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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What does the "unity of the Spirit" mean in Ephesians 4?

What is the meaning of Ephesians 4:3" TARGET="_blank">Ephesians 4:3?

"Endeavoring to keep the unity of the Spirit in the bond of peace" doesnt refer to a manmade unification, but to the unity of the one Body (verse 4) formed at Pentecost. If we recognize the distinction between the Church, the Body (of which there is only one), and the church of God (of which there are many, 1 Corinthians 11:16)," TARGET="_blank">1 Corinthians 11:16), we must conclude that groups of congregations do not form this unity. It was formed positionally by the Spirit at Pentecost; it is expressed practically in each assembly. The Body is not Gods testimony in this age; churches of God are (Revelation 2, 3)," TARGET="_blank">Revelation 2, 3), therefore each assembly displays this truth. Churches are united in their obedience to the Lord (1 Corinthians 11:16)" TARGET="_blank">1 Corinthians 11:16) and their accountability to Him (Revelation 2, 3)," TARGET="_blank">Revelation 2, 3), but each is distinct and complete in itself (Revelation 1:20;" TARGET="_blank">Revelation 1:20; 1 Corinthians 14:23)." TARGET="_blank">1 Corinthians 14:23).

Paul often stresses unity within the assemblies he addresses. This may be a primary objective in Romans (see 12:4, 5) and Galatians (5:15, 25). The need for unity within the assembly runs through 1 Corinthians (eg., 1:12-24). In Ephesians, Paul declares that God established in the Body a unity between Jews and Gentiles (2:11-18). By their walk, believers maintain unity by living above their natural prejudices (4:25). We are responsible for right behavior toward all believers, but Paul here emphasizes behavior in the assembly because the assembly testifies to the truth of the one Body.

D. Oliver
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What does "having faithful children" of an elder mean?

What does "having faithful children" (Titus 1:6)" TARGET="_blank">Titus 1:6) involve?

1 Timothy and Titus give us God's spiritual and moral standard for elders. The requirements in Ephesus and Crete are similar, yet the circumstances differ. In Ephesus, elders already existed (Acts 20:17)." TARGET="_blank">Acts 20:17). Timothy was to teach how to add to their number. The man aspiring to the work (1 Timothy 3:1)" TARGET="_blank">1 Timothy 3:1) must evaluate himself by the necessary qualifications Paul lists; he must also have the respect of the believers, being "above reproach" and superintending his own home well.

Titus, with spiritual discernment, was to appoint elders, who must be blameless. As in I Timothy 3:4-5," TARGET="_blank">I Timothy 3:4-5, his home life will indicate much about his character and suitability to be a leader in the assembly. The phrase "faithful children" in this context (Titus 1:6)" TARGET="_blank">Titus 1:6) probably means that they are believers. The word may "pista" mean either mean trustworthy or believing. In any case, they are to be of good reputation, "not accused of riot or unruly." This contrasts with the Cretians who are "always liars, evil beasts, gluttons" (Titus 1:12)." TARGET="_blank">Titus 1:12).

If the assembly disciplined his child, an elder would not necessarily be disqualified on that basis. The circumstances would have a bearing. If the elder's child is no longer in the home, then he is not directly under the "rule" of the parent. The elder should examine himself in the fear of God; by prayer and the counsel of other godly elders, he could expect wisdom from God (James 1:5)" TARGET="_blank">James 1:5) to make the best decision.

J. Abernathy

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What is the Christian

What is the Christian’s role in politics?

The world system and its principles are opposed to God (John 14:17; 15:18, 19;" TARGET="_blank">John 14:17; 15:18, 19; 1 John 2:16)." TARGET="_blank">1 John 2:16). We have been taken out of it (John 17:6, 16)." TARGET="_blank">John 17:6, 16). We are called to be distinct from it (2 Corinthians 6:17;" TARGET="_blank">2 Corinthians 6:17; Romans 12:2)." TARGET="_blank">Romans 12:2). The cross of our Lord Jesus Christ stands between it and us (Galatians 6:14)." TARGET="_blank">Galatians 6:14). Although some of these passages refer to the religious world, we are assured that "the prince of this world" (John 12:32; 14:30; 16:11)" TARGET="_blank">John 12:32; 14:30; 16:11) controls every aspect of the world (1 John 5:19);" TARGET="_blank">1 John 5:19); therefore, the principles apply broadly.

