Can people in heaven see us? What do people in heaven do?

What does the Bible teach about the present condition awareness, and occupation of believers who have died?

Although the Bible does not take up this subject in detail, we can draw a number of conclusions:

   1. Believers in heaven are very happy (Revelation 14:13)." TARGET="_blank">Revelation 14:13).
   2. They are with Christ, beholding the One who loved them and gave Himself for them; they are far better off in such a wonderful place (Philippians 1:21, 23)." TARGET="_blank">Philippians 1:21, 23). They no longer have the flesh and the trial of suffering that so troubled them on earth (Romans 7:24," TARGET="_blank">Romans 7:24, 25a).
   3. They rest from their labors until the Rapture when they receive glorified bodies in which they will commence their eternal service for God (Revelation 14:13; 22:3, 4)." TARGET="_blank">Revelation 14:13; 22:3, 4).
   4. They recognize others and converse with one another (Luke 13:28;" TARGET="_blank">Luke 13:28; Matthew 17:4;" TARGET="_blank">Matthew 17:4; Luke 16:24)." TARGET="_blank">Luke 16:24).

A. Joyce

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Which is more important in our worship, hymns or prayers?

Which is more important in our worship, hymns or prayers?

Some of the most exalted expressions of praise in the Bible are in the Bibles "Hymn Book," the Psalms. They were used in New Testament assemblies (Ephesians 5:19;" TARGET="_blank">Ephesians 5:19; Colossians 3:16)." TARGET="_blank">Colossians 3:16). Singing such truths with due consideration, believers - then and now - would "sing with the spirit" and "with the understanding" (1 Corinthians 14:15)." TARGET="_blank">1 Corinthians 14:15). The psalms were inspired; our hymns are not. Nevertheless, they contain a considerable weight of biblical truth. The hymns we sing at the Breaking of Bread are, at their best, the result of worship produced by the Spirit and written by Spirit-guided believers. Prayers of worship are, at their best, the result of worship produced by the Spirit and spoken by Spirit-guided believers. Discounting the value of singing such hymns may result from overvaluing our contributions and undervaluing those of others. On the other hand, discounting the value of fresh, biblical, heartfelt prayers of worship will quench the Spirit (1 Thessalonians 5:19)." TARGET="_blank">1 Thessalonians 5:19).

Either an unsuited hymn or a dry prayer can quench the Spirit at the Breaking of Bread. Either a suitable hymn or a sincere, Christ-exalting prayer can deepen the worship of the gathering. One hymn and many prayers of worship may fittingly prepare our hearts for the Breaking of Bread, as may a number of hymns and an equal number of prayers of worship. Both are very important in the hand of the Spirit.

D. Oliver
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Who has the authority to "put away" someone from a church?

Does Matthew 18:20" TARGET="_blank">Matthew 18:20 teach that overseers put a person away from the assembly?

The parable of the straying sheep (verses 12-14) is an important part of the context of Matthew 18:20." TARGET="_blank">Matthew 18:20. The differences between this parable and the story of the lost sheep (Luke 15:4-7)" TARGET="_blank">Luke 15:4-7) are important. There the sheep is "lost"; here it has "gone astray." Here, the 99 are not in the wilderness, and the effort may prove to be a failure, as it was in the hypothetical case (verse 17). This is descriptive of the work of godly shepherds to recover a straying believer. Seeing recovery is shepherd work, there is good reason to consider the "two or three" of verses 16, 19 and 20 to be assembly elders or shepherds.

Elders act for an assembly in discipline cases, but their judgment is not arbitrary; it is in obedience to Heaven’s judgment. "Whatsoever ye shall bind on earth shall be (having been) bound in Heaven." The action of an assembly carries out God’s judgment. However, it is not merely elders who "put away"; it is an assembly action (1 Corinthians 5:13)" TARGET="_blank">1 Corinthians 5:13) with elders acting for it. Very often there are details of sin that should be only known and handled by elders. They have the confidence of the assembly and act tenderly as shepherds in behalf of the assembly.

N. Crawford
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Why did God wait 400 years to give Abraham the promised land?

Abraham believed God as to his seed, and it was “counted unto him for righteousness” (Genesis 15:6)," TARGET="_blank">Genesis 15:6), but when promised the land he asked for a sign. Would he not have had it at once had he believed, without having to wait four hundred years for his descendants to inherit it?

