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How can we prepare ourselves to worship the Lord?

What is the difference between giving "mini-sermons" to the Lord and worshiping at the Breaking of Bread?

Far too often, our worship consists of recounting some events in the Lord’s life, more details about His trials, mocking and abuse, and facts about His sufferings on the cross. It almost becomes ritualistic. He is worthy of so much more worship that we will ever be able to bring to Him and certainly of much more than ritual. We have an entire Bible that speaks of His worth. If worship is truly our highest occupation (Philippians 3:3)," TARGET="_blank">Philippians 3:3), then we should devote to it our fullest endeavors and our greatest capacities (Mark 12:33)." TARGET="_blank">Mark 12:33).

This question points to a possible failure when a brother has diligently prepared his worship. Would a priest spend more time arranging wood than dividing and placing the sacrifice on the altar? The material gathered from Scripture is worship only to the extent that it has drawn our hearts to more deeply appreciate Christ. The appreciation of Christ is what delights the Father’s heart (John 4:23)." TARGET="_blank">John 4:23). Telling the Father the resultant worship is more important than telling Him all the background. The believers may not follow all the thought process that produced the worship, but they can heartily say "Amen" to the result. More important, the Father fully knows the depths from which the worshiper has drawn his worship.

D. Oliver

How do I respond when the overseers change their view in discretionary matters?

How do I respond when the overseers change their view in discretionary matters?

Issues of truth and consequent Scriptural practices are not discretionary matters. The application of Scriptural principles to specific cases is discretionary. Overseers guide the assembly in such decisions (Hebrews 13:7," TARGET="_blank">Hebrews 13:7, AV mg.). Decisions regarding the seriousness of substance abuse, the determination of railing, the appropriateness of certain apparel (not the overseers' taste), or the issues mentioned in the previous questions are discretionary. The decisions communicated by the elders and apostles in Jerusalem included this element (Acts 15:20, 21)." TARGET="_blank">Acts 15:20, 21). Overseers will give account to the Lord in such matters whether they have gone too far or fallen short of the Lord's will in these matters. No doubt, the overseers would love to be like the children of Issachar, "men that had understanding of the times, to know what Israel ought to do" (1Ch 12:32)." TARGET="_blank">1Ch 12:32).

Circumstances, cultures, and mores change so that what is appropriate in one location or generation may not be the same in another. Therefore, at times, overseers may change their views, not about truth, but about the application of truth.

If a believer in the assembly does not agree with their judgment about changing the application of truth, he is responsible to first judge his own heart as to his motivation and as to the importance of the matter. If he concludes the issue is important, he is responsible to express this courteously and reasonably to the overseers (see the principle in 1Ti 5:1" TARGET="_blank">1Ti 5:1 for addressing older believers). When he has committed this matter to the Lord in prayer (Phi 4:6, 7)," TARGET="_blank">Phi 4:6, 7), he is responsible to carry out the other behaviors in that passage (vv 4-8, rejoicing, yielding, thinking positively) and to submit to the overseers (Heb 13:17)." TARGET="_blank">Heb 13:17).

D. Oliver

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

What does "known of Him" mean in 1 Corinthians 8?

What is the meaning and context of "known of Him" in 1 Corinthians 8:3" TARGET="_blank">1 Corinthians 8:3?

Some at Corinth seemed content in knowing that idols were not actual gods. They therefore were free to eat in their own homes meat that had been dedicated to idols before they bought it. Their knowledge inflated their view of their own value; love would actually have increased the spiritual value of others (8:1). Anyone whose supposed knowledge inflates his view of self has not begun to grasp true knowledge (8:2). The ultimate in knowledge is not to know about divine things, but to know and love God. Such a relationship excels mere knowledge. A believer enjoying a divine relationship is "known of Him" (8:3).

Since Paul doesn’t seem to question the reality of his readers’ salvation, this expression, "known of Him," hardly seems to be in contrast to the Lord words to unbelievers, "I know you not." Nor does it seem significant to say that God is acquainted with ("known of Him") a believer who enjoys a relationship with Himself. Paul is carrying his thought forward, though, if we view the expression as being similar to "the Lord knoweth the way of the righteous" (Psalm 1:6)" TARGET="_blank">Psalm 1:6) or "He knoweth them that trust in Him" (Nahum 1:7)." TARGET="_blank">Nahum 1:7). This is "approving knowledge." The meaning, therefore, seems to be: the Lord is aware of and smiles on one ("he is known of Him") who is living in relationship with Him, that is,who loves Him.

The Lord taught that love for God and love for others are interdependent (Matthew 22:37-40)" TARGET="_blank">Matthew 22:37-40) and inseparable (see 1 John 4:20, 21)." TARGET="_blank">1 John 4:20, 21). Such a relationship with God manifests itself in caring for others, a thought continued in the passage (see verse 12). This is well-pleasing to God.

