What is railing as referred to in 1 Corinthians 5:11" TARGET="_blank">1 Corinthians 5:11?

In practice, the issue of railing has been one of the most difficult problems to handle. The accusation of railing has been abused at times. An answer to this question requires great care and the fear of God.

The noun translated "railer" in 1 Corinthians 5:11" TARGET="_blank">1 Corinthians 5:11 is used in only one other passage (1 Cor. 6:10)." TARGET="_blank">1 Cor. 6:10). The related noun, "railing," appears twice in 1 Peter 3:9" TARGET="_blank">1 Peter 3:9 ("not rendering . . . railing for railing") and once in 1 Timothy 5: 14," TARGET="_blank">1 Timothy 5: 14, translated "speak reproachfully." The related verb is always translated "revile" in its four uses (John 9:28;" TARGET="_blank">John 9:28; Acts 23:4;" TARGET="_blank">Acts 23:4; 1 Cor. 4:12;" TARGET="_blank">1 Cor. 4:12; 1 Pet. 2:23)." TARGET="_blank">1 Pet. 2:23). The other related word is translated "reviled again" (1 Pet. 2:23)." TARGET="_blank">1 Pet. 2:23).

A blending of the meanings given by various language helps (Vine, Thayer, Strong, Moulton and Milligan, and Kittel) and commentators indicates that railing is abusive, insulting language intended to wound, vilify, and defame another. It is persistent, purposeful character assassination.

Railing may involve some degree of truth (John 9:28;" TARGET="_blank">John 9:28; 1Tim. 5:14)," TARGET="_blank">1Tim. 5:14), but is directed in a derisive, destructive way. In Acts 23," TARGET="_blank">Acts 23, Paul understands that when the Scriptures forbid speaking evil of a ruler (v. 5), this includes railing (or reviling, v. 4). Therefore, although evil speaking may not be railing, all railing is evil speaking. The use of this family of words (railer, railing, revile) in the Septuagint (the Greek translation of the OT) adds another element to its meaning. The uses include hatred (Gen. 49:23)," TARGET="_blank">Gen. 49:23), striving or chiding - expressing disapproval (Ex. 21:18; 17:2, 7;" TARGET="_blank">Ex. 21:18; 17:2, 7; Num. 20:3, 13;" TARGET="_blank">Num. 20:3, 13; Deu. 33:8)," TARGET="_blank">Deu. 33:8), slander (Pro. 10:18)," TARGET="_blank">Pro. 10:18), brawling (25:24), and contention (26:21; 27:15). This seems to add the thought of contentiousness to the meaning of railing.

Contrasting with most of the other sins in the passage (1 Cor. 5:11)," TARGET="_blank">1 Cor. 5:11), railing requires a subjective judgement (made by spiritual leaders) as to when its continued practice constitutes the offender a railer.

D. Oliver
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Please explain Romans 11:26, "All Israel shall be saved."

Please explain Romans 11:26," TARGET="_blank">Romans 11:26, "All Israel shall be saved."

This statement occurs in the dispensational section of Romans (chapters 9-11) where Israel, mentioned 12 times, is the main subject. Chapter 9 shows God's sovereignty in Israel's past election. Chapter 10 reveals God's righteousness in Israel's present rejection, because of refusing the gospel and their Messiah. Chapter 11 unveils God's wisdom and faithful ness in Israel's future restoration. God cast off Israel nationally, not individually and finally (11:2). Paul was an Israelite, in the remnant called out to form part of the church with believing Gentiles "according to the election of grace" (11:5). "Blindness in part is happened to Israel..." (11:25). The unbelieving in Israel have been blinded. Those Jews who have believed the gospel have the veil taken from their minds. In like manner, "All Israel shall be saved" nationally, not individually. All believers in Israel who repent and accept the Lord Jesus as their Messiah will inherit the kingdom. Unbelievers in the nation will be destroyed at the second advent of Christ (Zechariah 13:8, 9)." TARGET="_blank">Zechariah 13:8, 9). The setting aside of Israel was according to divine purpose (Hosea 3:4, 5;" TARGET="_blank">Hosea 3:4, 5; Acts 15:14-18)," TARGET="_blank">Acts 15:14-18), but only "until the fulness of the Gentiles (believers gathered from the Gentiles during this church age, the many days," Hosea 3:4)" TARGET="_blank">Hosea 3:4) be come in."

J. Abernathy

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What is the New Testament

What is the New Testament’s pattern for commending a person for the work of the Lord?

