How does the Holy Spirit work differently in the New Testament compared to the Old Testament?

What is the difference in the Spirit's relationship to believers today as compared with Old Testament believers?

There is a distinction between relations of the Spirit to men before and after Pentecost. This is evident from the Lord's teaching in John 14:16, 17," TARGET="_blank">John 14:16, 17, "He shall give you another Comforter, that He may abide with you forever... He dwelleth with you, and shall be in you." So in the old dispensation the Spirit was with believers, in the present dispensation He is in them.

Before Pentecost the Spirit was at work fitting men for special service or testimony to accomplish the purpose of God. The Spirit came only on certain individuals (Numbers 11:29)." TARGET="_blank">Numbers 11:29). Bezaleel was filled with the Spirit of God for the work of the Tabernacle (Exodus 35:30,31)." TARGET="_blank">Exodus 35:30,31). "The Spirit of the Lord came upon David" (1 Samuel 16:13)." TARGET="_blank">1 Samuel 16:13). Verse 14 of that passage states, "But the Spirit of the Lord departed from Saul." David prayed that the Holy Spirit would not be taken from him (Psalm 51:11)." TARGET="_blank">Psalm 51:11). This indicates the transient nature of His presence prior to Pentecost. In this age, He dwells permanently in all believers (John 14:17)." TARGET="_blank">John 14:17).

J. Abernathy

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Can telling the truth be wrong if it hurts someone?

How can I protect others when, by telling the truth, I will create problems for them?

Never be a talebearer who betrays a confidence or volunteers to tell what has not been asked: "A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter" (Proverbs 11:13)." TARGET="_blank">Proverbs 11:13). More likely, the issue is. "how may I avoid speaking truth when it will be unkind to another?" Lying or denying truth are clearly not options. Even selectively telling part of the truth is dishonest if it leaves a different impression upon the one who asked. You may suggest the questioner speak directly with the individual involved if he must know about the matter. You may also suggest that he consider the matter from that person's perspective. In that light, the truth may not be as detrimental to the other person. "Men do not despise a thief, if he steal to satisfy his soul when he is hungry" (Proverbs 6:30)." TARGET="_blank">Proverbs 6:30). They do not excuse theft but they understand the thief!

J. Slabaugh

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What is the relationship of a full-time worker to his home assembly?

What is the relationship of a full-time worker to his home assembly?

He is one of the brothers in the assembly. While he is a servant of Christ and not of men (Galatians 1:10)," TARGET="_blank">Galatians 1:10), he is as accountable to the assembly’s elders as are any others in the assembly (Hebrews 13:17)." TARGET="_blank">Hebrews 13:17). Epaphras, a "servant of Christ" was "one of you," identified with all the believers in the Colossian assembly (Colossians 4:12)." TARGET="_blank">Colossians 4:12). The worker’s labors are an extension of that assembly’s interests, not merely his own private enterprise. Because of this, the assembly shares a prayerful interest in his work. He may have a good knowledge of the Word and may therefore be a helpful resource for the overseers, but their work has not been entrusted to him. The ideal is that elders and full-time workers esteem one another highly for their work’s sake (1 Thessalonians 5:13)." TARGET="_blank">1 Thessalonians 5:13).

D. Oliver
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Is a deacon

Is a deacon’s work material or spiritual?

Various New Testament passages show that deacon service can be material and physical. Angels ministered to the Lord (Matthew 4:11;" TARGET="_blank">Matthew 4:11; Mark 1:13);" TARGET="_blank">Mark 1:13); Martha served (Luke 10:40;" TARGET="_blank">Luke 10:40; John 12:2." TARGET="_blank">John 12:2. Financial relief (same word) sent from Antioch to Jerusalem was entrusted to Barnabas and Saul who fulfilled this ministry (Acts 11:29;" TARGET="_blank">Acts 11:29; Acts 12:25)." TARGET="_blank">Acts 12:25). Paul and Apollos, however, were ministers (1 Corinthians 3:5)." TARGET="_blank">1 Corinthians 3:5). Ministers wait on their ministry (Romans 12:7)." TARGET="_blank">Romans 12:7). In the epistles, the word usually describes a spiritual responsibility. Even Paul’s ministry to the saints in Jerusalem (Romans 15:25)" TARGET="_blank">Romans 15:25) involved an administrative responsibility for the money. In addition, the qualifications for a deacon (1 Timothy 3:8-10)" TARGET="_blank">1 Timothy 3:8-10) are spiritual, including his "holding the mystery of the faith in a pure conscience." Deacon work then does not exclude physical and material responsibilities, but its emphasis is spiritual (1 Corinthians 3:5; 12:5;" TARGET="_blank">1 Corinthians 3:5; 12:5; 2 Corinthians 3:3; 4:1; 5:18;" TARGET="_blank">2 Corinthians 3:3; 4:1; 5:18; Ephesians 4:12;" TARGET="_blank">Ephesians 4:12; 1 Timothy 1:12;" TARGET="_blank">1 Timothy 1:12; 1 Peter 4:11)." TARGET="_blank">1 Peter 4:11).

