What causes the conflict within a believer?

What causes the conflict within a believer?

The conflict often attributed to "the believer's two natures" is between the flesh and the Spirit (Gal 5:17)." TARGET="_blank">Gal 5:17). In Romans 7:23," TARGET="_blank">Romans 7:23, the conflict is because the "law in my members" wars against "the law of my mind." The principle (or law) affecting the believer's mind delights in God's law (verse 22). The principle "in my members" is "the flesh," which invariably tends toward sin and, for all Adam's fallen posterity, is endemic to a body of flesh. Apart from redemption, this "law of sin which is in my members" is inseparable from a body of flesh; for a believer this link will be severed at the rapture. The "mind of the flesh" (Romans 8:7," TARGET="_blank">Romans 8:7, JND) controls an unbeliever's spirit and soul; it will characterize him forever.

Galatians 5:17" TARGET="_blank">Galatians 5:17 accords with Romans 8:1-4" TARGET="_blank">Romans 8:1-4 in teaching that the transforming power in a believer's life is the indwelling Spirit (Romans 8:9)." TARGET="_blank">Romans 8:9). The Spirit, Who jealously desires that we should be all for God (James 4:5)," TARGET="_blank">James 4:5), cannot peacefully coexist with the flesh. The flesh will never submit to God or delight in righteousness. The conflict will never cease while we are physically in the flesh - in a body of flesh. Because of redemption, we are no longer "in the flesh" morally (Romans 8:9)." TARGET="_blank">Romans 8:9). The controlling factor in our life is now the Spirit of God; we are "in the Spirit" (Romans 8:9)." TARGET="_blank">Romans 8:9). As we yield to the Spirit, righteousness will be expressed in our life. Until the Rapture, as long as we are in a body of flesh, however, the flesh will continue to resist this work of the Spirit.

D. Oliver
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Should I share with my wife confidential information about another believer?

Could confidentiality require a brother who gives spiritual help to another believer to withhold some information from his own spouse?

The talebearer who reveals secrets ("secret counsels," YLT) is contrasted with a faithful or trustworthy person who keeps the matter covered (Proverbs 11:13)." TARGET="_blank">Proverbs 11:13). By disclosing either matters that he has agreed to keep secret or information that in any way harms the believer he is ostensibly helping, an individual proves himself unworthy of the confidence placed in him.

If others (elders, for example) should be aware of what was said in confidence, the person who has been entrusted with that information should insist that either his informant disclose the matter or grant him permission to do so.

On occasion, when helping a sister, a man may need to insist that his wife will also be aware of what has been discussed. This strengthens his wifes confidence in him, protects the sister from any sense of impropriety, and preserves his integrity (Romans 12:17)." TARGET="_blank">Romans 12:17). If his wife cannot be trusted with such confidences, the man is likely disqualified from giving such help (1 Timothy 3:11)." TARGET="_blank">1 Timothy 3:11).

D. Oliver
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Should a sister meet with the elders to discuss doctrinal issues?

Should a sister meet with the elders to discuss doctrinal issues?

The general statement regarding sisters is, "Let them ask their husbands at home" (1 Corinthians 14:35)." TARGET="_blank">1 Corinthians 14:35). In some cases, the elders could all meet to teach the sister privately from the Scriptures; however, generally it would seem best to discuss the issue with the sister’s husband (where this is appropriate or possible). Shepherds, though, are responsible to shepherd all the sheep (Acts 20:28)," TARGET="_blank">Acts 20:28), whether male or female.

If, however, the question implies a sister’s meeting with the elders to correct them, instruct them, or direct them, this is in direct violation of Hebrews 13:17," TARGET="_blank">Hebrews 13:17, "Obey your leaders, and be submissive" (JND). Further, 1 Timothy 2:12," TARGET="_blank">1 Timothy 2:12, "But I suffer not a woman to teach, nor to usurp authority over the man," clearly opposes a sister’s teaching or directing the elders. "Entreating"them " as a father" (1 Timothy 5:1)" TARGET="_blank">1 Timothy 5:1) would be an acceptable approach. Priscilla taught Apollos, but that is not relevant to this issue, since she was in her home and acted privately and in conjunction with her husband.

If the sister has doctrinal concerns, she is responsible to resolve them with her husband or father

(in the minority of cases where neither of these is an acceptable altemative, she could receive the private help of a couple of overseers). If she and her husband agree on this doctrinal issue, he can discuss the matter with the overseers. If, on the other hand, they disagree, her submission to him would keep her from overriding his judgment. If, after seeking help from a "multitude of counselors" (Proverbs 11:14; 24:6)," TARGET="_blank">Proverbs 11:14; 24:6), she feels responsible before God to express her concern, she could present to the elders a calm, respectful statement of disagreement.

D. Oliver
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How can Old Testament believers be saved by believing in Jesus?

