How long before a person put away from the assembly can be forgiven and comforted?

How long before a person put away from the assembly can be forgiven and comforted?

When Paul writes his second epistle to the Corinthians, he has received from Titus a report of conditions in Corinth (2 Corinthians 7:6, 7)." TARGET="_blank">2 Corinthians 7:6, 7). Now as he writes, he is careful in his wording. At least one person who was put away from the assembly is likely to hear what Paul is writing. Although that individual has caused Paul grief, he indicates that the greater concern is the grief that the sinning individual has caused to the entire assembly (2 Corinthians 2:5)." TARGET="_blank">2 Corinthians 2:5). The Revised Version’s translation of the latter part of the verse, "that I may not overcharge you all," seems more consistent with the context. A number of other translations indicate that Paul is not thinking of the assembly alone. The following verses support this. The excommunication had been sufficient to accomplish its purpose. Paul, informed by Titus, was aware that the sinning individual could be overcome with sorrow, so he spoke - and asked the assembly to act - in a way that would not overburden that individual with sorrow.

The passage in chapter 7 (vv 2-16) has a number of parallels with what Paul writes in chapter 2. A key difference is that chapter 2 deals with the recovery of a man who was put away and chapter 7 with the recovery of the assembly. The comments Paul makes about the assembly’s repentance and sorrow (vv 8-11) give us principles that apply to the individual. "Godly sorrow" produces repentance, which results in deliverance from the condition that caused the sorrow (vv 9, 10). Sorrow which results from submission to God and His Word results in repentance. Paul judged that sorrow had done its work in producing repentance; any further sorrow would be destructive.

The passage gives the answer to the question. The assembly’s forgiveness and comfort are predicated on the individual’s recognition of the seriousness of his sin in dishonoring the Lord, defiling the assembly, and grieving his fellow believers. His contrition of heart and submission to the discipline and to the Word of God will be evident. Determining this is a matter of spiritual discernment that assesses the work of God in that individual. This is not a matter left to the opinion of each believer in the assembly, with every man doing that which is "right in his own eyes" (Judges 21:25)." TARGET="_blank">Judges 21:25). The elders who guided the assembly in the discipline of that individual will guide the assembly in recognizing when the assembly should confirm its love, forgive, and comfort the repentant believer.

D. Oliver
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Why did Satan attempt to usurp God's throne?

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 and email address in your answer.

Answers will be reviewed.

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Did Joseph practice fortune telling or divination?

Are we to understand from Genesis 45:5," TARGET="_blank">Genesis 45:5,18 that Joseph actually used divination?

Though divination was common in Egypt, it is hard to suppose that a pious believer in the true God like Joseph should use such practices. Moreover, as one in close touch with God and an interpreter of dreams, etc., what drawing could he have to descend to such heathenish customs?

The cup may very well have been similar to those used for this purpose, but it is noticeable that Joseph only says to his brethren, “wot ye not that such a man as I can certainly divine?” (v. 15), without affirming that he did. It must be admitted that his word through his steward does seem to go further. The true explanation may be that in order to keep up his character before his brethren, as an orthodox Egyptian, so as the more effectually to carry out his deliberate plan for their conviction and restoration, he might feel justified in conveying this momentary impression that he divined. If he did so, it is not commended nor is it specifically blamed. We are aware in reading the Old Testament that even men of God had not the same standards of truthfulness, that are binding on us to-day. The word here for “divine” (nihesh) is translated, “I have learned by experience” (Genesis 30:27)," TARGET="_blank">Genesis 30:27), and “did diligently observe” (1 Kings 20:33)," TARGET="_blank">1 Kings 20:33), but generally, “to use enchantments” (2 Kings 17" TARGET="_blank">2 Kings 17: I7 2 Kings 21:6)." TARGET="_blank">2 Kings 21:6). Such divination is strictly forbidden later in the Word of God (see Levticus 19:26; Deuteronomy 19:10)." TARGET="_blank">Deuteronomy 19:10).
W.H.

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I want to choose a career that pleases God. What should I do?

What guidelines can you give a young believer in selecting a career?

The Cretan’s poet described them as "lazy gluttons" (JND, "slow bellies," AV) in Titus 1:12." TARGET="_blank">Titus 1:12. Christian teaching directed them to "maintain good works for necessary uses" (3:14) Weymouth Translates this, "to set a good example in following honest occupations for the supply of their necessities." Paul wanted the Thessalonian believers "to work with your own hands.., that ye may walk honestly toward them that are without, and that ye may have lack of nothing" (1 Thessalonians 4:11, 12)." TARGET="_blank">1 Thessalonians 4:11, 12). Money is not the first consideration. These passages suggest some leading questions in deciding on a career.

