Should sisters ccover their heads at events outside of the assembly where the Bible is being read?

What about head coverings for social gatherings in the hall or outreach activities?

Where assembly believers meet is not the issue. If the gathering is social, wearing a head covering is discretionary for a woman. If the Word of God is opened at a social function (how becoming!), it remains a Christian social gathering. If a social gathering of the assembly gives way to a teaching session or a missionary report, it has moved into the character of an assembly meeting. To distinguish the social gathering from an assembly meeting, why not move to a different setting? The sisters then wear head coverings, as the Scriptures direct for assembly meetings.

When assembly believers open their home to discuss the Bible with friends or neighbors, this is not an assembly meeting, although these believers are accountable to the elders in what they are doing. These believers are using this setting to gain the confidence of unbelievers and to sow the seed of the Word of God. Hopefully, they will be able to bring those friends and neighbors to assembly gospel meetings.

We cannot limit the personal witness of believers to only unscheduled encounters with individuals. "By all means save some" (1 Corinthians 9:22)." TARGET="_blank">1 Corinthians 9:22).

D. Oliver
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What does the baptism of Israel in the Red Sea mean?

HOUSEHOLD BAPTISM
Are those who teach what is known as “household baptism” justified in using the crossing of the Red Sea, referred to in 1 Corinthians 10" TARGET="_blank">1 Corinthians 10: as a type of Christian baptism, and in asserting that, as undoubtedly infants were carried across the Red Sea by their mothers, they therefore were baptised unto Moses, and so infants now should be baptised?

Certainly these friends must be hard put to it to find authority for their practice of baptising households to-day, if they have to go back to this far off Old Testament event to justify it. We are asked, moreover, to believe that had Moses and the elders held Believer’s Baptism, they would have been obliged cruelly to leave all the infants on the west bank of the Red Sea to the mercy of the pursuing Egyptians, on the plea that such were not fit subjects for baptism. I remember one well-known clergyman in Brighton (the “Reverend” H. B.), who wrote a tract to justify the sprinkling of infants, and he built his argument on the probability of the wind sprinkling the Israelitish infants, as they were carried through the Red Sea. It seems hard to believe that fancy could go further. We may be sure that no-one from Moses to the youngest Israelitish mother had the slightest idea that a figure of Christian baptism was being carried out during the crossing of the Red Sea.

But if for the sake of argument, all who shared in the crossing were baptised, then this was true of “the mixed multitude” and of the flocks and the herds. Perhaps those who christen bells and ships rely on this passage. We see, however, from Numbers 4" TARGET="_blank">Numbers 4 that the children did not count, but only those of Israel who were numbered “from twenty years old and upward,” for in verses 29 and 33 a difference is made between those who were numbered (v. 29) and their children (v. 33). Whereas the former (except Caleb and Joshua) would be excluded for good, all the children would be brought in when their fathers’ carcases were wasted in the wilderness. We may be sure that the infants no more shared in the baptism of the Red Sea, than in the daily eating of the manna and drinking from the rock that followed them. No doubt it is legitimate to see in the crossing of the Red Sea a figure of the death and resurrection of Christ and of believers’ association with Him, but it is not, properly speaking, a figure of Christian baptism, for that would be a case of a figure representing a figure. Rather what is set forth is what has already taken place for all believers, namely, their baptism in the Spirit. Christi n baptism is in no way in view in 1 Cor 10" TARGET="_blank">1 Cor 10 and it is a great mistake to think that wherever the slightly different word, “baptismos” that occurs in our Authorised (e.g., Mark 7:4, 8;" TARGET="_blank">Mark 7:4, 8; Hebrews 6: 2;" TARGET="_blank">Hebrews 6: 2; Hebrews 9:10)," TARGET="_blank">Hebrews 9:10), The reference clearly is to the ceremonial purifications of the Levitical service.

William Hoste

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Are people born homosexual?

