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Did Paul Tell The Jailer He Must Be Baptized To Be Saved?
Acts 16:29-34: “Then he called for a light, ran in, and fell down trembling before Paul and Silas. And he brought them out and said, “Sirs, what must I do to be saved?” So they said, “Believe on the Lord Jesus Christ, and you will be saved, you and your household.” Then they spoke the word of the Lord to him and to all who were in his house. And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized. Now when he had brought them into his house, he set food before them; and he rejoiced, having believed in God with all his household.”
Acts 16:29-34: “Then he called for a light, ran in, and fell down trembling before Paul and Silas. And he brought them out and said, “Sirs, what must I do to be saved?” So they said, “Believe on the Lord Jesus Christ, and you will be saved, you and your household.” Then they spoke the word of the Lord to him and to all who were in his house. And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized. Now when he had brought them into his house, he set food before them; and he rejoiced, having believed in God with all his household.”
Yes.
Paul did, in fact, tell the jailer the requirement of baptism. The baptism requirement is implied in the comprehensive term for “belief” and is stated explicitly in other passages that make up “Jesus’ word” as a whole.
First, Paul gives the jailer a command - “believe.” As far as we know, this jailer had never even heard of Jesus and the gospel. Then why did he bring up the question: “What must I do to be saved?” Perhaps he had overheard the story of how Paul and Silas were thrown in jail because they had performed an “unusual” act upon a slave woman who could no longer act as a sorceress. She had proclaimed that Paul and Silas were “servants of the Most High God, who proclaim to us a way of salvation” (Acts 16:17). Furthermore, the earthquake episode might have provoked the jailer to think that it was some type of act of God.
This is the main point: Paul gives the jailer an initial, comprehensive command (compare the same type of initial, comprehensive command in Acts 3:19). Is it going to be left there? No! Notice the text: “Then they spoke the word of the Lord to him and to all who were in his house.” Why did they speak God's word to him? To produce faith (Romans 10:17). He must have wanted to know who this “Lord Jesus” was. But how can you believe on someone unless you are taught first (Romans 10:13-16)? Biblical faith produces obedience (John 3:36). Repentance and water baptism are commands (Acts 10:48; 17:30).
Notice what the jailer did next? “And he took them the same hour of the night and washed their stripes.” Why did he do this? To show genuine fruits of repentance, which is a condition of faith (Acts 2:38; 3:19). “And immediately he and all his family were baptized.”
Why were they immediately immersed? He needed to be baptized into Christ, which is the source of salvation (2 Timothy 2:10; Galatians 3:26-29). This is where the blood of Jesus washes away his sins (Revelation 1:5; 1 Peter 1:2,19; Heb. 9:22; 13:11; Colossians 1:14; Ephesians 1:7; 2:13; Romans 5:9). How did the Philippian jailer receive the benefits of the blood of Jesus? He believed on Jesus Christ as His Savior (Mark 16:15,16) and knew he must repent and be immersed to contact the blood that can wash away the filthy stains of sin! (Acts 2:38; Colossians 2:11,12; Romans 6:3,4)
Notice that he and his household rejoiced after they had obeyed the gospel! “Having believed” is a comprehensive term that includes everything the jailer did in order to be saved – belief in Jesus Christ, repentance of sins, confessing Jesus as God’s Son, and being immersed for the forgiveness of sins (Acts 2:38).
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What Is The Meaning of 1 Corinthians 7:1?
Paul is introducing a new topic based on the phrase “now concerning” (1 Corinthians 7:1,25; 8:1; 12:1; 16:1).
There are a variety of translations on this verse:
What Is The Meaning of 1 Corinthians 7:1?
Paul is introducing a new topic based on the phrase “now concerning” (1 Corinthians 7:1,25; 8:1; 12:1; 16:1).
There are a variety of translations on this verse:
NIV 2011: Now for the matters you wrote about: “It is good for a man not to have sexual relations with a woman.”
NRSV: Now concerning the matters about which you wrote: “It is well for a man not to touch a woman.”
ESV: Now concerning the matters about which you wrote: “It is good for a man not to have sexual relations with a woman.”
