Is there any difference between a Christian and a disciple?

DISCIPLESHIP
Is there any difference between a Christian and a disciple? (John 6:66)." TARGET="_blank">John 6:66).

Are all Christians disciples?

Luke 14:27," TARGET="_blank">Luke 14:27, “cannot” Can one be a disciple and not a Christian?

What of Judas (John 12:4)." TARGET="_blank">John 12:4). Can we speak correctly of “discipleship” as a call distinct from conversion?

In Acts 11:26" TARGET="_blank">Acts 11:26 we read “that the disciples were called Christians first in Antioch,” so here the two terms are not to be separated, especially when one remembers that, as I firmly believe, the new name was God-given. The verse runs as in the Revised Version: “And it came to pass, that even for a whole year they were gathered together with the church, and taught much people; and that the disciples were called Christians first in Antioch,” so that the “gathering together,” “the teaching,” and the naming of the disciples in the new way, were three concomitant facts of spiritual significance. The English word, “dis-ciple,” is from the Latin, “dis-co,” “I learn by study,” and is the equivalent in the New Testament of “mathtës,” “a learner” (from “manthanö,” “I learn”). It is certainly used in two meanings like our word “scholar.” A boy goes to school and becomes at once “de facto” a scholar in that school, though he may not yet have learnt anything, but he is regarded according to the intention of his being there. He may not become a “scholar,” in the deeper sense of being proficient for years to come; in fact he may never deserve the name.

So we read in John 4:1," TARGET="_blank">John 4:1, “Jesus made and baptized more disciples than John.” They became disciples by obeying the Lord’s call. They professed themselves His followers and they were marked as such by baptism. But of some such we read in John 6:66," TARGET="_blank">John 6:66, “Many of His disciples went back and walked no more with Him.” But did this take the Lord by surprise? In no way was He surprised, for in ver. 64 we read, “But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not and who should betray him.” When these special disciples became such the Lord knew they were not real. It is the same to-day. Perhaps one of the best proofs that we ever did believe in the Lord Jesus isto be Continuing daily to believe on Him. There is, it is to be feared in these days of easy profession, a possibility of taking ourselves too easily for granted. The exhortation is “that they that have believed in God might be careful to maintain good works” for “faith without works is dead” (Titus 3: 8;" TARGET="_blank">Titus 3: 8; James 2:20)." TARGET="_blank">James 2:20).

However, there were many who proved themselves true disciples, in the primary sense, but such were called to go on and become disciples in the fuller meaning. To do so meant and ever means a costly thing, as Luke 14:26-33" TARGET="_blank">Luke 14:26-33 testifies. It involves the sacrifice of natural ties, of self, yea, of all. Though the word “disciple” does not occur in the New Testament after Acts zi. i6, the verb manthanö occurs often, e.g. Ephesians 4:20;" TARGET="_blank">Ephesians 4:20; Philippians 4:11;" TARGET="_blank">Philippians 4:11; 1 Timothy 2:11;" TARGET="_blank">1 Timothy 2:11; 2 Timothy 3:4" TARGET="_blank">2 Timothy 3:4 (and for the false thing, see 2 Timothy 3:7);" TARGET="_blank">2 Timothy 3:7); and the commission of Matthew 28:19," TARGET="_blank">Matthew 28:19, “Go ye therefore, and teach all nations” (marg. “make disciples of”), carries the thought on throughout the present dispensation, and the truth is prominent in the Epistles.

Philippians 3" TARGET="_blank">Philippians 3: is a good example of true discipleship: “What things were gain to me (i.e., as a religious Jew) those I counted (lit. I have counted: hëgmaj) loss for Christ. Yea doubtless and I am counting (hgoumaj) all things but lOSS. . . but dung, that I may win Christ” (Vi’. 7, 8).

A man said to a friend of mine, “I would give the world to have What You’ve got.”

“Well,” replied my friend, with a smile, “that is about what it cost.”

W.H.

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What can believers do for a believer who is the subject of damaging rumors?

What can believers do for a believer who is the subject of damaging rumors?

If the rumors are just passing stories that no one would take seriously, let them drift into nothingness. More harm than good might come from telling the person what others said. For example, if the person insisted on knowing who repeated the rumor, he would either be upset with you if you refused to tell him or upset with the person who told the rumor. You have become a talebearer who stirs up strife (Proverbs 26:20)." TARGET="_blank">Proverbs 26:20).

We should always ask for evidence to substantiate rumors about others, especially for persistent, harmful rumors. If supporting evidence is not available, make your disapproval clear. And never repeat damaging rumors (Titus 3:2;" TARGET="_blank">Titus 3:2; James 4:11)." TARGET="_blank">James 4:11). Wrongly damaging the reputation of others is serious (Proverbs 6:16-19)." TARGET="_blank">Proverbs 6:16-19).

