Will young children be taken in the rapture?

CHILDREN AND THE RAPTURE

Is it scriptural to say that the children of believers shall be caught up when the Lord comes?

Some evangelists say they will, while others say they will not. I mean children not old enough to understand.

Does not the difference of view among the Lord’s servants arise from the fact that there is no clear revelation in the Word of God? It would seem unthinkable that the small children of unconverted parents throughout the world should be all caught away when the Lord returns, for if any go all must go. It is equally unthinkable that the irresponsible children of Christians, the subjects of believing prayer, should be all left behind when their parents are taken, for if any are left all must be left. Can we not leave the matter to God in the assurance that the Judge of all the earth will do right? In the meantime diligently point the little ones to the Saviour.

W.H.

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Can a Church use more than one cup and still show communion?

Some large assembly gatherings use more than one cup. Is this scriptural or should this practice change?

The significance of the "one cup" is that it is "the communion of the blood of Christ" (1 Corinthians 10:16)." TARGET="_blank">1 Corinthians 10:16). When we partake of it, we are professing that the one ground of our fellowship with God is the precious blood of Christ. The "one loaf" of 1 Corinthians 10" TARGET="_blank">1 Corinthians 10: is the emblem of the oneness of assembly fellowship. This is the greatest chapter in the New Testament dealing with the fellowship of an assembly. Verse 17 very likely means that the "one body" is the Corinthian assembly rather than the large aspect of the Body (Eph 1:22-23)." TARGET="_blank">Eph 1:22-23). In the three Gospel records of the institution of the supper and in the two passages in 1 Corinthians 10:16" TARGET="_blank">1 Corinthians 10:16 and 11:25, it is important that "cup" is singular. Individual cups can never be construed as being a "cup of ... the communion of the blood of Christ." In Acts 2:41" TARGET="_blank">Acts 2:41 and 4:4 as many as 3,000 and later 5,000 met together to break bread. I have never heard anyone explain how such a company could use only one cup in their remembrance of the Lord. "One cup" is most significant and we should maintain this principle to the best of our ability. When necessity demands that several cups are needed, we should not let this deteriorate into individual cups. It should still be "a cup of communion" or a common cup.

N. Crawford

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Does 1 Timothy suggest a paid pastor position?

Does 1 Timothy 5:17," TARGET="_blank">1 Timothy 5:17, 18 suggest a paid pastorate?

A few obvious details in 1 Timothy make it clear that neither Timothy nor any Ephesian elder was the paid pastor. No New Testament passage supports such a practice, no matter how convenient or prevalent it may be.

All the overseers in Ephesus, where Timothy was, were to assist in teaching the saints (1 Timothy 3:2)." TARGET="_blank">1 Timothy 3:2). Paul had taught these men to labor with their hands in doing their work with the flock (Acts 20:34, 35)." TARGET="_blank">Acts 20:34, 35). In addition, in 1 Timothy 5:17," TARGET="_blank">1 Timothy 5:17, Paul is not speaking about one man, but about "elders that rule well." These elders received honor for the responsibility entrusted to them. They were also to be honored in another way. The law taught that an ox was allowed to eat in order to satisfy the necessity (his hunger) caused by his work. Thus, elders that ruled well were to receive financial assistance in cases where their labors caused them to lack the necessities of life. This is quite different from a contractual arrangement where one man is paid to do the preaching.

D. Oliver
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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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What did Joseph's dream about the Sun Moon and Stars mean?

What is the special significance of Joseph’s second dream (Genesis 37:9-10)" TARGET="_blank">Genesis 37:9-10)?