NKJV: Now concerning the things of which you wrote to me: It is good for a man not to touch a woman.
NASB: Now concerning the things about which you wrote, it is good for a man not to touch a woman.
As you can see, some of the translations rightly put the last phrase in quotation marks to show a question submitted by the Corinthian brethren to Paul (such as the NIV 2011, NRSV, and ESV). This is a correct rendering because…
First, the idiomatic phrase “to touch a woman” means “to have sexual intercourse” (this is what is meant in all seven incidences in ancient literature from the fourth century B.C. to the second century A.D.:1) Plato Leges 8.840a; (2) Aristotle Politica 7.14.12; (3) Gen 20:6 LXX; (4) Prov 6:29 LXX; (5) Plutarch Alex.M. 21.4; (6) Josephus Ant. 1.163; (7) Marcus Aurelius Ant. 1.17.6. (Fee, Gordon D., “1 Corinthians 7:1 in the NIV.” Journal of the Evangelical Theological Society 23, p. 308).
Second, in the context of 1 Corinthians 7:1-7, Paul is correcting the false thinking of some of the Corinthian brethren. Paul shows that it is true that we are not to engage in sexual activity outside of the scriptural, marital covenant (which would be fornication, 1 Corinthians 6:9-11). Evidently, some of the Corinthians took this phrase to mean that it was a sin to engage in intimate acts even in their own scriptural marriage.
In 1 Corinthians 7:2, Paul states: “Nevertheless, because of fornication, let each man have...” The original word that is translated “have” also means to have sexual intercourse (evidence: immediate and remote context of the Bible, such as, Exodus 2:1 LXX; Deuteronomy 28:30 LXX; 2 Chronicles 11:21 LXX; 1 Esdras 9:12,18; Tobit 3:8 (BA); Isaiah 13:16 LXX; 54:1 LXX; Mark 6:18; 12:33; Matthew 22:28; Luke 20:33; Luke 20:28; John 4:18; 1 Corinthians 5:1; 7:29. (Fee 310). In 1 Corinthians 7:2, Paul writes in response to this false thinking: "Nevertheless, because of fornication, let each man have [literally - have sexual relations – 1 Corinthians 5:1; 7:29] with his own wife, and let each woman have [literally- have sexual relations] with her own husband.”
Paul proceeds to talk about the responsibilities spouses have toward each other, including not depriving one another of the blessing of sexual intimacy within the marital covenant (1 Corinthians 7:4,5). It is a false, spiritualized idea of celibacy to believe that it is “more” holy to abstain from sexual intercourse even though they were scripturally married.
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What Is The “Doctrine of Christ” In 2 John 9–11?
2 John 1:9-11 states: “Whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son. If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him; for he who greets him shares in his evil deeds.”
2 John 1:9-11 states: “Whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son. If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him; for he who greets him shares in his evil deeds.”
What is the meaning of the “doctrine of Christ” in this context?
The original language is in what is known as the genitive case (which shows “possession.”) Unfortunately, the problem is that there are many different types of genitives in the original language.
Two of the most common usages of the genitive case produces the following possible translations:
The doctrine about Christ (subjective genitive). If this is what is meant in using the genitive, the false teachers in the context were attacking the deity of Jesus.
The doctrine from Christ (objective genitive). If this is what is meant in using the genitive, the false teachers in the context would be attacking the specific teachings from Jesus which were carried on through the apostles and prophets by way of the Holy Spirit.
The third and most accurate translation would be to leave the “of” translation because the genitive would refer to both the teaching and the deity of Jesus (plenary genitive). The reason why this is the case is because:
“The Elder, to the elect lady and her children, whom I love in truth, and not only I, but also all those who have known the truth, because of the truthwhich abides in us and will be with us forever: Grace, mercy, and peace will be with you from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love. I rejoiced greatly that I have found some of your children walking in truth, as we received commandment from the Father. And now I plead with you, lady, not as though I wrote a new commandment to you, but that which we have had from the beginning: that we love one another. This is love, that we walk according to His commandments. This is the commandment, that as you have heard from the beginning, you should walk in it. For many deceivers have gone out into the world who do notconfess Jesus Christ as coming in the flesh. This is a deceiver and an antichrist. Look to yourselves, that we do not lose those things we worked for, but that we may receive a full reward.”
