How should assembly believers handle rumors about the further wrong behavior of a person put away fr

How should assembly believers handle rumors about the further wrong behavior of a person put away from assembly fellowship?

The greatest concern about rumors involving assembly Christians is the impact of those rumors on the assembly's testimony. Nevertheless, whether the subject of rumors is a believer or an unbeliever, a Christian should protect individuals from being harmed by lies. For any harmful stories about another, always request supporting evidence. That is merely loving your neighbor as you love yourself (Matthew 7:12)." TARGET="_blank">Matthew 7:12). If the rumor about the individual whom the assembly has put away appears to be true, you have no further responsibility to act on that information except to pray for the fallen believer. Don't be a party to spreading the story. Always work to contain the problem. Your fondest wish for that person is his recovery and you would want as little harm as possible to result from his wrongdoing.

D. Oliver
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Is there such a person as an ex-Christian?

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Is the living bread from heaven, the same as the bread of the church communion?

Is Paul’s reference to the body and blood of Christ related to John 6:53-56" TARGET="_blank">John 6:53-56?

In John 6:53" TARGET="_blank">John 6:53 and 54, eating the flesh of the Son of Man and drinking His blood are necessary and sufficient conditions for having eternal life. That is describing what took place once; at the moment of conversion, we took the death of Christ to ourselves and received all its benefits. In verse 56, feeding on Christ and His death is characteristic of all who are saved. This, linked by some to Israel’s initial and continued eating of the Passover, is individual. "Christ our Passover is sacrificed for us" (1 Corinthians 5:7)." TARGET="_blank">1 Corinthians 5:7). Our redemption is individual, as is our appropriation of the Lamb. The annual Passover shares the feature of remembrance with the Lord’s Supper, but, although instituted at the Passover, it does not replace the Passover or fulfill it.

At the Lord’s Supper, the assembly unitedly blesses and partakes of the cup and bread, thus expressing the blessings they share. Being a corporate act, it is therefore distinct from what the Passover expresses and from the personal communion of which the Lord speaks in John 6:56." TARGET="_blank">John 6:56.

In addition, John 6" TARGET="_blank">John 6 speaks of eating in a spiritual sense, 1 Corinthians 10" TARGET="_blank">1 Corinthians 10 of eating physically.

D. Oliver
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Should a Christian purchase insurance?

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Does God need to be reconciled or only man?

It has often been stated, and generally accepted, “That God did not need to be reconciled.”

Now Trench, in his “Synonyms,” points out that katallage has two sides :—(ist) God laying aside His holy anger against our sins and receiving us with His favour; (2nd) The daily depositions under the Holy Spirit of the enmity of the old man toward God. Did God need to be reconciled?

No question is raised as to God’s love to sinners, nor as to His willingness that all should be saved (the death of Christ does not make God love sinners. He “so loved that He gave”). But whether EFFECTIVE “reconciliation” is made in Scripture simply to depend on the sinner’s willingness to “make it up” with God, it is certain that our Lord by His atoning death has fully met POTENTIALLY all the claims of God on account of sin. This, however, only becomes ACTUALLY true for those sinners who individually acknowledge their guilt, and believe in the Lord Jesus Christ, and until they do, God’s attitude toward them is not one of complacency, but of righteous displeasure. As the late Dr. Moule puts it—”Reconciliation (katallage) habitually points to the winning rather the pardon of an offended king, than the CONSENT of the rebel to yield to his kindness.” “Be ye reconciled to God,” would then mean, “As the offending party, secure while you can His acceptance through the atoning work of Christ.” This is borne out by Matthew 5:23-24," TARGET="_blank">Matthew 5:23-24, where it is the offender who is told to go and be reconciled to his brother, ostensibly by confession and amends. We, too, are the offenders: in order to be reconciled we must come to God, confess our sinfulness, and believe the Gospel, and then we have peace with God. As Trench (Syn. p. 292) writes of reconciliation: “To make the secondary meaning (that is the breaking down of the enmity of the carnal mind to God), the primary, is based . . . on a foregone determination to get rid of the reality of God’s anger against the sinner” (i.e., Psalm 7:11," TARGET="_blank">Psalm 7:11, “God is angry with the wicked every day”).

