What basic books would you recommend for Bible study?

What basic books would you recommend for Bible study?

Accurate study of the Bible involves several principles: the meaning of a word in the original Hebrew and Greek (1 Corinthians 2:13);" TARGET="_blank">1 Corinthians 2:13); the context of the passage (since words may have more than one meaning, the context even determines their meaning) (words: Galatians 3:16;" TARGET="_blank">Galatians 3:16; passages: Romans 4:9-13);" TARGET="_blank">Romans 4:9-13); related truth as revealed in the rest of Scripture (2 Peter 1:20)." TARGET="_blank">2 Peter 1:20). For studying the Bible by these principles, the following books give assistance with word meanings: Vine's Complete Expository Dictionary of Old and New Testament Words; Unger's Bible Dictionary (more like an encyclopedia); Strong's Exhaustive Concordance or Young's Analytical Concordance (preferably both). These commentaries will help with context and related truth: The Collected Writings of W. E. Vine; What The Bible Teaches; Believer's Bible Commentary, W. MacDonald; Synthetic Bible Studies, J. M. Gray; Systematic Theology, A. H. Strong; Egypt to Canaan, J. Ritchie; The Tabernacle in the Wilderness, J. Ritchie; The Tabernacle, H. Soltau; The Holy Vessels and Furniture of the Tabernacle, H. Soltau. This is a very brief list and could easily be lengthened to include several hundred excellent commentaries and books on Scriptural subjects.

A. Joyce

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What are the conditions for reception to an assembly?

What are the New Testament conditions for reception to an assembly?

The New Testament provides an example and doctrine that answer this question.

In Acts 9:26" TARGET="_blank">Acts 9:26 & 27, Saul came to the assembly at Jerusalem. Three facts confirmed by Barnabas enabled the assembly to receive Saul: his salvation ("how he had seen the Lord"); his beliefs or doctrine ("He had spoken to him"); his life ("he had preached boldly"). Some may object that this was necessary because Saul was a persecutor. Universally in the New Testament, wrong doctrine and behavior, and unbelievers "creeping in" posed more danger to assemblies than persecution. Overseers in an assembly have a responsibility to preserve believers in that assembly from behavior or teaching that will endanger their progress in Christian living.

New Testament doctrine implies that, since an assembly is a fellowship, anyone whose behavior or teaching denies the scriptural truths held by the assembly could not be part of the assembly or participate in its privileges.

Since an assembly is a testimony, to include anyone whose life and testimony are contrary to the testimony of the assembly weakens or destroys what the Lord expects the assembly to uphold. An assembly, for instance, testifies that Jesus is Lord (1 Corinthians 12:3)." TARGET="_blank">1 Corinthians 12:3). Baptism is an initial public testimony of submission to the Lord’s command. Without being baptized, a believer could not participate in a collective testimony to the Lordship of Christ.

Carrying a letter of commendation when visiting another assembly is a scriptural practice. The letter does not certify "membership" and therefore guarantee "admission." It enables the receiving assembly to determine whether the visitor can be safely received. The letter is only valuable to the degree that the receiving assembly knows and has confidence in those who have sent the letter.

D. Oliver
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Must discipleship be "radical"?

Must discipleship be "radical"?

Yes. The world, the flesh, and the devil unitedly oppose total commitment to Christ. Devotion that consistently follows Christ, learns of Him, and produces likeness to Him must be all or nothing. Mary’s alabaster box of spikenard was broken; no part of its precious contents could be retained for any other use (Mark 14:3)." TARGET="_blank">Mark 14:3). "Whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple" (Luke 14:33)." TARGET="_blank">Luke 14:33). On at least two other occasions, Luke points out that discipleship involves "forsaking all" (Luke 5:11;" TARGET="_blank">Luke 5:11; Luke 18:28)." TARGET="_blank">Luke 18:28). Discipleship is immediate, total submission to Christ. Anything less robs the Lord of deserved honor and produces partial obedience at best.

