What did "church" mean to the disciples?

What did the disciples understand by the word "church" (Matthew18:17)" TARGET="_blank">Matthew18:17)?

What the disciples understood from the Lord teaching wasn't always what they could and should have understood. This changed when the Comforter came (John 14:26)." TARGET="_blank">John 14:26).

The Lord taught (Matthew 16:13-19)" TARGET="_blank">Matthew 16:13-19) that their future identity was not Jewish. Their understanding of a church apparently developed from what they knew of synagogue life (see James 2:2," TARGET="_blank">James 2:2, "assembly" is "synagogue"). They therefore understood an assembly to be a place of prayer and scriptural instruction. Judaism's total rejection of Christ marked His followers as Christians (Acts 11:26)" TARGET="_blank">Acts 11:26) and meant the church of God was distinct from both Jew and Gentile testimonies (1 Corinthians 10:32;" TARGET="_blank">1 Corinthians 10:32; Hebrews 13:13)." TARGET="_blank">Hebrews 13:13).

In Matthew 18," TARGET="_blank">Matthew 18, the Lord invests a church with distinct authority. God's purpose of a universal and eternal reign to be effected through His redemption of Israel (Exodus 15:18)" TARGET="_blank">Exodus 15:18) awaits fulfillment. Rejecting the Son brought the destruction of "The City of the Great King" (Matthew 5:32; 22:2-7)." TARGET="_blank">Matthew 5:32; 22:2-7). Until God moves to fulfill His purpose for Israel and the world, each church in the locality where it exists has authority to administer for God among His people, carrying out God's will on earth through His Word (18:15-20).

After the Passover supper (John 13:2)" TARGET="_blank">John 13:2) and after Judas left the room (1 Corinthians 11:24)," TARGET="_blank">1 Corinthians 11:24), the Lord instituted a new activity for a church. Distinct from the Passover, this supper would perpetuate the memory of the Lord and of His death. Later Paul taught that this necessitated mutual care (1 Corinthians 10:17; 12:25)." TARGET="_blank">1 Corinthians 10:17; 12:25).

At a minimum, the disciples understood the Lord's teaching in Matthew 18" TARGET="_blank">Matthew 18 to mean that a church is a place for prayer, proclaiming the truth of God, and carrying out God's Word. Through the Spirit's further enlightenment, they understood its fuller uniqueness, significance, and preciousness.

D. Oliver
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Is preaching the same as prophesying?

I presume the questioner is referring not so much to prophesying in the sense of foretelling, as to prophesying as forth-telling. Certainly foretelling the future was not exactly preaching. Forthtelling was a distinct gift in the primitive Church, enabling those who possessed it to communicate direct revelations from God. It was one of the sign- gifts, and was necessary to the Church in the absence of the complete Canon of Scripture. It was a miraculous gift, and was a sign to believers (see 1 Corinthians 14:22)." TARGET="_blank">1 Corinthians 14:22). “He that prophesieth speaketh unto men to edification, and exhortation, and comfort” (verse 3).

Apostles and prophets were foundation gifts and exist no longer to-day, except in their work in the Holy Scriptures, which they were used to give us. Preaching is a very broad term. Probably the man who prophesied preached, but to-day the term is applied to delivering an address to believers or to proclaiming the Gospel. We have the gifts of evangelist, pastor and teacher with us still, but neither of them is to be confounded with this gift of prophecy.

W.H.

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Should I share with my wife confidential information about another believer?

Could confidentiality require a brother who gives spiritual help to another believer to withhold some information from his own spouse?

The talebearer who reveals secrets ("secret counsels," YLT) is contrasted with a faithful or trustworthy person who keeps the matter covered (Proverbs 11:13)." TARGET="_blank">Proverbs 11:13). By disclosing either matters that he has agreed to keep secret or information that in any way harms the believer he is ostensibly helping, an individual proves himself unworthy of the confidence placed in him.

If others (elders, for example) should be aware of what was said in confidence, the person who has been entrusted with that information should insist that either his informant disclose the matter or grant him permission to do so.

On occasion, when helping a sister, a man may need to insist that his wife will also be aware of what has been discussed. This strengthens his wifes confidence in him, protects the sister from any sense of impropriety, and preserves his integrity (Romans 12:17)." TARGET="_blank">Romans 12:17). If his wife cannot be trusted with such confidences, the man is likely disqualified from giving such help (1 Timothy 3:11)." TARGET="_blank">1 Timothy 3:11).

D. Oliver
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What scriptures guide overseers in interviewing believers for assembly fellowship?

What scriptures guide overseers in interviewing believers for assembly fellowship?

