="_blank">Romans 6:4, 5) and it is our practical responsibility to be baptized. Further, the Lord associates baptism with discipleship and the message of the gospel in this age (Matthew 28:19, 20;" TARGET="_blank">Matthew 28:19, 20; Mark 16:15, 16)." TARGET="_blank">Mark 16:15, 16). He also indicates that the believer is responsible to be baptized and that is done not by the Spirit but by those who "go," "make disciples," "baptizing them," "teaching them" (Matthew 28:19, 20)." TARGET="_blank">Matthew 28:19, 20).

D. Oliver
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What is the difference between redemption and propitiation?

What is the difference between redemption and propitiation?

Beginning at the end of 2004, Truth and Tidings printed our brother Lloyd Cain’s helpful series on great gospel words. A few brief comments at this point might once more "put us in remembrance of these" great gospel truths. Both truths are outcomes of that once-for-all work the Lord Jesus accomplished on the cross.

Redemption focuses primarily on the blessing the one who trusts Christ receives. Propitiation points to what God has received from the death of Christ, whether or not a sinner trusts Christ.

Redemption paints the sinner as a slave of sin and emphasizes three truths through three New Testament words. When Paul speaks about being redeemed from the curse of the law (Gal 3:13)," TARGET="_blank">Gal 3:13), the word tells us of the purpose of redemption. We have been bought out of the slave market of sin, delivered to serve righteousness. Paul again tells us that we have been justified through the redemption that is in Christ Jesus (Rom 3:24)." TARGET="_blank">Rom 3:24). This word emphasizes the power of redemption, delivering us completely. The third word draws our thinking to the price of redemption. Paul says "He gave Himself that He might redeem us" (Titus 2:14)." TARGET="_blank">Titus 2:14). What a price! Peter uses the same word to tell us we are redeemed "by the precious blood of Christ" (1Pe 1:18, 19)." TARGET="_blank">1Pe 1:18, 19). God is the loving, yet righteous One Who paid a great price to deliver and bless us.

Propitiation emphasizes the holiness and majesty of God, Who has been dishonored and affronted by sin. So infinite is the value of the sacrifice of Christ that in that death God has received full satisfaction for the offense of all sin! That satisfaction is through the blood of Christ Jesus (Rom 3:24, 25)," TARGET="_blank">Rom 3:24, 25), addresses our sins and the world’s (1Jo 2:2)," TARGET="_blank">1Jo 2:2), and is the foundation of all blessing that will ever result from the death of Christ (1John 4:10)," TARGET="_blank">1John 4:10), as pictured in the blood sprinkled on the mercy seat (the propitiatory, Heb 9:5;" TARGET="_blank">Heb 9:5; a related word).

David Oliver
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What does "fellowship" mean in regards to the church?

ASSEMBLY FELLOWSHIP

Would it be correct to say that there is only one Fellowship in Scripture, into which alt believers are brought upon accepting Christ as their Saviour? If this be so, how are we to understand the Fellowship of 1 John 2" TARGET="_blank">1 John 2? Again, does not the New Testament teach Assembly Fellowship, into which a believer can be received, and from which he can be put away? and are letters of commendation necessary? Further, does the local church in any district include all the Christians in that district? and should a professed believer who belongs to a sect, but who comes to our Lord’s Day Morning Meeting and expects to get breaking bread, be received, though he has no intention of severing his ecclesiastical association?

The statement that “There is only one fellowship in Scripture, into which all believers are brought on accepting Christ as their Saviour,” is absolute nonsense. The particular kind of fellowship implied in any passage where the word “Fellowship” occurs has to be gathered from the context there; and an examination of this will reveal that there are various “fellowships” spoken of in the New Testament. Moreover, it is to be remembered that the Greek word “Koinonia,” which is usually translated “fellowship,” in the N.T. is also rendered, “communion,” “communication,” “contribution,” and “distribution.”