Consider, however, Paul’s charging the Thessalonians to be occupied with their job, work diligently, and provide for their necessities (1 Thessalonians 4:11, 12)." TARGET="_blank">1 Thessalonians 4:11, 12). Radical obedience is not irresponsibility. It does not produce an irrational lifestyle. We express this radical obedience by consistent, wholehearted submission to all the claims of Christ.

D. Oliver
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How can we prepare ourselves to worship the Lord?

What is the difference between giving "mini-sermons" to the Lord and worshiping at the Breaking of Bread?

Far too often, our worship consists of recounting some events in the Lord’s life, more details about His trials, mocking and abuse, and facts about His sufferings on the cross. It almost becomes ritualistic. He is worthy of so much more worship that we will ever be able to bring to Him and certainly of much more than ritual. We have an entire Bible that speaks of His worth. If worship is truly our highest occupation (Philippians 3:3)," TARGET="_blank">Philippians 3:3), then we should devote to it our fullest endeavors and our greatest capacities (Mark 12:33)." TARGET="_blank">Mark 12:33).

This question points to a possible failure when a brother has diligently prepared his worship. Would a priest spend more time arranging wood than dividing and placing the sacrifice on the altar? The material gathered from Scripture is worship only to the extent that it has drawn our hearts to more deeply appreciate Christ. The appreciation of Christ is what delights the Father’s heart (John 4:23)." TARGET="_blank">John 4:23). Telling the Father the resultant worship is more important than telling Him all the background. The believers may not follow all the thought process that produced the worship, but they can heartily say "Amen" to the result. More important, the Father fully knows the depths from which the worshiper has drawn his worship.

D. Oliver
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How old was Abraham when his father died?

In Genesis 11:26" TARGET="_blank">Genesis 11:26 we read, “Terah lived seventy years and begat Abram, Nahor, and Haran,” and in V. 32, “and the days of Terab were two hundred and five years and Terah died in Haran.” Now, taking 70 from 205, would make Abram 135 years when Terah died, while we know from Gen. 12:4" TARGET="_blank">Gen. 12:4 that Abram was 75 years old when he left Haran, and from Acts 7:4" TARGET="_blank">Acts 7:4 that he did not leave Haran till Terah died.

It is not necessary to believe from Genesis 11:26" TARGET="_blank">Genesis 11:26 that Abram, Nahor, and Haran were all born in the same year, but simply that Terah had no children till he was 70, and then had three sons born at intervals. In Genesis 5:32," TARGET="_blank">Genesis 5:32, we have an instance of the same thing, when we read that “Noah was five hundred years old, and Noah begat Shem, Ham, and Japheth,” and yet Genesis 10:21" TARGET="_blank">Genesis 10:21 tells us Japheth was older than Shem. It is equally clear that Abram was not the eldest of the three brothers. He and Shem are put first because of their importance as the progenitors of the chosen race and the Messiah. It is generally held that Haran was the eldest, born when Terah was 70, and that Abram came into the world 6o years later. This would account for the fact that he and his nephew Lot, son of Haran, seem to have been much of the same standing. Besides, we are distinctly told that Abraham was 75 when at the death of Terah, he departed out of Haran. He was born, therefore, when his father was 130 years of age.

W.H.

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Does the Bible ever limit social contact between believers?

Does the New Testament ever advocate limiting social contact with another believer?

Romans 14:1-15" TARGET="_blank">Romans 14:1-15:6 teaches the necessity of preserving unity among believers by receiving one another to eat meals together. If verses 5, 14, 15 in chapter 16 refer to three separate churches in Rome, then social contact among believers also preserves a right relationship among assemblies in an area.