1. Will this help my testimony?
2. Is this consistent with Christian ethics?
3. Is it honorable work (not a means to hastily acquired wealth, Proverbs 23:5)" TARGET="_blank">Proverbs 23:5)?
4. Does this career serve a necessary purpose for others?
5. Will it enable me to be financially responsible?

These questions filter through the many options and point to a broad field of choices.

The possibilities further narrow with more personal concerns.

1. Is this career a suitable use of my God-given abilities?
2. Will this allow me time for the most important priorities in my life (spiritual priorities, first)?
3. Will it limit my consistent participation in assembly life?
4. Will this enable me to win souls?
5. Do I know enough about this career to choose wisely?
6. Is this a reasonable fit with my personality?

The paramount concern is to know and do the will of God. All of these considerations are helpful only in the degree to which the believer undergirds his entire life with the sincere desire, "Lord, what wilt Thou have me to do?" (Acts 9:6)." TARGET="_blank">Acts 9:6).

D. Oliver
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What is the meaning of Hebrews 2:3?

What is the meaning of Hebrews 2:3" TARGET="_blank">Hebrews 2:3?

During the life of the Lord Jesus on earth, many who followed him and claimed to be disciples proved to be false (John 6:60-66; 8:31-37)." TARGET="_blank">John 6:60-66; 8:31-37). They missed the significance of the miracles, but enjoyed the food (John 6:26)." TARGET="_blank">John 6:26). During the apostolic days, the same was true. They "tasted... the powers of the world to come" (the age to come, JND) (Hebrews 6:5)," TARGET="_blank">Hebrews 6:5), enjoying the apostolic signs that confirmed the Messiahship of the Lord Jesus. The prophesied powers of the coming kingdom (Isaiah 35:4-6)" TARGET="_blank">Isaiah 35:4-6) were present in the service of Christ and His disciples. These signs confirmed that Jesus was the Christ (Hebrews 2:3,4)" TARGET="_blank">Hebrews 2:3,4) who would fulfill the prophets words, "Behold, you God will come with vengeance, even God with recompense; He will come and save you" (verse 4). Those who didnt continue in the Lords words (John 8:31)" TARGET="_blank">John 8:31) were not genuine disciples. Those who let the word slip (or who slipped away from the word, JND) (Hebrews 2:1)" TARGET="_blank">Hebrews 2:1) during the apostolic times were not genuine. In drifting away from the truth about the Son of God, they would not escape Gods judgment (verse 2). This epistle, written before the destruction of Jerusalem in 70 A.D., is heavy with the foreboding clouds of Gods wrath soon to burst on the nation. This is likely in view here and in verses 25-31 of chapter 10.

D. Oliver
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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

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What is true subjection for a Christian wife?

What is true subjection for a Christian wife?

Ideally, Christian marriage involves two Spirit-filled believers fulfilling their God-given roles (Ephesians 5:17-33)." TARGET="_blank">Ephesians 5:17-33). The husband loves his wife with an unconditional devotion to her wellbeing (verses 25-28); the wife recognizes the responsibility God has given to her husband and respectfully defers to him (verses 22-24, 33). Neither should ever have to remind the other to fulfill his responsibility, because attaining this high standard is enough to challenge each one for a lifetime.

Rather than looking at marriage as male-dominant, verse 21 establishes marriage as "Lord-dominant," where both are in subjection to the Lord and respectfully defer to Him. "Fear" in verse 21 and "reverence" in verse 33 are closely related words. Aware that the Lord has entrusted to them what is best for them, both marriage partners fulfill their differing roles because of submission to Him. Both act because of obedience to the Lord and not because of the other spouse’s obedience to Him. No matter whether these roles are delightful or difficult to fulfill, the strength to obey the Lord in this can only come from the Spirit of God. Christian marriage requires a willingness to be a Spirit-filled marriage partner.

Subjection does not indicate that a wife exists for the benefit of her husband. In fact, he is responsible to nourish her (verse 29). "A woman’s job" and "a man’s job" are not absolute definitions, but a husband and wife define them by mutual agreement. The couple makes these and all decisions in the marriage with the understanding that God has entrusted to the husband both leadership in the relationship and responsibility for the health of the marriage and for the spiritual, physical, emotional, mental, and financial well-being of his wife.

Exactly how this works will differ in each marriage, but true subjection is a wife’s glad participation in this God-ordained arrangement.

D. Oliver
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Was Peter's gospel different than Paul's?

THE GOSPEL
Is it true to say that there are two Gospels, Paul’s and Peter’s, each with a different aspect of the Lord’s Return in view; the former described in 1 Thessalonians 4:17," TARGET="_blank">1 Thessalonians 4:17, the latter, in Acts 1" TARGET="_blank">Acts 1: Acts 2" TARGET="_blank">Acts 2: and Acts 3:20" TARGET="_blank">Acts 3:20?

