What makes a group of believers a church?

What practices are necessary for a group of believers to become an assembly, and what causes it to cease to be an assembly?

Those who study artist’s work recognize the work of famous painters. Even apart from his name on the painting, each artist’s work has his unique "signature" in its details. And so it is with God. If He has established an assembly, it will bear God’s "signature." This signature is the design which is always consistent with the pattern given in His word. God doesn’t need variety to somehow amuse Himself. He works consistently and follows the same pattern He gave nearly 2000 years ago. Here are some things we would expect: no other name but the Lord’s to identify the group; a plurality of overseers; separation from denominational associations; the display of head coverings as taught in 1 Corinthians 11;" TARGET="_blank">1 Corinthians 11; evidence of the priesthood of all believers; attention to the development of gift; supremacy of the Word of God; gatherings for at least the breaking of bread, prayer, ministry, and gospel; recognition of the different roles God has entrusted to males and females; the practice of both baptism for all believers and also biblical reception.

When the Lord removes a lampstand (Rev 2:5; 3:3, 16)," TARGET="_blank">Rev 2:5; 3:3, 16), of course that group ceases to be an assembly. When He does that, only He knows. The group may continue its activities - and perhaps do all the right things, as the church at Ephesus did - yet not be an assembly.

David Oliver
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Is the Holy Spirit who is meant by the phrase "He who now letteth" in 2 Thessalonians?

Who is the person referred to in 2 Thessalonians 2:7" TARGET="_blank">2 Thessalonians 2:7 as "He who now letteth will let, until He be taken out of the way"?

There have been many suggestions given as to the identity of this restrainer. It is a spiritual conflict that is in view. We believe then, that a Divine Person is required to satisfy the context of the passage. We feel this rules out the two most common theories, that "He who hindereth" is the Roman Empire or Satan. The first has not the power and the latter has not the purpose. Mark 3:25" TARGET="_blank">Mark 3:25 says, "If a house be divided against itself, that house cannot stand." We suggest that the Holy Spirit in the Church is the "Restrainer" of Satan's man of sin. He will "be taken out of the way" (verse 7). We regard this as the Spirit of God going with the Church at the rapture. This does not mean He will cease to operate in the world, but His mode of working will revert to His activity in Old Testament days.

S. Maxwell (our brother's first answer in Truth and Tidings "Questions and Answers," May, 1978)

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Online Bible Concordance

In the online Bible concordance section of this site, you will find several free online Bible Concordances that you can use to search for phrases or keywords in the Bible.

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Instructions for the Free Online Bible Concordance

1. Click the link to the Online Bible Concordance here or on the left margine of the page.

1. Choose a Bible version to read online (ASV -American Standard Version, BBE - Bible in Basic English, DBY - Darby "New Translation", GFR - God's Word for Readers, KJV - King James Version, WEB - World English Bible, YLT - Young's Literal Translation, or the ESV - English Standard Version) The online bible commentaries are based on the King James Version except for Darby who used his own Darby Translation in his commentaries.

3. Optionally, you may select one of the online commentaries (Barnes Notes on the New Testament, Darby's Synopsis of the Entire Bible, William Kelly's Notes on the Bible, Jamison Brown Faucett, or Robertson's Word Pictures on the New Testament). Some of the online commentaries are only for the NT. Others include both the OT and NT.

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Will believers and unbelievers die in the Millennial reign?

Will believers and unbelievers die in the Millennial reign?

All who enter the Millennial reign of the Lord Jesus will be believers (Matthew 13:41-42)." TARGET="_blank">Matthew 13:41-42). The provisions of the New (Jeremiah 31:31)" TARGET="_blank">Jeremiah 31:31) or Everlasting (32:40) Covenant with Israel will produce in those believers a new heart and inward submission to God’s moral law (Jeremiah 31:33)." TARGET="_blank">Jeremiah 31:33). God promises, "I will put My Spirit within you, and cause you to walk in My statutes" (Ezekiel 36:27)." TARGET="_blank">Ezekiel 36:27). In an environment where the devil is inactive (Revelation 20:2,3)" TARGET="_blank">Revelation 20:2,3) and the world encourages and supports this inward bent of the believers, the effect will be remarkable. This does not mean these believers will not sin, for they will still have the flesh within as we do in this age. Nonetheless, they will obey from their hearts the glorious King.

In contrast, a person born during the Millennium will be "born of the flesh" (John 3:6)" TARGET="_blank">John 3:6) and, unless converted, will obey only externally. He may cover his rebellion for 100 years, but, when the rebellion of his heart flares into action, "the sinner being an hundred years old shall be accursed" (Isaiah 65:20)." TARGET="_blank">Isaiah 65:20).

