What is the meaning of "one flesh"?

This was God’s intention at the institution of marriage (Genesis 2:24)." TARGET="_blank">Genesis 2:24). It expresses the oneness of a married couple. In this seminal statement, the Lord points out that a man leaves his role of obedience to his parents (although still responsible to honor them, Exo 20:12) to assume headship of a new and distinct relationship. At marriage a new family unit exists that had never existed before. This newly-formed oneness, involves a physical union, the culmination of marriage, but it involves more than that. Four of the five New Testament passages that refer to "one flesh" (Matthew 19:5, 6;" TARGET="_blank">Matthew 19:5, 6; Mark 10:8;" TARGET="_blank">Mark 10:8; Ephesians 5:31)," TARGET="_blank">Ephesians 5:31), quote the original statement and are passages that teach about marriage. The fifth (1 Corinthians 6:16)" TARGET="_blank">1 Corinthians 6:16) is part of Paul’s teaching about fornication (v 18). He states that one who "is joined to an harlot" is "one body." Then he cites the Lord’s original intention (Genesis 2:24)" TARGET="_blank">Genesis 2:24) regarding "one flesh." The promiscuous relationship with a harlot is a physical union, but not the physical union God intended in marriage. "One body" does not include the intended intimacy and oneness of a unique relationship within marriage. "One body" is merely an external relationship. "One flesh" is both physical and relational, expressing the inseparable closeness of Christ and His Church (Ephesians 5:31, 32)." TARGET="_blank">Ephesians 5:31, 32). This can never be expressed outside marriage.

D. Oliver
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How can believers be united today?

We can fulfill three responsibilities: to love all believers (1 John 4:21);" TARGET="_blank">1 John 4:21); to be separate and "touch not the unclean thing" (2 Corinthians 6:17," TARGET="_blank">2 Corinthians 6:17, cited from Isaiah 52:11)," TARGET="_blank">Isaiah 52:11), meaning the religious system; to call believers now, as God will call believers when He judges the religious system, "Come out of her" (Revelation 18:4;" TARGET="_blank">Revelation 18:4; compare with Isaiah 52:11)." TARGET="_blank">Isaiah 52:11). Our testimony will be unified only when believers gather to the name of the Lord Jesus Christ (Matthew 18:20)" TARGET="_blank">Matthew 18:20) and practice the God-given pattern of Scripture (Acts 2:41, 42)." TARGET="_blank">Acts 2:41, 42). Not mystified by the foggy confusion surrounding us, we can humbly, yet confidently, follow the clear guidance of Scripture that gathers believers to Christ alone. This assurance and our love for other believers require us to point them to Gods Word, so they likewise will hear, "This is the way, walk ye in it" (Isaiah 30:21)." TARGET="_blank">Isaiah 30:21).

D. Oliver
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New Testament Bible Study

Resources on Gospel Hall.org for New Testament Bible Study include:

Online Bible Search in multiple versions.
Commentaries suited for reference in New Testament Bible Study.
Articles related to gospel themes found in New Testament Bible Study.
The online section General Bible Teaching includes articles on themes such as Jesus Tomb, What the Bible Teaches, the Training of the Twelve, Distinctions in Bible Doctrines and much more.

In your quest for New Testament Bible Study, your primary source of information should be the New Testament itself. Therefore, a heavily-used resource in Bible Study here is the online Bible which displays all books of the Bible, including the New Testament, in multiple versions, in parallel.

Instructions for using the Parallel Bible in your New Testament Bible Study...

1. Select the link gen 1:1-5" TARGET="_blank">gen 1:1-5&search=&ver1=kjv&ver2=bbe">Parallel Bible .

2. Type in a passage Bible reference such as John 3:1-5" TARGET="_blank">John 3:1-5 as pictured.

3. Choose the first Bible version to form the first version of the parallel (ASV -American Standard Version, BBE - Bible in Basic English, DBY - Darby "New Translation", GFR - God's Word for Readers, KJV - King James Version, WEB - World English Bible, YLT - Young's Literal Translation, or the ESV - English Standard Version)

4. Select the second Bible version to complete the parallel. The second, optional parallel, choice is not required to make a search.

5. Click Search to launch the parallel bible view.

If you enter a search word or phrase, the results of your parallel bible search will be different with each Bible version since the language in each Bible version is slightly different.