D. Oliver
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What does "whosoever is born of God doth not commit sin" mean?

What does "whosoever is born of God doth not commit sin" mean?

In his first epistle, John refutes false teaching about the distinction between the spiritual and physical realms. By classifying everything physical as sinful, false teachers dissociated the believer's body from his spirit. This implies that as long as a believer's spirit is enlightened, his bodily behavior is irrelevant. John contends that our relationship to God requires behavior consistent with God's revealed character.

Some have thought that I John 3:9" TARGET="_blank">John 3:9 should read, "Whatsoever is born of God doth not commit sin," meaning that what God has produced in us (a nature?) is incapable of sinning. This interpretation would play into the hands of John's protagonists. That would indicate either that a believer is an enlightened spirit without sin in a body that sins or that his spirit doesn't practice sin, but his body does. John is teaching that the believer is one entity; his spirit and body are not independent parts. The believer is "born of God."

The key word is "commit," meaning a child of God cannot practicing sinning. Sinning cannot characterize one who is born of God because God is light. The epistle teaches that God's family will display likeness to the Father. A believer - not merely his body - still has the capability of sinning (1:8) and commits acts of sin (1:10); sin cannot, however, characterize him internally or externally.

D. Oliver
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Is Jesus the Son of God equal with the Father?

Is Jesus the Son of God equal with the Father?

In dealing with a subject as sacred and profound as this, we must attempt to be clear in the meaning of the words we use. "Equal" is not the same as "equivalent." When two mathematical terms are equivalent, one may be used in the place of the other. In that sense, the Father and the Son are not equivalent. They are two distinct Persons and have distinct roles in the Godhead, yet God is one (Deu 6:4)" TARGET="_blank">Deu 6:4) and there is one God (4:35). The Father and the Son (and the Holy Spirit) are equal in substance and in every attribute. The Son is "the express image of His (God’s) person" (Heb 1:3)," TARGET="_blank">Heb 1:3), meaning He answers exactly to God’s substance. All that God is He is.

That they are two distinct Persons is quite evident in many Scriptures, including at His anointing (Mat 3:16, 17)" TARGET="_blank">Mat 3:16, 17) and transfiguration (17:5). Peter tells us that the voice on the Mount of Transfiguration was the Father’s, speaking from heaven (2Pe 1:17, 18)." TARGET="_blank">2Pe 1:17, 18). The Father’s voice came from heaven and the incarnate Son was on earth, while the Spirit descended from heaven to earth at His anointing. These three distinct Persons are equally God; the Father (Psa 102:24a, compared with Heb 1:10)" TARGET="_blank">Heb 1:10) and the Son (John 20:28)" TARGET="_blank">John 20:28) are both addressed as God

The leaders of the Jews knew that, when the Lord Jesus referred to God as His Father, He thus claimed equality with God (John 5:18)." TARGET="_blank">John 5:18). Of course, those unbelieving men didn’t always have their theology right, so we can accept their statement only if it agrees with God’s. "But unto the Son He saith, Thy throne, O God, is for ever and ever" (Heb 1:8)." TARGET="_blank">Heb 1:8). The speaker in this passage is God (v 1), the Father to this King (v 5), and He addresses the Son as God.

The psalms enumerate the unique works of God (Psa 105) and His unique attributes (Psa 139). The Gospel of the Son of God, John’s Gospel, demonstrates that our Lord did those works and possessed those attributes.

"I and my Father are one" (John 10:30)" TARGET="_blank">John 10:30) expresses the equality of the Father and the Son.

D. Oliver
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What New Testament books are most important as keys to other books?

What New Testament books are most important as keys to other books?

