What is the meaning of Hebrews 2:3" TARGET="_blank">Hebrews 2:3?

During the life of the Lord Jesus on earth, many who followed him and claimed to be disciples proved to be false (John 6:60-66; 8:31-37)." TARGET="_blank">John 6:60-66; 8:31-37). They missed the significance of the miracles, but enjoyed the food (John 6:26)." TARGET="_blank">John 6:26). During the apostolic days, the same was true. They "tasted... the powers of the world to come" (the age to come, JND) (Hebrews 6:5)," TARGET="_blank">Hebrews 6:5), enjoying the apostolic signs that confirmed the Messiahship of the Lord Jesus. The prophesied powers of the coming kingdom (Isaiah 35:4-6)" TARGET="_blank">Isaiah 35:4-6) were present in the service of Christ and His disciples. These signs confirmed that Jesus was the Christ (Hebrews 2:3,4)" TARGET="_blank">Hebrews 2:3,4) who would fulfill the prophets words, "Behold, you God will come with vengeance, even God with recompense; He will come and save you" (verse 4). Those who didnt continue in the Lords words (John 8:31)" TARGET="_blank">John 8:31) were not genuine disciples. Those who let the word slip (or who slipped away from the word, JND) (Hebrews 2:1)" TARGET="_blank">Hebrews 2:1) during the apostolic times were not genuine. In drifting away from the truth about the Son of God, they would not escape Gods judgment (verse 2). This epistle, written before the destruction of Jerusalem in 70 A.D., is heavy with the foreboding clouds of Gods wrath soon to burst on the nation. This is likely in view here and in verses 25-31 of chapter 10.

D. Oliver
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How is our priesthood related to the Breaking of Bread?

How is our priesthood related to the Breaking of Bread?

Old Testament priests offered for themselves (Hebrews 9:27)," TARGET="_blank">Hebrews 9:27), but primarily their work was mediatory. They functioned on behalf of others. When New Testament priests offer up spiritual sacrifices (1 Peter 2:5)," TARGET="_blank">1 Peter 2:5), they express what they have personally enjoyed of Christ, but they are offering worship to God on behalf of other believers. The worship of both sisters and brothers in Christ ascends to God in each expression of praise, for all are holy priests. The males lead in praise, as taught in 1 Corinthians 14:34," TARGET="_blank">1 Corinthians 14:34, while the sisters are silent. All join in saying "Amen" to the words of thanksgiving (v 16), because those words have expressed their thanksgiving.

Younger brothers in Christ help the gathering as they express their heartfelt appreciation of the Lord. Understanding their role as priests may increase the value of their contributions. Each is not merely adding his voice to the praise, but is expressing his appreciation as part of the assembly’s worship.

D. Oliver
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When Should Sisters Wear Head Coverings?

Earl Ritchie, Vancouver, BC

Recent answers in the Q and A section of Truth and Tidings have engendered correspondence by some who view the subject differently. It is not the intent of the board of T and T that the magazine become a forum for debate. But in light of the importance of this subject, we have invited an article with an opposing view. The article which follows was submitted by our brother Ritchie. We leave with our readership the article and the Q and A - but above all the Word of God. We also feel it vital to stress that when leadership in an assembly has requested head coverings at events such as those mentioned in the article, the spiritual response is "Obey them that have the rule over you and submit yourselves" (Heb 13:17)." TARGET="_blank">Heb 13:17). God places no premium on rebellion.

AJH

When Should Sisters Wear Head Coverings?

This article is intended to help with the issue as to when head coverings should be worn. As with any other question about the conduct of a believer, it is essential that we be spiritually minded, looking for ways of pleasing God in our lives. First, most believers in assembly fellowship have some idea as to why we insist on head coverings for sisters and uncovered heads for brethren in the meetings. The reasons are to be found mainly in 1 Corinthians 11." TARGET="_blank">1 Corinthians 11. It would be a good thing for us to learn something about the "ships" in our NT: Lordship, headship, worship, and fellowship.