In the Gospel of John, the apostle had already written that God's word is truth (John 17:17). He also proclaimed that Jesus Himself (who is Deity – John 1:1) was the truth (John 14:6). It is clear from his gospel that if we love Jesus, we will keep His commandments (John 14:15; 15:14). We must also receive the truth that Jesus is deity who came in the flesh (John 1:14; 1 John 4:2-3). In his letter to the elect lady, John reiterates what he already stated in his gospel, namely, that the doctrine of Christ is composed of (1) Jesus’ commandments/doctrine which we are to obey and (2) Jesus’ deity.
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Should People Perform Contemporary Christian Music?
1) The Bible draws a clear distinction between secular songs/music and spiritual songs/music, Ephesians 5:18-21; Colossians 3:16-17 (these passages emphasize the spiritual aspect of these songs)
1) The Bible draws a clear distinction between secular songs/music and spiritual songs/music, Ephesians 5:18-21; Colossians 3:16-17 (these passages emphasize the spiritual aspect of these songs)
2) God designed spiritual songs/music to be sung in A) a congregational setting, teaching and admonishing fellow brothers and sisters in Christ AND singing "to the Lord" (same passages) as well as B) in a private setting, when one is cheerful (this would be self-edification and praise to the Lord as well), James 5:13. Such singing is part of worship to God (whether it be as a church, 1 Corinthians 14:23, 26 or as an individual)
3) God designed spiritual songs/music to be sung period (in other words, He did not authorize clapping AND singing, playing AND singing, entertaining a crowd AND singing, etc., whether as a church or as an individual)
4) Worship is to be done to/for God in spirit (right attitude/heart) and truth (genuinely/with the right, authorized actions from the New Testament), John 4:23-24; Hebrews 12:28. The very nature of performing spiritual songs is entertainment and therefore would be considered vain worship because it's primary nature is entertainment of a crowd and NOT praise to God (especially in light of the fact that Jesus did not authorize such), Matthew 15:8-9
5) All things must be done as Jesus authorizes, Matthew 28:18; Colossians 3:17. Therefore, where is the New Testament passage that authorizes spiritual songs (designed to edify the Christian and praise God) to be used as entertainment? To make a profit off of? To gain fans and be praised? To use as a primary ministry and means of evangelism (in essence, to be a substitute for "preaching", Mark 16:15; Matthew 28:19-20)?
6) Since the New Testament does not authorize the use of spiritual songs as a form of entertainment (remember, spiritual songs are not designed exclusively for edification, but also for PRAISE TO GOD), Christians must abstain from any form of vain worship or unauthorized practice, regardless of their God-given talents or their thoughts and feelings (Proverbs 14:12; Isaiah 55:8-9; etc.).
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What Is the Scriptural Procedure to Appoint Elders In A Local Church?
God designed and planned His church from all eternity before time began (Ephesians 3:10-11). God also designed the organization of His church so that each local congregation would appoint an eldership (a group of two or more qualified, spiritual mature Christian men who have and maintain certain qualifications of 1 Timothy 3:1–7 and Titus 1:5–12; Elders are also known as shepherds/pastors, Ephesians 4:11, bishops/overseers, Philippians 1:1; Acts 20:28, and stewards, Titus 1:7, indicating the importance and extension of their work).
God designed and planned His church from all eternity before time began (Ephesians 3:10-11). God also designed the organization of His church so that each local congregation would appoint an eldership (a group of two or more qualified, spiritual mature Christian men who have and maintain certain qualifications of 1 Timothy 3:1–7 and Titus 1:5–12; Elders are also known as shepherds/pastors, Ephesians 4:11, bishops/overseers, Philippians 1:1; Acts 20:28, and stewards, Titus 1:7, indicating the importance and extension of their work). If there are not two or more men qualified, it would be unscriptural for the church to appoint such men; yet the church can still function scripturally without elders, striving to develop and eventually appoint elders. There is no indication of elders in the Jerusalem church of Christ until Acts 11:30; yet they were scripturally functioning as the church of Christ. Also, most of the churches did not have elders until Paul and Barnabas were encouraged to begin the process in Acts 14:23; yet these churches of Christ were functioning scripturally until they reached the point of having qualified men of God.