Discussing the rumors in a friendly manner with the accused, without assuming the truthfulness of the rumors, would be a kindness, especially when accompanied by a sincere expression of concern that anyone would say such a thing. That would make it easier for the individual to admit that the rumor is true or partly true or else to affirm that it is totally false. Depending on its seriousness, you could even mention the supporting evidence you had been given. Every attempt should be made to contain the problem (Matthew 18:15)." TARGET="_blank">Matthew 18:15). If the rumor arose from a clear case of misunderstanding, don't give the wronged person a case against the source of the rumor, but volunteer to try to correct the misunderstanding yourself.

If the rumor appears likely to be true and involves issues of concern to the assembly, a believer is responsible to go to an overseer and kindly, humbly, confidentially, carefully inform him. If the believer did not inform the assembly's leadership, he would be responsible for wrongfully covering the sin (Acts 5:2, 8-10)." TARGET="_blank">Acts 5:2, 8-10). It is a mistaken kindness to support a believer in sinning against God.

When the overseers become aware of a possible problem, they are responsible to thoroughly investigate (Proverbs 25:2)," TARGET="_blank">Proverbs 25:2), visit the individual, and guide the assembly to act in keeping with the facts. The believer who passed on the information to the overseers has no further responsibility and must submit to their judgment (Hebrews 13:17)." TARGET="_blank">Hebrews 13:17).

D. Oliver
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Is the collection a part of the worship at the breaking of bread?

Is the collection a part of the worship at the breaking of bread?

The context of Hebrews 13:13-17," TARGET="_blank">Hebrews 13:13-17, including confessing "His name" (v. 15, JND), is the assembly (Matthew 18:20)." TARGET="_blank">Matthew 18:20). "To communicate" (verse 16) is the same word translated "a certain contribution for the poor saints" (Romans 15:26)" TARGET="_blank">Romans 15:26) and is closely related to "no church communicated with me as concerning giving and receiving" (Philippians 4:15)." TARGET="_blank">Philippians 4:15). Therefore, Hebrews 13" TARGET="_blank">Hebrews 13 links offering "the sacrifice of praise" (verse 15) and sacrifices of our finances (verse 16). Offering sacrifices is priestly and those who brought their sacrifices are called worshipers (Hebrews 10:1, 2)." TARGET="_blank">Hebrews 10:1, 2). Therefore when holy priests offer up spiritual sacrifices (1 Peter 2:5)," TARGET="_blank">1 Peter 2:5), they are worshiping. This is equally true of audible and inaudible expressions and of financial offerings.

D. Oliver
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Should a friend mediate between me and someone who has offended me?

In Matthew 18:16," TARGET="_blank">Matthew 18:16, what is the role of the "two or three witnesses," and are they related to the "two" in verse 19 or the "two or three" in verse 20?

The two or three witnesses seem to do more than merely "witness," since the Lord Jesus adds, "if he shall neglect to hear them These accompanying brethren seem to make an appeal along with the offended brother, and subsequently bear witness to the failed attempts at reconciliation and the apparent intransigence of the offender. When this man’s rebellion extends to failure to "hear the church," discipline must be carried out. Heaven’s authority is behind the action of the assembly, for it is carrying out the mind of God (verse 18). It is perhaps part of their exercise for the offending man’s recovery that is motivating the praying brethren in verse 19, where it is interesting to note again the link between heaven and earth - this time displaying God’s response to the spiritual exercise of these brethren. An assembly’s authority and power - including its actions of "putting away" and receiving back - are based on its character as gathered to His Name (verse 20) and representing our Lord Jesus in this world.

E. Higgins
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How should preachers treat people who are not in the assembly?

How should preachers treat people who are not in the assembly?

Since the New Testament doesn’t teach a division between clergy and laity, the same principles written for all Christians apply to preachers. All are to be kind to each other (Ephesians 4:32)" TARGET="_blank">Ephesians 4:32) and serve others in love (Galatians 5:13)" TARGET="_blank">Galatians 5:13) and lowliness (Ephesians 4:2)." TARGET="_blank">Ephesians 4:2). Therefore, preachers, along with all believers, should attempt to avoid anything that a visitor could interpret as unkind or condescending. Since Christians are to "esteem other better than themselves," every visitor to the assembly should receive respect and personal attention. At a minimum, that means every believer should attempt to welcome the visitor (without being overwhelming) and to address the visitor by name. James warns against special treatment for wealthy visitors (James 2:1-4)." TARGET="_blank">James 2:1-4). If a personable, prominent, popular politician visited, how many handshakes and requests for photographs would he receive? How often would believers tell others of that visit? Should another visitor with a different status, appearance, creed, personality, race, or lifestyle receive a lesser welcome?