What are we to make of God's condemnation of homosexuality and recent reports suggesting that some are born homosexual?

The reports alluded to are far from conclusive and far from being universally agreed upon by all in the medical field. In many quarters the desire to prove a biological basis for homosexuality is the driving impetus for the research. But let us assume for the moment that in a future day the biological basis for homosexuality is proven. Does that give license to practice the deed? All will agree that normal heterosexual desires are hormonal and inborn. Does not God condemn the expression of those desires outside the marriage bond? Doesn't every unmarried believer have to discipline those desires and sacrifice them in devotion to Christ and in faithfulness to the Word of God? All union outside the male female union in marriage which God instituted in the Garden is outside the will of God. Having the desire, whether inborn or not, is not the sin. The sin is the expression of that desire in actions, whether heterosexual or homosexual.

A. Higgins

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What happens if an assembly is slow or mistaken in recognizing an elder?

What happens if an assembly is slow or mistaken in recognizing an elder?

Elders are fallible humans, as is the individual who thinks they are mistaken. If that individual knows facts of which the elders are not aware, he should graciously inform them. He must also recognize that self-seeking may cloud his perception.

Otherwise, the examples of Saul and David help us. Samuel anointed Saul, an unprofitable leader. Saul reflected the condition of a people who wanted to imitate other nations and valued stature and strength above spirituality. Saul’s leadership was detrimental to Israel and to David personally. Psalm 12" TARGET="_blank">Psalm 12 expresses David’s sorrow due to such unrighteous rule. The response therefore of godly believers to perceived mistakes in recognizing elders is two-fold: self-searching (recognizing that everyone in an assembly shares some responsibility for its faulty spiritual condition)and supplication (God is their only recourse).

Every person who assumes leadership will answer to God for that responsibility. David did not rebel against Saul nor did he count it proper to harm or embarrass Saul. God will deal with the wrong man in leadership. Meanwhile, David trusted the Lord his God (1 Samuel 30: 6)" TARGET="_blank">1 Samuel 30: 6) when the path of God’s purpose for him seemed hopelessly delayed (27:1). David was not the king until God united His people to make him king (2 Samuel 2:4)." TARGET="_blank">2 Samuel 2:4). Until that time, God was at work in David.

The biblical response in these circumstances is waiting on God and submitting to Him and to the individuals God holds accountable for leadership (Hebrews 13:17)." TARGET="_blank">Hebrews 13:17).

D. Oliver
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Is the silence of women a cultural custom or a Biblical mandate?

Som evangelicals act as though "women keeping silence" is outdated. What is the Biblical message of 1 Corinthians 14" TARGET="_blank">1 Corinthians 14?

Some claim Paul (1 Cor. 14:34)" TARGET="_blank">1 Cor. 14:34) legislated temporary cultural adjustments, not intended as mandates for the whole church period. The immediate context, however, recognizes these as the Lord's commandment. The directive is as clearly a commandment, and as strong, as any other in the epistle. To set it aside would give liberty to depart from other guidelines regarding, for example, remembering the Lord (chapter 11) and exercising gifts (chapter 14). Few evangelicals would be willing to do this. The only way that women's keeping silent in the church becomes outdated is by rejecting the whole epistle.

J. Beattie

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How do the churches of Revelation prophetically show ages of the church?

How do we interpret this view?

The Lord presents the seven churches as golden lampstands, precious witnesses of divine truth. Any "prophetic" or mystery interpretation must therefore focus on divine testimony and its preservation until the Rapture.

Second, the conditions affecting the 7 churches to which John sent the Revelation could, in greater or less degree, affect any assembly. In the mystery interpretation, the Lord discloses the predominating influences that will affect divine testimony until the Lord comes.

