In what sense have we "crucified the flesh"?

In what sense have we "crucified the flesh" (Galatians 5:24)" TARGET="_blank">Galatians 5:24)?

This involves an individual change of viewpoint that began when we discovered we were without strength before God. It is not what God did at the cross nor could we have done it. They that are Christ’s began at the cross (Galatians 3:1)." TARGET="_blank">Galatians 3:1). As a Jew, Paul recognizes he became dead to the Law when the Law’s penalty was carried out at the cross (2:19). Having been crucified with Christ, the believer lives, not by the Law, but by the faith of the Son of God (2:20). The law demanded that the flesh be obedient. After reviewing all that the flesh can produce (5:19-21), Paul insists that it cannot be obedient; therefore, Law-keeping is not Christian living. The believer’s crucifixion with Christ (2:20) declares that God is finished with the flesh. In the crucifixion of Christ, the believer sees the irrelevance of the flesh in righteous living. That is the viewpoint God intends all believers to maintain. The cross negates every suggestion that any contribution from us, that is, from our flesh, can please God. Since we began in the Spirit (3:3), He must govern our manner of life (5:25). We can become like Christ only under the control of the Spirit.

D. Oliver
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How will believers during "the tribulation" differ from believers in this age?

How will believers during "the tribulation" differ from believers in this age?

Believers during Daniel's 70th week will receive eternal life (John 3:5," TARGET="_blank">John 3:5, with Ezekiel 36:25)" TARGET="_blank">Ezekiel 36:25) and will enjoy spiritual "New Covenant blessings" (Jeremiah 31:33-34;" TARGET="_blank">Jeremiah 31:33-34; Ezekiel 36:25-27)." TARGET="_blank">Ezekiel 36:25-27). They will joyously anticipate the complete fulfillment of the New Covenant (Jeremiah 32:37-41;" TARGET="_blank">Jeremiah 32:37-41; Ezekiel 36:28)." TARGET="_blank">Ezekiel 36:28). "My Spirit within you" (Ezekiel 36:27)" TARGET="_blank">Ezekiel 36:27) is distinct from the promise to us, "We (Father and Son by the Spirit) will come unto him, and make Our abode with him" (John 14:23)." TARGET="_blank">John 14:23). In this age the believer's body is the temple of the Spirit Who is "in you" (I Corinthians 6:19)." TARGET="_blank">I Corinthians 6:19).

The Bride will have been raptured, therefore tribulation believers are not "in Christ" or "one with Christ" (Ephesians 2:13-18; 5:30-32)." TARGET="_blank">Ephesians 2:13-18; 5:30-32).

D. Oliver
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What is the significance of the hidden manna and the white stone?

What is the significance of the hidden manna and the white stone (Revelation 2:17)" TARGET="_blank">Revelation 2:17)?

Many commentators give varied, helpful insights on the significance of these two items the Lord held out to encourage the overcomers in Pergamos. These insights deserve careful consideration to determine their merit. The suggestions that follow are selected from the many suggestions on the basis of three tests: What best suits the conditions affecting Pergamos? What best relates to truths revealed in the rest of the Revelation? What has historical meaning in Pergamos?

Manna and a white stone are not specifically mentioned in the rest of the book, but their meaning should be within its context.

Two passages may help regarding the hidden manna. One passage is, "Your life is hid with Christ in God" (Col 3:3)," TARGET="_blank">Col 3:3), where "hid" and "hidden" are the same Greek word. These are the only two usages of the word in the epistles that do not involve something hidden by men. The other passage is, "The ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna . . ." (Hebrews 9:4)," TARGET="_blank">Hebrews 9:4), which is the only other passage in the epistles that mentions manna specifically. Later in the book, John sees the "ark of His testament" in God’s temple (Rev 11:19)" TARGET="_blank">Rev 11:19) and "the temple of the tabernacle of the testimony in heaven" (15:5). "The tabernacle of the testimony" is reminiscent of the tabernacle that housed the ark of testimony.

When the city comes down from heaven (21:10), John saw no temple, "for the Lord God Almighty and the Lamb are the temple of it" (v 22). The fulfillment of all that the ark (with its golden pot of manna), the tabernacle, and the temple signified will be the Lord and the Lamb. Overcomers in Pergamos, where they are being taught "to eat things sacrificed to idols" (2:14), turn from this fellowship with idols (1Co 10:20)" TARGET="_blank">1Co 10:20) to enjoy present strength for their hidden, spiritual life. One day they will enjoy fellowship with the exalted, glorious Lamb and with the Lord God Almighty in that heavenly city.

Regarding the white stone, at least four features are given: it is first a stone, it is white, it has a new name inscribed, and that name is known only to the one who receives the stone. The only other NT use of this word "stone" is when Paul speaks of casting his vote (his voting stone) against believers when he persecuted them. Voting rights also belonged to city citizens. The white stone is linked with the rights of citizens of the heavenly city. In the Revelation, white (used 16 times) is associated with heaven 15 times. The exception is the white horse of the one who imitates what is heavenly (6:2). Interestingly, jurors cast a white stone for innocence and a black one for guilt. Antipas, either literally or figuratively, had received the black stone from men. The overcomers would receive the white stone from the Lord.