Justice will be perfect during this time (Isaiah 11:2-5)" TARGET="_blank">Isaiah 11:2-5) and the punishment will fit the crime. Those who refuse to acknowledge their indebtedness to the Lord for their harvest will suffer drought on their next planting (Zechariah 14:16-19)." TARGET="_blank">Zechariah 14:16-19). Therefore, the Lord will not punish every sin with death. The degree of sin which He punishes with death would appear to be blatant acts of rebellion, likely including a rival worship to that of the living God.

Unbelievers are capable of such rebellion during this period; in fact, a great multitude will rebel when Satan is freed at the close of the thousand years (Rev 20:7-9)." TARGET="_blank">Rev 20:7-9). The blessings of the New Covenant will most likely preserve believers from such rebellion ("I will also save you from all your uncleannesses: . . . and lay no famine upon you" Eze 36:29," TARGET="_blank">Eze 36:29, see also Romans 11:26, 27)." TARGET="_blank">Romans 11:26, 27).

Apparently, therefore, the judgment of death will fall on unbelievers, but not believers during the Millennium.

D. Oliver

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When should the church celebrate the Lord's supper?

Should the Lord's Supper be observed on Sunday and should it be in the evening, as when the Lord instituted it?

The gospels give us the institution of the Lord's Supper, during the last Passover, which was fulfilled in Christ, the true Passover Lamb. The Lord's Supper was totally new and has no typical teaching. The Jewish calendar determined the day when it was first observed. Also, this was before local testimonies were established. I Corinthians 11:23" TARGET="_blank">I Corinthians 11:23 emphasizes the revelation given to Paul, again showing its distinctiveness, since this was written before the gospels. Acts 2:42" TARGET="_blank">Acts 2:42 emphasizes the identification of the breaking of bread with the local assembly. Acts 20:7" TARGET="_blank">Acts 20:7 shows the perpetuation of the breaking of bread on the "first [day] of weeks" (literal translation, perhaps implying the first day of each week). This establishes Sunday as the day of the commemoration.

Neither the place (in an upper room) nor the time (in the evening) of its institution are given to us as precedents to follow. They are not part of the pattern in Acts or the epistles. The early part of the day gives a primary place to carrying out the command of our Lord, "This do in remembrance of Me." In different cultures, especially when Sunday is a work day, believers may meet at a more suitable time. For the Western culture, the morning of the first day of the week is appropriate.

A. Hull

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Is the Spirit

Is the Spirit’s leading relevant to assembly meetings?

We worship by the Spirit (Phi 3:3," TARGET="_blank">Phi 3:3, JND); we work by means of the Spirit (1Co 12:4-7);" TARGET="_blank">1Co 12:4-7); we walk together with others by the Spirit (Gal 5:25)." TARGET="_blank">Gal 5:25). The Spirit’s leading is essential in every aspect of our assembly life and service. If our assembly meetings do not display the sovereignty of the Spirit ("the Lord the Spirit," 2Co 3:18)" TARGET="_blank">2Co 3:18) in directing them, we have nothing more than mere ritual and empty form. The substance, timing, and coordination of our worship, prayer, teaching, and preaching must result from the leading of the Spirit. This will be very limiting to those of us who know little of His leading in our daily lives.

D. Oliver
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What does it mean "whoever shall fall on this stone shall be broken"?

What is the primary application of Matthew 21:44" TARGET="_blank">Matthew 21:44?

The words of this verse, "And whosoever shall fall on this stone shall be broken: but on whomsoever it hall fall, it will grind him to powder," have a primary reference to the relation of Jew and Gentile to the Lord Jesus Christ. The Jews have fallen on this stone, and they have been broken. To the Jew, Jesus of

Nazareth was a stone of stumbling, and a rock of offence" (I Pet 2:8)" TARGET="_blank">I Pet 2:8) and as a nation they were broken. When Christ comes in judgment upon the Gentiles in their sin and unbelief, He will fall upon them as the "stone... cut out... without hands" (Daniel 2:45)" TARGET="_blank">Daniel 2:45) and will grind them to powder. The broken Israel nation will rise again, but the Gentile nations never will.

H.Alves (the only answer in the first Truth and Tidings magazine "Questions and Answers," August, 1948)

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Should one assembly judge errors in another?

DISCIPLINE
What should be our attitude to a neighbouring assembly, where moral or doctrinal evil is allowed to go on unjudged?