Third, others have pointed out the interesting parallels between characteristics of the seven churches and those of the judges, kings, and the parables in Matthew 13." TARGET="_blank">Matthew 13. This supports the thought that these seven predominant influences will be sequential, a sort of cycle of evil that consistently has challenged divine testimony in various ages. The influences that plagued these seven churches will run their cycle until the Lord comes. They are the very forces that appear in the rest of the Revelation, at their apex under the Man of Sin. What encouragement it gives those involved in divine testimony to see that the Lord will eventually destroy these forces when He comes!

D. Oliver
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Why was the veil of the temple torn in the middle when Jesus died?

Why was the veil of the temple torn in the middle when Jesus died?

The tearing, or rending, of the temple veil when Jesus died on the cross was a strong symbolic act of God. The rent veil shows physically that a believer's access to God is open through the value of the work of Christ.

Matthew 27:50-51" TARGET="_blank">Matthew 27:50-51 is the Bible reference that tells about the veil of the temple being torn:

(50) And Jesus cried out again with a loud voice and yielded up his spirit.
(51) And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split.

What was the Temple and its significance?

For centuries the temple was the central point of Old Testament Jewish worship. Many chapters from the books of Exodus and Leviticus give great detail as to how sacrifices were to be conducted, how the priests were to act and dress and what days were to be celebrated. All of this ceremony centered first on Moses' Tabernacle that was carried through the wilderness journeys and then was reconstructed on even a grander scale in the building of Solomon's Temple. The central point of the Temple was the innermost room, called the Holiest of Holies, which was hidden by the heavy Veil of the Temple. Here the Ark of the Covenant was housed. Only once a year a single priest was permitted to enter to atone for the sins of the people. The Shekinah Glory of the presence of God filled the room with unapproachable light.

Hebrews 9:1-9" TARGET="_blank">Hebrews 9:1-9 gives the New Testament commentary on the innermost sanctuary…

Hebrews 9:1-9" TARGET="_blank">Hebrews 9:1-9

(1) Now even the first covenant had regulations for worship and an earthly place of holiness.
(2) For a tent was prepared, the first section, in which were the lampstand and the table and the bread of the Presence. It is called the Holy Place.
(3) Behind the second curtain was a second section called the Most Holy Place,
(4) having the golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden urn holding the manna, and Aaron's staff that budded, and the tablets of the covenant.
(5) Above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.
(6) These preparations having thus been made, the priests go regularly into the first section, performing their ritual duties,
(7) but into the second only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the unintentional sins of the people.
(8) By this the Holy Spirit indicates that the way into the holy places is not yet opened as long as the first section is still standing
(9) (which is symbolic for the present age). According to this arrangement, gifts and sacrifices are offered that cannot perfect the conscience of the worshiper,

Leviticus 16:11-19" TARGET="_blank">Leviticus 16:11-19 tells of the annual ceremony that was conducted inside the veil.

(11) "Aaron shall present the bull as a sin offering for himself, and shall make atonement for himself and for his house. He shall kill the bull as a sin offering for himself.
(12) And he shall take a censer full of coals of fire from the altar before the LORD, and two handfuls of sweet incense beaten small, and he shall bring it inside the veil
(13) and put the incense on the fire before the LORD, that the cloud of the incense may cover the mercy seat that is over the testimony, so that he does not die.
(14) And he shall take some of the blood of the bull and sprinkle it with his finger on the front of the mercy seat on the east side, and in front of the mercy seat he shall sprinkle some of the blood with his finger seven times.
(15) "Then he shall kill the goat of the sin offering that is for the people and bring its blood inside the veil and do with its blood as he did with the blood of the bull, sprinkling it over the mercy seat and in front of the mercy seat.
(16) Thus he shall make atonement for the Holy Place, because of the uncleannesses of the people of Israel and because of their transgressions, all their sins. And so he shall do for the tent of meeting, which dwells with them in the midst of their uncleannesses.
(17) No one may be in the tent of meeting from the time he enters to make atonement in the Holy Place until he comes out and has made atonement for himself and for his house and for all the assembly of Israel.
(18) Then he shall go out to the altar that is before the LORD and make atonement for it, and shall take some of the blood of the bull and some of the blood of the goat, and put it on the horns of the altar all around.
(19) And he shall sprinkle some of the blood on it with his finger seven times, and cleanse it and consecrate it from the uncleannesses of the people of Israel.