What is the scriptural procedure for a congregation to appoint qualified men into their respective leadership roles as overseers of the local flock?
The short and simple answer is: the local church is authorized to appoint qualified men as elders, but there is no exclusive pattern of procedure as to how to go about appointing elders. There are, however, some guiding principles that should help churches who are ready to proceed in appointing elders. And so long as none of the principles of God’s word are violated, any procedure adopted by a congregation is authorized based on the authorization to “appoint elders in every church” (Acts 14:23).
(1) Acts 20:28 – Paul stated to the eldership of Ephesus: “Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.”
How does the Holy Spirit make these men elders? In the 1st century church, the Holy Spirit worked in a miraculous manner to help the churches of Christ become spiritually mature enough to produce and appoint elders (Ephesians 4:7-16).
Today, however, the Holy Spirit works through His inspired word (2 Peter 1:20,21; 2 Timothy 3:16,17; 2 Peter 1:3). The Bible equips us unto every good work and helps us build up and mold our character to be more like Christ, eventually resulting in men of God maturing to the point of being qualified as elders. Almost every qualification of an elder (except for being the husband of one wife and the father to child/children who are faithful, mentioned in 1 Timothy 3:1-7 and Titus 1:5-12) is a character trait that all Christians are to possess (desiring good works in general, blamelessness, self-control, sober-minded, of good behavior, hospitable, able to teach. not given to wine, not violent, not greedy for money, gentle, not quarrelsome, not covetous; not a novice, and have a good testimony among those who are not Christians). Therefore, the Holy Spirit is at work in the Christian’s life through the agency of the powerful word of God as a Christian seeks to be more like his Master. It is so important to train the young men of today’s church to seek the desire of one day serving in the eldership so that they can help the church of the future.
(2) Acts 14:21-23 - “And when they had preached the gospel to that city and made many disciples, they returned to Lystra, Iconium, and Antioch, strengthening the souls of the disciples, exhorting them to continue in the faith, and saying, “We must through many tribulations enter the kingdom of God.” So when they had appointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed.” The “they” in this passage refers to evangelists Paul (the apostle) and Barnabas.
(3) Titus 1:5 - “For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you.” Paul refers to the evangelist Titus in this passage.
(4)Acts 6:1-8 - “Now in those days, when the number of the disciples was multiplying, there arose a complaint against the Hebrews by the Hellenists, because their widows were neglected in the daily distribution. Then the twelve summoned the multitude of the disciples and said, “It is not desirable that we should leave the word of God and serve tables. Therefore, brethren, seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business; but we will give ourselves continually to prayer and to the ministry of the word.” And the saying pleased the whole multitude. And they chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch, whom they set before the apostles; and when they had prayed, they laid hands on them.”
This passage is not about appointing elders, but it does give us some principles that can be applied to the appointment of elders. The church is to look out (literally searching) and pick the men who are of the qualifications that are mentioned in Acts 6:3. The apostles confirmed the men who were sought out by the church.
The first step of a local church seeking out elders is to educate themselves on what the Holy Spirit requires as far as the qualification of elders (primarily found in the lists of 1 Timothy and Titus). This can be done through a series of sermons and/or Bible classes.
Second, the congregation should carefully, prayerfully and wisely search out from among the local congregation those Christian men who fit the qualifications.
Third, it might be a good procedure for the preacher (or the one giving Sunday announcements) to announce that the members are asked to submit the names of men they believe meet the qualifications of the Scriptures to be elders for the next couple of Sundays.
Fourth, the men of the congregation ought to get together in a private meeting and go over each name submitted by the church.
Fourth, have some of the men of the church ask these possible candidates if they “desire the good work” of an overseer (1 Timothy 3:1). Those who not desire the work are not qualified until they develop that desire (encourage them to do so considering the principles of godly desire found in such passages as Galatians 6:10; Hebrews 6:10-12; James 4:17; 2 Timothy 3:12; 1 Peter 2:2).