How were Old Testament people saved. What did they understand about Christ and His sacrifice?

Statements like John 3:36, 14:6," TARGET="_blank">John 3:36, 14:6, Acts 4:12" TARGET="_blank">Acts 4:12 and I Timothy 2:5" TARGET="_blank">I Timothy 2:5 allow us to infer from Scripture that it is impossible to be saved apart from the work of Christ and personal faith in Him. That inference is justified by the clear teaching of Romans 3:25,26." TARGET="_blank">Romans 3:25,26. The statement "the remission of sins that are past through the forbearance of God" is linked with the propitiatory death of our Lord Jesus. He was the foreordained Lamb. His death was a certainty in the purposes of God and enabled God, in His forbearance, to forgive sin in light of a coming Calvary (Psalm 32:1)." TARGET="_blank">Psalm 32:1). It is wonderful to think of the Spirit of God gently dealing with a devout Hebrew who was searching for God and wondering what the significance of the many sacrifices was. I Peter 1:10," TARGET="_blank">I Peter 1:10,11 refers to those who searched diligently for the meaning and time of the fulfillment of prophecies relating to salvation. Imagine Daniel's awe when it was revealed to him that Messiah would be "cut off!" Many of those Old Testament believers could join us in singing, "O wondrous hour when God to me, a vision gave of Calvary."

E. Higgins

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Is the Weymouth Translation reliable?

Is it safe to use Weymouth’s Translation, since it contains such error as is found in the note upon Hebrews10:27" TARGET="_blank">Hebrews10:27 (page 560)?

It has been pointed out that the notes in this version are not by Dr. R. F. Weymouth, but by E. Hampden-Cook, M.A., who is said to have “Edited and partly revised” the work. In my edition of 1910 the very unsound note on Heb. 10." TARGET="_blank">Heb. 10. 27 referred to above is on page 6i6; and it is by no means the only one of the kind; the notes on this subject always being in the interests of what is known as, “Annihilationism” a very serious and growing heresy to-day. This teaching, however, is not confined to the notes, but occurs in the text. Wherever, apparently, the translator (or do we owe these touches to the “part revision” of Mr. Cook?) comes upon the question of the future of the wicked, the same influence can be noted: e.g., Matthew 25:46" TARGET="_blank">Matthew 25:46 which is translated, “And these shall go away into the punishment of the ages, but the righteous into the life of the ages,” which is the ordinary meaningless and erroneous language affected by the Annihilationist teachers. How this book found its way into my small library, I have no idea; but I neither use it myself, nor would I advise anyone to do so. The Lord’s words apply here, “Take heed what ye hear,” and I am convinced that all this talk about “onian” and “the ages” is everywhere a danger-signal for those who desire to hold fast the whole revelation of God and the
doctrine of Christ.

W.H.

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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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Is the title "the Son of Man" a messianic title?

Is the title "the Son of Man" a messianic title?

At least a dozen times in the Old Testament the expression "son of man" designates an ordinary mortal human. The two potentially messianic passages (Psa 80:17; Dan 7:13)" TARGET="_blank">Dan 7:13) use the same form of expression. If we had only the Old Testament, we might wonder if "the Son of Man" designates the Messiah or merely describes a man.

The records of the Lord’s trial before the high priest, however, are conclusive. Matthew (26: 63-65) and Mark (14:61-63) record the high priest’s question, "Art Thou the Christ, the Son of God (Mk: "the Blessed")?" The Lord’s answer was, "Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven." This is an incontrovertible reference to Daniel’s prophecy (7:13). The Lord used the title "the Son of Man" interchangeably with "the Christ" and "the Son of God," therefore it is a messianic title.

Luke’s account (22:67-71) adds another detail, confirming that the Jews understood this to be a messianic title. After the Lord claimed to be the Son of Man, all who were with the high priest asked practically the same question as the high priest, "Art Thou then the Son of God?" They understood that His use of the title was a messianic claim.

D. Oliver
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Why didn't Johanan succeed Josiah?

Why didnt Johanan succeed Josiah?

According to 1 Chronicles 3:15" TARGET="_blank">1 Chronicles 3:15 Johanan was Josiahs firstborn, making him heir to his fathers throne. Interestingly, he is the only one of the four sons mentioned who did not reign. Shallum (also called Jehoahaz, Jeremiah 22:11)" TARGET="_blank">Jeremiah 22:11) was Josiahs first son to reign, although listed as fourth. Installed by Pharaohnechoh, Jehoiakim, the second son, reigned next. Zedekiah reigned last, installed by Nebuchadnezzar (1 Kings 23:21-24:19)." TARGET="_blank">1 Kings 23:21-24:19). Even if we assumed that Johanan had died, and there seems to be no evidence to support this, that wouldnt explain why Shallum reigned before his older brother Jehoiakim.

