How can I help to make our assembly Bible Readings edifying?

How can I help to make our assembly Bible Readings edifying?

All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works" (2 Timothy 3:16-17)." TARGET="_blank">2 Timothy 3:16-17). This text should be the evaluator of all our Bible Readings. Each believer in assembly fellowship is committed to the profit of the assembly. May I suggest three things to help the character of our Bible Readings:

   1. For all: pray daily for brethren responsible to teach the Word; also, become acquainted revealed in the with the passage to be considered.
   2. For those responsible: learn the context of the passage by repetitive reading and prayer. Teaching the meaning and sense is true edification and, when applied to the need, will produce scriptural, intelligent action.
   3. For overseers: distribute the responsibility of opening the discussion. This encourages responsibility and development. It also enables responsible brethren to discern potential ability (2 Timothy 2:2)." TARGET="_blank">2 Timothy 2:2). This avoids a stagnation of exercise fostered by one man's monopoly.

Bible Readings are a pasture for the flock. Shepherds who learn to feed as did the Chief Shepherd will edify a happy, healthy flock being led in the paths of righteousness for His name's sake.

J. N. Smith

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Did saints who rose from the dead after Jesus died go to heaven?

Did they go to heaven in glorified bodies?

Being raised from the dead is different from being resurrected. Paul refers to the coming resurrection as an "out resurrection" (Phi 3:11)" TARGET="_blank">Phi 3:11) from among the dead. Those who share in this "out resurrection" will come out from the number of the dead, leaving many of the dead behind to come to life in a later resurrection. More than that, they will leave death behind, never to die again.

These mentioned in Matthew 27" TARGET="_blank">Matthew 27 were raised from the dead and, like Lazarus, came back with their own bodies, which were still subject to death. "Putting on immortality" awaits the first resurrection (1Co 15:52)," TARGET="_blank">1Co 15:52), the "out resurrection." If those saints who came out of their graves went to heaven bodily, this relatively small band would be the only believers who have had their bodies in the Lord’s presence through the many centuries since the Lord ascended.

D. Oliver
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If the cup is not a type, must we use wine and not simply "the fruit of the vine"?

If the cup is not a type, must we use wine and not simply "the fruit of the vine"?

"Fruit of the vine" (Luke 22:18)" TARGET="_blank">Luke 22:18) is the only description we have of the contents of the cup. The grape harvest was in the Fall. The Passover came in the Spring. Without refrigeration or canning, "the fruit of the vine" began to ferment by Passover. This makes it impossible to insist that that contents of the cup cannot be fermented.

The contents are not typical, so we cannot prescribe the degree of fermentation for the contents of the cup. In fact, because it isnt typical, we cannot require that the contents must be fermented.

D. Oliver

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Does Matthew 18:20 apply only to "our assemblies"?

Does Matthew 18:20" TARGET="_blank">Matthew 18:20 apply only to "our assemblies"?

That is looking at the truth backwards. In this passage, the Lord informs us that a church (v 17) is His dwelling place (v 20). As such, He gives it authority to administer His wishes (v 18). So it is the Lord Who determines which group is His dwelling place. This truth doesn’t belong to "us." It is God’s universal truth. Some may "claim" the verse, but that doesn’t make them an assembly.

We learn from this passage some of the privileges and responsibilities of an assembly. Wherever God has worked and planted assemblies, they do not become "part of us." They are the Lord’s, purchased with "the blood of His Own." Wherever He has gathered believers to His name, they are His dwelling place and act with His authority. We do not have a monopoly on this truth, but it should be clear that any groups to which this applies will be building according to the same pattern we are seeking to follow.

David Oliver
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Do worshippers offer animal sacrifices during the Millennial reign?

Do worshippers offer animal sacrifices during the Millennial reign?

Yes. At the end of Ezekiel 39," TARGET="_blank">Ezekiel 39, God speaks of gathering His people from the lands of their enemies and pouring out His Spirit on them (vv 25-29). The last nine chapters, from 40 to 48, picture the Millennial temple and city. Seven of those nine chapters refer to offerings and to the priests who offer them. The city and the temple are literal, for the rebuilding of the city (40:2-3) and the return of the glory of God (43:2) are linked with the literal destruction of the city (40:1) and the departure of God’s glory (43:3). Therefore we must also interpret the priests and the sacrifices literally.

