What does an assembly lose when its sisters fall short of the involvement God intends for them?

What does an assembly lose when its sisters fall short of the involvement God intends for them?

Failing to properly enfranchise our sisters will have several deleterious effects. An assembly will lack warmth without the development of godly women. A generation of younger believers may be lost to the assembly because they have missed the gentle touch and advice of godly sisters. Women who view themselves as second-class Christians weaken the homes and the coming generation, their own children.

"In like manner" (1 Timothy 2:9)" TARGET="_blank">1 Timothy 2:9) places the effective public prayers of the men (v. 8) beside the value of the modest godliness of the women (v. 9). An assembly cannot survive without effective prayer meetings or without godly sisters who adorn themselves with good works (v. 10). What an asset to testimony is lost when women fail to realize their value to the assembly!

Sisters’ failure to contribute to the assembly as the Lord intended hinders their spiritual development. All in the assembly suffer loss from this. In addition, sisters whose spiritual growth is stunted will likely rob the Lord of the glory He receives when headship is displayed as taught in 1 Cor. 11: 3-16." TARGET="_blank">1 Cor. 11: 3-16.

D. Oliver

Other pages in this section

About this site

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
Other pages in this section

About this site

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
Other pages in this section

About this site

Is salvation on a different basis in this age, being now by faith and baptism?

Is salvation on a different basis in this age, being now by faith and baptism?

The Old Testament nowhere suggests baptism is a condition for salvation, so that if baptism is necessary for salvation now, this must only be the case since the ascension of Christ.

In Romans 4," TARGET="_blank">Romans 4, Paul shows that justification is through faith by going to the Old Testament. Forgiveness for David and righteousness for Abraham came through faith apart from circumcision or the law (vv. 2-16). If these blessings are on a different basis now, namely faith plus baptism, why would Paul go to the Old Testament to support his teaching? We infer from Romans 4" TARGET="_blank">Romans 4 that in every age salvation is by faith alone and is not dependent on baptism, law-keeping, good works, rituals, or righteous living.

D. Oliver
Other pages in this section

About this site

What does "the husband is the head of the wife" (Ephesians 5:23) mean?

What does "the husband is the head of the wife" (Ephesians 5:23)" TARGET="_blank">Ephesians 5:23) mean?

This statement occurs between two calls for the wife to be subject (verses 22 and 24). The reason for submission is her husband's headship. The pattern for this headship is also mentioned: "even as Christ is head of the church." The headship of Christ, as explained in Ephesians 1:20-23" TARGET="_blank">Ephesians 1:20-23 and 4:16, involves authority and supply. The same is true here. A husband's headship involves authority. Since Christ is the pattern, this will preserve the relationship from becoming tyrannical. His authority over the church is matched by His affection. His control is coupled with care. Such should also apply in the human relationship. Also, as the physical head supplies the human body with direction and nourishment, so the husband in his role of head gives his wife provision, protection, and guidance.

D. Gilliland

Other pages in this section

About this site

Is there a pattern in the books in our Bible?

Is there a pattern in the books in our Bible?

Books have been written on this subject and others could be written. Perhaps there are some "seed thoughts" in the following suggestions. Since "the testimony of Jesus is the spirit of prophecy" (Revelation 19:10)," TARGET="_blank">Revelation 19:10), the question, "Where is He?" (Matthew 2:2)," TARGET="_blank">Matthew 2:2), summarizes the Old Testament. The answering statement, "We have found Him" (John 1:45)," TARGET="_blank">John 1:45), summarizes the New. It has often been said of the two Testaments, "The New is in the Old concealed; the Old is in the New revealed."

Abraham’s covenant is basic in understanding Scripture. Its importance is reflected in Abraham’s being the first Old Testament personage mentioned in the New Testament (Matthew 1:1)." TARGET="_blank">Matthew 1:1). The covenant to Abraham promises the land (Israel) and the lineage (the Heir, Christ) (Genesis 17:4-8)." TARGET="_blank">Genesis 17:4-8). Considering these promises, we may divide both the Old and New Testament books into 5 groups of five. "The Law" (Genesis - Esther) has three of those groups that deal with the historical facts of possessing the land in the past. The five "Writings" (Job - Song of Songs) give the spiritual secrets of possessing the land at any time. Grouping "the Prophets" into 5 (the writings of Isaiah, Jeremiah, Daniel, Ezekiel, the "Minor Prophets"), we have the Scriptural assurances of possessing the land in the future. Similarly, in those 3 divisions -Law (history), Writings, and Prophets - we have the preservation of the household of the Heir, the praises of the honor of the Heir, and the prophecies of the hope of the Heir, respectively.

