Is the expression "the whole assembly receives and the whole assembly puts away" scriptural?

Is the expression "the whole assembly receives and the whole assembly puts away" scriptural?

Reception to and removal from an assembly are not merely earthly decisions; they are administrative actions. The assembly administers on earth the will of God in heaven. The Lord teaches this in Matthew 18:18," TARGET="_blank">Matthew 18:18, "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven." The assembly administers a case by either applying heaven's discipline or releasing from it. The assembly thus acts in its character as the "House of God" (1 Timothy 3:15;" TARGET="_blank">1 Timothy 3:15; Genesis 28:17)." TARGET="_blank">Genesis 28:17). When the assembly carries out the Word of God, His will in heaven and the assembly's action on earth are the same.

God views the assembly as a unit when it prays (Acts 4:24)," TARGET="_blank">Acts 4:24), responds (11:22), worships (1 Corinthians 10:17)," TARGET="_blank">1 Corinthians 10:17), and acts (Matthew 18:17)." TARGET="_blank">Matthew 18:17). Whether or not every believer in the assembly moves in harmony with the whole, the assembly has the character of a body (1 Corinthians 12:27)" TARGET="_blank">1 Corinthians 12:27) and moves as a single unit. Therefore, administering for God, the assembly receives and the assembly puts away. Seen by God as a unit, "the whole assembly receives and the whole assembly puts away."

D. Oliver
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Should we pray for the sick?

PRAYER FOR THE SICK
Would it be right to accede to the request of a sick brother, to send for the elders of the church to pray for his recovery?

I should think that the question ought rather to be, “Would it be right to refuse such a request?” Surely the Scripture is very plain, “Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the Name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him” (James 5: 14, 15)." TARGET="_blank">James 5: 14, 15). We must not evade Scripture or twist it out of its simple meaning, as is sometimes done, because if taken as it stands, it may seem to favour some false notion. There is scarcely a heresy in the world which cannot quote some half-truth or twisted text in its favour.

No doubt James 5:14" TARGET="_blank">James 5:14 has been used as a basis for the many erroneous systems of bodily healing abroad to-day, and so some have fallen into the erroneous idea that it must be evaded. “For instance,” says one, “James does not give us ‘church truth.’ “ That is no doubt in a sense the case, but he seems to speak here of a church custom, for we cannot admit that “church” in its local and technical sense, means one thing in the Acts and another in the Epistles, and we accept without hesitation for ourselves to-day other exhortations of the Epistle. Another evasion, as it seems to me, is to ask, “Where in the scattered condition of the church are the elders?” The answer is that in nearly every scripturally-ordered assembly there are some who are known and act as such, and who bear the character of elders in a greater or lesser measure. Others point out that the epistle is addressed to the twelve tribes. Yes, but to them as actual or potential believers in Christ. See, for example, James 2:10" TARGET="_blank">James 2:10 “My brethren have not the faith of our Lord Jesus Christ. . . with (or along with) respect of persons.”

The Roman Catholic Church, of course, bases on this passage the “Sacrament of Extreme Unction.” But for this they have to read—”Is any among you dying?” because they only administer the rite to those in extremis. For anyone to recover after the reception of Extreme Unction is quite unlooked for and out of order, whereas the anointing in “James” is in view of recovery—”The prayer of faith shall save the sick, and the Lord shall raise him up, and if he have committed sins they shall be forgiven him.” This last promise seems to give character to the whole passage. It is as though it were a case where the sufferer* suspected that the Lord was dealing with him on account of some sin, and sent for the doctors of the soul, rather than of the body. I do not know any faith-healing systems which teach the sick to send for the “elders of the church.” It is generally rather some leader, who professes to be a “Healer,” who sends for the sick; or else it is a faith-healing home, often under female control, where the sick are taken in as boarders, awaiting their turn to be healed at some public service, which savours rather of an advertisement for man than as a testimony for God.