Certainly Paul’s Apostolate was chiefly to the Gentiles, and Peter’s to the Jews, and no doubt the presentation of the Gospel would vary accordingly. Compare Paul’s address at Antioch in Acts I 3 and that on Mars’ Hill to an Athenian audience. The former is full of Jewish history and of Old Testament quotations, the latter contains neither the one nor the other. Such references would have had no special weight with Gentiles, but the Gospel in both is centred on the same Person— the Lord Jesus, and on the same work—His death and resurrection. It was the same Gospel in a different setting. Naturally things in the Acts were in a transition state, especially in the earlier chapters. An offer was still being made to the nation of Israel on the ground of resurrection, in which certainly Paul had no part, not being yet an apostle. Had they repented and been converted, no doubt the Lord would have been sent back to them (see chap. 3. 20), but the nation did not repent and so was set on one side, and God’s greater purpose “from before the foundation of the world,” was gradually unfolded. Paul did become the special minister of this—the mystery of Christ—but he in no way claimed the monopoly of it, which some would attribute to him, as his words in Ephesians 3:5" TARGET="_blank">Ephesians 3:5 with reference to that mystery, show: “Which in other ages was not made known to the sons of men. AS IT IS NOW REVEALED UNTO HIS HOLY APOSTLES AND PROPHETS BY THE SPIRIT.” It was revealed to them, as well as to Paul, but he became the spokesman. To say that Peter continued to the end to limit his hope to the return of Christ to the earth, is both arbitrary and unscriptural. He certainly does deal with that aspect of the Lords’ return in his second epistle, but in his first epistle he speaks of “a living hope . . . to an inheritance reserved in heaven for you.” This is not an earthly hope any more than the “revelation of Jesus Christ” in chap. 1. 23, or the appearance of the Chief Shepherd in chap. 5. 4. In both these it will be the revelation of Christ to the Church.

W.H.

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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
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What does praying in the Spirit mean?

Q: I have come out of the charismatic church. I am praying for wisdom and understanding. I am unsure of speaking in tongues now. I do have the 'gift' but now i am unsure. Well, I do understand the 'speaking in tongues' is actually a language that needs an interpreter that it was origionally designed to spread the gospel for other countries. Now I want to know why in the bible there is a verse saying, " continue to pray in the spirit at all times' what is then praying in the spirit? My brain is experiencing some conflict but I am at peace with leaving the cahrismatic church and its beliefs and I am now searching the bible and discovering truth for myself however there are some parts which i cannot fully explain as I was taught that tongues were a sign from God. Please can you let me know your interpretation of praying in the spirit. Thank you and God bless

A: I'm glad you are examining your experience in the light of scripture. Often, we are more comfortable to interpret experiences based on feelings or advice of others.

Praying in the Spirit is mentioned three times in Scripture.

1) 1 Corinthians 14:15" TARGET="_blank">1 Corinthians 14:15 says, “So what shall I do? I will pray with my spirit, but I will also pray with my mind; I will sing with my spirit, but I will also sing with my mind.”

2) Ephesians 6:18" TARGET="_blank">Ephesians 6:18 says, “And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints.”

3) Jude 20" TARGET="_blank">Jude 20 says, “But you, dear friends, build yourselves up in your most holy faith and pray in the Holy Spirit.”

Some Christians understand these Scriptures to be referring to praying in tongues. However, God usually communicates to us in our native language and we speak to him with understanding by using our own language. As you mentioned in your email, when a person has the gift of speaking in tongues, it is sign to the audience that God is revealing new information through direct revelation. The miracle of tongues authenticates the messengers.

So what does it mean? “Pray in” the Spirit can have several different meanings. It can mean “by means of,” “with the help of,” “in the sphere of,” and “in connection to.” Praying in the Spirit does not refer to the words we are saying. Rather, it refers to how we are praying. Praying in the Spirit is praying according to the Spirit’s leading. It is praying for things that the Spirit leads us to pray for.

1 Corinthians 14:15" TARGET="_blank">1 Corinthians 14:15 uses the words "my spirit" which means Paul's spirit - the inner, spiritual part of man that responds to God's truth. Paul is using both his powers of reason and capacity to worship when he prays.

Ephesians 6" TARGET="_blank">Ephesians 6 tells us that we should be sensitive to spiritual necessities of every moment and every person. A spiritual person recognizes these needs by being awakened to such needs - for example, how we see a financial crisis in a home can be interpreted as nothing more than poverty, or we can see a spiritual problem in a relationship as the root cause. A spiritual insight means we see problems that have a spiritual solution which may be salvation, obedience to a commandment of the scripture or a clearer understanding of who we are in Christ.

Jude refers to spiritual growth in our faith. Increasing understanding and appreciation to "the faith" or the doctrines of scripture will affect the way we pray - enlightened by the spirit of God in the understanding of His word.

Romans 8:26" TARGET="_blank">Romans 8:26 tells us, “In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit Himself intercedes for us with groans that words cannot express.”

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