The first occurrence of the word is in Acts 2:42," TARGET="_blank">Acts 2:42, where it is said that the new converts “continued steadfastly in the . . . fellowship.” Here we have a “fellowship” in which one may “continue” or not continue; and to apply it to the fellowship of life in Christ, in which all true believers cannot avoid continuing, is to make the statement in the verse meaningless.

It is next found in Romans 1:26" TARGET="_blank">Romans 1:26 (where in our English Version it is rendered “contribution”). Could it be said that every saint of the present dispensation, or even every saint then living, had fellowship in the gift which the saints of Macedonia and Achaia sent to those of Jerusalem?

The epistle to the Philippians supplies perhaps the most interesting examples of the various uses of the word “fellowship.” In Philippians 1:5" TARGET="_blank">Philippians 1:5 we read of their Fellowship in the Gospel. Are all saints in this? In Philippians 2:1 we have mention of Fellowship of the Spirit. If all have this, why does Paul say, “If there be any”? In Philippians 3:10" TARGET="_blank">Philippians 3:10 he speaks of the Fellowship of His Sufferings, which he himself desired to know. But could saints who never had the least experience of persecution for Christ’s sake, claim to be in that fellowship? Lastly in Philippians 4:15 (see R.V.) we get the

Fellowship of Giving.

As to the passage in 1 John 1:3-7," TARGET="_blank">1 John 1:3-7, in which we have the last four occurrences of the word “fellowship” in the Scriptures, the expression in verse 3, “that ye also may have fellowship with us,” implies a fellowship which they might or might not have, according to the extent of their knowledge of Christ and His Word; or perhaps it would be more accurate to say, of which they might have more or less, according to whether they knew more or less of Christ and His Word. The further references in verses 6, 7, are clearly to a fellowship in which we can only claim to be, so long as we walk in the light. The man who says he is in it, while yet he is not walking in the light, is described as lying.

As to the next question—whether there is such a thing as “Assembly fellowship, into which a believer can be received, and from which he can be put away”—only a person of warped mind would deny this. When Paul said, in 1 Corinthians 5:13," TARGET="_blank">1 Corinthians 5:13, “Put away from among yourselves that wicked person,” and the Corinthians obeyed him, was the one who was so “put away” to continue in the circle and insist on breaking bread, as being a member of the so-called “local church?” And if, while yet in the position of having been “put away,” he goes to reside in another town, must the Assembly in that town also set him down at the Table, because since he now has his home there, he is a member of their “local church?” If these things are so, we may leave the first epistle to the Corinthians out of future editions of our Bibles.

With regard to the meaning of the word “church,” when used locally, I have to say what already I have said about that other word “fellowship.” What it includes or does not include in any particular case must be judged from the context there. In 1 Corinthians 10:32" TARGET="_blank">1 Corinthians 10:32—it evidently takes in every saved person in the district, just as the other two terms in the verse, “Jews” and “Gentiles,” take in all the others in the district. But in the same epistle at 1 Corinthians 11:18" TARGET="_blank">1 Corinthians 11:18 and 1 Corinthians 11:18, 28, 35," TARGET="_blank">1 Corinthians 11:18, 28, 35, it just as plainly means none but those who come to the Meeting; and this is made even clearer by 1 Corinthians 14:23," TARGET="_blank">1 Corinthians 14:23, in which, after the whole church has come together, there may still come in one who is spoken of as “unlearned,” yet who is distinguished (by the little word “or” that follows) from an “unbeliever.” In other words, he is a saved man, but not yet in the “local church,” in the sense in which the term “church” is used in this verse.
Moreover, not only can a person be put out of a local church when he deserves it, but according to 3 John io, he may be “cast out of the church” even when he does not deserve it. One might well ask, Who were still “in” this local church after Diotrephes had cast these brethren “out” of it? Or were the cast out brethren “out” and “in” at the same time?

As to “letters of commendation,” is it not clearly enough stated in 2 Corinthians 3:1" TARGET="_blank">2 Corinthians 3:1 that some needed them, though Paul, being well-known to everyone, did not? How often would some require a thing to be stated in Scripture, in order to feel themselves bound to act accordingly?