In the first division, the books of Genesis through Deuteronomy cover the dawning of the nation -the promise of the land and their preparation for receiving it. Joshua, Judges, Ruth, Samuel, Kings cover the development of the nation- the possession of the land and their problems in retaining it. The last 5 books cover the departure of the nation - the purging of the land and their persistence in recovering it.

Similarly, the New Testament divides into history (Matthew to Acts), writings (Romans to Jude), and prophecies (Revelation). The first gives the raising up of the Heir, the second, the riches of the Heir, the third, the return of the Heir.

The first grouping (Matthew -Acts) records Abraham’s natural sons’ (the nation) rejection of the Heir and ceding their earthly possession (the land) and prospects; yet it tells of his spiritual sons’ (believers) reception of the Heir and claiming heavenly possessions and prospects. The second grouping deals with the spiritual sons’ relationship to the Heir. The first two divisions ("Pauline Epistles," Romans to Philemon - 10, joining 1st and 2nd epistles as one) contrast the spiritual sons’ heavenly possessions and prospects to the natural sons’ earthly possessions and prospects. The third division ("General Epistles," Hebrews to Jude -5, joining 1st, 2nd, and 3rd epistles as one) compares our heavenly possessions and prospects with theirs on earth.

The final grouping (Revelation) divides into 5. The inspired division is "the things which thou hast seen (chapter 1), and the things which are (chapters 2-3), and the things which shall be hereafter (chapters 4-22)" (Revelation 1:19)." TARGET="_blank">Revelation 1:19). This later section covers 7 years (chapters 4-19), 1000 years (chapter 20), and an eternal day (chapter 21a), thus forming five divisions. It brings together Abraham’s sons, both the heavenly and earthly, in their rejoicing with the Heir and culminating both the heavenly and earthly possessions and prospects "through God’s endless day of days."

D. Oliver
Other pages in this section

About this site

How will sin affect a believer when he gets to heaven?

If a Christian falls into sin for a longer or shorter period, and is restored to communion through confession, will this entail loss in eternity, or will all be forgiven and forgotten at the Judgment Seat of Christ?

It seems very important to distinguish between God’s government and God’s grace. When a sinner is led to repentance and faith in Christ, he is forgiven all iniquities: he possesses eternal life; he “shall not come into judgment, but is passed from death unto life.” (John 5: 24)." TARGET="_blank">John 5: 24). He is a child of God. He is “in Christ Jesus” and there is “no condemnation” to him; this is grace.

But if he sins as a child of God, whether for a longer or shorter period, it will lead to chastening in one form or other. This is government. He needs the forgiveness of the Father and it is for such a circumstance that the advocacy of Christ exists: “If any man (i.e. Christian) sin, we have an Advocate with the Father, Jesus Christ the righteous.” (1 John 2:1)." TARGET="_blank">1 John 2:1). This advocacy produces conviction by the Spirit, confession and restoration, and “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” (1 John 1:9)." TARGET="_blank">1 John 1:9). This again is grace. But though forgiven and cleansed, it does not follow that the effect of the sin is at once removed governmentally.

David confessed his sin and was straightway forgiven, but the Lord dealt with him governmentally in three ways:
“the sword would never depart from his house,” the child would die, and he would receive the same treatment he had meted out to others (2 Samuel 12:1" TARGET="_blank">2 Samuel 12:1 - ). So that though sins are forgiven and forgotten in one sense, they are not in another. The time that the soul is away from God, is lost time, for it is fruitless. What has been occupied in sin and self-will, might have been filled with service and fruit for God. The believer stands in different relations to God and Christ. He is not only a member of Christ, a child of God and a temple of the Spirit, but he is a steward, a servant, a builder, etc., to the Lord. If his “work be burnt up he shall suffer loss, but he himself shall be saved, yet so as by fire” (1 Corinthians 3:15);" TARGET="_blank">1 Corinthians 3:15); that “everyone may receive the things done in his body according to that he hath done, whether it be good or bad.” (2 Corinthians 5:10)." TARGET="_blank">2 Corinthians 5:10). It seems very hard to believe that this will not entail an eternal difference. Some are preparing themselves for a high position in the millennial and everlasting kingdoms, which others could not possibly fill, owing to their unbelief, self-will or disobedience to the Lord’s commands.

William Hoste

Other pages in this section

About this site

In Isaiah 53:12, who are the

In Isaiah 53:12," TARGET="_blank">Isaiah 53:12, who are the “great” and the “strong”, and in what way does God “divide” to the Messiah a portion with them?