The inscribed new name contrasts with writing on the parchments for which Pergamos was famous. A new name is linked by the Lord with a victorious people (Isa 62:2)." TARGET="_blank">Isa 62:2). That name is known only to two, expressing a special intimacy between the Lord and the one who holds the stone.

The white stone linked the overcomer with the heavenly city, with permanence, with victory despite the possibilities of martyrdom, with approval, and with a unique, eternal intimacy with the Lord.

D.Oliver
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Do we pray to the Holy Spirit or only to God the Father?

Do we pray to the Spirit or ask for the Spirit of God?

The Lord Jesus taught the disciples to pray to the Father in the name of the Lord Jesus (John 16:23)." TARGET="_blank">John 16:23). In the epistles we learn that we should pray in the Spirit (Ephesians 6:18)," TARGET="_blank">Ephesians 6:18), who helps us to pray intelligently and makes intercession for us (Romans 8:26, 27)." TARGET="_blank">Romans 8:26, 27). Before Pentecost, the Spirit came upon people temporarily to empower them for some special service. From the day of Pentecost onward, the Spirit came to indwell and seal each believer at the moment of conversion (Ephesians 1:13," TARGET="_blank">Ephesians 1:13, "upon believing"). We are never told in the epistles to pray for the Spirit, be cause He already indwells, us. We are told to be filled with the Spirit in order to serve God, and to walk in the Spirit in order to please God and not fulfill the lust of the flesh (Galatians 5:16)." TARGET="_blank">Galatians 5:16).

A. Joyce

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Is the subject of homosexuality a necessary part of an assembly

Is the subject of homosexuality a necessary part of an assembly’s teaching?

This lifestyle is flaunted on the streets. The public media paints this as part of the mainstream of living. The brunt of the effort to change society’s thinking assails the young especially. They are particularly susceptible to the pressure of peers, the usual curiosity of maturing, and the onslaught of prurient literature and web sites.

The Bible addresses this subject. To be fully equipped to live as believers and testify effectively in this world, we need "all the counsel of God" (Acts 20:27)." TARGET="_blank">Acts 20:27). Paul assures us that the Scriptures equip us for every need (2 Timothy 3:17)," TARGET="_blank">2 Timothy 3:17), and his letters exemplify the application of truth to current needs.

This is an emotional subject, so we may tend to avoid it, overreact to it, or fail to understand the devious nature of the attack. As comfortable or appealing as it may be to either avoid the subject or handle it with a "hit and run" approach, an assembly must provide guidance and teaching on the many issues relevant to this subject.

D. Oliver
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What does the New Testament teach that a deacon is?

What does the New Testament teach that a deacon is?

Among a number of New Testament words that describe servants, deacon emphasizes the servant’s personal responsibility to serve. In Luke 17:7-10" TARGET="_blank">Luke 17:7-10 the Lord speaks of a bondservant instructed to prepare his lord’s food and to serve him as a deacon. He is both a bondservant (verse 7) and deacon (verse 8), the one emphasizing his lowly place and the other his personal responsibility to serve food to his lord. Rulers are ministers (deacons) of God (Romans 13:6)" TARGET="_blank">Romans 13:6) in that they have a responsibility entrusted to them. This thought seems to be consistent in New Testament usage.

New Testament deacons serve in at least three spheres. Rulers are deacons, responsible before God for service in the secular sphere. Phebe (Romans 16:1)" TARGET="_blank">Romans 16:1) and the seven who took care of feeding the widows (Acts 6:1-6)" TARGET="_blank">Acts 6:1-6) offered charitable and profitable service in a Christian sphere. Some individuals had a responsibility to serve others with divine truth in a spiritual sphere (2 Corinthians 3:6; 6:4;" TARGET="_blank">2 Corinthians 3:6; 6:4; Ephesians 6:21;" TARGET="_blank">Ephesians 6:21; Philippians 1:1)." TARGET="_blank">Philippians 1:1). This latter group is the subject of 1 Timothy 3:8-13." TARGET="_blank">1 Timothy 3:8-13. They had a responsibility for "the mystery of the faith" (verse 9). Someone in an assembly (or maybe someone who is not even saved) may have the responsibility for cutting the grass outside the building where the believers meet. He could be called a deacon, but that is not the deacon service addressed in 1 Timothy 3." TARGET="_blank">1 Timothy 3.

Deacons did not have an office or official status, but they had a defined spiritual work for which they were responsible.

D. Oliver
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Is the Internet a worse influence than television for a Christian?

We often hear ministry warning against television, but isn’t the Internet worse?