2 Thessalonians 3:6-165" TARGET="_blank">2 Thessalonians 3:6-165 in notably different. The apostle advocates limiting social contact with certain believers. The believers who were not working, using the Lords coming as their reason, were becoming busy-bodies, adversely affecting the heavier of others. If they would not obey Pauls teaching in this letter (verse 14), the believers were to withdraw from them (Verse 6) and have no company with them (Verse 14). This discipline within the assembly could be called "social discipline."

In addition, the words, "have no company," are the same as in 1 Corinthians 5:9" TARGET="_blank">1 Corinthians 5:9 and 11. There in verse 11, "have no company: includes "with such an one, no not to eat." Both 2 Thessalonians 3" TARGET="_blank">2 Thessalonians 3 and 1 Corinthians 5" TARGET="_blank">1 Corinthians 5 are assembly actions. Social division in the assembly is contrary to the teaching of the New Testament, but social discipline is not a decision by individuals, but by the assembly.

D. Oliver
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Is

WEAKNESS IN TESTIMONY

Is “The Church of God” in ruins, as held and taught by many?

If by the “Church of God” is meant “the Church which is His Body,” the statement is quite erroneous, for that is preserved for ever. But “Church of God” is used by Paul in 1 Corinthians 15:9;" TARGET="_blank">1 Corinthians 15:9; Galatians 1:13," TARGET="_blank">Galatians 1:13, in an extended sense of all Christians he could get at, though the term generally refers to the local expression of the Church. Thus, in 1 Corinthians 10:32," TARGET="_blank">1 Corinthians 10:32, the inhabitants of the city are divided into “Jews,” “Greeks,” and “the Church of God” (see Acts 20:28;" TARGET="_blank">Acts 20:28; 1 Corinthians 1: 2; 11:22)." TARGET="_blank">1 Corinthians 1: 2; 11:22).

We have, too, the expression the “Churches of God” (see `1 Corinthians 11:16;" TARGET="_blank">1 Corinthians 11:16; 1 Thessalonians 2:14)." TARGET="_blank">1 Thessalonians 2:14). The expression, “IN RUINS,” would apply rather to some WORLDWIDE ORGANISATION. When that breaks down, they say the Church is in ruins, but it is THEIR ORGANISATION. None of God’s assemblies, low as their state was, was ever said to be in ruins, though Ephesus was warned lest her lampstand be removed. The testimony, too, is of a remnant character, and in weakness; but such as it is, it is not “IN RUINS,” nor ever need be. Such an expression is not applied in the Scriptures to a Church of God.

W.H.

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How can I know what work to do for God?

How can I know what work to do for God?

What a valuable expression of devotion to the Lord!

"He that is faithful in that which is least is faithful also in much" (Luke 16:10)" TARGET="_blank">Luke 16:10) teaches us God’s way of entrusting lesser responsibilities initially. In fact, lifelong willingness to do "that which is least" is becoming for bondservants (see Philippians 2:5)." TARGET="_blank">Philippians 2:5). Mark 12:34," TARGET="_blank">Mark 12:34, "The Son of Man is as a man taking a far journey, who . . . gave . . . to every man his work," highlights the Lord’s manner: He desires to employ every hand and entrusts to each of us our personal responsibility. "Whatsoever thy hand findeth to do, do it with thy might" (Ecclesiastes 9:10)" TARGET="_blank">Ecclesiastes 9:10) advocates putting all our strength into what we do; that is especially appropriate for spiritual work.

Three factors may guide us in fulfilling our responsibility. First, our work will present itself to us. As part of living daily by the power of the Spirit, we should expect perceived need to encounter spiritual opportunity (Genesis 24:27)." TARGET="_blank">Genesis 24:27). Second, our work will not be disruptive. The Scriptures use a body to illustrate assembly functioning (Romans 12:5;" TARGET="_blank">Romans 12:5; 1 Corinthians 12:27)." TARGET="_blank">1 Corinthians 12:27). If we assume we are a "thumb" and our functioning displaces another believer, we are either on the wrong hand (going about our work in the wrong way) or misdirected (doing the wrong work). Third, our work will have encouragement. Seeking others’ approval ought to be disappointing, yet the absence of encouragement should produce humble waiting on God. Work done for the Lord will eventually have His encouragement, perhaps in small, very personal ways, and the encouragement of respected believers. Only intimacy with God, however, can impart the essential awareness in the soul that a particular work, especially public service, is God-given.