D. Oliver

How extensively can a woman serve God in an assembly?

How extensively can a woman serve God in an assembly?

Some scriptural boundaries surround the service any of us contribute to the assembly: maintaining order (1 Corinthians 14:40)," TARGET="_blank">1 Corinthians 14:40), showing consideration (14:32), and edifying others (14:31). God ordains three additional protective boundaries for sisters: silence in the assembly’s praying and speaking (1 Corinthians 14:34, 35);" TARGET="_blank">1 Corinthians 14:34, 35); not teaching publicly (1 Timothy 2:12);" TARGET="_blank">1 Timothy 2:12); and not usurping authority over men (2:12b), meaning not taking leadership. Within those boundaries, sisters have a significant service in the assembly.

Prayer is the most important service.

Older women have the responsibility of teaching younger woman (Titus 2:4)." TARGET="_blank">Titus 2:4). Younger believers

may be able to relate better to godly sisters who have retained a youthful outlook combined with spiritual wisdom. This relationship opens the door for giving spiritual help. Sisters are effective in communicating Bible truth to children (2 Timothy 3:15; 1:5)," TARGET="_blank">2 Timothy 3:15; 1:5), whether at home or in the assembly’s children’s work. Phebe had spiritual service entrusted to her (Romans 16:1)" TARGET="_blank">Romans 16:1) as a "deaconess" of the assembly. That may include something so sacred as delivering the Roman letter to Roman believers.

Hospitality is a means of cultivating social and spiritual relationships that give a couple greater opportunities for spiritual service. Single sisters can serve the Lord in this way, as well. The Lord fed His disciples before dealing with the failure of their hearts (John 21:12-15)." TARGET="_blank">John 21:12-15).

Other areas that do not undermine male leadership are planning and providing meals for assembly functions, helping to decorate the assembly’s meeting place, and doing personal work in evangelizing. An assembly could utilize a woman’s abilities in accounting. Elders could wisely encourage a trusted sister to advise a young sister regarding modest clothing. A sister’s handling such issues avoids the potential appearance of impropriety were a man to deal with this subject.

Confidentiality may required elders to keep some information from their wives, but God gave men wives to complete their ability in serving as God intended. A godly wife won’t tell her husband what to do in guiding the assembly, but her counsel will save him from many mistakes. Adam was accountable for ruling the earth (Psalm 8:6)," TARGET="_blank">Psalm 8:6), but God gave the responsibility to Adam and Eve (Genesis 1:28)." TARGET="_blank">Genesis 1:28).

D. Oliver

Is the phrase "Jesus died for you" true if the person rejects Christ?

Why do some object to telling sinners that "Jesus died for you?"

This objection points out a weakness in understanding the gospel. No precept or principle guides us to tell the sinner, "the Lord Jesus died for you." The gospel declares a divine provision for ALL (John 3:16,17;" TARGET="_blank">John 3:16,17; 1 Timothy 2-5)" TARGET="_blank">1 Timothy 2-5) and this great provision is extended to "whosoever believeth in Him." The context of the truth of substitution always involves those who have already appreciated the death of Christ for them personally (Galatians 2:20; 3:13;" TARGET="_blank">Galatians 2:20; 3:13; 1 Corinthians 15:3)." TARGET="_blank">1 Corinthians 15:3). Keeping to scriptural terms is important in our gospel witness and will never cripple us. To distinguish between the death of Christ on BEHALF of all and the death of Christ in the STEAD of "the many" (Mark 10-45)" TARGET="_blank">Mark 10-45) is important: one is satisfaction and provision; the other is substitution (Romans 3:22;" TARGET="_blank">Romans 3:22; 1 John 2:2)." TARGET="_blank">1 John 2:2).

A. Hull

How can I "not judge" but still say the truth to my brother?

What is the Lord teaching in Matthew 7:6" TARGET="_blank">Matthew 7:6?

In verses 1-5, we are to help our brother, seeking to remove a problem ( or "mote") that limits his usefulness or joy (a clouded or uncomfortable eye). To do so requires self-judgment and fairness (verse 5). Sometimes, even when self-judgment and fairness are present, attempts to help may be unfruitful (verse 6).

Since dogs and pigs are unclean animals, the Lord indicates that unbelievers (the unclean) can neither enjoy (dogs) nor rightly evaluate (pigs) spiritual things. While we are responsible to "do good unto all men" (Galatians 6:10)," TARGET="_blank">Galatians 6:10), treating unbelievers as though they were believers is unwise. We must present the gospel to them, but need not expect to elevate them by presenting principles of Christian living to them. Doing so may both endanger our effectiveness with them ("rend you") and further reduce their regard for truth ("trample them under their feet").