I presume what is meant by “moral or doctrinal evil” is something grave and fundamental, and not merely differences of judgement as to such questions as the exact rules to be followed at the Lord’s table, or regulations as to ministry. We have no authority in God’s Word as far as I can see, for cutting off an assembly, but we are not obliged to have fellowship with every assembly.

The Lord in His messages to the Seven Churches of Asia (Revelation 2" TARGET="_blank">Revelation 2: and Revelation 3" TARGET="_blank">Revelation 3: has to reprove Ephesus for “leaving her first love”; Pergamos for allowing among them those holding the doctrine of Balaam, or the doctrine of the Nicolaitanes; Thyatira for “suffering that woman Jezebel.. . to teach and seduce God’s servants”; Sardis for dead-alive profession; and Laodicea for luke-warmness and self-satisfaction. Yet, though in each case appeal is made to him “who hath an ear to hear what is said unto the churches,” in no case is one church, or alliance of churches, instructed to deal in discipline with some other church.

Not even in the case of Smyrna or Philadelphia, with which no fault was found, is any such instruction given. Is there then nothing to be done? Clearly the exhortation “to hear” what is said to the churches, shows that no church should be indifferent to the state of other churches. Prayer for the erring church must be ever in season, and godly exhortation by word or letter always permissible. But what should be done if all prove abortive? Then all direct contact with the assembly as such must be avoided. It is she who is morally responsible for shutting her doors against those who stand for truth and righteousness. Can we imagine Smyrna having practical fellowship with Pergamos, or Philadelphia exchanging platforms with Thyatira? But the modem method, if we rule out “inferences” and “logical deductions”, of excommunicating churches or groups of churches, is profoundly foreign to Scripture.

W.H.

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Why will animal sacrifices be required in the Millennium?

Why will these animal sacrifices be required?

The New Testament makes it clear that the offerings under the Old Covenant anticipated the once-for-all sacrifice of Christ, but they did not satisfy God’s requirements (Heb 10: 1-12)" TARGET="_blank">Heb 10: 1-12) nor bring rest to the offerer. The sacrifice of Christ completely satisfied God’s requirements and ended the need of these typical sacrifices. Further, the New Testament shows that righteous living was not dependent on a legal system which included the offering of sacrifices (Galatians 3:2, 3, 5)." TARGET="_blank">Galatians 3:2, 3, 5). Therefore the sacrifices in the Millennium will not anticipate the sacrifice, for it is completed. They will not be typical, for the types are fulfilled in "the offering of the body of Jesus Christ once for all" (Hebrews 10:10)." TARGET="_blank">Hebrews 10:10). Neither will they contribute to righteous living.

Those offerings will be a visible reminder of the infinite sacrifice that has brought such blessing to believers of every age, to the nation of Israel and to the nations, to the Church, to the entire creation, and to the ages of the ages. "To Him be glory both now and forever. Amen" (2 Peter 3:18)" TARGET="_blank">2 Peter 3:18)!

D. Oliver
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What is the meaning of "one flesh"?

What is the meaning of "one flesh"?

This was God’s intention at the institution of marriage (Genesis 2:24)." TARGET="_blank">Genesis 2:24). It expresses the oneness of a married couple. In this seminal statement, the Lord points out that a man leaves his role of obedience to his parents (although still responsible to honor them, Exo 20:12) to assume headship of a new and distinct relationship. At marriage a new family unit exists that had never existed before. This newly-formed oneness, involves a physical union, the culmination of marriage, but it involves more than that. Four of the five New Testament passages that refer to "one flesh" (Matthew 19:5, 6;" TARGET="_blank">Matthew 19:5, 6; Mark 10:8;" TARGET="_blank">Mark 10:8; Ephesians 5:31)," TARGET="_blank">Ephesians 5:31), quote the original statement and are passages that teach about marriage. The fifth (1 Corinthians 6:16)" TARGET="_blank">1 Corinthians 6:16) is part of Paul’s teaching about fornication (v 18). He states that one who "is joined to an harlot" is "one body." Then he cites the Lord’s original intention (Genesis 2:24)" TARGET="_blank">Genesis 2:24) regarding "one flesh." The promiscuous relationship with a harlot is a physical union, but not the physical union God intended in marriage. "One body" does not include the intended intimacy and oneness of a unique relationship within marriage. "One body" is merely an external relationship. "One flesh" is both physical and relational, expressing the inseparable closeness of Christ and His Church (Ephesians 5:31, 32)." TARGET="_blank">Ephesians 5:31, 32). This can never be expressed outside marriage.

D. Oliver
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