Is Isaac’s promise to Esau (Gen 27:40" TARGET="_blank">Gen 27:40b) fulfilled or being fulfilled at present?

Jacob said to Esau, who had pleaded for some blessing from his father, "by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck" (Gen 27:40)." TARGET="_blank">Gen 27:40). The question refers to the words in bold text.

If, as it seems to be, Edom is associated with Esau’s posterity, Jacob’s seed has suffered under Esau’s posterity on a number of occasions in history. The line of the New Testament Herods provides one example. The likelihood is that the prophecy of Isaac has been a characteristic response of the Edomites to the Jews. The present conflict in the Middle East is a further illustration of this. We are seeing that character of this conflict repeated. Obadiah tells us of the time when this condition will be changed: "Upon mount Zion shall be deliverance, . . . and the house of Jacob shall possess their possession . . . And saviors shall come up on mount Zion, to judge the mount of Esau; and the kingdom shall be the Lord’s (Obadiah 17, 21)." TARGET="_blank">Obadiah 17, 21).

David Oliver

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How should a Christian pray for political events?

For what did Paul exhort prayer (1 Timothy 2:1-2)" TARGET="_blank">1 Timothy 2:1-2)?

The Lord’s "world view" ("In the world ye shall have tribulation," John 16:33)," TARGET="_blank">John 16:33), Paul’s eventual martyrdom, and the context make it doubtful that he requested prayer for a government favorable to Christian living and the spread of the gospel.

Leading "a quiet and peaceable life" certainly is "good and acceptable" (verse 3), but the context more likely describes praying "for all men" (verse 1) as being "acceptable" to God, "Who will have all men to be saved." By repeating "all men," Paul encouraged prayer for the salvation of all men.

Even though the government was acting immorally in opposing the gospel and imprisoning its messengers, Christian piety and morality ("godliness and honesty") remained unchanged. Believers would live in quietness (externally "aloof from political agitation," Vincent) and peace (inwardly calm) by keeping their focus and praying for the salvation of all men, including cruel kings. Whatever the condition of government may be, our mission in the world is to see men saved.

D. Oliver
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Should an entire church meet together to discuss business matters?

Is it scriptural to call the whole assembly together to discuss business matters in the assembly?

I do not know of any Scripture which would favour such a custom, and judged merely by ordinary standards of common sense and business principles, I should think it very unlikely to result in good to the business or to the assembly as a whole. What profit could come from listening perhaps to differences among elder brethren?

An assembly of God is not a debating society nor yet a democracy, in which rule is from beneath, it is a theocracy in which rule is entrusted by the Holy Spirit to those whom He has fitted for the work. “Take heed. . . to all the flock (not your flock), over the which the Holy Spirit hath made you overseers” (Acts 20:28)." TARGET="_blank">Acts 20:28).

“Remember them which have the rule over you” (the guides), “Obey them that have the rule” (Hebrews 13: 7, 17)." TARGET="_blank">Hebrews 13: 7, 17). “Know them which labour among you and are over you in the Lord and admonish you, and esteem them very highly in love for their works’ sake” (1 Thessalonians 5: 12, 13)." TARGET="_blank">1 Thessalonians 5: 12, 13).

Acts 15" TARGET="_blank">Acts 15 seems to throw light on the matter before us. Paul, Barnabas and certain others had come to Jerusalem about a troublesome matter, and they were received of the church, clearly the whole assembly, not excepting the apostles and elders. It was a meeting to hear “all things that God had done with them,” but apparently at this general meeting certain Judaizing brethren, of the sect of the Pharisees, which believed, rose up and introduced the very matter that had troubled the saints at Antioch. It would clearly not have been for edification to discuss the differences before the church, so the next verse tells us that “the apostles and elders came together to consider of this matter” (v. 6). The results must have been communicated to the whole assembly (ver. 22), for otherwise they could not have had fellowship in sending Judas and Silas to Antioch with Paul and Barnabas, with letters in their name. “The apostles and elders and the brethren send greeting to the brethren of the Gentiles in Antioch and Syria.” These arrived in Antioch, and when they had gathered the multitude, that is, I take it, the whole company of believers, they delivered the epistle. We gather, therefore, that matters of business and discipline are not discussed before the whole church, but that the results should be communicated to them, when it is a matter which calls for general knowledge.

W.H.

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Does 1 Timothy 2 say that a woman who dies in childbirth will go to heaven?

Some assert that if a woman dies in child-birth she goes to heaven, basing this on 1 Timothy 2:15." TARGET="_blank">1 Timothy 2:15. What does that passage really teach?