Fifth, once a list of potential candidates has been confirmed, the preacher/announcer reads the list of candidates. If any member has a scriptural objection to one or more of the men on the list, the preacher/announcer needs to encourage the member(s) to follow the principles found in Matthew 18:15-17 and first go privately to the brother in question (the sin would not necessarily be something the brother is committing/has committed, but it would be the fact that he does not meet one or more of the qualifications). Hopefully, the issue is resolved (perhaps a misunderstanding) and the matter is dropped. If the matter is not resolved and the brother is not willing to withdraw his name (many will when they are confronted with a legitimate concern), then he/she needs to take two or three other witnesses and confront the brother again (it is better if a genuine issue is addressed before an unqualified man assumes the work of an elder than after he assumes the work), etc.
Sixth, if there are no objections after a deadline of two to three weeks, then, the following Sunday have the men stand before the congregation and have the preacher/announcer state that these men have been appointed into the eldership. Prayers should be offered for these men who love the Lord and His church and who are willing to sacrifice their time and effort to shepherd the church of Christ as men who must give account (Hebrews 13:17).
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Can A Christian Male Be Qualified For The Eldership If He Has A Christian Child Who Was Adopted?
Yes.
One of the qualifications a man must have in order to be appointed to the eldership is mentioned in 1 Timothy 3:4,5, “one who rules his own house well, having his children in submission with all reverence 5 (for if a man does not know how to rule his own house, how will he take care of the church of God?)” and Titus 1:6, “having faithful children.”
Yes.
One of the qualifications a man must have in order to be appointed to the eldership is mentioned in 1 Timothy 3:4,5, “one who rules his own house well, having his children in submission with all reverence 5 (for if a man does not know how to rule his own house, how will he take care of the church of God?)” and Titus 1:6, “having faithful children.”
First, this qualification demonstrates that the Christian man is succeeding in leading his family in becoming mature faithful adults. He has a great influence upon them. It follows that a faithful, Christian father who is successfully training his children in the Lord (handling various problems in the home, etc.) is fit spiritually to handle problems in the household of God – the church. His character has “passed the test” of managing and watching out for other Christians’ souls in the same congregation.
Second, notice “children” is generic and could be biological, adopted, or stepchildren. This qualification has nothing to do with the ability of the man to procreate (Jesus was not Joseph’s biological father, yet Joseph is included in the Lord’s genealogy because Joseph, who was a righteous man, raised Jesus).
Perhaps the only discussion with this qualification would be if a man and his wife has adopted a child who recently became a Christian. It would depend on how long he has been an adopted father. Has it only been a year? Would that be enough time to say that he is capable of spiritually raising a Christian child? This would need to be examined on a case-by-case basis.
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Are Christians To Keep or Not To Keep The Feast of Tabernacles?
Some skeptics falsely charge that there is a contradiction in Zechariah 14:16-21. They claim that Christians are to keep the feast of Tabernacles, yet the new covenant teaches that they (and everyone else) are no longer legally bound to the law of Moses (Romans 7:1-4). Which is correct? Is the skeptic’s charge valid? Let us rightly divide God’s word together as we search the Scriptures for the answer (2 Timothy 2:15; Acts 17:11).
Some skeptics falsely charge that there is a contradiction in Zechariah 14:16-21. They claim that Christians are to keep the feast of Tabernacles, yet the new covenant teaches that they (and everyone else) are no longer legally bound to the law of Moses (Romans 7:1-4). Which is correct? Is the skeptic’s charge valid? Let us rightly divide God’s word together as we search the Scriptures for the answer (2 Timothy 2:15; Acts 17:11).