We read concerning three kings that the people made them kings (Uzziah, 2Chronicles 26:1;" TARGET="_blank">2Chronicles 26:1; Josiah, 2 Chronicles 33:25;" TARGET="_blank">2 Chronicles 33:25; Jehoahaz, 2 Kings 23:30)." TARGET="_blank">2 Kings 23:30). The first two were good kings. Their being made king showed unity and righteousness, respectively. Jehoahaz, with only a 3 month reign, distinguished himself by means of unrighteousness (2 Kings 23:37)." TARGET="_blank">2 Kings 23:37). Perhaps, then, the people expressed their true spiritual condition by choosing a wicked king. Is it possible Johanan was too spiritually inclined to be the peoples choice?

D. Oliver
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Do overseers receive to or put away from the assembly?

Do overseers receive to or put away from the assembly?

Answering this may be repetitious, but necessary. While a meeting of overseers an assembly meeting (Acts 20:1 15:6)," TARGET="_blank">Acts 20:1 15:6), the elders do not act on behalf of the assembly. The "church of the living God," not the elder is the House of God (1 Timothy 3:15)." TARGET="_blank">1 Timothy 3:15). The elders are the leaders (Romans 12:8;" TARGET="_blank">Romans 12:8; 1 Thessalonians 5:12;" TARGET="_blank">1 Thessalonians 5:12; 1 Timothy 5:17;" TARGET="_blank">1 Timothy 5:17; "rule means "lead," W. E. Vine) are guides (Hebrews 13:7,17,24," TARGET="_blank">Hebrews 13:7,17,24, AV mg.). As men of maturity in devine truth, they lead the assembly in carrying out the Word of God. They are responsible to know the relevant facts of the case; for the good of others, they may be wise not to share some of what they know. They do not come to spiritual decision through popular consent, but, by the character and evident fairness and the fear of God, they bring the assembly to a scriptural consensus. The assembly follows their scriptural guidance and administers for God. Oversee have the weighty responsibility of knowing God's Word and ways and of then guiding the assembly to act for God. This is not guesswork. Overseers need and deserve the prayerful support fellow-believers.

D. Oliver
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How can I serve the Lord in the assembly?

How can I serve the Lord in the assembly?

Answering this could take many pages, but a few suggestions might help. As the question emphasizes, this is primarily service for the Lord. Therefore, honor the Lord by being at all the assembly gatherings (Hebrews 10:25)." TARGET="_blank">Hebrews 10:25). Come prepared to give something to the Lord whether you are a sister or brother (13:15; 1Pe 2:5)." TARGET="_blank">1Pe 2:5). Live a godly life that manifests Christ (Titus 2:11, 12)." TARGET="_blank">Titus 2:11, 12). Maintain separation from the world and sanctity from sin (2 Corinthians 6:11-7:1)." TARGET="_blank">2 Corinthians 6:11-7:1). Know the Spirit’s power through a life of communion (Ephesians 6:1-18)." TARGET="_blank">Ephesians 6:1-18).

But that is incomplete if the Christian life does not reach out to other believers and to unbelievers. Zeal for the gospel will inspire habitual, personal testimony to unbelievers. Working to bring unbelievers to the Sunday school or gospel meetings is a responsibility for all.

"Encourage (JND) one another daily" (Hebrews 3:13)." TARGET="_blank">Hebrews 3:13). "Consider one another" (Hebrews 10:24)" TARGET="_blank">Hebrews 10:24) so that we will perceive others’ needs. "By love, serve one another" (Galatians 5:13)." TARGET="_blank">Galatians 5:13). Some will appreciate a visit, which may include, as did the Lord (John 21:12-18)," TARGET="_blank">John 21:12-18), material and spiritual provision. Seek the restoration of wanderers. "Bear ye one another’s burdens" (Galatians 6:2)" TARGET="_blank">Galatians 6:2) with a responsive, sensitive heart. Know when a "word in season" (Isaiah 50:4)" TARGET="_blank">Isaiah 50:4) will help and when a home-cooked meal will be more helpful. "Use hospitality one to another" (1 Peter 4:9)" TARGET="_blank">1 Peter 4:9) for the furtherance of the gospel, the preservation of the young or vulnerable, and the strengthening of fellowship with all the believers in the assembly. Find ways to act and things to do that will increase the unity of the assembly around Christ (Mark 9:34," TARGET="_blank">Mark 9:34, 50b). "Pray one for another" (James 5:16)." TARGET="_blank">James 5:16).

Serving in the assembly includes helping to maintain the assembly’s meeting place. Cutting the grass, planting flowers and shrubs, maintaining the grounds, painting the outside trim, washing toilets, sweeping floors, moving chairs, changing light bulbs, and organizing the storage closet are some low-profile ways to serve the Lord - and expend youthful energy.

D. Oliver
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