Barnabas wanted the believers in Jerusalem to know three things in order to welcome Saul to the privileges and responsibilities of the assembly (Acts 9:26-29)." TARGET="_blank">Acts 9:26-29). Barnabas "declared unto them how he had seen the Lord in the way (his conversion), and that he had spoken to him (his doctrine), and how he had preached boldly at Damascus in the name of Jesus (his life)" (verse 27). If a person is to be part of "the fellowship" (Acts 2:42)," TARGET="_blank">Acts 2:42), he must share these three things with the other believers: a common life (he must be saved); a common faith (he must be willing to believe "the faith once for all delivered to the saints"); a common standard of behavior (he must have a testimony consistent with Christian truth; this includes baptism). Different individuals present different needs. Someone who has attended other congregations may be questioned more closely about what he believes. A new believer may questioned more fully about his life, perhaps including moral and marital history, financial dealings, substance abuse, or other matters that elders may even prefer not to discuss. This is not a matter of prying, nor should it be confrontational or embarrassing to anyone involved. The assembly must know those who become part of it. In the process of getting to know these people on a warm, personal, social basis, any questions that arise must be settled to the satisfaction of those who guide the assembly and help preserve its integrity.

D. Oliver
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Why does God allow suffering and pain?

Why is there pain and suffering?

You may also be interested in the more personal question "Why am I experiencing a time of difficulty? What is going trying to do to me?"

C.S. Lewis called it “The Problem of Pain” in his short, but influential book.

“If God were good, He would wish to make his creatures perfectly happy, and if God were almighty, He would be able to do what He wished. But the creatures are not happy. Therefore God lacks either goodness, or power, or both. That is the problem of pain in its simplest form.”

Very briefly, there are a number of ways of answering this challenge.

Choice

God created man, Satan and the angels with the power of choice. This gives us the option of choosing to obey or to rebel against God. Building us with a free will has the inherent risk of losing us to sin. Suffering, being the result of sin, is the inheritance we received from Adam and Eve and their fatal choice to disobey God. Romans 5:12" TARGET="_blank">Romans 5:12 says that he is the source of death in the world being the head of all humanity. As a consequence of Adam’s choice, the world is visited by calamity and suffering.

Romans 5:12" TARGET="_blank">Romans 5:12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned--

This “bondage of corruption,” with the “whole world groaning and travailing together in pain” (Romans 8:21, 22)," TARGET="_blank">Romans 8:21, 22), has affected all men everywhere. God did not make the world in its fallen state. In fact, when finishing the world he said "it is very good" (Genesis 2:1-3)." TARGET="_blank">Genesis 2:1-3). Some day in the future, God will take away the curse from the earth. In that day, “God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain” (Revelation 21:4)." TARGET="_blank">Revelation 21:4).

God lacks power?

If God is almighty, then why does he allow suffering to exist? God actually uses suffering to accomplish his will. Hebrews 12:5-11" TARGET="_blank">Hebrews 12:5-11 says that he disciplines his children with chastening. Discipline is both punishment and instruction.

Hebrews 12:5-11" TARGET="_blank">Hebrews 12:5-11 And have you forgotten the exhortation that addresses you as sons? "My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by him. (6) For the Lord disciplines the one he loves, and chastises every son whom he receives." (7) It is for discipline that you have to endure. God is treating you as sons. For what son is there whom his father does not discipline? (8) If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. (9) Besides this, we have had earthly fathers who disciplined us and we respected them. Shall we not much more be subject to the Father of spirits and live? (10) For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness. (11) For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it.

Hebrews 5:8-9" TARGET="_blank">Hebrews 5:8-9 says that Christ himself “learned” and was "made perfect" by what he suffered. Christ was certainly not ignorant nor unaware of suffering neither was he "imperfect" in the moral sense of sin. He "learned" by experience what suffering is. He "learned" obedience by practicing obedience even at the cost of the worst suffering imaginable. "Made perfect" is the completion of his work by carrying it out to the end.

Hebrews 5:7-9" TARGET="_blank">Hebrews 5:7-9 In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence. (8) Although he was a son, he learned obedience through what he suffered. (9) And being made perfect, he became the source of eternal salvation to all who obey him,

Just because suffering continues to exist does not logically mean it exists because God is powerless to stop it. God uses suffering to accomplish his purposes, which raises the next question…

God is cruel?

If God is capable of stopping suffering, then why does it continue? To end suffering, God would have to end the root cause of suffering – the ability to sin. This would mean that God would end our ability to make choices. To stop murder, God could end our ability to commit murder. To stop sin against God, he could end our ability to rebel. To stop evil implies ending the ability for individuals to choose what they want to do. God created Adam with the foreknowledge that Adam and his sons had the ability to worship God as well as the ability of Cain to kill his own brother.

Doesn’t God want his creatures to be perfectly happy?

Is God leading us somewhere with the aid of suffering? The purpose of creation is not to give us self-indulgent pleasure. The ultimate happiness of man is found by being able to glorify God even if that entails suffering on our part. If God had made Adam with the mind of a programmed machine, Adam would not have sinned nor died. Adam and his descendents would also not have the experience of being redeemed by grace. There would be no salvation. There would be no mercy of God. There would be no heaven. Instead, God has created a plan that will be consummated by the salvation of sinners who don’t deserve redemption, but will worship God eternally because of it. Man would never know salvation apart from sin.

Suffering is turned into goodness in the end. God was not surprised by Adam’s sin and fall. Of course, this does not mean that God is the source of sin, but it does mean that God is above sin and can use it to accomplish glory in the end. If God is eventually going to bring glory to himself through the suffering of all humanity, can he not do the same in your broken life?