The Internet’s pollution is both worse and constantly available; however, its email service and volumes of information can be spiritually and educationally helpful. This highlights an important difference. We could hardly watch the news coverage, commercials, and programming of television without being bombarded by its unbiblical values, but we can use the Internet without accessing its corruption. One alternative for believers is that some software and some Internet providers limit access to the Internet’s defilement; nevertheless, computers in the work place and in public libraries still provide full Internet access. In an increasingly immoral world, we must, as never before, teach and motivate one another and our children to make right choices, avoiding the serious consequences of choosing otherwise. We can "use," but not "abuse" (1 Corinthians 7:31)" TARGET="_blank">1 Corinthians 7:31) the Internet, a choice that hardly exists with television.

D. Oliver
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How does our humanity differ from the Lord

How does our humanity differ from the Lord’s?

Ours is fallen humanity (Romans 5:12, 14, 19)," TARGET="_blank">Romans 5:12, 14, 19), while His is holy humanity. Three words carefully and precisely define the Lord’s humanity: form; likeness; fashion (Phil 2:7, 8)." TARGET="_blank">Phil 2:7, 8). He took the form of a servant when He assumed a human body (Hebrews 10:5)," TARGET="_blank">Hebrews 10:5), expressive of a new essence He possessed. In the likeness of sinful flesh (Romans 8:3)," TARGET="_blank">Romans 8:3), He resembled our humanity in every observable way. Because He was in fashion as a man, nothing about His conduct or mode of life contradicted His being truly human.

In important ways, though, His humanity differs from ours mentally, morally, and materially. In contrast to His omni- science, our understanding is darkened (Ephesians 4:18)." TARGET="_blank">Ephesians 4:18). Unlike His holiness, fallen human- ity prefers sin (Isaiah 53:6;" TARGET="_blank">Isaiah 53:6; Romans 7:18, 23)." TARGET="_blank">Romans 7:18, 23). Different from our bodies, His body was not under the condemnation of death because of Adam’s sin (Romans 5:16-18)." TARGET="_blank">Romans 5:16-18). Paul deals with the material and moral implications of our fallen humanity in Romans 5-8." TARGET="_blank">Romans 5-8. Our physical flesh, linked with Adam is subject to death (7:24) and is presently insepar able from the moral principle within, the flesh, which cannot please God (8:8). The Lord was not subject to death (John 10:18)," TARGET="_blank">John 10:18), nor was His body dying. He grew with age (Luke 2:52)," TARGET="_blank">Luke 2:52), but was not subject to the processes of dying that begin to function in our bodies at conception. Attempting to explain that scientifically is impossible; its cause is supernatural (Luke 1:35)." TARGET="_blank">Luke 1:35). Primarily, the physical substance of our Lord differed from ours because His essential manhood was totally without sin. That moral difference entails His freedom from the condemnation of death that blights all else in creation.

D. Oliver
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What qualifications should a preacher meet?

If a man in the fellowship of an assembly has previously been put away on several occasions for fornication, should he be permitted to preach the Gospel or minister the Word in assembly meetings?

1 Timothy 3:8-12" TARGET="_blank">1 Timothy 3:8-12 gives us the qualifications for deacons, men who serve the Lord in an assembly. The primary service of deacons (servants) is spiritual, that is, ministering the Word of God to believers and preaching the Gospel to sinners. Verse 10 clearly states that they must first be proved; "then let them minister being found blameless" (Newberry margin). The Scripture therefore clearly disqualifies a Christian man in an assembly from preaching the Gospel to sinners or ministering the Word to believers, if he has been guilty of repeated moral sins.

A. Joyce

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Should the Church worship like the priests of the Old Testament?

Is the form and subject of Old Testament worship the same as that of the New Testament church?

In 1 Peter 1:23" TARGET="_blank">1 Peter 1:23 - 2:8, Peter both compares and contrasts Christian and Jewish worship. The character of our worship is spiritual, involving a spiritual birth, a spiritual house, and spiritual sacrifices. Christ is the subject of our worship and, generally, the Father is the object to whom we express our worship (John 4:23)." TARGET="_blank">John 4:23). Since our high priest is in heaven, we worship in "the true tabernacle" (Hebrews 8:2)," TARGET="_blank">Hebrews 8:2), heaven itself, rather than an earthly sanctuary. Rather than out ward ritual, we worship from redeemed spirits controlled by the Spirit of God (John 4:23;" TARGET="_blank">John 4:23; Philippians 3:3," TARGET="_blank">Philippians 3:3, JND). Old Testaments believers called on instruments to assist in their praise (Psalms 150:3-5)," TARGET="_blank">Psalms 150:3-5), where as public worship today is by prayer and singing "with the spirit" and "with the understanding" (1 Corinthians 14:15)." TARGET="_blank">1 Corinthians 14:15). Actually, the character of worship in this age is the ultimate of God’s plan for worship. The pattern of Old Testament worship was a visible representation of the spiritual character of Christian worship (Hebrews 8:5)." TARGET="_blank">Hebrews 8:5).

All believers are priests who worship individually at any time and in any place; however, public worship in the Old Testament was associated with a place of testimony, so God intends that the present priesthood should function visibly in a testimony.

"Let us go forth therefore unto Him without the camp, . . . By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to (confessing, JND) His name" (Hebrews 13:13-15)." TARGET="_blank">Hebrews 13:13-15).

D. Oliver
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