We hope you enjoy your New Testament Bible Study resources.

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How should we treat a christian who marries an unbeliever?

How should an assembly of God act, according to the Scriptures, in the case of a member who has married a Roman Catholic?

To us it may seem worse that a professed Christian should marry a Roman Catholic, than that one should marry an unconverted Protestant; and generally it means much more in the way of trouble in the flesh to the one concerned. But we have to remember that, from the point of view of the Scriptures, and of the principle involved, the one act is as wrong as the other; and whatever may be said as to the assembly’s attitude in the case mentioned in the question, would be applicable in the other case also. Not only so, but since the evil in the act is that of being “unequally yoked together” (2 Corinthians 6" TARGET="_blank">2 Corinthians 6: ) with an unbeliever, it would to a large extent be applicable to other cases of the unequal yoke as well.

A clear understanding as to all this would prevent an assembly from acting with undue harshness in the one instance, while perhaps entirely ignoring the others. Yet, that a member of an assembly of God’s people should at all wish to marry a Roman Catholic is very strange, and suggests some grave considerations. One may well wonder whether such a one has divine life; for if so, it is difficult to imagine what common interest there could ever be to bring the pair together in the first instance. At least there must have been much preliminary declension from God’s ways, ere such a thing could be possible. And that suggests another matter for thought, namely, what kind of guides were in an assembly where departure from God on the part of a member could reach to such a climax as this, without faithful warnings having been given at an earlier stage which might have prevented it.

But the most surprising feature of all would be if the one who had done this thing, afterwards desired, as the question seems to imply, to remain in the fellowship of the assembly. The Roman religious authorities exercise such pressure on their people in the matter of a mixed marriage, that it would almost certainly have taken place in one of their own places of worship, and only after the non-Roman party to it had climbed down very low in agreeing to all their demands. Therefore it is not easy to understand why anyone who has gone so far should wish to continue the former associations.

If, however, all this has occurred or should occur, the assembly should certainly not ignore what has taken place. I do not think that (unless other complications are present) the Scriptures would warrant putting away from the fellowship of the meeting on that account alone. But the guilty individual should be rebuked; and since it is an evil to which a large amount of publicity is necessarily attached, I suggest that the rebuke should in like manner be public, i.e. in the presence of the assembled saints (see 1 Timothy 5:20" TARGET="_blank">1 Timothy 5:20 and Galatians 2:14).

W.R.

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Is it possible for a brother whose home is in disorder to be an elder?

Is it possible for a brother whose home is in disorder to be an elder?

No. "If a man know not how to rule his own house, how shall he take care of the church of God" (1 Timothy 3:5)" TARGET="_blank">1 Timothy 3:5)? The answer appears to be straightforward, but applying this requires spiritual wisdom. Maturing children bear responsibility for their own choices. Their wrong choices may or may not reflect the failure of their father to properly lead, care for, give attention to, or protect (meanings of "rule") them. Spiritual believers will seek help from God to graciously decide this without favoritism, self-interest, or bias.

The case of a brother separated from his wife and family may be clearer. Without putting an unfair burden on a brother in this heart-rending and difficult situation, the Bible teaches that his leadership both as husband and father places on him the responsibility for right relationships with his wife and children. Despite severe difficulties, this responsibility cannot be ignored. As in every circumstance of a Christian’s life, we regard our burdens as part of our Father’s "child-training" (Hebrews 12:4-11)." TARGET="_blank">Hebrews 12:4-11). For a brother to give up his responsibility in such a case will limit what his Father plans to accomplish in his spiritual development. The possibility exists that spiritually wise men who are close to the situation may sense that the grace of God has worked in this brother to a sufficiently remarkable degree and that he is qualified to be an overseer, but they must not make this decision lightly or hastily or out of pity or because of the likeable personality of the separated brother.

D. Oliver
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Does God grant the believer the desires of his heart?

Does God grant the believer the desires of his heart?

"Delight thyself also in the Lord; and He shall give thee the desires of thine heart" (Psalm 37:4)" TARGET="_blank">Psalm 37:4) promises this. The promise, though, has a condition, "Delight thyself also in the Lord."