Paul and Barnabas returned to Antioch, from which they had been commended to the grace of God for their work (Acts 14:26)." TARGET="_blank">Acts 14:26). The details of that commendation give us a New Testament precedent to follow. The leaders of the Antioch assembly fasted (13:2) due to a spiritual burden. The outcome indicates they were burdened about the spread of the gospel "unto the uttermost part of the earth" (1:8). The Spirit identified the men He had called for that work (13:2). The leaders continued their waiting on God through prayer and fasting. The assembly then expressed its identification with Barnabas and Saul when the leaders laid their hands on these two. The assembly had not acted on its own but was the vehicle through which the Spirit worked, for the two were "sent forth by the Holy Spirit" (v 4). Their later report (14:26) in Antioch implies they were accountable to the assembly.

In summary, an assembly’s commendation expresses its concern for the work of God. The Spirit of God uses the assembly to send out those whom He has called and now intends to use in the field. Assembly leaders guide the assembly’s concern for the work of God and for specific areas of labor. This should characterize every assembly, whether or not suitable young men are part of that assembly.

D. Oliver

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Were all the followers of Christ indwelt by the Holy Spirit before the day of Pentecost?

THE HOLY SPIRIT
THE DISCIPLES AND THE HOLY SPIRIT
Were all the followers of Christ indwelt by the Holy Spirit before the day of Pentecost?

The true answer is, not one of them was. No doubt, as we shall see, the Spirit was with them in a sense, but the Lord distinguishes between this and His indwelling, in John 14:17" TARGET="_blank">John 14:17: “He dwelleth with you and shall be in you.” But earlier we read, “The Holy Ghost was not yet given, because Jesus was not yet glorified” (John 7:39)." TARGET="_blank">John 7:39).
Later the Lord said, “It is expedient for you that I go away, for if I go not away, the Comforter will not come to you, but if I depart I will send Him unto you” (John 16: 7)." TARGET="_blank">John 16: 7). Does this mean that the Spirit had never been working on the earth before? No, far from it—He had, as we have seen, been always with His people, for we read of His workings throughout the Old Testament. He it is “Who moved (or brooded) on the face of the waters,” preparatory to the renovation of the earth (Genesis 1:2);" TARGET="_blank">Genesis 1:2); “who strove with men” (Genesis 6:3);" TARGET="_blank">Genesis 6:3); who filled His servants and came mightily upon them for special service, e.g., Bezaleel, Joshua, Samson, etc.; who moved holy men of God in the Old Testament to speak, and to write, e.g., David: 2 Samuel 23:2" TARGET="_blank">2 Samuel 23:2(see 2 Peter 1:21);" TARGET="_blank">2 Peter 1:21); and who was vexed with the rebellion of Israel (Isaiah 63:10)." TARGET="_blank">Isaiah 63:10). These various actions He performed as an Omnipotent and Omnipresent Divine Person. But it was later at Pentecost that He came down, Personally to indwell His people and baptise them into “the One Body,” and thus unite them to the Risen Christ in glory, in answer to the request of the Lord Himself.

W.H.

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Should a Christian practice fasting?

Is fasting out of character for us because it was part of the legal system that God instituted?

During the second forty days on the mount, Moses states, "I did neither eat bread nor drink water, because of all your sins" (Deuteronomy 9:18)." TARGET="_blank">Deuteronomy 9:18). "I fell down before the Lord... because He said He would destroy you" (verse 25). Because the people sinned, he fasted and interceded. Thus we have the practice, but no command.

Israel defeated by Benjamin (Judges 20:26)," TARGET="_blank">Judges 20:26), Jehoshaphat meeting a vast army (2 Chronicles 20:3)" TARGET="_blank">2 Chronicles 20:3) and Esther facing death (Esther 4:15)" TARGET="_blank">Esther 4:15) all fasted. Even the unsaved of Nineveh, on hearing Jonah preach, "believe God, and proclaimed a fast" (Jonah 3:5)." TARGET="_blank">Jonah 3:5). The practice was not limited to the law nor to Israel.

Unless "afflict your souls" (Numbers 29:7," TARGET="_blank">Numbers 29:7, with Psalm 35:13" TARGET="_blank">Psalm 35:13 where "chastened [with fasting]" is the same word as "afflict") commands fasting, no such command seems to be recorded. These passages link fasting with repentance and humility.

E. Doherty
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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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Do children who die become angels?