W.H.

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Is it necessary for the men in a prayer meeting to mention the same things in prayer?

Is it necessary for the men in a prayer meeting to mention the same things in prayer?

Suppose a believer comes to the Prayer Meeting with a heavy burden because of his wifes serious sickness. It could be disappointing or discouraging if only one brother helped carry this burden in public pray Generally, those who pray are sensitive to this and most will include this need in their prayers. The prayer meetings of the Jerusalem assembly on behalf of Peter (Acts 12:5)" TARGET="_blank">Acts 12:5) must have included repetitions of the same request. So does a prayer meeting before a gospel meeting or a ministry meeting.

It is, however, a great help to the prayer meeting when each brother comes with a specific burden on his heart. The burdens of some may overlap, but there are enough needs world-wide that the entire meeting could be spent profitably without the repetition of a single request. If we recognize that each brother who prays is praying on behalf of the entire assembly (Acts 4:24-31)," TARGET="_blank">Acts 4:24-31), and that an assembly prayer meeting has tremendous power to address global issues (1 Timothy 2:1-4)," TARGET="_blank">1 Timothy 2:1-4), we would make better use of the opportunities a prayer meeting presents!

If we leave some matters for the prayers of others, we will show consideration for them and be able to join after their prayer in a more hearty "Amen."

D. Oliver
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In what ways does the Spirit of God lead us?

In what ways does the Spirit of God lead us?

Since it identifies us as sons of God (Rom 8:14)," TARGET="_blank">Rom 8:14), being led by the Spirit of God should characterize our lives. Paul’s teaching assumes that all believers are led by the Spirit (Gal 5:18)." TARGET="_blank">Gal 5:18). The Spirit leads us both rationally (through our minds) and mystically (through an inexplicable awareness). The former needs to be emphasized and is more easily explained. If we are not willing for be led by the Spirit daily, we will not likely be sensitive to His leading in "special experiences."

The Spirit of God and the Word of God both reflect the same source and must agree. Generally, therefore, the Spirit leads through the clear directives of Scripture. Thankfully, He not only directs but also enables our walk (Gal 5:16-18)." TARGET="_blank">Gal 5:16-18).

The more we walk in the Spirit, the deeper will be our acquaintance with "the things of the Spirit of God" (1Co 2:10-16)." TARGET="_blank">1Co 2:10-16). As the Spirit unfolds to us the mind of God, we learn through the Word of God the principles by which God works. Increasingly, therefore, the principles of Scripture will guide us. Daily subjection of our will to the Scriptures cannot be distinguished from the leading of the Spirit in our lives. To more fully know the mind of God through His Word is a life-long challenge. The Spirit leads us rationally by enriching our minds with the practical knowledge of God. As we submit, He both directs us and enables us to please God.

One of the greatest difficulties in life is to be honest with ourselves. That is why the mystical leading of the Spirit is difficult to discuss. Too often we attribute our own preference to the leading of the Spirit. The Spirit of God superindends our circumstances and often directs us through them, but always in keeping with the Word of God.

Two verses in Psalm 25" TARGET="_blank">Psalm 25 instruct us in knowing God’s ways. Verse 12 emphasizes reverence for God, acting to please Him. Verse 10 points to meekness. The meek humbly submit to God and totally depend on Him. Who could boast about possessing these qualities? To hear a voice behind us "saying, This is the way, walk ye in it" (Isa 30:21)" TARGET="_blank">Isa 30:21) is always an evidence of God’s grace. Nevertheless, this is not something for which we need to beg God. He desires to lead us through His Word (rationally) and to prompt us as we are sensitive to His will (mystically). Self-consciousness and self-occupation will not produce this. In many ways, this is a sacred secret between the soul and God. We obey His written Word and, through the Spirit, He takes care of the rest.

D. Oliver
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Who are the 24 elders of Revelation?

In the book of Revelation, who are the 24 elders?