D. Oliver
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Why did the newly-anointed Solomon ride on a mule, not a donkey or a mare?

Why did the newly-anointed Solomon ride on a mule, not a donkey or a mare?

First, a definite answer. Solomon rode on a mule (1Ki 1:38)" TARGET="_blank">1Ki 1:38) because his father David told Zadok, Nathan, and Benaiah to "cause Solomon my son to ride upon mine own mule" (v 33). This is the word for a "she-mule" (BDB, TWOT). Its three Old Testament uses are all in this passage (see v 44), referring to one mule, David’s. Solomon’s riding on David’s mule in company with David’s advisors gave a clear message: he was the successor David had chosen. Years later in secular history, female mules became preferable for riding and males for bearing burdens. That may have been a factor in David’s having this special mule.

Second, an observation. David’s sons all rode on (male) mules (2Sa 13:29)" TARGET="_blank">2Sa 13:29) and Absalom rode a mule at the end of his life (2Sa 18:9)." TARGET="_blank">2Sa 18:9). Since a mule is crossbred between a mare and a male donkey, and since crossbreeding was prohibited in Israel (Lev 19:19)," TARGET="_blank">Lev 19:19), mules were likely imported (TWOT), and were thus more valued. They (along with horses, silver, and gold, etc.) symbolized the wealth that other kings brought to Solomon annually (1Ki 10:25)." TARGET="_blank">1Ki 10:25).

Third, a suggestion. The greatest reason for David’s choice of a mule rather than a horse may have been God’s prohibition for kings (Deu 17:16)" TARGET="_blank">Deu 17:16): they were not to multiply horses to themselves. David was careful in this. Solomon, to his own destruction, was not (1Ki 10:26, 28)." TARGET="_blank">1Ki 10:26, 28).

D. Oliver
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What is the place of instrumental music in New Testament teaching?

What is the place of instrumental music in New Testament teaching?

During early Christian days, instrumental music in assembly gatherings was likely impractical, if not impossible, due to a combination of poverty, mobility, simplicity, and persecution. Its absence is not only practical, but also consistent with New Testament teaching. In this age, worship is in heaven, in the holiest (Hebrews 10:19)," TARGET="_blank">Hebrews 10:19), and rises from redeemed spirits. A capella singing testifies to this truth. Every aspect of worship and service in the assembly has priestly character. "The sacrifice of praise," "the fruit of our lips" (Hebrews 13:15)," TARGET="_blank">Hebrews 13:15), must include songs of praise. New Testament singing is "to the Lord" (Ephesians 5:19;" TARGET="_blank">Ephesians 5:19; Colossians 3:16)." TARGET="_blank">Colossians 3:16). Gospel hymns have a clear message for unbelievers, but they include notes of praise to God. Songs touch cords of deep emotion in the heart of a believer and thus draw the spiritual response of worship.

This indicates an added reason for not amplifying the emotional impact of gospel singing by the use of instruments. To make songs a primary thrust of reaching those who are spiritually dead is to build on an emotional response, rather than reaching the mind and conscience with the gospel. This directs the Seed of the Word to stony ground that receives the Word "with joy," an emotional response (Luke 8:13)," TARGET="_blank">Luke 8:13), but is not fruitful. The Lord indicates that fruitful hearts are those who understand the truth (Matthew 13:23)." TARGET="_blank">Matthew 13:23). Singing is only a supplement to preaching, the primary thrust of evangelism.

Therefore, there is scriptural reason in every assembly gathering to maintain the public testimony that worship is spiritual in character.

D. Oliver
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