Zechariah records some of the most dazzling prophecies that come to fulfillment during the Messianic age (Galatians 4:5; Zechariah 11:12,13; 13:7; 6:12,13; 12:10-14). To accurately understand Zechariah 14:16-21 we must note several contextual indicators. The first indicator is the phrase “in that day” (Zechariah 14:20,21), which is found throughout Zechariah and points to the Messianic age. The second indicator is the identity of the city of Jerusalem, which must refer to the spiritual city of Zion, the city Paul references as “the Jerusalem above, who is free, which is the mother of us all” (Galatians 4:26). It is the city over which the King, the LORD of hosts reigns, namely, Jesus, the King of kings and Lord of lords (Matthew 28:18). Special attention: those who identify with being true worshippers unto the King who also “keep the Feast of Tabernacles” (Zechariah 14:16). How can it be possible for Christians “to keep the Feast of Tabernacles”, yet at the same time not be bound by the regulations of the law of Moses which were nailed to the cross? (Colossians 2:14-17; Ephesians 2:13-16)
One of the principles of interpretation is the consistency of language. Yet, there are exceptions to this principle. In this passage, the exception involves the redefinition of terms in regards to “Feast of Tabernacles.” This alleged contradiction disappears when we understand the sense in which we keep the Feast of Tabernacles as redefined in the light of the fulfillment of Jesus (Matthew 5:17,18). We do not observe the shadow, but the substance – Jesus (Colossians 2:17).
First, we as Christians “keep the Feast of Tabernacles” as we endeavor to rejoice in the Christian life. This feast was one of the three annual feasts (Passover, Pentecost, and Tabernacles) to be celebrated by the Jews (in our September-October on the fifteenth day of the seventh month, Tishri, of the Jewish calendar). It lasted for eight days (Leviticus 23:35), celebrating a time when there were no hardships (since the crops had been stored and the fruits gathered, which was why it is also known as the Feast of Ingathering). The Lord commanded them to rejoice! (Deuteronomy 16:14) There were many joyous activities that were celebrated during this feast (such as singing, the playing of instruments, and the juggling of torches). In the Mishnah, Sukkah 51a states: “He who has not seen the rejoicing (at the Feast of Tabernacles) has never seen rejoicing in his life.” Five days prior to the feast of Tabernacles, the Day of Atonement was observed (Leviticus 16). It was a solemn day: the high priest of Israel would enter into the Most Holy Place of the tabernacle to sprinkle blood on the mercy seat of the ark of the covenant for the sins of the nation. The sins of Israel were forgiven based on God’s foreknowledge of what He would accomplish through His Son’s future death on the cross of Calvary (1 Peter 1:20; Romans 3:21-26). To be forgiven by God of our sins is a cause of great rejoicing in God our Savior (Romans 5:1,2,11). We must put away the mindset of griping, complaining, and grumbling (Philippians 2:14-16) that was a part of the character of old Israel who was infamously known for it (1 Corinthians 10:10). We must desire to be like Paul: “Rejoice in the Lord always, and again, I say rejoice!” (Philippians 4:4)
Second, we as Christians “keep the Feast of Tabernacles” as we shine the light in this dark, corrupt world that reflects the glory of Christ. After the first day of the feast, the Jews came to the Court of the Women (a section of the temple complex, where great preparations had been met). There were four huge golden candelabras that were seventy-five feet high and reached over the height of the city’s walls. Each candelabra had four golden bowls in which the young priests who oversaw the pitchers of oil would climb up the ladders to these bowls and refill them. Per the Mishnah, Sukkah 5.3, there was not a courtyard in Jerusalem that did not reflect the blazing light. Imagine yourself if you were a few miles outside of the coast of Israel at night and you saw the city of Jerusalem lit up by these torches. What an amazing sight to behold! Could this not be what Jesus was alluding to in John 8:12: “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life”? As the moon reflects the light of the sun, let us reflect the light of the Son, Jesus, in our daily lives in this dark world of sin and corruption (Matthew 5:16; Philippians 2:15-16).
Third, we as Christians “keep the Feast of Tabernacles” as we humbly give of ourselves as a living sacrifice unto God. First, the sacrifices made at this feast were far more numerous than the other Jewish festivals (Numbers 29:12-34). All twenty-four orders of the priesthood were involved in these sacrifices (Jeremias 204). Jesus is the true fulfillment of the animal sacrifices in that they could never take away sins (Hebrews 10:1-4). Since God showed His love for us in this manner, then as Paul stated: “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.” (Romans 12:1). We need to offer our thanksgiving of praise (Hebrews 13:15), our giving of money (1 Corinthians 16:1,2; 2 Corinthians 9:8,9), and most of all ourselves (2 Corinthians 8:5).