John unfolds truths regarding the Godhead and its interrelationships. He majors on eternal life, faith, and the Word of God. The Lord discloses the Rapture in John; Paul develops this in 1 Thessalonians. The teaching in John 13" TARGET="_blank">John 13-17 lays a basis for most of Pauls epistles. Johns other writings complete his gospels presentation.

Romans develops the foundations of the gospel, introduced in the gospels. Its doctrine and dispensational truths explain Gods ways in the Acts. Its dispensational section argues for Gods dealings with Israel in the Revelation and the Old Testament prophets.

1 Corinthians, "the Charter of the Church," completes the gospel records on the resurrection of Christ and complements 1 Thessalonians regarding the Rapture. Most important, it integrates Matthew, Acts, 1 Timothy and almost all New Testament assembly teaching. It is inseparable from 2 Corinthians.

Ephesians captures Gods eternal purpose for the Church, the Body, and our position in Christ. This relates it to John, 1 Corinthians, Philippians, and Colossians. The Church, as body, building, and bride completes truth from Genesis and climaxes in the Revelation.

Hebrews interprets many Old Testament prophecies and types. It elucidates much of Leviticus. Above all, it unites many Old and New Testament truths regarding Christs person and work.

D. Oliver
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Is it scriptural to refer to a Believer as a "sinner saved by grace"?

Is it scriptural to refer to a Believer as a "sinner saved by grace"?

Sinner saved by grace" is surely an accurate description of the Christian. He was once a "sinner" but such an identity has been changed by the free intervention of Divine grace. The memory of such forgiving and transforming mercy caused thanksgiving with the apostle in 1 Timothy 1:15," TARGET="_blank">1 Timothy 1:15, where, in a retrospective statement, he acknowledges "sinners, of whom I am chief." This, however, is quite different to describing the believer as a "sinner" in the sense that he habitually practices sin and such is the usual meaning of the term "sinner" in the New Testament. While sin is still a serious reality creating tension in the believer's present experience (see Luke 5:8)," TARGET="_blank">Luke 5:8), it is no longer the predominant or enslaving feature of his new life. Therefore he cannot be described as a "sinner" without further qualification. Positionally the believer is a "saint" in Christ. Practically, he no longer serves sin.

D. Gilliland

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Is it right to divide an assembly and form another within reach of the existing one?

Is it right to divide an assembly and form another within reach of the existing one?

An army must defend its ground (Ephesians 6:10-18)" TARGET="_blank">Ephesians 6:10-18) and advance to new ground (I Thessalonians 1:8)." TARGET="_blank">I Thessalonians 1:8). Each assembly has a gospel responsibility to not only see souls saved and added to its fellowship but also to replicate itself in seeing other assemblies formed. Working locally and commending full time workers to preach the gospel accomplishes this.

While a new work may take some from the number of the existing assembly, it should never cause disunity in the assembly. When believers apparently want to see a new assembly planted for their own convenience, or to gain "place," or to avoid being subject to their overseers, they appear willing to "divide the child" to further their own agenda (1 Kings 3:1627)." TARGET="_blank">1 Kings 3:1627). On the other hand, Christians will avoid dissension by not judging others' motives (1 Corinthians 4:5)." TARGET="_blank">1 Corinthians 4:5). Workers will avoid dissension by remembering that when God works He unites His people (Isaiah 32:17)." TARGET="_blank">Isaiah 32:17).

The ideal would be for the entire assembly to unite behind gospel outreach in the region where God has planted the assembly. If God works, it will be evident. If main's hand forces the beginning of a gathering it is evidently not God's planting (1 Corinthians 3:9)." TARGET="_blank">1 Corinthians 3:9). If a gathering is a "church of God," God has produced it; it is a testimony where the Lord has placed His name (Deuteronomy 12:5)." TARGET="_blank">Deuteronomy 12:5).

Assertiveness may advance a business, but a balance between energetic, scriptural efforts and waiting on God advance God's work. At best, we work together with God (2 Corinthians 6:1)." TARGET="_blank">2 Corinthians 6:1).

D. Oliver
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What does the Bible say about women pastors in ministry?

The question of women serving as church leaders is one of the most read debated questions in Bible-believing churches. In business, government, sports, science and other fields, women have proved themselves able and intelligent in every way. Why do some churches retain old ideas then and keep them out of the preaching role? The answer is that a church is not guided on the same principles as other areas of society. While some church groups may feel free to treat the Bible as only one several of their sources of authority, the Holy Scriptures should the main purpose of a church is to put into practice the word of God (1 Timothy 3:15)." TARGET="_blank">1 Timothy 3:15). The question of whether women should preach is not a question of personal preference or ability, but whether it is in line with the teaching of the Bible.