D. Oliver
Which of the offerings will be offered? (Zechariah 14:21)" TARGET="_blank">Zechariah 14:21)

The last nine chapters of Ezekiel include references to all five of the major offerings. The sin offering is mentioned 14 times, the trespass offering four times. Eighteen times Ezekiel refers to the burnt offering(s), and 14 times to the meal offering(s). "The sacrifice" is mentioned three times, twice in conjunction with the burnt offering; the other time the priests are boiling it - not burning it - in preparation for eating. This would refer to the peace offering.

D. Oliver
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Should the discipline of one assembly be made known in another?

Should the discipline of one assembly be made known in another, if the disciplined person may socialize with others from that assembly?

Discipline, whether internal or requiring excommunication (as in 1 Corinthians 5)" TARGET="_blank">1 Corinthians 5) is to maintain the holiness of God's assembly (verses 4,5,13). Although believers grieve over a disciplined person, their social fellowship is restricted to preserve the assembly from ongoing sin (verse 6). Shepherds dealing with the erring person will encourage his restoration and instruct him to express his submission to God regarding this discipline (Matthew 18:15-20)" TARGET="_blank">Matthew 18:15-20) by refraining from socializing with believers (1 Corinthians 5:11)." TARGET="_blank">1 Corinthians 5:11). If the overseers sense a lack of repentance and therefore feel he will maintain social fellowship, perhaps with believers from another assembly, it is wise to advise the other assembly's oversight. The other overseers will privately advise those involved not to undermine the discipline imposed upon their friend. This action is to preserve the purity of and fellowship between the two assemblies.

Discipline in any assembly should be kept as private as possible in the hope of restoration to God and the saints (2 Corinthians 2:3-9)." TARGET="_blank">2 Corinthians 2:3-9). "Tell it not in Gath" (2 Samuel 1:20)" TARGET="_blank">2 Samuel 1:20) is one principle, suggesting that some news is too sad or shameful to spread. "The churches of Asia salute you" (1 Corinthians 16:19)" TARGET="_blank">1 Corinthians 16:19) is another principle, expressing unhindered fellowship among assemblies. Both principles must be maintained.

J. Smith

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Why couldn't Job find a mediator when he knew about the Redeemer?

Question:

In one of my daily devotional readings, the main scripture cited was Job 9:32-33." TARGET="_blank">Job 9:32-33. The conclusion was made that Job did indeed have an advocate, an intercessor between him and God, just as we do, in the person of Jesus Christ.

I am confused by that, and my questions is this...why did Job state that there was no one to act as a daysman (advocate) between him and God if there actually was such an advocate? How could Job know about this advocate and if he did, why would Job not call upon Him?

There is plenty of evidence of Jesus in the OT, but is there evidence that Jesus advocated for man even before coming to the earth as a substitutionary sacrifice for man's sin, to pay our debt once and for all? If so, could Job have known about Him? Is this a question of chronology or of the lack of oral or written evidence to which Job had access, or perhaps was it a lack of seeking knowledge on Job's part?

I am confused why the devotional would state that Job had the same advocate as we do, if he either did not know or knew and did not call upon Him. Can you help with this?

Answer:

This is a very insightful question. It seems that Job was either saying that no mediator existed among men to help or perhaps that the type of mediator he was talking about is different than the mediator that we normally think of in the person of Christ.

Here are some comments from Alber Barnes Notes on the Bible that are an answer to your observation...

Job 9:33" TARGET="_blank">Job 9:33

Neither is there any daysman - Margin, One that should argue, or, umpire. The word daysman in English means ” “an umpire or arbiter, a mediator.”

The word as used by Job does not mean mediator, but arbiter, umpire, or judge; one before whom the cause might be tried, who could lay the hand of restraint on either party. who could confine the pleadings within proper bounds, who could preserve the parties within the limits of order and propriety, and who had power to determine the question at issue. Job complains that there could be no such tribunal. He feels that God was so great that the cause could be referred to no other, and that he had no prospect of success in the unequal contest. It does not appear, therefore, that he desired a mediator, in the sense in which we understand that word - one who shall come between us and God, and manage our cause before him, and be our advocate at his bar. He rather says that there was no one above God, or no umpire uninterested in the controversy, before whom the cause could be argued, and who would be competent to decide the matter in issue between him and his Maker. He had no hope, therefore, in a cause where one of the parties was to be the judge, and where that party was omnipotent; and he must give up the cause in despair.

