Under what conditions are we not to have fellowship with one "who is called a brother" (1 Corinthian

Under what conditions are we not to have fellowship with one "who is called a brother" (1 Corinthians 5:11)" TARGET="_blank">1 Corinthians 5:11)?

Paul gave instructions to the Corinthians not to keep company with those put away, even so much as social eating (verses 9, 11). He likewise instructed the Thessalonians to withdraw from those walking disorderly (2 Thessalonians 3:6)" TARGET="_blank">2 Thessalonians 3:6) and not to keep company with them (verse 14). When therefore the assembly must deal with an individual whose behavior endangers the behavior of others (1 Corinthians 5:6-8;" TARGET="_blank">1 Corinthians 5:6-8; 2 Thessalonians 3:11)" TARGET="_blank">2 Thessalonians 3:11) or who needs to learn the seriousness of his sin (2 Thessalonians 3:14)," TARGET="_blank">2 Thessalonians 3:14), social contact must be limited. In all other cases, saints should cultivate social contact with each other (Hebrews 13:1-3)." TARGET="_blank">Hebrews 13:1-3).

D. Oliver
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How is a believer’s spiritual gift developed?

Enrolling in the right school is essential to developing spiritual gift. The only accredited school is the school of God. All classes are integrated into the local assembly, although many involve private tutoring. 1 Corinthians 12:7," TARGET="_blank">1 Corinthians 12:7, while speaking of spiritual gifts, refers to "the manifestation of the Spirit." A believer’s gift is not only the result of what the Spirit of God gives at conversion, but of what the Spirit of God does in the life. As a believer yields to the Spirit, increasing evidence of His work will be manifested or "appear" (related word in 1 Timothy 4:15)." TARGET="_blank">1 Timothy 4:15). Before Paul encourages Timothy to develop his gift by using it (1 Timothy 4:14)," TARGET="_blank">1 Timothy 4:14), he first emphasizes exemplary living (verse 12) and training in godliness (verse 7).

Development of gift is a two sided responsibility, the assembly’s and the individual’s. The assembly is God’s training ground; elders look for and encourage the Spirit’s manifestation in a believer’s life. For example, they lead in gospel outreach, involving younger, exercised believers in teaching children, either in the Sunday School or in assembly children’s work in locations apart from the assembly’s building. Barnabas’ relationship with Paul illustrates this (Acts 11:25" TARGET="_blank">Acts 11:25 - 15:35).

Whether or not others fulfill their responsibility, the believer is responsible before the Lord to fulfill his. Without asserting himself, he can wait on God, diligently do what the Lord gives him to do, pray for a deeper burden for those within his care, apply himself to the Word of God so as to serve effectively, and humbly submit to God’s dealings in his life.

D. Oliver
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Are New Testament believers of a higher class than those of the OT?

OLD TESTAMENT SAINTS

Is not the claim altogether unreasonable, that we of the Present dispensation, though so inferior to faithful Abraham, and not worthy of a quarter of his reward, are a different class of saint?

It is a very serious thing to let go dispensational differences. God is sovereign, and works all things after the counsel of His own will. Supposing we admit the above estimate of Abraham’s merits, as is certainly correct in the case of many Christians, even then our questioner’s conclusion is based on a fallacy. It involves a confusion between individual rewards for faithfulness, and the place in the kingdom will depend on that, and the calling of God, which is entirely of grace. Grace is free to bestow positions of privilege, quite apart from personal merit. The character of collective blessing depends on the character of the dispensation. Thus the blessings of Israel were in one sense material blessings in earthly places, those of the Church are spiritual blessings in heavenly places. One day Israel will be the head of the nations, and instruments of blessing to the whole world, but they were never in the Church.

For the differences between Jew and Gentile were very definite in Old Testament times. The building of the Church was future even in our Lord’s time:—”I will build my church.” But this does not say that individual saints of the Old Testament: Abraham, Moses, Joshua, David, etc., will not have a far higher individual reward, than many of the Church. An illustration may serve. At the opening of Parliament, the King on his throne, is surrounded by Peers of the Realm, Statesmen, High Officials, and Dignitaries of State, many of whom owe their position to personal merit, for having served well their King and country. But by his side is one seated nearer than any other, accorded that place, not by personal merit exactly, but by the choice of the King, to whom she occupies a relationship nearer than the Prime Minister. On the steps of the throne are the Royal Princes and Princesses, including the little grandchildren, who certainly have done nothing to deserve that honour, but they were born to it. How foolish it would then be to raise the question of their merit! Some present may have made their mark by leadership or statecraft, but that is something over and above their birthright. We must distinguish them. The Kingdom will be a sphere of rewards as well as of blessings. All believers will be in it, that is, in the earthly or heavenly side of it, but all will not enjoy the same reward. Relationships, then, depends upon grace. We do not become members of the Church by merit, but by God’s own purpose and grace, and by the baptism in the Holy Spirit. The rewards of faithfulness will be crowns and positions in the kingdom.