Interpreters identify the elders as either angelic or human. The former view sees them as a special class of 24 angelic administrators closely linked to the four living creatures and forming part of heaven's executive council. Others have considered them as symbolic of redeemed humanity, since they sing, "Thou hast redeemed us..." (5:9). Because of textual uncertainty, the Pronoun "us" should probably (RV and JND) be omitted in verse 9. We should certainly read, "made them kings and priests" and "they shall reign" (verse 20). Therefore the elders are not singing of their own redemption, but concerning that of others. There are, however, some offsetting features. In number, they are 24 (a priestly number, 1 Chronicles 24);" TARGET="_blank">1 Chronicles 24); in dress, they are in white; in position, they are seated on thrones; in dignity, they are crowned. Significantly, all of these have already been said (chapters 1- 3) of the saints in this present era. We are priests (1:5); as overcomers we are promised white robes (3:5), crowns (3:11), and seats on thrones (3:21). Does not the similarity of these markers indicate that chapters 1-3 portray the saints in testimony upon earth, while chapters 4-5 show the same group in triumph under the figure of elders?

D. Gilliland

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How long will the Spirit abide with believers?

How long will the Spirit abide with believers (John 14:16)" TARGET="_blank">John 14:16)?

Mr. Newberry’s margin points out that the literal meaning of "forever" (the Comforter "may abide with you for ever") is "to the age." Does this then imply that the Spirit’s relationship to believers in this age remains only until the kingdom age, similar to the servant’s relationship to Rebekah in Genesis 24" TARGET="_blank">Genesis 24?

The exact expression, "to the age" appears 28 times in the New Testament. These include 1 Peter 1:25" TARGET="_blank">1 Peter 1:25 ("the Word of the Lord endureth forever") and Hebrews 7:17, 21, 24," TARGET="_blank">Hebrews 7:17, 21, 24, 28 (relating to the Lord’s everlasting priesthood), neither of which are limited in duration. John 14:16" TARGET="_blank">John 14:16 is the last of 12 times John uses this expression. Every other time it has the full force of "forever." For instance, "they shall not perish to the age" (10:28, YLT) doesn’t endanger our eternal security. "Never thirst" (4:14), "live forever"(6:51, 58), "the Son abideth ever" (8:35), and "never see death" (8:51, 52) can’t suggest a future limit. Peter (13:8) wasn’t thinking of the Lord’s future service (Luke 12:37)" TARGET="_blank">Luke 12:37) when he said, "Thou shalt never wash my feet."

The Spirit’s relationship to believers in this age, the Bride, will never terminate.

D. Oliver
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How do various Bible versions translate the words Sheol and Hades?

The meaning of SHEOL and HADES

In the King James Version, the Hebrew word SHEOL is usually translated as hell. The corresponding Greek word HADES is also translated as hell. Sheol means “the place of departed spirits” and hades means the “place of the dead”. The word “hell” conjures images of darkness, flames, torment and agony. However, the departed spirits of the Old Testament believers also went to sheol/hades, but not to suffer torments.

According to Vines Dictionary…

Hades is the region of departed spirits of the lost". This includes the blessed dead in periods preceding the ascension of Christ. It corresponds to "Sheol" in the Old Testament. In the Authorized King James Version it has been unhappily rendered "hell" (Psalms 16:10)" TARGET="_blank">Psalms 16:10) or "the grave," (Genesis 37:35)" TARGET="_blank">Genesis 37:35) or "the pit" (Numbers 16:30-33)." TARGET="_blank">Numbers 16:30-33). In the New Testament the Revised Version always used the rendering "hades". In the Old Testament, they have not been uniform in the translation. For example in Isaiah 14:15" TARGET="_blank">Isaiah 14:15 it is translated "hell" with a note in the margin that says "Sheol". Usually they have "Sheol" in the text and "the grave" in the margin. Sheol never denotes the grave, nor is the permanent region of the lost.

Translation Challenge

Most Bible translators avoid using “hell” to translate the words sheol and hades. Instead they simply transcribe the words from the original Hebrew (sheol) or Greek (hades) such as the English Standard Version (ESV). Other translations that use “sheol” instead of hell include the New American Standard Bible (NASB), The New King James Version (NKJV), Darby, and Young’s Literal Translation. The NIV and other loose translations and paraphrases use a phrase such as “the realm of the dead”.

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