One is, of course, not questioning the earnestness of many of these people, but is comparing their methods with our passage. Here it is the sick one who desires the fellowship in prayer of his brethren. These make no claim to be “faith-healers,” but they pray in simple fashion for the sick one, in submission to the will of God, anointing him with oil in the Name of the Lord. They cannot command the prayer of faith. It may not be the Lord’s intention to raise up the sick brother, but the prayer of faith (if they are able to offer it) shall save the sick, and the Lord shall raise him up, and if he have committed sins they shall be forgiven him. Nothing is said as to other means being unlawful, and the word for “anoint with oil” is not the sacred word—used, for instance, in Hebrews 1:9" TARGET="_blank">Hebrews 1:9 (the “Christ” word). It is noticeable that the most outstanding example in the Bible of healing, granted to the prayer of faith—that of Hezekiah—was in no way incompatible with the use of means—a fig poultice. The faith-healing systems would entirely rule out this as a lack of faith. The case that follows in James 5" TARGET="_blank">James 5 is still more simple. Here there seems no doubt as to the cause of the illness, and there is no question either of physician or elders. “Confess your faults one to another, and pray one for another.” Any godly person will do, for “the effectual fervent prayer of a righteous man” (though he be not an elder) “availeth much.” There ought surely to be more exercise among us as to the why and the wherefore of our sicknesses. They may not all be sent in chastisement, they may be part of our salutary and daily discipline, but there can be no loss in enquiring of the Lord, “Why am I thus laid aside?” We cannot leave the subject without a note of warning. Many erroneous teachings prevail to-day in the “faith-healing” world, e.g., that disease does not exist (how then cure what does not exist?); that disease in a Christian is a sin (!); that bodily healing is included in the Atonement (then why does any believer die?): and healing pilgrimages—little “Lourdes—are being encouraged to-day within the fold of the Protestant State-Church. The fact that cases of miraculous healing are claimed for all these systems, even if genuine, is not conclusive, for miraculous powers are not limited to the Spirit of God. We must test teachings, methods and results by the Word of God. What strikes the student of the faith-healing systems around us is the distant resemblance they bear, if any, to apostolic healings.

W.H.
* In order to have a full view of this whole subject we must not limit ourselves to this passage, but must Join with it such passages as 2 Corinthians 12: 7-9;" TARGET="_blank">2 Corinthians 12: 7-9; Philippians 2:25-27;" TARGET="_blank">Philippians 2:25-27; 2 Timothy 4:20;" TARGET="_blank">2 Timothy 4:20; 1 Timothy 5:23," TARGET="_blank">1 Timothy 5:23, etc., in which there is neither mention of any miraculous intervention nor of sending for the elders. No scripture contradicts any other nor can it dispense with any other.

* The word is “weak”—the first condition noted in those under the chastening of the Father: “for this cause many are weak and sickly, and many sleep” 1 Corinthians 11:30)." TARGET="_blank">1 Corinthians 11:30).

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Is remembering the Lord a privilege of the Church?

Is remembering the Lord a privilege of the Church?

This is an instance where it is essential to distinguish between the "Church, the Body" (Ephesians 1:22, 23)" TARGET="_blank">Ephesians 1:22, 23) and the "Church of God" (Acts 20:28;" TARGET="_blank">Acts 20:28; 1 Corinthians 1:2; 10:32; 11:22; 15:9;" TARGET="_blank">1 Corinthians 1:2; 10:32; 11:22; 15:9; 2 Corinthians 1:1;" TARGET="_blank">2 Corinthians 1:1; Galatians 1:13;" TARGET="_blank">Galatians 1:13; 1 Timothy 3:5, 15)." TARGET="_blank">1 Timothy 3:5, 15). Although the Church of God expresses truth about the Church, the Body, it is not its local expression. They represent distinct truths. A few of many distinctions should demonstrate this: the Body has one Builder (Matthew 16:18" TARGET="_blank">Matthew 16:18 vs. 1 Corinthians 3:10);" TARGET="_blank">1 Corinthians 3:10); the Body has one Shepherd (John 10:16" TARGET="_blank">John 10:16 vs. Acts 20:17, 28);" TARGET="_blank">Acts 20:17, 28); the Body is indestructible (Matthew 16:18" TARGET="_blank">Matthew 16:18 vs. 1 Corinthians 3:17;" TARGET="_blank">1 Corinthians 3:17; Revelation 2:5; 3:16);" TARGET="_blank">Revelation 2:5; 3:16); being in the Body is irreversible (John 10:28" TARGET="_blank">John 10:28 vs. 1 Corinthians 5:12, 13);" TARGET="_blank">1 Corinthians 5:12, 13); the Body’s testimony and visibility is future (Revelation 21:9-11" TARGET="_blank">Revelation 21:9-11 vs. 1:12, 20). 1 Corinthians 14:25" TARGET="_blank">1 Corinthians 14:25 states clearly that some believers in Corinth were not in the "whole church." The unbelievers were neither in the Body nor in the "whole church" which met in Corinth; the unlearned are in the Body, but not the Church of God (they are not unbelievers, but not part of the "whole church"); "the whole church" describes those in both the Church of God and the Body (presumably).

"Assembly" is an alternative translation of "church." Referring to a church of God as an assembly is an easy and common way to distinguish it.

In the New Testament, remembering the Lord is always associated with an assembly. It is therefore clear that remembering the Lord is not a privilege of the Church, the Body, but is a privilege of a church of God, an assembly. Remembering the Lord is a responsibility for all in the Body, however (Luke 22:19);" TARGET="_blank">Luke 22:19); to the degree a believer fails to obey what the Lord ordained, he disobeys the Lord.