With regard to the other matter—the case of a professed Christian who belongs to some sect, but comes to our meeting and expects to get breaking bread for one Lord’s Day only, and then returns to his own company—I would need a good deal of convincing that the one who wished so to act was an honest man. If he believes that we are right, why should he not come to stay with us? If he believes us to be wrong and his own sect right, why should he want to do wrong even for one Lord’s Day? And if he can do without “breaking bread” on fifty-one Sundays in the year, why should he be insistent on being allowed to do so on the remaining one?

W.R.

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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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how should we handle alcohol and smoking habits before our children?

Having unsaved in-laws at holiday gatherings in the home, how should we handle their alcohol and smoking habits before our children?

As a believer you are responsible for your home and children as part of your testimony Parents are to raise children in the Lord's fear and love (Ephesians 6:4)." TARGET="_blank">Ephesians 6:4). Smoking and consuming alcoholic beverages are clearly inconsistent with Christian testimony (Colossians 3:5" TARGET="_blank">Colossians 3:5 and 1 Peter 4:3)." TARGET="_blank">1 Peter 4:3). While you cannot change your in-law's behavior, you can control the sphere of your responsibility. It is better that you kindly and clearly inform any invited guests who may normally smoke or drink alcohol that you have established principles in your family refraining from these. Ask them to respect your rules (1 Timothy 3:4)." TARGET="_blank">1 Timothy 3:4). Consistency with your convictions will make a definite impression and provoke consideration of your faith and devotion.

J. Smith

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How should an assembly communicate the desicion to send out a full-time evangelist?

How would elders approach and communicate this decision to the assembly?

Elders encourage spiritual growth in the flock entrusted to them (Acts 20:28)." TARGET="_blank">Acts 20:28). They will therefore look for those whom the Spirit has gifted for service. Further, as did the leaders in Antioch (13:1-3), so elders promote a concern for the work of the Lord locally and further afield. Others gave Paul a good report of Timothy’s activities, so that elders could well encourage a trusted worker to mentor one of their promising young men.

Having encouraged a younger brother, elders unitely seek the Lord’s will (13:2, 3 - fasting, prayer) for that brother. When they are together convinced that God has called him and that he is fitted and sufficiently mature to be "sent forth" (13:4), elders consult with him to determine if he is already convinced of God’s call. Having thus determined the will of God for this brother, they guide the assembly in commending him.

D. Oliver
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Is God's name Jehovah?

Be the first to give an answer to this question. Write an answer in the comment section below. Please provide your name and if you have a website or blog, be sure to include the URL in your answer. You may optionally include an email address. Answers will be reviewed.

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How could Cornelius the centurian's prayers ascend to heaven as a memorial since he was not saved?

Is there a difference between what is implied in Acts 10:4, 22," TARGET="_blank">Acts 10:4, 22, 31 and what is taught in Romans 3:10" TARGET="_blank">Romans 3:10 -12?

Romans 3:10-12" TARGET="_blank">Romans 3:10-12 and the wider context state categorlcally that all, without exception, born of human parents are unrighteous. This must of necessity include Cornelius. The words, "Peter... shall tell thee words, whereby thou and all thy house shall be saved" (Acts 11: 14)," TARGET="_blank">Acts 11: 14), and subsequent verses clearly teach that prior to Peter's visit all who heard him preach were in their sins. Until all who heard Peter actually believed the message and received the Holy Spirit, none in Cornelius' house were saved.

How then are we to understand how Cornelius' alms and prayers "went up for a memorial before God" even though he wasn't vet saved? Consider the saints of the Old Testament. Their piety and righteousness were not a prerequisite to God's favor, but rather a response to God's dealings. Consider Cornelius in this context: his good works are not a result of being intrinsically good, but a response to what he had learned of God. He was responding to light from God. God then reveals to Cornelius further truth by sending Peter to preach. Again, Cornelius receives God's message. We must conclude that Cornelius is not good in himself, just as Romans 3:10-12" TARGET="_blank">Romans 3:10-12 teaches, but is reckoned righteous as a result of his response to the gospel Peter preached.

S. Wells

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