The most certain thing about the passage named is that it does not teach what is suggested. God has but one way of saving sinners from hell and fitting them for heaven, and that way is through faith in His beloved Son. As to what it does teach, various commentators have given various replies, several of which, though differing, do not necessarily exclude one another. For it is quite probable that more thoughts than one were in the apostle’s mind as he penned the words, “She shall be saved through the childbearing, if they continue in faith, and love, and sanctification, with sobriety” (R.V.).

To understand them we must take into consideration the entire paragraph, from verse 8 onwards, in which Paul teaches that men have a place of public testimony to fill, from which women are definitely debarred. For this prohibition he assigns two reasons: (x) that the man was first in creation, v. 13, and (z) that the woman was first in transgression, v. 14.. That verse 15 is closely connected with verse i, the “Notwithstanding” with which it begins makes quite evident, and there can therefore be no doubt that when using the expression, “through the childbearing,” the apostle has in mind the sentence pronounced by the Lord on the woman in Genesis 3:6. In that sentence there were two parts: (i) that she was to have sorrow in childbearing, and (a) that she was to be subjected to the man. The latter of these is in keeping with the principle upon which Paul has been just before insisting; while as to the former he has, in this 15th verse, something to add, in which warning and encouragement are combined. For, just as the curse pronounced on the woman was associated with her childbearing, so also, in the words addressed to the Serpent in the preceding verse, was the provision for her salvation in the promised “Seed.” Therefore the right path for her, the path in which “she shall be saved” (chiefly in the present sense of that word, so common in the epistles), is the very opposite of that public and prominent one forbidden her in verses 11 and 12. It is the path of home life and subjection; by keeping in which the very curse of Gen. 3" TARGET="_blank">Gen. 3 is turned into blessing. Compare those other words of the apostle in chap. 5. 13-15, where the dangers besetting young women who have no home cares are vividly depicted, and the way to be saved therefrom is the same as here. In fact he even uses there the verbal form of this word “childbearing,” of which neither noun nor verb is found anywhere else in the New Testament. Observe also, by way of contrast, how the young man1 Timothy 4:16, is to be “saved” by going on diligently with his public ministry of the Word.

W.R.

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Were there 12 or 13 tribes of Israel?

How could there be ten tribes in revolt in Israel, when the tribe which provided the priests and Levites remained for the worship of the Lord in the Temple, in addition to Judah and Benjamin?

When thinking of this matter of the revolt from Rehoboam, and the division afterwards into two kingdoms, have you not for the moment forgotten that there were actually thirteen tribes in Israel?

Jacob had of course only twelve sons, but the giving of tribeship to Joseph’s two sons, Ephraim and Manasseh, brought the number of the Tribes to thirteen. See Genesis 48:5, 22." TARGET="_blank">Genesis 48:5, 22. This is described in 1 Chronicles 5:1-2" TARGET="_blank">1 Chronicles 5:1-2 as giving the birthright. (i.e. the double portion, as in Deuteronomy 21:17)" TARGET="_blank">Deuteronomy 21:17) to the Sons of Joseph. Arid Ezekiel 47:13" TARGET="_blank">Ezekiel 47:13 shows that the arrangement will persist even in Millennial times.

The expression “The Twelve Tribes,” as used in Exododus 24:4; Matthew 19:28;" TARGET="_blank">Matthew 19:28; James 1:1;" TARGET="_blank">James 1:1; Revelation 21:12;" TARGET="_blank">Revelation 21:12; etc., became a kind of ideal description for them, and that the more readily because of Levi having no possession in the sense that the other tribes had. But when a list of twelve is given, either one tribe is omitted, as Dan in Revelation 7:4-8," TARGET="_blank">Revelation 7:4-8, or Manasseh and Ephraim are joined in one, as in Deuteronomy 27:12-13." TARGET="_blank">Deuteronomy 27:12-13.

This thought of twelve as an ideal number is also the most probable explanation of the statement, “He was seen.. . of the Twelve”, in 1 Corinthians 15:5," TARGET="_blank">1 Corinthians 15:5, since Judas was not present on the occasion referred to.

W.R.

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Does a difference in age matter between husband and wife?

Does a difference in age matter for believers considering marriage?

"The husband is the head of the wife" (Ephesians 5:23)" TARGET="_blank">Ephesians 5:23) and is therefore responsible to provide leadership in this relationship. The wife, while submitting to this leadership which God has established, is her husband’s "helpmate" (Genesis 2:18," TARGET="_blank">Genesis 2:18, JND) or "counterpart" (YLT). She is not subservient, for a wife and husband are equal partners, "heirs together of the grace of life" (1 Peter 3:7)." TARGET="_blank">1 Peter 3:7).