Fourth, we as Christians “keep the Feast of Tabernacles” because we ought to sing with the spirit and the understanding of what the Lord has done for us and continues to do for us (1 Corinthians 14:15). At the feast, the Levites would sing on the fifteen steps that led down from the Court of Israel to the Court of the Women (per the number of the psalms that are known as the “Songs of Ascent”, Psalms 120-134). Some of the main themes found in the “Songs of Ascent” was the protection of the Lord on behalf of Israel (Psalm 124:1) and those who trust in the Lord will not be moved (Psalm 125:1). Is not our Lord Jesus on our side – the new Israel (Galatians 6:16)? Is He not our Protector? (Hebrews 13:6). If we keep on putting our trust in the Lord by obeying His will, will we be safely home with the Lord someday? Absolutely!
Fifth, we as Christians “keep the Feast of Tabernacles” because we are to quench and satisfy our thirst in God Himself. The “water libation” ceremony took place during the feast. While the morning sacrifice was being prepared, a priest would lead a procession of people down to the Pool of Siloam where he would take a golden pitcher and fill it up with water. The procession would return to the temple to the altar that had two silver bowls (where the water would be poured along with wine into the silver bowls). As they were being poured, the Hallel Psalms (Psalm 113-118) would be sung by the people. It is no wonder that our Lord in John 7:37-38, during the Feast of Tabernacles on its last day, states: “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.” God wanted to remind old Israel that He had saved them out of Egypt and thus provided them salvation. They could find true fulfillment and satisfaction in the one true God. God also wanted to remind them that He provided for them with rain for their crops and harvest. Should we not be reminded that God provided His Son to die for us and that He can truly quench our spiritual thirst? (Matthew 5:6). Satan tries daily to pull us away from God (who is our true source of satisfaction and fulfillment) by seducing us to indulge in the “passing pleasures of sin” (such as, pornography, covetousness, illegal drugs, and other forms of idolatry (Colossians 3:5; Hebrews 11:24). Sadly, we might give ourselves over to them if we are not careful. Satan will never satisfy what the soul longs for and truly needs. When our Lord went to the village of Sychar, he met a Samaritan woman at the well. Jesus asked her for a drink to quench his physical thirst. The one who was truly famished was the Samaritan woman (because she was spiritually empty and thirsty because she was living in adultery). Jesus wanted to give her water that would spring up into everlasting life if she would partake of it (John 4:10-14). She needed to give up that adulterous union. Let us only rejoice in the true God that abundantly provides for us and has truly blessed us with material blessings and every spiritual blessing that is found in His Son, Jesus (Ephesians 1:3).
Sixth, we as Christians “keep the Feast of Tabernacles” so we can remember that our mission is to help seek and save those who are lost in sin. Around the time of the feast of Passover, the Jews would gather the barley for harvest in April. Around June and close to the feast of Pentecost, the wheat crop would come in for harvest. Around September-October, the Jews would gather the fruits (which is why it was also known as the “Feast of Ingathering”). The Jews were thankful to the Lord for the bountiful harvests. Jesus stated that the word of God is the seed of the kingdom (Luke 8:11). He reminds us that we are to be sowing seeds in the hearts of people who are honest enough to give their lives in obedience to the Lord (1 Corinthians 3:6). Whatever we sow we will indeed also reap (Galatians 6:7). This also applies to evangelism. There are many who are lost in sin and need the Savior. Are we willing to give them that life-transforming message? There is coming a day when we will no longer be able to work in the fields, but it will be the harvest time (that is, the day of judgment).