I do not think there was necessarily any unbelief in Abraham’s asking whereby he should know that he should inherit it. God often dealt thus with his servants of old—with Moses, Gideon, Hezekiah, etc., and granted them signs to strengthen their faith. As a matter of fact, Abraham did not ask for a sign. His question brought out the basis on which God was acting, namely, on the ground of covenant. The heifer, the she-goat, and the other sacrificial victims, all spoke of Christ the One true covenant Victim. Verse i8 makes it clear that the terms of this covenant assured the land, not personally to Abraham, but to his seed, and this was, we need not doubt, the original purpose of God. Stephen understood it so, for he emphasises the fact that “God gave Abraham none inheritance in the land, no, not so much as to set his foot on” (Acts 7:5)," TARGET="_blank">Acts 7:5), nor does He in any way attribute this to Abraham’s unbelief. It would clearly have been premature for a single family to inherit a vast territory, like that indicated in Genesis 15:18-21;" TARGET="_blank">Genesis 15:18-21; nor had God’s time come to expel the owners of the soil, for “the iniquity of the Amorites was not yet full.”

W.H.

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Are some overseers entitled to more spiritual weight than others?

Are some overseers entitled to more spiritual weight than others?

This questions requires particular balance in its answer, because the answer is both "yes" and "no." The consistent character, experience, and Biblical understanding of some overseers gives them greater "moral authority." The insights of such men deserve particular consideration. That consideration is afforded by others. If a man demands or obviously expects that consideration, he loses moral authority. Neither personality nor manipulative skill gives spiritual weight, not even age alone (Pro 16:31)." TARGET="_blank">Pro 16:31).

While each overseer is personally accountable to the Lord (Acts 20:28;" TARGET="_blank">Acts 20:28; Heb 13:17)," TARGET="_blank">Heb 13:17), the oversight functions as a unit (1Ti 4:14)" TARGET="_blank">1Ti 4:14) in which each elder is essential to the working of the whole. Spiritual weight will influence the decisions of the overseers only to the extent it addresses the issue at hand with the truth of the Word of God. Oversight decisions are not by majority vote, by weighted votes, or by a poll of all in the assembly, but through a consensus that considers all the overseers. Only such consideration fulfills the servant-leadership role the Lord described and exemplified (Mark 10:42-45;" TARGET="_blank">Mark 10:42-45; Phi 2:3-8)." TARGET="_blank">Phi 2:3-8).

The suggested answer then is "yes," because the character and Biblical insights of some will have greater influence on the oversight’s deliberations, and "no," because each overseer has equal responsibility for the decisions made by the oversight.

D. Oliver
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Is "the destroyer" (Exodus 12:23) a destroying angel?

Is "the destroyer" (Exodus 12:23)" TARGET="_blank">Exodus 12:23) a destroying angel?

"The destroyer" is actually a verb form and could be translated "that which causes destruction." Strong’s Lexicon relates it to "destroyer" in verse 13, "the plague shall not . . . destroy you." This suggests that the plague itself is "the destroyer."

Support for the widely-accepted thought of "the destroying angel" apparently comes from Psalm 78:49," TARGET="_blank">Psalm 78:49, "He cast upon them the fierceness of His anger, . . . by sending evil [harmful] angels among them." The previous verses (verses 43-48) review the plagues prior to the Passover in Egypt.

Verse 51 deals with the Passover, but verse 50, the intervening verse, seems to indicate that verse 49 reflects back on the plagues prior to the Passover. It states, ". . . He spared not their soul from death, but gave their life over to the pestilence." The only time this word "pestilence" appears in Exodus is regarding the plagues before the Passover. It never refers to the Passover in the rest of the Old Testament. One time (1 Chronicles 21:12)," TARGET="_blank">1 Chronicles 21:12), the pestilence is equated with the angel of the Lord’s "destroying throughout all the coasts of Israel" after David’s sin in numbering the people. This however seems to be a weak link.

Scripture affirms that the plague destroyed the firstborn but doesn’t clearly support that an angel was the destroyer.

D. Oliver

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Does the example of women publishing tidings about the Ark give weight to the idea of preaching?

The R.V. of Psalm 68:11" TARGET="_blank">Psalm 68:11: “The women that publish the tidings are a great host,” has been used in favour of public preaching of the Gospel by women. What is its real meaning?