It is not with strict propriety that this language is ever applied to the Lord Jesus, the great Mediator between God and man. He is not an umpire to settle a dispute, in the sense in which Job understood it; he is not an arbiter, to whom the cause in dispute between man and his Maker is to be referred; he is not a judge to listen to the arguments of the respective parties, and to decide the controversy. He is a mediator between us and God, to make it proper or possible that God should be reconciled to the guilty, and to propose to man the terms of reconciliation; to plead our cause before God, and to communicate to us the favors which he proposes to bestow on man.

That might lay his hand upon us both - It is not improbable that this may refer to some ancient ceremony in courts where, for some cause, the umpire or arbiter laid his hand on both the parties. Or, it may mean merely that the umpire had the power of control over both the parties; that it was his office to restrain them within proper limits, to check any improper expressions, and to see that the argument was fairly conducted on both sides. The meaning of the whole here is, that if there were such an umpire, Job would be willing to argue the cause. As it was, it was a hopeless thing, and he could do nothing more than to be silent. That there was irreverence in this language must be admitted; but it is language taken from courts of law, and the substance of it is, that Job could not hope to maintain his cause before one so great and powerful as God.

---- follow up comment

I did find this very thought provoking and helpful! I do see that what Job said showed an incomplete understanding of Who God really is...and his language not only revealed that, but I can see where it would be offensive to God. What I took away from this is that there is no one above God who could ever have plead Job's case. He, as we, actually have no case, no matter what Job thought, no matter what we think. God is God and no one decides His judgements for Him. He and He alone makes the ultimate judgement. Even Jesus, fully God, could not make a judgement on the Father. Jesus interceded for us with God, but in He did not mediate as such. God, in His sovereign mercy, pardoned us, albeit at great cost to Himself, but the terms were unilateral. We do not "make a deal" with God in the sense that God concedes to any of our terms. The terms are presented to us by the One who has power over life and death and it is for us to concede, or rather surrender, to His terms. For those of us whose name is written in the Lamb's book of Life, the handwriting is that of God, not ours.

Shad David Sluiter

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Do the churches of Revelation show a historical timeline?

In what ways does this view fit with history?

The mystery view is not a prophecy of secular events. The Lord is unfolding the attack of evil on His golden lampstands. Rather than fixing the dates by secular events, it is likely best to see general periods during which these influences predominated. The effect of these attacks began earlier and lasted longer in some areas. Clearly some of the conditions coexist until the Lord’s return, since the letters to the last four churches particularly point to His coming. "Church history" adds tremendous color to what the Lord discloses, but pressing the details too specifically has led to contradictory and sensational "interpretations."

D. Oliver
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Does the assembly have a say in the decision of commending a full-time evangelist?

Does the assembly have a say in the decision of commending a full-time evangelist?

An assembly is not a democracy. Elders guide the assembly in its decisions; they are guides (Hebrews 13:7," TARGET="_blank">Hebrews 13:7, mg.) they "stand before" (1Ti 5:17," TARGET="_blank">1Ti 5:17, "rule") the flock as examples and leaders. Not having omniscience, either individually or collectively, they will benefit by input from the flock. For that reason, those in the assembly ought to respectfully and honestly communicate to the elders any concerns they may have about a person whom the assembly plans to commend. Having communicated that concern, the matter must be left with the Lord and with the overseers, who are responsible to fairly assess what has been said.

D. Oliver
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Can a person be put away for "domestic railing"?

Can a person be put away for "domestic railing"?

It seems highly unlikely that railing against a child would require excommunication. Spousal railing that requires excommunication would be an extreme, but possible case. If all else fails, it may be necessary, but "the more excellent way" would be to deal with the problem at its roots. As frustrating as godly teachers and guides may find it, their spiritual intervention is a first responsibility. The grace that brought salvation to all men taught Cretans to live above their native culture (Titus 2:11, 12)." TARGET="_blank">Titus 2:11, 12). Hours of opening the Scriptures in the home, applying the lessons of grace, and being physically present will have a preventative affect on patterns of verbal and physical abuse. Better than that, as this promotes a believer’s ever-so-gradual growth in grace, the transforming power of the indwelling Spirit changes hearts and homes. The behavior patterns that come from being abused or from abusive models and years of captivity to sin don’t all vanish at conversion or in the first year after. The Lord has brought the "half-dead" to the assembly to receive care (Luke 10:34, 35;" TARGET="_blank">Luke 10:34, 35; 1 Tim. 3:5)." TARGET="_blank">1 Tim. 3:5). How much better when healthful words (Titus 2:1)" TARGET="_blank">Titus 2:1) nurse them to abundant life within the assembly, rather than having to carry their sick bed back out to the side of the road where they (and we) once were!

D. Oliver
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