Conclusion

These are summary paragraphs of a few reasons why suffering is allowed to continue. We can't know all the reasons why God allows suffering we just know that He does.

Shad Sluiter

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Why have a Bible class or ministry meeting during Sunday School?

Why do assemblies have a Bible class or ministry meeting during Sunday School?

What better occupation could engage the parents of children in the Sunday School or the believers who have an interest in this work? If unbelievers come, what an opportunity to tell them the gospel! In the setting of the Sunday School, a Bible class can be more personal than the weekly Bible Reading and still be an effective way to teach the Scriptures. If the assembly chooses to use this time for a ministry meeting, could we think for one moment that such preaching of the Word is "out of season" (2 Timothy 4:2)" TARGET="_blank">2 Timothy 4:2)? The more believers are exposed to "sound doctrine," the more spiritually healthy they become. Every assembly ought to provide ample opportunity for profitable ministry.

D. Oliver
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Under what conditions are we not to have fellowship with one "who is called a brother" (1 Corinthian

Under what conditions are we not to have fellowship with one "who is called a brother" (1 Corinthians 5:11)" TARGET="_blank">1 Corinthians 5:11)?

Paul gave instructions to the Corinthians not to keep company with those put away, even so much as social eating (verses 9, 11). He likewise instructed the Thessalonians to withdraw from those walking disorderly (2 Thessalonians 3:6)" TARGET="_blank">2 Thessalonians 3:6) and not to keep company with them (verse 14). When therefore the assembly must deal with an individual whose behavior endangers the behavior of others (1 Corinthians 5:6-8;" TARGET="_blank">1 Corinthians 5:6-8; 2 Thessalonians 3:11)" TARGET="_blank">2 Thessalonians 3:11) or who needs to learn the seriousness of his sin (2 Thessalonians 3:14)," TARGET="_blank">2 Thessalonians 3:14), social contact must be limited. In all other cases, saints should cultivate social contact with each other (Hebrews 13:1-3)." TARGET="_blank">Hebrews 13:1-3).

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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Does Christ Jesus still have marks on his body from the cross?

CHRIST’S GLORIFIED BODY
Does the Lord still bear in His glorified body the marks of the Cross?

Most certainly. In Revelation 5:6" TARGET="_blank">Revelation 5:6 John was granted a vision of the Lord in ascension on the throne of God, and He was seen as a living Lamb, standing, and yet as having been slain, that is, as plainly bearing in His body the sacrificial marks, or in other words, the scars, of Calvary. Besides, how could we admit for a moment that the marks in His resurrection body to which He made appeal again and again to prove His identity, have been removed since? How, moreover, could such appeal be real, unless the marks were something more than temporary and indeed an essential part of His spiritual body? It would be like some one appealing to imitation scars, to prove identity with someone who had received real wounds. We should lose, too, antitypically in a very serious way were we to admit the possibility hinted at in the question. For then how explain the blood on the live bird let loose into the open field in the day of the leper’s cleansing? (Lev 14:7)." TARGET="_blank">Lev 14:7). Or what would there be in the Heavenly temple to correspond to the blood on the earthly mercy seat, if the One on the throne no longer bore the marks of Calvary? When the Lord arose He had the same body that was crucified and slain, but under new conditions, that is, it was now a spiritual body. Again in ascension He had the same body as before, but once more under new conditions, for it was a glorified body, but still bearing as its highest glory the scars of Calvary.
It is indeed the presence of the Lord on the throne, which gives it its character as a throne of grace, and how appropriate then that He should retain His scars of atonement!

W.H.

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Should a Christian wife work outside the home?

Is it right for a wife to be employed outside of the home?

Some have taken the expression, "keepers at home" (Titus 2:5)" TARGET="_blank">Titus 2:5) to mean staying at home. M. R. Vincents "Word Studies in the New Testament" disagrees with this and indicates it means of the household." There is support for translating the expression "workers at home." The other words in this series of descriptions are moral characteristics: discreet; chaste; good. The verses surrounding it are primarily the same. Rather than a command for a woman to stay at home, Paul seems to be addressing her character. In a similar setting in 1 Timothy 5:13, 14," TARGET="_blank">1 Timothy 5:13, 14, where young women are to "guide the house," this responsibility is a preservation from idleness, wandering from house to house, and being a busybody. Wholesome character in a young wife will keep her focus on her responsibilities in the home. The principle of 1 Timothy 2:15" TARGET="_blank">1 Timothy 2:15 likewise directs a sister to her domestic cares. If, therefore, a sister manages her home (1 Timothy 5:14)" TARGET="_blank">1 Timothy 5:14) and cares for her children (1 Timothy 2:15)," TARGET="_blank">1 Timothy 2:15), working outside her home does not violate the teaching of these passages. Her industriousness is commendable. She is carrying on the traditions of the virtuous woman of Proverbs 31" TARGET="_blank">Proverbs 31 and joins that noble sister who with her husband, was a tentmaker.

On the other hand, a sister who places equal or greater value on her career than on her home and family has stepped outside Scriptural guidelines.

D. Oliver
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