Psalm 68" TARGET="_blank">Psalm 68 is primarily connected with the bringing up of the Ark by David to the “resting place” (Psalm 132:8," TARGET="_blank">Psalm 132:8, R.V.) which he had, in accordance with his boyhood’s vow, prepared for it; though, of course, prophetically it looks forward to events far beyond that. It begins in v. with the words uttered by Moses on the occasions when the Ark was being taken up to move onward through the wilderness (Numbers 10:35);" TARGET="_blank">Numbers 10:35); and in its earlier verses it recounts in few words the bright side of Israel’s past history, as connected with what the Ark symbolised—the presence and power of God with His people. Their march through the desert; their arrival in the promised inheritance; and their victories over the nations that dwelt there, and those others that surrounded it; are pictured as won by the Presence of God with them. On various occasions these were celebrated in song, especially by their women-folk; and it is to such celebrations that the words quoted in the question refer.

See examples of them, in Exodus 15:20, 21," TARGET="_blank">Exodus 15:20, 21, after the Red Sea crossing; in Judges 5:1-3," TARGET="_blank">Judges 5:1-3, after Barak’s defeat of the host of Sisera; and in 1 Samuel 18:6, 7," TARGET="_blank">1 Samuel 18:6, 7, after David’s own victory over Goliath. Also compare the rejoicing on this occasion of the bringing up of the Ark as described in 2 Sam. 6. 15-22." TARGET="_blank">2 Sam. 6. 15-22. It is worthy of note that in many respects our psalm may be compared with the above-mentioned Song of Deborah. Those who advocate that women should do what in the New Testament they are forbidden to do, must be hard bestead for proof, if they have to come to Psalm 68:11" TARGET="_blank">Psalm 68:11 for it.

W.R.

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What is the proper order for the breaking of bread meeting?

What is the proper order for the breaking of bread meeting?

From 1 Corinthians 14:40" TARGET="_blank">1 Corinthians 14:40 we know that godly order should characterize the Breaking of Bread. We are confident that the Word of God is a complete guide, and so we expect it to afford a pattern for this important and cherished gathering.

1 Corinthians 14" TARGET="_blank">1 Corinthians 14 deals with speaking in tongues, but in doing so describes features of an assembly meeting. Paul equates "bless" with "giving of thanks" in verse 16, linking this gathering with what he describes in chapter 10:16, giving thanks for the cup and the bread. Thus, the gathering described in chapter 14 at least includes the Breaking of Bread. Prayer, blessing, giving thanks, and singing are part of that gathering (14:15-17). Verse 26 indicates that all were ready to participate and that a number did contribute.

Although 1 Corinthians 10," TARGET="_blank">1 Corinthians 10, in keeping with the context, gives the moral order of blessing the cup (fellowship with God) and breaking the bread (fellowship with the assembly’s believers) (v 16), the chronological, historical order is in 11:23-29: breaking bread, then taking the cup.

Acts 20" TARGET="_blank">Acts 20 records a gathering specifically for the breaking of bread. Verses 7-12 show that Paul concluded the assembly’s meeting to break bread by ministering to them from the Scriptures.

1 Corinthians 16:1-2" TARGET="_blank">1 Corinthians 16:1-2 teaches that material giving accompanied their gathering on the first day of the week.

Because God is a God of order, we conclude then that the believers gathered to break bread and, before doing so, their united songs and prayers of thanksgiving were consistent with the purpose of their gathering, to remember the Lord. Any opening of the Scriptures was likewise directed to this purpose. They then united in thanksgiving for the bread and all shared in the loaf. Following this, they united in blessing God for the cup and partook of it. At some point, after the believers carried out the intended purpose of breaking bread, they gathered together their material offering. Reading and teaching from the Word of God would appropriately conclude this meeting. Such ministry extended, was consistent with, or grew from the worship and devotion expressed in the breaking of bread.

D. Oliver
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What does it mean that God created man in His image?

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Is there help when I fail in my thought life?

Is there help when I fail in my thought life?

Failings need not produce hopelessness, for "I can do all things through Christ which strengtheneth me" (Philippians 4:13)." TARGET="_blank">Philippians 4:13). Therefore, despite our failure, we have a Savior who can deliver us from sin's power. Resolving the problem through human determination or methods is inadequate. If the means is not spiritual, the result won't be spiritual.

"If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1:9)." TARGET="_blank">1 John 1:9). Immediate confession of wrong thoughts restores communion with the Lord, which provides the strength needed to withstand temptation. Confession is not a process that strengthens our resolve; it is an immediate return to normal Christian living.

Trying to force wrong thoughts from the mind only makes the problem worse, reinforcing wrong thinking. Replace wrong thinking with right thinking. Turn to Christ. Enjoy the wonderful contrast He is to all our miserable failures.

D. Oliver

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