Let’s assume that we agree that covered heads and uncovered heads portray the important teaching of headship, that the man is the head of the woman, that Christ is the head of the man, and that God is the head of Christ. Let us agree that these statements in 1 Corinthians 11" TARGET="_blank">1 Corinthians 11 are for us as much as they were for those first century Christians. These are not notes on cultural practices or Paul’s ideas about how people should dress. Now the question is, when should the heads of the sisters be covered and the heads of the brethren be uncovered? If we take these instructions in the assembly setting we are probably very close to the answer because the epistle is addressed to an assembly, "The church of God which is at Corinth," and then broadened out to include us, "with all that in every place call upon the name of Jesus Christ our Lord" (1 Cor 1:2" TARGET="_blank">1 Cor 1:2 ).

The question will then arise, what about weddings and funerals which could be considered private functions, not assembly gatherings? Actually, in both weddings and funerals we are drawing very close to the Lord; these functions are quite different from birthday parties or graduation parties. At a wedding or a funeral, the saints gather to pray, to read the Word of God, to speak out the gospel, and to be in the presence of God for comfort. Both the wedding of believers and the funeral of a departed saint could be included in the expression, "When ye come together" (1 Cor 11:17, 18, 20, 22, 33, 34)." TARGET="_blank">1 Cor 11:17, 18, 20, 22, 33, 34). Many good brethren have listed the various meetings of the assembly as portrayed in the N. T. but the fact that weddings and funerals are not on their list does not rule out the fact that these functions could be considered extensions of our meetings. These occasions are more than family gatherings for social purposes; they are cases of the assembly coming together to seek God’s blessing on a marriage union or the testimony and comfort of a funeral.

The commentary on Corinthians by J. Hunter in the What the Bible Teaches series, is very helpful here: "It must be stated that the N. T. knows nothing of one gathering of the saints being of a different order or rank from another ... Nor is it the presence of the bread and the cup, but the presence of God, that makes the assembly sacred" (p 125). In other words, when we have gathered for a wedding or a funeral, we are in the presence of God and we should observe the same norms of behavior and dress. How disrespectful and irreverent it would be for the brethren to sit through the whole wedding or the funeral with their heads covered; likewise how irreverent it would be for sisters to come bareheaded into a gathering which is specifically intended to join a brother and a sister in a relationship in which headship is exemplified.

The Word of God clearly marks out a difference between men and women. Our North American society is doing its best to blur the differences between the genders. Let us, as believers, follow the Word of God. Weddings and funerals could be considered extensions of assembly meetings where the saints have gathered to wait upon God for His blessing and, in the case of the funeral, to remember His kindness and grace in saving the departed brother or sister. Reverence, respect, and godliness should mark the day. We don’t need worldliness and irreverence to spoil these important days.

Weddings and funerals have a personal and private aspect as well. There is no reason why, with a little imagination and preparation, we cannot add the personal touch without violating principles of the Word of God. The wedding reception and the refreshment time after the funeral tend to be less formal and more relaxed thus providing opportunities for personal expressions of congratulations at weddings or condolences or memories after a funeral.

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What is the meaning of "one flesh"?

What is the meaning of "one flesh"?