Paul makes it clear that the Corinthians’ behavior in their gatherings should have a positive impact on both the unlearned and unbelievers (1 Corinthians 14:23-25)." TARGET="_blank">1 Corinthians 14:23-25). The unlearned are not in the assembly and they are not unbelievers. Therefore, these principles apply to believing and unbelieving visitors. If they witnessed speaking in tongues, they would have a negative impression of the believers, concluding they are mad - deluded. If they heard men prophesying, they would recognize God’s presence among His people. The outcome desired for these visitors was for them to become worshipers, aware of God’s presence in the assembly. Every interaction with visitors should create a positive impression and contribute to this desired outcome.

In speaking publicly, preachers are responsible to model this kindness, lowliness, respect, and purpose (1 Timothy 4:11-13)." TARGET="_blank">1 Timothy 4:11-13). This Biblical standard tests the matter and manner of all preaching. Paul implies (1 Corinthians 14:15-33)" TARGET="_blank">1 Corinthians 14:15-33) that the preachers’ words and actions form the visitors’ impression of the God this congregation worships.

D. Oliver
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Has God lost control of the world to Satan?

GOD’S GOVERNMENT OF THE UNIVERSE

Is it scriptural to teach that God has ceased to hold the reins of government relative to the universe (presently)?

If so, give a little enlightenment on such verses as Jeremiah 27:5-8;" TARGET="_blank">Jeremiah 27:5-8; Daniel 4:25" TARGET="_blank">Daniel 4:25 and 26; Matthew 22:21;" TARGET="_blank">Matthew 22:21; Romans 13:1-7;" TARGET="_blank">Romans 13:1-7; 1 Timothy 2:1-2;" TARGET="_blank">1 Timothy 2:1-2; 1 Peter 2. 17." TARGET="_blank">1 Peter 2. 17.

I should say it is very unscriptural. There is no such thought, that I know of, in the Scriptures. If Satan and man are in rebellion against God and try to usurp His authority, and apparently succeed to a certain extent, it is only by His permission and within strictly prescribed limits. I think Jeremiah 27:5-8;" TARGET="_blank">Jeremiah 27:5-8; Daniel 4:25;" TARGET="_blank">Daniel 4:25; Matthew 22:21;" TARGET="_blank">Matthew 22:21; Romans 13:1-7," TARGET="_blank">Romans 13:1-7, verses quoted by the questioner, are quite sufficient to prove that God has never relinquished the reins of government of the Universe or of this world even. Satan is certainly called the “Prince of this World,” but it was only by God’s permission, Who “makes the wrath of man to praise Him,” and he is never called this since the Cross and resurrection of our Lord. But nowhere is Satan entitled as Prince of the Universe. How could it be said “The Lord reigneth” (Psalm 93," TARGET="_blank">Psalm 93, Psalm 97," TARGET="_blank">Psalm 97, Psalm 99.)," TARGET="_blank">Psalm 99.), had He ceased to hold the reins of government?
W.H.

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How can Old Testament believers be saved by believing in Jesus?

How were Old Testament people saved. What did they understand about Christ and His sacrifice?

Statements like John 3:36, 14:6," TARGET="_blank">John 3:36, 14:6, Acts 4:12" TARGET="_blank">Acts 4:12 and I Timothy 2:5" TARGET="_blank">I Timothy 2:5 allow us to infer from Scripture that it is impossible to be saved apart from the work of Christ and personal faith in Him. That inference is justified by the clear teaching of Romans 3:25,26." TARGET="_blank">Romans 3:25,26. The statement "the remission of sins that are past through the forbearance of God" is linked with the propitiatory death of our Lord Jesus. He was the foreordained Lamb. His death was a certainty in the purposes of God and enabled God, in His forbearance, to forgive sin in light of a coming Calvary (Psalm 32:1)." TARGET="_blank">Psalm 32:1). It is wonderful to think of the Spirit of God gently dealing with a devout Hebrew who was searching for God and wondering what the significance of the many sacrifices was. I Peter 1:10," TARGET="_blank">I Peter 1:10,11 refers to those who searched diligently for the meaning and time of the fulfillment of prophecies relating to salvation. Imagine Daniel's awe when it was revealed to him that Messiah would be "cut off!" Many of those Old Testament believers could join us in singing, "O wondrous hour when God to me, a vision gave of Calvary."