D. Oliver
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Is the purpose of marriage only to bear children?

Did God establish different roles for man and woman merely for the purpose of their bearing children?

Forming Eve (Genesis 2:22)" TARGET="_blank">Genesis 2:22) was God's climactic act in creation. This anticipates giving Christ His Bride (John 17:24;" TARGET="_blank">John 17:24; Ephesians 5:32)." TARGET="_blank">Ephesians 5:32). Nothing is dearer to the heart of the Son. No work of the Godhead will ever surpass this. Differing roles not only enable procreation, but also display the relation of Christ to His Church. Also, the headship of man over woman parallels the headship of Christ over man (1 Corinthians 11:3)." TARGET="_blank">1 Corinthians 11:3). Since this relates to the eventual subjection of all things to God (1 Corinthians 15:28)," TARGET="_blank">1 Corinthians 15:28), the roles of man and woman express very precious truths. We do well to cherish and uphold these in an unbelieving world.

D. Oliver

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Why does 2 Kings 8:26 say Ahaziah began to reign at 22 but 2 Chronicles 22:2 says he was 42?

Why does 2 Kings 8:26" TARGET="_blank">2 Kings 8:26 say Ahaziah began to reign at 22 but 2 Chronicles 22:2" TARGET="_blank">2 Chronicles 22:2 says he was 42?

Commentators attempt to explain this in at least half a dozen ways (see John Gill’s "Expositor"). Here are two of the better suggestions.

1. The 42 years are an ironic connection with the house of Ahab. Omri, Ahab’s father, began his dynasty in Israel about 42 years before Ahaziah was 22 (1 Kings 16:23; 15:10; 22:42;" TARGET="_blank">1 Kings 16:23; 15:10; 22:42; 2 Kings 8:17)." TARGET="_blank">2 Kings 8:17). The four sentences that follow the statement that Ahaziah was 42 (literally, "a son of 42 years") all link Judah’s King Ahaziah with Israel’s wicked house of Ahab. "Also," used twice, shows Ahaziah’s similarity to Ahab’s wickedness (2 Chronicles 22:2-5)." TARGET="_blank">2 Chronicles 22:2-5). The 42 years then make a powerful statement that the character of Ahaziah embodied the wickedness of those 42 years in Israel. However, the expression, "a son of 42 years," is nowhere else used in this way.

2. 42 is a copyist’s error and should be 22. Commentators, while upholding the inerrancy of Scripture, generally support this view. The difference between the two numbers is a difference between two similar Hebrew characters. 22 appears in some very old manuscripts of the Septuagint, Arabic, and Syraic Scriptures. In fairness, these postdate the Hebrew manuscripts and the absence of 22 in predated Hebrew manuscripts provides no evidence of an error by the scribes renowned for accuracy in copying the Scriptures. This explanation relies on an unsupported supposition.

If forced to choose, I prefer the first.

D. Oliver
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How long should a believer wait before being baptized?

How long should a believer wait before being baptized?

"He that believeth and is baptized shall be saved; but he that believeth not shall be damned" (Mark 16:16)" TARGET="_blank">Mark 16:16) doesn’t teach that baptism is necessary for salvation. Unbelievers, not "the unbaptized" will be damned. Faith is Christ is sufficient for salvation. Baptism, however, is the expected evidence of such faith. Peter commanded the converts in Cornelius’ house to be baptized (Acts 10:48)." TARGET="_blank">Acts 10:48). Clearly, those who guide new believers are responsible to encourage and direct them to be baptized. New believers receive enrichment by learning the meaning of baptism, but obedience to Christ does not depend on understanding doctrine. Did baptized believers in Acts understand union with Christ in His death, burial, and resurrection?

Even in Acts (Cornelius, the jailer, Saul of Tarsus), evidence of conversion preceded baptism. Currently, a person who professes to be saved and is baptized occasionally discovers he was not saved. If he is saved subsequently, he must be baptized a second time. It is very doubtful if the testimony of the second baptism is as effective as the first. We need wisdom to avoid unnecessary "second baptisms." Allowing adequate time for a new believer to prove the reality of his salvation is wise. Our conditions are different from those in Acts; of the thousands of converts in Acts, perhaps only one (Simon, the sorcerer) was false. In our day, we need ample evidence that those we baptize have divine life.

Prematurely baptizing those who later prove they were not saved never helps the work of the gospel; furthermore, it dishonors the Lord Jesus by giving skeptics cause for mocking the life-transforming power of the gospel. As in so many matters, balance is needed. A prolonged time between salvation and baptism implies that we support optional obedience to Scripture. Too short a time can endanger our gospel testimony. A person’s personality, past, and depth of character, added to our experience with occasional "fireworks Christians" (launched with a flash of light and noise, but fade into the night), affect how soon after conversion we are willing to baptize him.