How big was the veil?

The veil was an immense piece of heavy cloth. Accoring to 1 Kings 6:2" TARGET="_blank">1 Kings 6:2 "The house that King Solomon built for the LORD was sixty cubits long, twenty cubits wide, and thirty cubits high." Thirty cubits high would make the veil about 45 feet tall.

The Jewish historian Josephus claimed that the temple height was raised to 40 cubits (60 feet) tall. Alfred Edersheim, in his book, The Life and Times of Jesus the Messiah tells about its thickness. "The Veils before the Most Holy Place were 40 cubits (60 feet) long, and 20 (30 feet) wide, of the thickness of the palm of the hand, and wrought in 72 squares, which were joined together; and these Veils were so heavy, that, in the exaggerated language of the time, it needed 300 priests to manipulate each."

There is also an apparently false reference in the Ryrie Study Bible in Exodus 26:31-35" TARGET="_blank">Exodus 26:31-35 about what Josephus claimed about the veil. “Josephus reported that the veil was 4 inches thick, was renewed every year, and that horses tied to each side could not pull it apart." But no such reference can be found in Josephus' writings (see Josephus Wars 5.5.4 for Josephus' original description of the veil).

What is the symbolism of the torn veil?

When the veil was torn open, at least three teachings of Christ became evidently clear.

First, the atonement ceremony that the priest had to perform once a year was shown to be obsolete. The sacrifice and shed blood of Christ provided a new way into the holiest of all.

Hebrews 10:19-22" TARGET="_blank">Hebrews 10:19-22

(19) Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus,
(20) by the new and living way that he opened for us through the curtain, that is, through his flesh,
(21) and since we have a great priest over the house of God,
(22) let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.

The famous quote from Jesus in John 14" TARGET="_blank">John 14 is a reference to our ability to speak directly to our heavenly Father. John 14:6" TARGET="_blank">John 14:6 Jesus said to him, "I am the way, and the truth, and the life. No one comes to the Father except through me.

Second, the pathway into the very presence of God is opened once and for all for both Jews and Gentiles. The Temple was strictly off limits to any Gentile worshipers ever since its grand opening. But the death of Christ created a new unity between the two groups as stated here in Ephesians.

Ephesians 2:11-22" TARGET="_blank">Ephesians 2:11-22

(11) Therefore remember that at one time you Gentiles in the flesh, called "the uncircumcision" by what is called the circumcision, which is made in the flesh by hands--
(12) remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world.
(13) But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.
(14) For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility
(15) by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace,
(16) and might reconcile us both to God in one body through the cross, thereby killing the hostility.
(17) And he came and preached peace to you who were far off and peace to those who were near.
(18) For through him we both have access in one Spirit to the Father.
(19) So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God,
(20) built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone,
(21) in whom the whole structure, being joined together, grows into a holy temple in the Lord.
(22) In him you also are being built together into a dwelling place for God by the Spirit.

Third, the opening of the Holiest of All revealed to the priests and to the whole world that the Shekinah glory had left the Temple. Jesus spoke on several occasions about the abandonment of the Temple by God.

Luke 13:35" TARGET="_blank">Luke 13:35 Behold, your house is forsaken. And I tell you, you will not see me until you say, 'Blessed is he who comes in the name of the Lord!'"

Luke 13" TARGET="_blank">Luke 13 refers to a coming time of judgment against Israel in which the city, the temple and the land would be plundered and abandoned during a period of exile. It can be assumed that the priests repaired the torn veil and continued their empty rituals, but the torn veil showed the world that God had already abandoned the place.