This was God’s intention at the institution of marriage (Genesis 2:24)." TARGET="_blank">Genesis 2:24). It expresses the oneness of a married couple. In this seminal statement, the Lord points out that a man leaves his role of obedience to his parents (although still responsible to honor them, Exo 20:12) to assume headship of a new and distinct relationship. At marriage a new family unit exists that had never existed before. This newly-formed oneness, involves a physical union, the culmination of marriage, but it involves more than that. Four of the five New Testament passages that refer to "one flesh" (Matthew 19:5, 6;" TARGET="_blank">Matthew 19:5, 6; Mark 10:8;" TARGET="_blank">Mark 10:8; Ephesians 5:31)," TARGET="_blank">Ephesians 5:31), quote the original statement and are passages that teach about marriage. The fifth (1 Corinthians 6:16)" TARGET="_blank">1 Corinthians 6:16) is part of Paul’s teaching about fornication (v 18). He states that one who "is joined to an harlot" is "one body." Then he cites the Lord’s original intention (Genesis 2:24)" TARGET="_blank">Genesis 2:24) regarding "one flesh." The promiscuous relationship with a harlot is a physical union, but not the physical union God intended in marriage. "One body" does not include the intended intimacy and oneness of a unique relationship within marriage. "One body" is merely an external relationship. "One flesh" is both physical and relational, expressing the inseparable closeness of Christ and His Church (Ephesians 5:31, 32)." TARGET="_blank">Ephesians 5:31, 32). This can never be expressed outside marriage.

D. Oliver
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Is there a time gap in Daniel 9:26 and 27?

What warrant have we for insisting on a “gap” or parenthesis in Daniel 9:26," TARGET="_blank">Daniel 9:26, between verses 26 and 27?

There must be a gap, if not between the two verses, at least between V. 27 and the great events in the early part of v. 26, with the consequent scattering of the Jews. This verse seems to work itself out in a long defined period of war and desolation. Then comes v. 27, showing us some one king making a covenant with the many “for a week.” Who is this but the prince of v. 26, whose people destroyed Jerusalem centuries before? And who are “the many” but part of the scattered Jews
restored to their land, and recognised as a nation? This restoration is taking place before our eyes, for the first time for 1850 years; but no “prince” has yet appeared to make the seven years’ covenant, so v. 27 is still future. Neither party will imagine why the covenant will be specially for “one week,” but “the wise will understand.”

W.H.

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Were OT believers born again?

Were Old Testament believers born again?

All believers in any dispensation are born again. Without the new birth, no one can see the kingdom of God (John 3:3)." TARGET="_blank">John 3:3). The Lord teaches there must be a new life to enter the kingdom of God, whatever the dispensation (John 3:5)." TARGET="_blank">John 3:5). Abraham, Isaac, and Jacob and all the prophets will be seen in the kingdom of God (Luke 13:28)." TARGET="_blank">Luke 13:28). Abraham and Moses knew God in an intimate way. John 17:3" TARGET="_blank">John 17:3 teaches that knowing God requires eternal life (being born again).

J. Abernathy

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When an assembly begins, how are its overseers recognized?

When an assembly begins, how are its overseers recognized?

From Titus 1:5," TARGET="_blank">Titus 1:5, we learn that several cities in Crete had assemblies but no recognized overseers. The pattern of the New Testament shows that, where the Lord has "flocks" (Acts 20:28)," TARGET="_blank">Acts 20:28), He also has "under-shepherds" (1 Peter 5:2-4)." TARGET="_blank">1 Peter 5:2-4). The condition of the assemblies in Crete could only be temporary. The Acts 20" TARGET="_blank">Acts 20 passage supports the assumption that the Spirit was raising up shepherds. Paul gave Titus apostolic guidance through the inspired Word (Titus 1:6-9)" TARGET="_blank">Titus 1:6-9) so that Titus applied the Word of God to the circumstances and discerned those whom the Spirit was fitting for that service. Such a subjective choice in such a critical matter requires much spiritual wisdom, but, at the same time, allows for human error.

The proverb, "In the multitude of counselors there is safety" (Proverbs 11:14)," TARGET="_blank">Proverbs 11:14), encourages a man with such a responsibility to seek counsel from others with mature judgment, whether gospel workers or elders. This may not always be possible, but is most desirable.