The Lord condemns harsh judgment (verse 1), but commends spiritual judgment (verse 6). We are responsible to know how best to help others (verses 1-5, "then thou shalt see clearly"), but to recognize when well-intended help is counterproductive (verse 6). In both cases, our constant recourse is prayer (verses 7-11)

D. Oliver

How involved should a believer be in the political process?

How involved should a believer be in the political process? Should I give money to the religious right if it espouses my values?

Although God still overrules in government (Daniel 4:17,25, 32; 5:21;" TARGET="_blank">Daniel 4:17,25, 32; 5:21; Proverbs 21:1)" TARGET="_blank">Proverbs 21:1) and those who govern are accountable to God who has ordained their office for the good of man (Romans 13:1, 2, 4, 6)," TARGET="_blank">Romans 13:1, 2, 4, 6), the powers of darkness control world governments (Ephesians 6:12)." TARGET="_blank">Ephesians 6:12). Whether regenerate or unregenerate, those who govern serve in a government controlled by the god of this world (2 Corinthians 4:4;" TARGET="_blank">2 Corinthians 4:4; 1 John 5:19," TARGET="_blank">1 John 5:19, "in the wicked one," Darby). Governments are inevitably moving to conform to God's purpose for Israel, yet the only means that God will use to overthrow and effectively redirect their power is based on redemption, for Judah's Lion is the Redeemer-Lamb (Revelation 5:5,6,9)." TARGET="_blank">Revelation 5:5,6,9). Neither protest against, participation in, nor power with-in government will arrest the tide of the mystery of lawlessness (2 Thessalonians 2:7," TARGET="_blank">2 Thessalonians 2:7, Darby). Are believers to be unconcerned about the course of evil in the world? The Bible clearly teaches our responsibility to evangelize the world and to pray for those who govern and for their impact (1 Timothy 2:2)." TARGET="_blank">1 Timothy 2:2). Our testimony, both through what we are (salt, Matthew 5:13)" TARGET="_blank">Matthew 5:13) and what we do (light by good works, Matthew 5:14-16)," TARGET="_blank">Matthew 5:14-16), lends weight to the gospel (1 Peter 2:12)," TARGET="_blank">1 Peter 2:12), God's only message of deliverance for man (John 8:36;" TARGET="_blank">John 8:36; Acts 26:18)." TARGET="_blank">Acts 26:18). The "responsibility" of citizens to vote or gain power in government is a human expedient, not a divine principle.

The only place where God's government is recognized is the assembly, the house of God (1 Timothy 3:15" TARGET="_blank">1 Timothy 3:15 with Genesis 28:17)." TARGET="_blank">Genesis 28:17). To participate in a government other than God's, even by voluntary financial contributions, seems to question the sufficiency of God's government.

D. Oliver

How do we unify the Church?

Are we responsible to unify the Body of Christ?

No. The Body has an indissoluble unity. The New Testament deals with unity in only two ways: the unity of the Body, which is positional and perfect; the unity of believers seen in the assembly, which is practical and imperfect. The ecumenical movement pleads for a "unity" that ignores truth. Taking John 17:21" TARGET="_blank">John 17:21 as Christs present desire that His own should be one (John 17:21)," TARGET="_blank">John 17:21), the ecumenical voices call for all "Christians" to come together. In this way, we are to ignore error, accept the legitimacy and existence of the names that divide "Christians," and validate that being a "Christian" in name is the same as being born again. For evangelicals to call for the same result, based on the same scripture, is equally unsound, although they recognize the need for being born again. Obedience to Christ unites believers scripturally. Interdenominationalism may seem broad-minded, but it is actually self-defeating by giving legitimacy to (and thus perpetuating) denominational names that publicly divide Christians.

D. Oliver

Is the silence of women a cultural custom or a Biblical mandate?

Som evangelicals act as though "women keeping silence" is outdated. What is the Biblical message of 1 Corinthians 14" TARGET="_blank">1 Corinthians 14?

Some claim Paul (1 Cor. 14:34)" TARGET="_blank">1 Cor. 14:34) legislated temporary cultural adjustments, not intended as mandates for the whole church period. The immediate context, however, recognizes these as the Lord's commandment. The directive is as clearly a commandment, and as strong, as any other in the epistle. To set it aside would give liberty to depart from other guidelines regarding, for example, remembering the Lord (chapter 11) and exercising gifts (chapter 14). Few evangelicals would be willing to do this. The only way that women's keeping silent in the church becomes outdated is by rejecting the whole epistle.

J. Beattie