Relevant scriptures

Some relevant scriptures in regards to this question include 1 Timothy 2:11-14," TARGET="_blank">1 Timothy 2:11-14, 1 Timothy 3:1-13." TARGET="_blank">1 Timothy 3:1-13. The way we understand these words from God will guide us. A similar question in regards to women in the church is to the question of the silence of women. These scriptures are 1 Corinthians 11:5;" TARGET="_blank">1 Corinthians 11:5; 1 Corinthians 14:34-35" TARGET="_blank">1 Corinthians 14:34-35 and are answered in the question “Should women speak in the church?”

1 Timothy 2" TARGET="_blank">1 Timothy 2 – Authority is male

1 Timothy 2:11-14" TARGET="_blank">1 Timothy 2:11-14 Let a woman learn quietly with all submissiveness. (12) I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. (13) For Adam was formed first, then Eve; (14) and Adam was not deceived, but the woman was deceived and became a transgressor.

While in a church gathering, there are distinct roles given to men and women as a result of (1) creation “Adam was formed first, then Eve” and (2) the results of the fall “the woman was deceived and became a transgressor”. Teaching the scriptures, according to this passage, is a male role. Exercising authority over man is also not permitted for women. This would include leadership roles and public teaching roles in the church.

Having stated the clearest interpretation of this passage, it should be noted that there are attempts to nullify this primary meaning by applying other interpretations.

Women had a lack of education?

The first objection to this statement in 1 Timothy 2" TARGET="_blank">1 Timothy 2 is that women were not capable in their culture to teach the scriptures to men because of their limited experience, education and lack of opportunities from centuries of male-dominated traditions. However the verse does not say “due to lack of education, I do not permit a woman to teach or exercise authority”. Formal education did not factor into Christ’s decision to choose the disciples / apostles and it was not a factor in excluding women either.

Only for the wives?

Another argument against this passage is to say that the passage only applies to women who are married. Some translations of the passage say “wives” rather than “women” in general. However, the passage is teaching about men and women. The references to men and women in the surrounding verses make clear sense for both married and single people. For example in 1 Timothy 2:8" TARGET="_blank">1 Timothy 2:8 “I desire then that in every place the men should pray, lifting holy hands without anger or quarreling.” Are only husbands to lift up holy hands in prayer? A second example in 1 Timothy 2:9" TARGET="_blank">1 Timothy 2:9 say “likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire”. Are only wives to dress modestly? Of course not. The passage is talking to people both married and single.

Examples of women ministers

Another argument used against this scripture is the mention of women who served as deaconesses in the Bible. Service is a godly work for both men and women. However, the service of godly women would not have contradicted Holy Scripture in that of taking a leadership role or in public teaching of men. One example of woman who served was the couple Aquilla and Pricilla. In Acts 18," TARGET="_blank">Acts 18, they work as tent makers with Paul. At the end of the chapter, in verse 26, Apollos was invited to their house to learn more of the way of God. This threesome Bible study resulted in that Apollos became a better public teacher.

Act 18:26" TARGET="_blank">Act 18:26 “He began to speak boldly in the synagogue, but when Priscilla and Aquila heard him, they took him and explained to him the way of God more accurately.”

The women mentioned in Romans 16" TARGET="_blank">Romans 16 are referred to as “servants” and “helpers” and “workers” including Phoebe, Pricilla, Mary and Junia. It is not necessary to think of these women as part of any special religious class of leadership. Any sister who serves can be a “deaconess” or “servant” or “worker” without being a teacher or exercising authority over a man.

1 Timothy 3:1-13" TARGET="_blank">1 Timothy 3:1-13 and Titus 1:5-9" TARGET="_blank">Titus 1:5-9 – Elders and Deacons are Men of Respect

Among the list of requirements for both elders and deacons in the assembly is the reference to a man with his family: “husband of one wife and his children are believers”. The words “he” and “his” are mentioned eight times in 1 Timothy 3." TARGET="_blank">1 Timothy 3. The leaders of the church are required to be male.

Conclusion

The scriptures are the church’s operating manual. The question of women leadership in the church therefore is not to be based on questions of ability or fairness or from trends in politics or business. 1 Timothy and Titus teach that God has put men in position of authority. The Bible also does not restrict women from teaching or service, but it is not to be in the context of authority over the man.

Shad Sluiter

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