"In the days of His flesh," what was the Lord’s role in the political world? He was aware of its injustices (Luke 13:1-3)" TARGET="_blank">Luke 13:1-3) and of the "undesirables" in authority (Matthew 22:16-21)." TARGET="_blank">Matthew 22:16-21). The political Jews tried to draw Him into that, but He used both occasions for a spiritual message. The truth of salvation which He preached eventually changed social problems, like slavery, but that was not His focus. We are not reading too much into His words, "I pray not for the world" (John 17:9)," TARGET="_blank">John 17:9), to recognize that those taken out of the world system by salvation are His present concern and not the world system itself.

He was crucified through bribery, political intrigue, political weakness, expediency, and laws opposing God’s truth. Even then His servants did not resist (John 18:36)." TARGET="_blank">John 18:36). This was based on a principle: His kingdom was not from this world. And neither is ours. "Our conversation (citizenship, politics, enfranchisement, voting rights) is in heaven" (Philippians 3:20)." TARGET="_blank">Philippians 3:20).

In the first century of Christianity, the few wealthy believers who could participate in politics never received any encouragement to do so or to raise funds so others could. The pervasion of democracy now makes such involvement available to all. The present, prominent involvement of believers in politics, as much as we appreciate their confession of faith, does not change scriptural principles.

D. Oliver
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What makes a group of believers a church?

What practices are necessary for a group of believers to become an assembly, and what causes it to cease to be an assembly?

Those who study artist’s work recognize the work of famous painters. Even apart from his name on the painting, each artist’s work has his unique "signature" in its details. And so it is with God. If He has established an assembly, it will bear God’s "signature." This signature is the design which is always consistent with the pattern given in His word. God doesn’t need variety to somehow amuse Himself. He works consistently and follows the same pattern He gave nearly 2000 years ago. Here are some things we would expect: no other name but the Lord’s to identify the group; a plurality of overseers; separation from denominational associations; the display of head coverings as taught in 1 Corinthians 11;" TARGET="_blank">1 Corinthians 11; evidence of the priesthood of all believers; attention to the development of gift; supremacy of the Word of God; gatherings for at least the breaking of bread, prayer, ministry, and gospel; recognition of the different roles God has entrusted to males and females; the practice of both baptism for all believers and also biblical reception.

When the Lord removes a lampstand (Rev 2:5; 3:3, 16)," TARGET="_blank">Rev 2:5; 3:3, 16), of course that group ceases to be an assembly. When He does that, only He knows. The group may continue its activities - and perhaps do all the right things, as the church at Ephesus did - yet not be an assembly.

David Oliver
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Should we call God our "Father"?

Can we learn from the pattern prayer the Lord taught the disciples about the use of the divine name "Father"?

Teaching His disciples to address the Father, "Our Father Which art in heaven" (Luke 11:2)," TARGET="_blank">Luke 11:2), introduced a profound difference in speaking to God. This elevates prayer to the kind of communication that takes place within the Godhead. When the Lord prayed in John 17," TARGET="_blank">John 17, He addressed His Father six times in 26 verses. By doing so, He deliberately expressed intimacy ("Father," vv 1, 21, 24), urgency ("O Father," v 5; "O righteous Father," v 25), and cogency ("holy Father," v 11; "O righteous Father," v 25). He is requesting His Father to act consistent with His holy and righteous character. As a result, those whom the Father had given to Him would be preserved from the world (v 11) and enabled to be "imitators of God" (v 25) because divine love would be "in them" (v 26). Accompanying that, the Son Himself would be in them as their source of grace (1:16) flowing from His fulness (see Col 2:9, 10)." TARGET="_blank">Col 2:9, 10). Since Christ is all and in all (Col 3:11" TARGET="_blank">Col 3:11b) to believers in this age, therefore, grace characterizes them personally and in the assembly (vv 12-17).