W.H.

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How are the books of the Bible interrelated?

Are the Bible’s books interrelated?

Dates, themes, and settings of A books help in relating them. Two examples might suffice.

Ezra, Nehemiah, and Esther close Israel’s Old Testament history, following the exile, and foreshadow events yet future. Ezra and Nehemiah tell of the spiritual and national recovery of a faithful remnant in the land, although both recoveries are somewhat limited. But what about other Jews who will remain scattered among the Gentiles? As in Esther, God will sovereignly preserve those who respond to His Word; they’ll also come into joy and blessing.

Ephesians, Philippians, and Colossians emphasize teaching regarding the Church, the Body. Ephesians focuses on our relationship with one another; we are one in Christ. Colossians focuses on our relationship with Christ; we are complete in Him. Philippians shows how right relationships with one another are maintained by a devoted appreciation of our relationship with Christ.

D. Oliver
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Were the 7 men appointed in Acts 6 "deacons"?

Were the 7 men appointed in Acts 6" TARGET="_blank">Acts 6 "deacons"?

Two words related to the word "deacon" appear in this passage. Twice the word, "the service of deacons," is used: "neglected in the daily ministration" Acts 6:1);" TARGET="_blank">Acts 6:1); "to the ministry of the Word" (verse 4). The other word, "to serve as deacons," is in verse 2: "leave the Word of God, and serve tables." Administering the care of widows in the assembly became an issue. To the Twelve, their deacon service with God’s Word had higher priority, so this deacon work should be entrusted to others. The qualifications for this work are all spiritual and moral (verse 3). Later, the issue in Antioch was Jews eating with Gentiles (Galatians 2:12, 13)." TARGET="_blank">Galatians 2:12, 13). Here, although all were saved Jews, some distinction - based on whether or not they spoke the language of the Gentiles, Greek - affected the widows eating. Seven men whose names indicate that they spoke Greek met the qualifications. The Spirit guided in this doctrinal issue by beginning to remove ethnic distinctions among believers. The apostles identified themselves with the seven men (verse 6) and the transfer of deacon work took place seamlessly. These seven did deacon work, but they did not have the title, "deacons." They did not assume an office; they had the responsibility of a work.

D. Oliver
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Should "the fellowship of His sufferings" (Philippians 3:10) be understood spiritually or literally?

Should "the fellowship of His sufferings" (Philippians 3:10)" TARGET="_blank">Philippians 3:10) be understood spiritually or literally?

To be consistent, if we interpret this spiritually we must do the same for the two surrounding expressions: the power of His resurrection, being made conformable to His death. These two expressions take us to the truth of Romans 6." TARGET="_blank">Romans 6. We walk by the new power of resurrection life (v. 4b), reckoning ourselves to be united with Christ in His death (vv. 5-11). The difficulty is to understand in what spiritual way we share in His sufferings.

The context of the book and the verse favors a literal sharing in Christ’s sufferings. Paul was in house arrest in Rome because of the gospel. He desired either the power of Christ’s resurrection (Ephe-sians 1:19; 6:10) or the energizing truth of a living Savior (Mark 16:14, 15;" TARGET="_blank">Mark 16:14, 15; 1 Corinthians 15:8-10)" TARGET="_blank">1 Corinthians 15:8-10) to enable him in his sufferings. Because of the resurrection, he was willing even to suffer death for Christ’s sake ("made conformable unto His death"). His overriding longing was to be as like Christ now as it is possible to be (Philippians 3:11)." TARGET="_blank">Philippians 3:11).

D. Oliver
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Should the Church worship like the priests of the Old Testament?

Is the form and subject of Old Testament worship the same as that of the New Testament church?