D. Oliver
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At what point must one be put away from the assembly as a covetous person or a railer (1 Corinthians

At what point must one be put away from the assembly as a covetous person or a railer (1 Corinthians 5:11)" TARGET="_blank">1 Corinthians 5:11)?

Verse 11 lists 6 people who must be removed from the assembly. Four of those are repeated from verse 10. Those four, including one who is covetous, are persons who have violated the clear statement of Gods moral law. In all four cases, one violation makes them transgressors of the law, therefore guilty. While God judges thoughts (see Matthew 5:22, 28)," TARGET="_blank">Matthew 5:22, 28), men can only deal with actions. When one called a brother exhibits covetousness by doing something which is, in itself, morally wrong, he must be removed from the assembly.

A railer and a drunkard complete the list in 1 Corinthians 5:11." TARGET="_blank">1 Corinthians 5:11. The determination of these is more subjective, not always involving clear violations of Gods moral law. An actions circumstances or the frequency with which it occurs deserve consideration. Elders, who are spiritual, impartial, and sufficiently informed, guide the assemblys decision to put away a railer or drunkard.

D. Oliver
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Should a Christian bride-to-be wear a head covering?

Should a Christian bride-to-be wear a head covering?

The apparent viewpoint behind this question is that a head covering on the bride expresses that she submits to the new headship relationship she is entering in marriage. In addition, some may suggest that the bride’s head covering honors God’s establishment of headship in marriage. These are interesting and valuable thoughts, but applying these principles as a mandate for a bridal head covering is beyond the Bible’s teaching. The Scriptures do not mandate a bridal head covering.

Many regard a bridal veil as an expression of modesty, perhaps supporting this from Genesis 24:65." TARGET="_blank">Genesis 24:65. Upholding modesty is very important in our culture, but this passage hardly establishes a mandate. If the bride chooses to wear a head covering to honor the Lord, He knows and appreciates her motive. If she chooses not to wear a head covering, she has not sinned. This is a matter of personal choice.

Such matters should never be divisive among believers!

D. Oliver
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What name should I call God when I pray?

Does an understanding of the Biblical significance of divine names guide us in prayer?

A sense of both forcefulness and heavenly reasoning characterizes Biblical prayers. Their requests result from what God has revealed Himself to be. The first man in the Bible whose prayers are recorded stood as an intercessor between the Lord and Sodom. Through the Flood, God revealed that He is the Judge of all the earth. Abraham based his intercession on behalf of Sodom on this, "Shall not the Judge of all the earth do right?" (Genesis 18:25)." TARGET="_blank">Genesis 18:25). How mightily he interceded!

Moses prayed mightily to the Lord when He spoke of consuming His people because they worshiped the golden calf: "Lord, why doth Thy wrath wax hot against Thy people?" (Exodus 32:11)." TARGET="_blank">Exodus 32:11). He addresses him as Jehovah, the faithful One Who had promised to bring Abraham’s seed into Canaan (Genesis 13:14, 15; 15:16);" TARGET="_blank">Genesis 13:14, 15; 15:16); Moses speaks of those promises (Exodus 32:13)." TARGET="_blank">Exodus 32:13). Jehovah, Who is always the same, could not fail to keep His word. Moses, therefore, beseeches God to act consistent with His name. "And the Lord (Jehovah) repented of the evil He thought to do unto His people." This principle in prayer continues through the Scriptures.

In one other example, Daniel employs the names of God deliberately and cogently in his noteworthy prayer of confession and intercession (Daniel 9:4-19)." TARGET="_blank">Daniel 9:4-19). Here is the climax of his prayer: "O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for Thine own sake, O my God: for Thy city and Thy people are called by Thy name" (v 19). The name "Lord" (Adonay), used here indicates reverence, submission, and recognition of the sovereign control of God. Its first mention (Genesis 15:2)" TARGET="_blank">Genesis 15:2) is "Lord (Adonay) God, what wilt Thou give me?" Here, Abram contrasts the Lord with the king of Sodom, from whom he refused to take anything. The sovereign Lord Who controls all events and people was Abram’s only resource. Thus, Daniel acknowledges God’s right in judging His people, His control of nations and seasons and His strength to carry out His sovereign will (Deuteronomy 3:24," TARGET="_blank">Deuteronomy 3:24, "Lord"). As frequently as he addresses God in this prayer, Daniel is not repeating God’s name aimlessly. An increased understanding of the names by which God has revealed Himself to us would enable us to pray more deliberately, mightily, Biblically, and reverently - whether in private or public.

D. Oliver
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