This relationship with the Father is New Testament truth. That is a unique feature of the Lord’s "model prayer" (Luke 11:2-4)." TARGET="_blank">Luke 11:2-4). This is consistent with the subject of prayer in the New Testament. Prayer, with perhaps only one exception (1 Timothy 1:12)," TARGET="_blank">1 Timothy 1:12), is addressed to the Godhead, particularly the Father (Ephesians 5:20)." TARGET="_blank">Ephesians 5:20). Any other prayers directed to the Lord Jesus are connected with visions of Him. Primarily, then, we speak to the Father in prayer, but that certainly is not a limitation.

The fulness of what this title means to us is beyond our finite grasp. The Lord teaches us that we can expect only good from our Father (Matthew 7:11)." TARGET="_blank">Matthew 7:11). He assures us that the Father loves us (John 16:27)." TARGET="_blank">John 16:27). We learn from Ephesians 1" TARGET="_blank">Ephesians 1 of the riches and glory of all that our Father has provided for us in Christ, purchased at the infinite cost of precious blood (Ephesians 1:3-7, 11-14)." TARGET="_blank">Ephesians 1:3-7, 11-14). With such a liberal and mighty Father, we should have great confidence in His ability and wisdom in answering our prayers. John’s gospel highlights the relationship between the Father and the Son. There, we learn the constancy and intimacy of the Father’s care for His Son. This is the model for our relationship with our Father. An appreciation of this relationship will become evident in our prayers.

D. Oliver
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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

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Was Caleb an Israelite?

Was Caleb (see Joshusa 10:6) an Israelite?

The Lord’s injunction in Numbers 13:2" TARGET="_blank">Numbers 13:2 (R.V.) with regard to the sending of the spies was, “Send thou men . . . of every tribe of their fathers shall ye send a man, every one a prince among them.” In obedience to this, Moses “sent them according to the commandment of the Lord, all of them men who were heads of the children of Israel” (v. 3). There follows a list of their names and tribes, in which is included, “Of the tribe of Judah, Caleb the son of Jephunneh” (v. 6). Thus in this passage, the first in which Caleb is mentioned, it is affirmed, not only that he was of the tribe of Judah, but that he was a “prince” and “head” of that tribe.

His being called “the Kenezite” (or “Kenizzite”) in Numbers 32:12" TARGET="_blank">Numbers 32:12 and Joshua 14:6," TARGET="_blank">Joshua 14:6, 14 has led some to assert that he was not an Israelite, but one of that Canaanitish race called “Kenizzites” in Genesis 15:19" TARGET="_blank">Genesis 15:19 while others have associated this patronymic with Kenaz the grandson of Esau (Genesis 16" TARGET="_blank">Genesis 16:II, 15), thus making him out to be an Edomite. But when we find that Caleb’s younger brother was called Kenaz (Josh. 15. 17;" TARGET="_blank">Josh. 15. 17; etc.), and that Caleb’s grandson was also called Kenaz (1 Chronicles 4:15)," TARGET="_blank">1 Chronicles 4:15), it becomes evident that the name was a popular one in the family to which he belonged, and that the term “Kenezite” in his own case merely connects him with some earlier Kenaz amongst his ancestors.

W.R.

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Is the Bride mentioned in the Psalm Israel or the Church?

What is the application of Psalm 45" TARGET="_blank">Psalm 45? Is the Bride mentioned in the Psalm Israel or the Church? How are we to understand the expressions, “unto the king” and “unto thee” in v. 14?