Be the first to give an answer to this question. Write an answer in the comment section below. Please provide your name and if you have a website or blog, be sure to include the URL and email address in your answer.

Answers will be reviewed.

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How should a Christian dress for Church?

Does the Bible address the speech and dress of those speaking in the assembly?

Two principles guide us: those who speak are speaking for God (1 Peter 4: 11);" TARGET="_blank">1 Peter 4: 11); men like Elijah and John the Baptist, who spoke for God, dressed accordingly. Their clothing (2 Kings 1:8;" TARGET="_blank">2 Kings 1:8; Matthew 3:4)" TARGET="_blank">Matthew 3:4) was not luxurious (Matthew 11:8)" TARGET="_blank">Matthew 11:8) but rough (Zechariah 13:4)," TARGET="_blank">Zechariah 13:4), not reflecting the current trends but the character of their message. They were neither fashion plates or non-conformists. John preached repentance; his locale, locust diet, and leather girdle underlined this.

Clerical garb enhances position; flamboyant style flaunts personality; luxurious clothing exalts wealth; informal dress disparages reverence. Each of these in its own way dishonors Christ.

Nowadays, stiff formality may be distasteful to some and off-handedness or slang may appeal to others. However, such informality in our language and in our appearance conforms to the current spirit that belittles authority; it is therefore unsuitable for ministry and gospel preaching. Both the messenger and his message must underscore God's presence and the weight of speaking for God.

D. Oliver
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Was the descent at the time of Pentecost gradual?

Was the descent at the time of Pentecost gradual?

If the question refers to the coming of the Spirit at Pentecost, the answer is in verses 2 to 4 of Acts 2" TARGET="_blank">Acts 2: "And suddenly there came a sound from heaven as of a rushing mighty wind, … And they were all filled with the Holy Ghost." With unexpected suddenness (Strong’s Dictionary), the sound filled the house, divided tongues (ESV) appeared and rested on the believers, the Holy Spirit filled them, and they spoke in tongues.

However, perhaps the question addresses the descent or decline of Israel’s place of privilege. During the period covered in the Book of Acts, the gospel went "to the Jew first and also to the Greek" (Romans 1:16)." TARGET="_blank">Romans 1:16). In Ezekiel’s visions, the glory of the Lord gradually moved away from the temple, the land, and the nation. The Lord did not rush to withdraw from His people. The prophet received the message of judgment before the glory departed, but God carried out the judgment with apparent reluctance, which is both instructive and touching. So during the book of Acts, Israel’s removal from its position of privilege took place gradually. The Lord had announced it before the cross, and made it clear that the reason was the slaying of the beloved Son (Matthew 21:33-43)." TARGET="_blank">Matthew 21:33-43). He taught that after He ascended back to heaven, the nation would seal its doom by sending after Him the message, "We will not have this Man to reign over us" (Luke 19:12-14)" TARGET="_blank">Luke 19:12-14) and by declining the invitation of the King’s messengers (Matthew 22:1-7)." TARGET="_blank">Matthew 22:1-7). The same leaders who plotted the death of Christ sent their message of determined rejection ("We will not have this Man . . .") back to heaven when they stoned Stephen (Acts 7)." TARGET="_blank">Acts 7). They imprisoned and beat the messengers (ch 5). They proved that their slaying of Christ was not accidental; they were not manslayers (Deu 19:1-4)," TARGET="_blank">Deu 19:1-4), but, as Stephen said (Acts 7:52)," TARGET="_blank">Acts 7:52), were murderers (Deuteronomy 19:11, 12)." TARGET="_blank">Deuteronomy 19:11, 12). They had no refuge from the sword of judgment. As the gospel spread from Jerusalem to Rome in Acts, the Jewish leaders affirmed the nation’s rejection of Christ and His messengers, although individual Jews were saved.

The nation rejected Christ and His kingdom when they crucified Him. As the gospel spread, the nation’s rejection of the message spread; the pall of darkness and blindness (Romans 11:25)" TARGET="_blank">Romans 11:25) settled over Israel. With apparent reluctance, God gradually removed the place of privilege from the nation that had rejected His Son. That generation crucified the King and therefore would not share in His kingdom. That was settled before the beginning of Acts. During Acts, God gradually removed their place of privilege as the message went from Jerusalem to Rome. After the end of Acts, the army came from Rome to Jerusalem to destroy the city (Matthew 22:7)." TARGET="_blank">Matthew 22:7). The decline was gradual, but the result inevitable.

D. Oliver
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