E. Higgins

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Should unbelievers or believers not in the fellowship do work around the Hall?

Should unbelievers or believers not in the fellowship do work around the Hall?

Noting a distinction between the building and the assembly will help in answering this question. Service that specifically deals with the assembly, its spiritual growth, and its teaching is the responsibility and privilege of those in that assembly's fellowship. Some in the fellowship of other assemblies could also offer appropriate help.

Meals that the assembly provides or building maintenance are not specifically service within the assembly. In all such cases, the assembly is responsible to oversee these matters so that the assembly's testimony is not compromised. The appointment of seven men over the daily ministration to the widows in the Jerusalem assembly supports this (Acts 6:1-6)." TARGET="_blank">Acts 6:1-6).

If an assembly hired an unbelieving contractor for some aspect of work on its building, this is entirely appropriate. The building is not the assembly. If an assembly pays individuals or a company to prepare or serve food for an assembly function, this, too, is appropriate. Two issues apply in both of these cases: the stewardship of funds and the preservation of testimony. The amount of spending involved should be within bounds consistent with handling funds specifically given to the Lord (2Co 8:5)." TARGET="_blank">2Co 8:5). The people involved should not be individuals or businesses whose character damages the assembly's testimony (Romans 12:17" TARGET="_blank">Romans 12:17b).

Within these boundaries, overseers must make discretionary decisions based on scriptural principles.

D. Oliver
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Should seating for observers at assembly meetings and for those in the fellowship be separate?

Should seating for observers at assembly meetings and for those in the fellowship be separate?

We will find no scripture specifically commanding this, yet any thoughtful reader of 1 Corinthians 14:15-25" TARGET="_blank">1 Corinthians 14:15-25 will recognize this separation in seating can be helpful to the observer who needs to learn God's order in the assembly. A physical separation in seating demonstrates the distinctions the Spirit of God makes between "the whole church" met together and others present who are "unlearned (untaught) or unbelievers."

Initially, it is easier to observe" from without than from within a company. The Christian who first learns truth regarding the assembly while looking on will continue to learn more when he becomes part of the fellowship. Even an observer who is unsaved may be instructed by the Spirit as he observes the distinction between the saved ones in the circle and his own place before God. "For as often as ye eat this bread, and drink this cup, ye do shew ("announce" or "proclaim") the Lord's death till He come" (I Corinthians 11:26)." TARGET="_blank">I Corinthians 11:26). While we declare His death to the Father, the Supper can also proclaim gospel truth to the lost!

Most important, Paul states, "Let all things be done decently and in order" (I Corinthians 14:40)." TARGET="_blank">I Corinthians 14:40). A separate seat preserves order in the gathering. One seated outside the "circle" will be less apt to participate publicly or to partake inadvertently of the emblems at the breaking of bread. For this reason, a separate seat is most appropriate at the Breaking of Bread.

J. Slabaugh

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How do I respond when the overseers change their view in discretionary matters?

How do I respond when the overseers change their view in discretionary matters?

Issues of truth and consequent Scriptural practices are not discretionary matters. The application of Scriptural principles to specific cases is discretionary. Overseers guide the assembly in such decisions (Hebrews 13:7," TARGET="_blank">Hebrews 13:7, AV mg.). Decisions regarding the seriousness of substance abuse, the determination of railing, the appropriateness of certain apparel (not the overseers' taste), or the issues mentioned in the previous questions are discretionary. The decisions communicated by the elders and apostles in Jerusalem included this element (Acts 15:20, 21)." TARGET="_blank">Acts 15:20, 21). Overseers will give account to the Lord in such matters whether they have gone too far or fallen short of the Lord's will in these matters. No doubt, the overseers would love to be like the children of Issachar, "men that had understanding of the times, to know what Israel ought to do" (1Ch 12:32)." TARGET="_blank">1Ch 12:32).

Circumstances, cultures, and mores change so that what is appropriate in one location or generation may not be the same in another. Therefore, at times, overseers may change their views, not about truth, but about the application of truth.

If a believer in the assembly does not agree with their judgment about changing the application of truth, he is responsible to first judge his own heart as to his motivation and as to the importance of the matter. If he concludes the issue is important, he is responsible to express this courteously and reasonably to the overseers (see the principle in 1Ti 5:1" TARGET="_blank">1Ti 5:1 for addressing older believers). When he has committed this matter to the Lord in prayer (Phi 4:6, 7)," TARGET="_blank">Phi 4:6, 7), he is responsible to carry out the other behaviors in that passage (vv 4-8, rejoicing, yielding, thinking positively) and to submit to the overseers (Heb 13:17)." TARGET="_blank">Heb 13:17).

D. Oliver

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