In 1 Peter 1:23" TARGET="_blank">1 Peter 1:23 - 2:8, Peter both compares and contrasts Christian and Jewish worship. The character of our worship is spiritual, involving a spiritual birth, a spiritual house, and spiritual sacrifices. Christ is the subject of our worship and, generally, the Father is the object to whom we express our worship (John 4:23)." TARGET="_blank">John 4:23). Since our high priest is in heaven, we worship in "the true tabernacle" (Hebrews 8:2)," TARGET="_blank">Hebrews 8:2), heaven itself, rather than an earthly sanctuary. Rather than out ward ritual, we worship from redeemed spirits controlled by the Spirit of God (John 4:23;" TARGET="_blank">John 4:23; Philippians 3:3," TARGET="_blank">Philippians 3:3, JND). Old Testaments believers called on instruments to assist in their praise (Psalms 150:3-5)," TARGET="_blank">Psalms 150:3-5), where as public worship today is by prayer and singing "with the spirit" and "with the understanding" (1 Corinthians 14:15)." TARGET="_blank">1 Corinthians 14:15). Actually, the character of worship in this age is the ultimate of God’s plan for worship. The pattern of Old Testament worship was a visible representation of the spiritual character of Christian worship (Hebrews 8:5)." TARGET="_blank">Hebrews 8:5).

All believers are priests who worship individually at any time and in any place; however, public worship in the Old Testament was associated with a place of testimony, so God intends that the present priesthood should function visibly in a testimony.

"Let us go forth therefore unto Him without the camp, . . . By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to (confessing, JND) His name" (Hebrews 13:13-15)." TARGET="_blank">Hebrews 13:13-15).

D. Oliver
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What is legalism?

Please explain "legalism." Is it the same as what "legalizing teachers" promoted in New Testament times?

"Legalism" as promoted by Judaizing teachers (Acts 15:1)" TARGET="_blank">Acts 15:1) taught that a person needed to keep the law in order to be saved. This is different from the commonly accepted (but not Biblically defined) concept of legalism today. Legalism is not a close, careful and complete obedience to the Word of God. That is faithfulness. Legalism goes beyond the Word of God and adds rules and requirements, not for salvation, but as either a test of reality or as a measure of spirituality. It may involve a sincere desire to please the Lord and take the form of "interpreting" what certain verses mean or "applying" Scriptures. Because it is of the flesh (Galatians 5:19,20)," TARGET="_blank">Galatians 5:19,20), it usually demands adherence to its view and allows no time for personal faith to accept or for personal exercise to develop (Romans 14:3)" TARGET="_blank">Romans 14:3)

A.J. Higgins

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Can an elder

Can an elder’s wife receive a "crown of glory" (1 Peter 5:2-4)" TARGET="_blank">1 Peter 5:2-4)?

That crown is apparently for "under-shepherds" who are taking care of the Chief Shepherd’s sheep. The context of the book may explain why Peter (by the Spirit’s inspiration) calls it a crown of glory. Peter reminds believers of the sufferings of the Lord Jesus and of His subsequent glory (1 Peter 1:11)." TARGET="_blank">1 Peter 1:11). He encourages believers in their trials that their suffering likewise precedes glory (1:7; 4:13). In two ways, elders may have special sufferings. When enemies persecute believers, leaders are special targets. In addition, the burden of caring for the flock often causes them much grief and suffering of soul. Glory follows suffering, so in a unique way the Lord has reserved for them a crown of glory.

Another crown, the crown of life, is offered to those who "endure temptation" (James 1:12)." TARGET="_blank">James 1:12). An elder’s wife may receive this crown for suffering with her husband (in whatever way you may wish to apply that!).

D. Oliver
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Is the Lord present only in the meeting of the Lord's Supper?

Do you consider that there is a deeper significance in the presence of the Lord at His table on the first of the week than when the saints meet for prayer or a Bible reading?

Perhaps it is not quite clear what the questioner means by “a deeper significance.” The Lord’s words, “Where two or three are gathered together in (or unto) My Name, there am I in the midst of them” (Matthew 18:20)," TARGET="_blank">Matthew 18:20), apply primarily to the Prayer Meeting (v. 19). Perhaps the Lord’s presence is often more real to the saints at His table, because they are more occupied with Him there, than with their needs. Besides, there is often more real exercise of soul before going to the Lord’s table, than to the Prayer Meeting or Bible Reading. “Let a man examine himself, and so let him eat.” We get what we go in for. But the prayer eeting and Bible Reading ought not to be neglected, as is too often the case, by the majority of the assembly, or treated lightly even sometimes by those who attend. Surely there would be a greater spirit of prayer poured out and more edification in the Bible Reading if all went in a spirit of soul preparation and waiting upon God.

W.H.

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