Both the dreams of Joseph look forward to the day when the One of whom he is so striking a picture, the Lord Jesus, “the man of sorrows,” “despised and rejected of men,” crucified, but now exalted, will be recognised and owned even by those who once refused him. The first dream, of course, had its literal fulfilment in Egypt, when Joseph’s brethren bowed at his feet. It will also have its further fulfilment “when He comes whose right it is,” and “they shall look on Him whom they pierced,” and shall “mourn because of Him.” Then the affecting scenes between Joseph and his brethren will be re-enacted in deeper measure between Christ and the saved remnant of Israel (Zechariah 12:10-12)," TARGET="_blank">Zechariah 12:10-12), which will form the nucleus of the nation, over which He will reign for ever.

“The Lord God shall give Him the throne of His father David, and He shall reign over the house of Jacob for ever, and of His kingdom there shall be no end” (Luke 1:32, 33)." TARGET="_blank">Luke 1:32, 33). This is the earthly kingdom—the sheaves speak of a harvest—”the field is the world.” The second dream has had no fulfilment yet. Rachel had already passed away. Jacob never bowed to Joseph, but he will to the greater than Joseph. If “the sheaves” point to an earthly sphere, the sun, moon, and stars point to another, the heavenly. This goes further and higher than the first. The earthly kingdom is everlasting, but not unlimited (see Psalm 72:8)." TARGET="_blank">Psalm 72:8). The second will be universal, as well as everlasting. It will include the other, but go beyond it. Of that kingdom, too, Christ will be the Crown, the Centre, and the Sum.

W.H.

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Prophet accepted everywhere but in his hometown

Todd Babineaux wrote:

Where is the verse that says something about a prophet being accepted everywhere but in his hometown?

Answer:

The Lord Jesus went to his hometown of Nazareth and went into the synagogue. His message was soundly rejected and they tried to kill him. His commentary on their attitude was:

Luke 4:24" TARGET="_blank">Luke 4:24 And he said, Verily, I say unto you, No prophet is accepted in his own country.

Shad

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What is the Christian's political duty?

What is the Christian’s relationship to government?

Primarily, believers are to obey and be subject to government at every level (Romans 13:1;" TARGET="_blank">Romans 13:1; Titus 3:1)." TARGET="_blank">Titus 3:1). Although some Roman officials were immoral, corrupt, unjust, and idolatrous, believers paid taxes and tariffs, and feared and honored officials (Romans 13:7;" TARGET="_blank">Romans 13:7; 1 Peter 2:13, 14, 17)." TARGET="_blank">1 Peter 2:13, 14, 17). By paying the temple tax and advocating "rendering to Caesar" (Matthew 17:27; 22:21)," TARGET="_blank">Matthew 17:27; 22:21), the Lord exemplified this. The revisionist view of "Jesus the political subversive" is without biblical support.

Occasionally obedience to God and to government conflict, requiring us "to obey God rather than men" (Acts 5:29)." TARGET="_blank">Acts 5:29). The Lord and His followers encountered this "wrongful governance" through injustice to themselves and others (slavery). Their resistance was passive, not reforming the government, but rather personally obeying God. Active resistance is disobedience to God.

Governments protect and provide services to their community, benefits in which believers share. Paul accepted this protection (Acts 23:17)" TARGET="_blank">Acts 23:17) and also used his citizenship to further the gospel (Acts 16:37; 21:39; 22:24; 25:11)." TARGET="_blank">Acts 16:37; 21:39; 22:24; 25:11).

Some believers work for the government, as did Erastus (Romans 16:23)," TARGET="_blank">Romans 16:23), the city treasurer (NASB). They have two limitations: consistency with the government’s mandate (serving the community, Romans 13:4)" TARGET="_blank">Romans 13:4) and Christian morality (executing righteous policy). Reforming or leading the government seems inconsistent with subjection to the government.

D. Oliver
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How can we help visitors understand New Testament teaching about assembly reception?

How can we help visitors understand New Testament teaching about assembly reception?