Faith is the result of the work of God in our souls. After all, why is faith being tried (James 1:3)" TARGET="_blank">James 1:3)? God is strengthening our faith. Therefore, when we ask for the desires of our heart, if that request results from what we have learned about God through His Word and through the trials He allows for our learning, He grants it. If our requests come from our own desires for comfort, self-fulfillment, pride, or whatever, they are not of God, not of faith, and not promised an answer.

Sometimes our God waits for us to rearrange our priorities. For example, a man might view marriage as a way to help him avoid inconveniences and overcome weaknesses. Through experience with God, he learns that the eternal value of a wife is to enable him to fulfill God's will, to learn more of God's ways, and to become more like Christ. When that adjustment of priorities takes place, he is actually looking for a different woman than he was at first. Now he is thinking in keeping with God's will. Now the desire of his heart is God's desire.

D. Oliver
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What kind of person is suited for full-time evangelism?

What features would mark a person for this work?

Tracing the development of Saul of Tarsus provides a helpful profile. His spiritual life began with submission to the Lord: "Lord, what wilt Thou have me to do?" (Acts 9:6)." TARGET="_blank">Acts 9:6). His baptism expressed this also. A first mark in his life was prayer (Acts 9:11)." TARGET="_blank">Acts 9:11). From the beginning, Saul had a consistent interest in gospel work (vv 20-22). He had experience with God, getting to know Him and His truth (Gal 1:11-12, 17)." TARGET="_blank">Gal 1:11-12, 17). The assembly was the center of his interests and gospel activities (Acts 9:26-29)," TARGET="_blank">Acts 9:26-29), although he spread the gospel in other places where no assembly existed (v 20). He had earned the confidence of more experienced workers, because Barnabas brought him to Antioch (11:25-26). Saul was able to work under the shadow of Barnabas (9:27; 11:30; 12:25; 13:2, 7) - and with others (13:1) - until God moved him to the fore (compare 13:43, 46, 50; 14:12, 15; 2, 12, 22, 25, 35). This fosters continuity of testimony from one generation to the next (2Ti 2:2)." TARGET="_blank">2Ti 2:2).

Because preaching the Word is deacon service, the qualifications Paul outlined for deacons also apply to those commended by an assembly. As to their character, they have dignity (ESV for "grave"), honesty, and self-control (1Ti 3:8)." TARGET="_blank">1Ti 3:8). As to the truth, they have convictions and are consistent with it (v 9). As to their work, they have experience by which they have gained the confidence of others (vv 10, 13). As to their family life, they are commendable (vv 11-12).

D. Oliver
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What will encourage believers to invite visitors to weekly gospel meetings?

What will encourage believers to invite visitors to weekly gospel meetings?

Assembly life is "normal" when believers regularly invite visitors to assembly gospel meetings. When an assembly announces a gospel meeting, the message presented must be clear and consistent with the dignity of the gospel. This is the responsibility of the elders and ought to be the burden of the weekly prayer meeting. The primary resource in assembly life is always spiritual.

Effective meetings require Spirit-filled men who have sufficient capability to communicate the gospel. Even in assemblies which have a number of such men, occasionally inviting capable men from other assemblies in the area to help with the preaching is valuable. In smaller assemblies, this is essential. Where an assembly is geographically isolated, foresight, kind hospitality, and an invitation might encourage a brother and his family to visit for a Sunday - including the gospel meeting. Inviting a different speaker every month or two (at least) would encourage the believers to invite visitors to the meetings. Also, it helps when all the believers attend each gospel meeting.

D. Oliver
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Can a sister shepherd or teach a brother?

Can a sister shepherd or teach a brother?

Guidance for this answer comes from Acts 18:26." TARGET="_blank">Acts 18:26. Priscilla’s care for Apollo was not in the context of assembly meetings. Several translators indicate that the expression, "they took him unto them," suggests receiving him to their home. In addition, Priscilla acted in concert with her husband. She didn’t assign Aquila the job of getting Apollos to their home. They moved together and worked together for his spiritual benefit.

It seems abundantly clear that as Apollos learned "the way of God more perfectly," Priscilla didn’t sit demurely in the corner while Apollos and Aquila engaged in "men talk."

Our society’s laxness underlines the need for all female and male interactions to be "with all purity" (1 Timothy 5:2)." TARGET="_blank">1 Timothy 5:2).

Keeping these things in mind, a sister can be used by Lord in trying to help a brother spiritually.

D. Oliver
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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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