Is it not probable that we place overmuch emphasis on these three words, and that we seek to get more out of them than perhaps they are meant to convey? “Divide” seems to suggest to our minds a cutting up into so many definite shares, of which Christ gets His, and certain others get theirs. But what if we use the word “assign” as is done in Darby’s Translation, or render the clause, “I will allot to Him a portion among the mighty”, as Gesenius does in his Lexicon! Either of these is quite correct as a rendering, and at the same time does not tie up our thoughts to an actual division of something into two or more parts. This should make it clear to us that the meaning may be no more than as follows: “I will assign to Him such a spoil as is usually that obtained by the great and the strong; and I will do so in recompense for (“Therefore”) His having suffered in littleness and weakness (as pictured in v. 7, etc.), and for (“because”) His having poured out His soul unto death (middle of v. 12).
Viewed in this way, the words “great” and “strong”, which are both plurals, need not refer to any particular individuals, but to the great and strong in general. Compare how the same two words are coupled together in such passages as Isaiah 8:7;" TARGET="_blank">Isaiah 8:7; Joel 2:2" TARGET="_blank">Joel 2:2 and Zecheriah 8:22; the word “many” in the first and last of these being the same Hebrew word as “great” in our verse.
The translators of the Septuagint, when turning the passage into Greek, rendered the second clause. “He shall divide the spoils OF the mighty”, and left out the “with” of the first clause also; thus suggesting the meaning to be a complete triumph over all His foes, however “many” or “mighty” they were. Various commentators agree with this view of the passage. But whether we take it thus, and think of the great and mighty ones as His enemies, amongst whom He stands out pre-eminent; the basic idea in the statement is much the same—that the One who stooped so low and who suffered so much, has been given a place and an honour beyond all others.

W.R.

Other pages in this section

About this site

Should a newly-saved Christian marry the person she has been living with?

What about a case where only one of the partners trusts Christ?

Breaking the physical relationship is necessary. While doing what is right, the believer should exercise care not to reduce the likelihood that the unbeliever will also receive the gospel. If, within a short period of time, the unbeliever shows no sincere interest in the gospel, the believer’s choice is clear: "be not unequally yoked together with unbelievers" (2 Corinthians 6:14)." TARGET="_blank">2 Corinthians 6:14). Even if the unbeliever responds to the gospel and is eventually saved, their past relationship may indicate that they shouldn’t marry. Those who had the most to do with their conversion should help them make this evaluation, but leave the choice to them.

If there are children, breaking the physical relationship is still necessary. The choice regarding marriage is more complex, though. Allowing some time for God to save the unbeliever may still be advisable. If the relationship has been abusive or has deteriorated badly in the past, it may be best not to marry. The new believer needs the input of believers he trusts and who know the situation well.

Paul’s reasoning in 1 Corinthians 7:14," TARGET="_blank">1 Corinthians 7:14, indicates the believer will increase the likelihood that the unbelieving partner and the children will be saved if he and the unbelieving parent of his children decide to marry.

D. Oliver
Other pages in this section

About this site

Was Adam alive before God breathed into him the breath of life?

Had the body of Adam physical life, before the Lord God “breathed into his nostrils the breath of life”? (See Genesis 2:7)." TARGET="_blank">Genesis 2:7).

I should consider such an idea most speculative. How do we know what interval, if any, occurred between the formation of Adam’s body and the inbreathing of the breath of life? There is no necessary thought of Adam’s body lying without breath, but even so, that would here prove nothing, for the body of a person who has just died has still the blood in it, but there is no life in the blood. James by the Spirit distinctly affirms that “the body without the spirit is dead” (James 3:26)," TARGET="_blank">James 3:26), therefore Adam’s body could not be alive before receiving the spirit. It is striking, but not surprising, how the Bible confirms true science, which are both products of the same divine Mind; but science is a very different thing from “scientists” self-styled, and their theories. Scientists used to make merry at the idea of a body made of the dust of earth. Now it has been discovered that the fourteen elementary substances said to be found in the dust of the earth, do occur also in the human body in greater or lesser quantities. The word for “breath” in Gen. 2." TARGET="_blank">Gen. 2. 7 is UeShãnij, a word only used of God: 2 Samuel 22:16" TARGET="_blank">2 Samuel 22:16 (blast); Job 4:9;" TARGET="_blank">Job 4:9; Job 32:8;" TARGET="_blank">Job 32:8; Job 33:4;" TARGET="_blank">Job 33:4; Isaiah 30:33," TARGET="_blank">Isaiah 30:33, etc.; or of man: 1 Kings 15:29;" TARGET="_blank">1 Kings 15:29; Job 26:4;" TARGET="_blank">Job 26:4; Isaiah 2:22;" TARGET="_blank">Isaiah 2:22; Isaiah 57:16," TARGET="_blank">Isaiah 57:16, and in contrast with animals—see Joshua 11:11, 14," TARGET="_blank">Joshua 11:11, 14, where “everything that breathed was slain”, but the cattle were left alive.

W.H.

Other pages in this section

About this site

Main Menu