Society’s creed is tolerance. Evangelicals generally see no distinction between the Church, the Body, and the Church of God. These two factors combined make it likely that visitors not familiar with an assembly’s practices will question why they cannot enjoy the privileges of an assembly. Sometimes on short notice and with little time, overseers will have to give a Biblical answer to those questions. Wherever possible, when bringing a visitor to the Breaking of Bread, help him understand what will happen and why. Be prepared to answer with grace and truth. We would all like to effectively answer such questions, but can be assured that a perfect answer won’t persuade every questioner. We have a responsibility to wisely, patiently, considerately help others understand God’s ways. Help is available through prayer and dependence on the Spirit of God.

D. Oliver
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Is capital punishment right when God says "thou shalt not kill"?

Does God's Word support capital punishment?

Yes. God's decree to Noah in Genesis 9:6" TARGET="_blank">Genesis 9:6 has never been rescinded, "Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man." In Romans 13:4" TARGET="_blank">Romans 13:4 we read about civil leaders, '...for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil." The reference to "the sword" would indicate that civil rulers have the God-given right - and responsibility – to execute capital punishment when it is necessary to do so justly. However, the Word of God does protect the innocent by teaching that there should be clear proof of guilt before anyone is put to death. We read in Deuteronomy 17:6," TARGET="_blank">Deuteronomy 17:6, "At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death."

W. Gustafson

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Why preach the gospel if God has already chosen those who are going to be saved?

PREDESTINATION
How does Scripture present Predestination? Is it true, as I have heard it said, that “we are not out to save souls, God will do that; we teach believers”?

As for the latter part of the question, we believe it to be a most dangerous perversion of the truth. If it were so, why did the Lord tell His disciples, “Go and make disciples of all nations” (Matthew 28)," TARGET="_blank">Matthew 28), and “Go into all the world and preach the Gospel to every creature” (Mark 16)," TARGET="_blank">Mark 16), and again, “Ye shall be witnesses unto Me” (Acts 1)," TARGET="_blank">Acts 1), where clearly the thought is evangelising? True, we cannot save souls, but what is an evangelist for, if not to evangelise? All believers are called to this publicly or privately in their measure. Directly we allow election to tinge our gospel, the latter is spoiled, and is no longer “glad tidings of great joy, which shall be to all people,” and our election becomes fatalism. We preach Christ as a Saviour available for all sinners. “Whosoever” is the word for the unsaved; all might be saved did they repent and believe the Gospel. This being so, we equally believe in the electing grace of God. We do not need to understand in order to believe; we believe and so we understand. But not only is “election” a truth by itself, but it is to be distinguished from “Predestination.” Thus in Ephesians 1" TARGET="_blank">Ephesians 1: 4 we read that the saints are “chosen (eklego) in Him before the foundation of the world, that we should be holy and without blemish before Him.” But they are also said in the next verse to be “Predestinated.” Now this has to do with their adoption, or receiving a place as sons. Thus the distinction would seem to be that Election determines eternal blessing to the objects of it, whereas Predestination determines the special character of the blessing. All the elect are chosen to be holy, but the special character of their blessing varies according to the class of elect persons to which they belong. We do not gather from Scripture that the angels, though they are certainly called, “sons of God,” are that, except in the sense of creation. Israel belongs to the earthly family, the Church to the heavenly. So we see later in the chapter that the saints of the present dispensation are predestinated to the inheritance (i.e., the heavenly), and in Romans 8," TARGET="_blank">Romans 8, are predestinated to be “conformed to the image of His Son,” which is not the portion of the redeemed of every age. The same word is found in Acts 4:28" TARGET="_blank">Acts 4:28 with reference to the “sufferings of Christ,” of which it could not be said that they were “elected,” but “determined to be done,” i.e., mapped out or planned beforehand. Again the word is used in the same sense in 1 Corinthians 2: 7," TARGET="_blank">1 Corinthians 2: 7, of the wisdom of God revealed in Christ, which is said to be “ordained before” the world unto our glory. We who have by mercy believed, are exhorted to “make our calling and election sure,” by adding to our faith the practical graces of Christian life (2 Peter 1:10)." TARGET="_blank">2 Peter 1:10). W.H.

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