If the woman is several years older, her greater emotional maturity and wisdom, developed through the experiences of life, make it more difficult for the man to lead. If the man is considerably older, his leadership may become controlling, inconsistent with the relationship of a husband and his "counterpart." Admittedly, the initial difference in maturity is not always as great as the difference in age, especially when the younger person is over 40.

When a relationship begins to develop between a couple whose ages differ considerably, they should give special attention to the way in which leadership develops between them. If the difference in age causes them to assume roles outside the boundaries God has designed (the man as leader, the woman as counterpart), the couple is wise to quickly discontinue their relationship. Violating God’s design produces a troubled relationship.

It’s fair to consider that later a sizeable age difference may cause the younger spouse premature aging, bereavement, and loneliness.

D. Oliver
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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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Do women violate the teaching of a woman

Do women violate the teaching of a woman’s silence when they sing in the assembly?

When Paul enjoins the sisters to be silent in the assembly (1Co 14:34)," TARGET="_blank">1Co 14:34), he supports this from the Law. "Under obedience" denotes submission or subjection to the role God has ordained. The Lord Jesus is the introduction to this in the New Testament, being subject to His parents (Luk 2:41, 51)." TARGET="_blank">Luk 2:41, 51). The ordaining of differing roles for women and men goes back to Genesis 1" TARGET="_blank">Genesis 1 and 2, which is part of the Law, a literary division of the Old Testament (compare Luke 16:16" TARGET="_blank">Luke 16:16 with 24:44). As in First Timothy (2:11-15), Paul teaches that the silence of the sisters is a leadership issue. Because of male headship, sisters do not lead in the use of gifts (1Co 14:4, 5)," TARGET="_blank">1Co 14:4, 5), prayer (v 15), worship (v 16), or teaching (v 3; 1Ti 2:12)." TARGET="_blank">1Ti 2:12). In these four activities an individual is the visible leader in the activity.

In singing (1Co 14:15)," TARGET="_blank">1Co 14:15), although one person leads (therefore a male) in starting the singing, the congregation joins together. It is not a leadership issue, therefore the women sing. The same principle applies to saying "Amen" after a brother’s prayers.

D. Oliver
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How often should I say "Father" when praying?

In public prayer should we address God repeatedly and without purpose?

If a young believer falls into this habit, encourage him to keep on praying in public - and in private. Praying aloud with his family or "in his closet" may help him, but it would be better to say nothing than to make him hesitate to pray publicly. The Lord may receive more from the stammering of a spiritual child than from the eloquence of a sage.

On occasion, private, deeply burdened prayer may be a faint reflection of the Lords prayer in Gethsemane. Combining Matthew, Mark, and Lukes records indicates the Lord may have addressed His Father in 3 different ways in His brief prayers. Such praying is different from the repetition in question.

Often a more mature believer is unaware that he is addressing God repeatedly. Is this actually taking "the Name of the Lord... in vain" (Exodus 20:7)," TARGET="_blank">Exodus 20:7), a serious offense? In conversation, would we normally address someone repeatedly and purposelessly? This raises searching questions; do we really know God? Are we actually conscious that we are speaking to Him? "He that is without sin among you, let him first cast a stone."

As evident in Pauls recorded prayers, spiritual intelligence guided him to address God in various ways (for example, Eph 1:17; 3:14)." TARGET="_blank">Eph 1:17; 3:14). What a habit to cultivate.

D. Oliver
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How is our priesthood related to the Breaking of Bread?

How is our priesthood related to the Breaking of Bread?

Old Testament priests offered for themselves (Hebrews 9:27)," TARGET="_blank">Hebrews 9:27), but primarily their work was mediatory. They functioned on behalf of others. When New Testament priests offer up spiritual sacrifices (1 Peter 2:5)," TARGET="_blank">1 Peter 2:5), they express what they have personally enjoyed of Christ, but they are offering worship to God on behalf of other believers. The worship of both sisters and brothers in Christ ascends to God in each expression of praise, for all are holy priests. The males lead in praise, as taught in 1 Corinthians 14:34," TARGET="_blank">1 Corinthians 14:34, while the sisters are silent. All join in saying "Amen" to the words of thanksgiving (v 16), because those words have expressed their thanksgiving.

Younger brothers in Christ help the gathering as they express their heartfelt appreciation of the Lord. Understanding their role as priests may increase the value of their contributions. Each is not merely adding his voice to the praise, but is expressing his appreciation as part of the assembly’s worship.

D. Oliver
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