In order to fully understand Psalm 45," TARGET="_blank">Psalm 45, it will have to be accepted that its principal application, so far as the Bride is concerned, is not to the Church but to Israel. The expressions, “King’s daughters,” “the daughter of Tyne,” and “the rich among the people,” etc., are more easily explained when we think of Israel in her future exaltation above the other nations, and acknowledged as Bride by the Lord, in keeping with His promises of Isaiah 54:5;" TARGET="_blank">Isaiah 54:5; Isaiah 62:5;" TARGET="_blank">Isaiah 62:5; Hosea 2:19, 20," TARGET="_blank">Hosea 2:19, 20, etc., than when we think of the Church. Yet there are, no doubt, one or two expressions, such as, “Forget also thine own people” and “raiment of needlework” (as compared with Revelation 1:8," TARGET="_blank">Revelation 1:8, R.V.), which appear to suit the Church better, although they can perhaps be understood of Israel also.

Of course, some take it for granted that if the Church is the Bride, Israel cannot be; and if Israel is the Bride, the Church cannot be; but this is to lose sight of the fact that the term is figurative, and there is no reason why the figure should not be used of Israel in the Old Testament and of the Church in the New Testament. This is the case with other figures, e.g., Israel is the Vine of the Old Testament (Psalm 80:8," TARGET="_blank">Psalm 80:8, etc.), while the Church in union with Christ is the Vine in the New Testament; Israel is the House in the Old Testament, while the Church is the House in the New Testament (Numbers 12:7;" TARGET="_blank">Numbers 12:7; Hebrews 3:6)." TARGET="_blank">Hebrews 3:6). Even the term, “Body,” which we usually look upon as the exclusive property of the Church, had been used of Israel in Isaiah 26:19" TARGET="_blank">Isaiah 26:19 (where the italics should be omitted).
Moreover, it may be that these early pictures, like the early prophecies of the Messiah’s coming, in which events separated (as we now know) by many years, are joined together as if one—are so worded by the Holy Ghost as to include applications both to Israel and the Church, some details being more suited to the one application, and some to the other. This would be helpful in studying the Song of Songs, of which Psa. seems to be the germ.

I consider this to be a better way of looking at the matter, than to accept the view suggested in Newberry’s Bible, where he distinguishes two women, the “Queen” (Israel), to whom he applies vv. 9-12, and the “King’s daughter” (the Church) to whom he applies vv. 13-15. I could agree that the Israel aspect of the picture is prominent in the former verses, and the Church aspect in the latter; but I cannot see two separate Brides in the Psalm definitely distinguished from one another.
With regard to v. i, I think that the “unto the King” at the begin- fling of the verse, and the “unto thee” at the end of it, refer to the same person. It is only an example of what is very common in the Psalms, in Isaiah 53," TARGET="_blank">Isaiah 53, and elsewhere, that is, an abrupt change from speaking about the Lord, to speaking to Him. And this speaking to Him is continued into verse i6, which, as well as verse 17, is addressed to the King, not to the Bride, although in our A.V. it looks as if it were.

W.R.

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Are there two types of "rest" in Matthew 11:28-29?

Are the “rests” of Matthew 11:28," TARGET="_blank">Matthew 11:28, 29 two distinct “rests”, or does it mean that the rest is not obtained by soul approach, but by taking the yoke, and learning of the Lord?

I judge that two “rests” are indicated, or perhaps I should say, two distinct stages of rest: the one, rest of conscience for the soul who has never known true rest in Christ; and the other, rest from a restless will, unsatisfied desires and self-seeking service. The word for “rest” is the same in both cases (anapausiS—or up-rest), which might be illustrated by the action of the Good Samaritan: first he relieved the smitten one, pouring in oil and wine, and then set him on his own beast, brought him to an inn (set him down there) and took care of him. This latter action may denote the “rest” (katapausis—down-rest) of Hebrews 3" TARGET="_blank">Hebrews 3 and 4, where this root is always used, except in verse 9: “There remaineth, therefore, a rest for the people of God.” The word here means a “Sabbath rest” (Sabbatismos)—the true spiritual thought of the Sabbath—a resting from our own works. This does not describe a future heavenly rest, but a Christ-rest, to be enjoyed here and now by all the people of God.

W.H.

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