Lest any assume they can move ahead of the Lord in forming an assembly, the Scriptures give principles to guide us. The Spirit allows for the possibility that a number may be saved in a locality, yet that, in itself, does not produce an assembly. More than "two or three" were saved in Athens during Paul’s visit (Acts 17:34)," TARGET="_blank">Acts 17:34), but we have no Biblical evidence of the formation of an assembly there. If we recognize that the designation, a "church of God" (1Co 1:2)," TARGET="_blank">1Co 1:2), indicates that an assembly is divine in its origin, the God Who moved with deliberate order in His work of creation will undoubtedly do the same in forming an assembly. If the Spirit of God is going to raise up shepherds, He will provide progressive evidence of this as some of the men involved begin to show shepherd character. This, among other things (such as developing gift, stability of character, submission to Biblical order), indicates that the Spirit is at work in forming the spiritual entity ("purchased with His own blood," Acts 20:28)" TARGET="_blank">Acts 20:28) that bears the name "church of God."

David Oliver
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What translations of Scripture help in understanding its message?

Do other translations of Scripture help in understanding its message?

Yes, but be careful! You must know what you are reading. Is it a literal translation or a paraphrase? Does it employ "dynamic equivalence?" Were the texts in the original language reliable? God's Word was given by verbal inspiration to men who wrote down the message. Those original writings do not exist, but copies do. Our responsibility is to ensure we are reading the most accurate translation of the most accurate copies.

With God's Word, every word matters; therefore, using a literal translation is imperative (KJV, NKJV, RV, DARBY, SPURRELL, NASB). Sometimes the literal may be hard to understand because of idioms in the original language, so a paraphrase can help. Also, some versions employ a "dynamic equivalence," where the translator uses words that convey to the modem mind what was understood by readers of the original text (NIV). Be aware, however, that a paraphrase or "dynamic equivalence" includes the editing committee's own interpretation. That could introduce a bias which limits or changes what the Spirit intended in the original text.

Stan Wells

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Does the New Testament contain references to musical instruments in the church?

Does the word "singing" (1 Corinthians 14:15;" TARGET="_blank">1 Corinthians 14:15; Ephesians 5:19)" TARGET="_blank">Ephesians 5:19) imply musical instruments?

The basis of this question is the derivation of the word, "psallo," used 5 times in the New Testament and translated "sing," "sing psalms," or "making melody." The noun translated "psalm" (psalmos) comes from this verb. W. E. Vine gives the meaning as "primarily ‘to twitch, twang,’ then, ‘to play a stringed instrument with the fingers,"’ and adds that it means "in the New Testament, ‘to sing a hymn, sing praise."’ Similarly, Vincent states, "The verb, however, is used in the New Testament of singing praise generally."

The derivation of a word adds color to the meaning but does not define the word. Ephesians 5:19" TARGET="_blank">Ephesians 5:19 uses both forms of the word in a way that clearly removes them from the thought of an accompanying instrument. The noun, "psalms," is linked with speech and not music, "speaking to yourselves in psalms. The verb, "sing," cannot involve instrumental music when Paul says, "making melody in your heart."

D. Oliver

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What does it mean to "wait upon the Lord"?

Please explain what is meant by “waiting upon the Lord,” as in Isaiah 40:31" TARGET="_blank">Isaiah 40:31?

Several Hebrew words are translated, “wait,” in the Old Testament. The root used here for “wait upon” is different from that, say in Psalm 62:5," TARGET="_blank">Psalm 62:5, and elsewhere, where the R.V. Margin has “to be silent” (“dämam”—properly “to be dumb”). Here the word is “qãvãh, of which the primary meaning is “to be strong,” and then “to await” (the idea being perhaps that waiting God’s answer does need a certain strength of purpose or endurance). The two roots are found together in Psalm 62:5," TARGET="_blank">Psalm 62:5, “My soul wait (dãmam—be dumb) thou only upon God, for my expectation (qãvãh root) is from Him.” Isa. xl. 31 then means that they that come to the Lord and tell Him their needs, and are willing to wait His time for an answer, “shall renew their strength.” Waiting upon God gets the answer some day, and strengthens the soul to-day. Therefore “wait (qavah) on thy God continually” (Hosea 12:6)." TARGET="_blank">Hosea 12:6).

W.H.

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