Conclusion

Sin has always been an obstacle for man to approach God since Adam was exiled from the Garden of Eden. God chose to dwell among his people in the Holiest of Holies from the time of Moses to Christ but with severe restrictions. One priest, once a year, could come to the Holiest of All with the blood of an animal to cover his sins and the sins of the people. But when Jesus died, he completed the requirements of the sacrifices once and for all. The rending of the temple veil was physical evidence that the way was opened forever and for all people. We now approach God with the boldness of one who carries the value of the blood of Christ.

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Should I seek marital counseling outside of the church?

Is it best to go for marital counseling outside the assembly.

Believing that the assembly is the Lord's flock (Acts 20:28)" TARGET="_blank">Acts 20:28) and that He provides shepherds to care for the sheep, we expect believer's spiritual needs to be met within the assembly. To find spiritual help outside the assembly, especially in a matter so important as resolving marital difficulties, does not allow the Lord to provide the care He desires for His sheep. This places a serious responsibility on the shepherds. "All the counsel of God" (Acts 20:27)" TARGET="_blank">Acts 20:27) in assembly teaching will include scriptural teaching on marriage relationships. Watching for the souls of the believers (Hebrews 13:17)" TARGET="_blank">Hebrews 13:17) includes being aware when marital problems exist. Scriptural shepherding will give believers confidence that confidential, sensitive, and competent help is available. On occasion, shepherds may recognize that problems involved in a marriage go beyond spiritual problems. Physical, mental or emotional issues may require professional help outside the assembly. Where possible, such help should come from those whose principles are consistent with the assembly's. Any factor that causes a couple to hesitate in seeking help when needed is potentially disastrous and dishonoring to the Lord.

D. Oliver

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Is there a difference in the treatment of those put away from the assembly and those who leave the f

Is there a difference in the treatment of those put away from the assembly and those who leave the fellowship?

Those put away from the assembly have the additional stipulation "with such an one no not to eat" (1 Corinthians 5:11)." TARGET="_blank">1 Corinthians 5:11). Social interaction with them must cease. This is not the case with one who voluntarily leaves the fellowship. Social interaction may, however, decline because he begins to form associations that are spiritually detrimental. When every spiritual effort has been made to encourage a believer to remain in the assembly and still he persists in leaving, the assembly should be sadly informed of this decision. This, though, is different from his being put away. Both an individual put away and one who leaves the fellowship should always be treated with courtesy and kindness. The concern of all the assembly should be for the spiritual restoration and recovery of both. Consistent public and private prayer to this end is appropriate. Every contact with such individuals should be influenced by a desire that they will submit to the Lord and His Word for their own spiritual benefit.

These cases differ somewhat in their return to the assembly. Greater caution may be suitable for those put away. In both cases, their attendance as they "sit back" at assembly meetings indicates some degree of recovery. Also, before either is received back into the fellowship, he should give evidence that his spiritual strength has been restored, that the reason for his leaving has been judged before the Lord, and that his motivation for returning is spiritual. Appropriate questions about the person’s life and doctrine must be asked by the elders, although in a considerate manner.

D. Oliver
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Is there a discrepancy between the writing Belshazzar saw and the words Daniel interpreted?

Is there a discrepancy between the writing Belshazzar saw and the words Daniel interpreted?

The writing Belshazzar saw was "mene, mene, tekel, upharsin." Daniel interpreted the three words, "mene," "tekel," and "peres" (Dan 5:25, 28)." TARGET="_blank">Dan 5:25, 28). The difference is that "upharsin" is a composite word made up of a conjunction ("and") and the plural of "peres." Literally, the writing was "He (God) numbered; He numbered; He weighed; and they (the Medes and Persians) divided." Some have suggested it refers to coins: "a mina, a mina, a shekel, and half-minas" (TWOT). If so, Daniel used the root words for those coins. He may have used the singular word, "peres" (original: "peras") to play on the word Persia (original: "paras"), indicating that the Medo-Persian army then besieging the city would divide the kingdom between the Medes and the Persians.

D. Oliver
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