Seventh, we as Christians “keep the Feast of Tabernacles” so we can remember that we are pilgrims and strangers on the earth. The reason for celebrating this feast is stated in Leviticus 23:40-42: “And you shall take for yourselves on the first day the fruit of beautiful trees, branches of palm trees, the boughs of leafy trees, and willows of the brook; and you shall rejoice before the LORD your God for seven days… You shall dwell in booths for seven days. All who are native Israelites shall dwell in booths, that your generations may know that I made the children of Israel dwell in booths when I brought them out of the land of Egypt: I am the LORD your God.” The children of Israel were to remember that it was the Lord who led them for forty years in that wilderness. They were strangers and pilgrims who were just passing through. The new Israel, the church of Christ, is to be reminded that we are also passing through this fallen, sinful world that is temporal and transitory. It is going to pass away (1 John 2:15-17). We are to be looking forward to “the new heavens and the new earth in which righteousness dwells” (2 Peter 3:13). While we are here, we are to be reminded that we are pilgrims (1 Peter 1:1). Peter warns: “I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul” (1 Peter 2:11).
Are Christians to “keep the Feast of Tabernacles”? They are as to keep it in the light of the fulfillment of Jesus. They are to remember to rejoice in the Christian life, shine their light in this dark and corrupt world, offer themselves as a living sacrifice unto Him, quench and satisfy their thirst in God Himself, sing with the spirit and the understanding of what the Lord has done and continues to do for them, seek and save those who are lost in sin, and know that they are strangers and pilgrims on the earth.
Works Cited
Jeremias, Joachim. Jerusalem in the Time of Jesus. London: SCM (ET 1969).
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Can A Christian Male Be Qualified For The Eldership If He Has A Stepson or Stepdaughter Who Is A Christian?
Yes.
One of the qualifications a man must have in order to be appointed to the eldership is 1 Timothy 3:4,5, “one who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?)” and Titus 1:6, “having faithful children.”
Yes.
One of the qualifications a man must have in order to be appointed to the eldership is 1 Timothy 3:4,5, “one who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?)” and Titus 1:6, “having faithful children.”
First, this qualification demonstrates that the Christian man is succeeding in leading his family in becoming mature faithful adults. He has a great influence upon them. It follows that a faithful, Christian father who is successfully training his children in the Lord (handling various problems in the home, etc.) is fit spiritually to handle problems in the household of God – the church. His character has “passed the test” of managing and watching out for other Christians’ souls in the same congregation.
Second, notice “children” is generic and could be biological, adopted, or stepchildren. This qualification has nothing to do with the ability of the man to procreate (Jesus was not Joseph’s biological father, yet Joseph is included in the Lord’s genealogy because Joseph, who was a righteous man, raised Jesus).
Perhaps the only discussion with this qualification would be if a man who has scripturally married a woman recently who has Christian children from another husband. It would depend on how long he has been a stepfather. Has it only been a year? Would that be enough time to say that he is capable of spiritually raising a Christian child? This would need to be examined on a case-by-case basis.
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Are Song Leaders, Song Books, etc. Aids or Additions to Church Worship?
Major Premise: All authorized and specified acts of New Testament church worship are actions which may have subordinate expedients (aids) authorized by God.
Minor Premise: "Singing and making melody in your heart to the Lord" is an authorized and specified act of New Testament church worship (Ephesians 5:19; Colossians 3:16)
Major Premise: All authorized and specified acts of New Testament church worship are actions which may have subordinate expedients (aids) authorized by God.
Minor Premise: "Singing and making melody in your heart to the Lord" is an authorized and specified act of New Testament church worship (Ephesians 5:19; Colossians 3:16)
Conclusion: Therefore, "singing and making melody in your heart to the Lord" may have subordinate expedients (aids) authorized by God (such as, songbooks, projectors, projector screens, pitchforks, male song leaders, microphone).
Since "Singing and making melody in your heart to the Lord" is authorized by God, it would be advantageous for true worshippers to seek out ways to aid (expedite) this authorized act. For example, a songbook would serve as a subordinate expedient that would aid the worshippers to sing "to one another" (Ephesians 5:19) in a harmonious, orderly, and descent manner (1 Corinthians 14:40). A pitchfork would serve as a subordinate expedient to aid the song leader to pitch the psalm, hymn, or spiritual song in the right tune. A projector and a projector screen would serve as a subordinate expedient in aiding the worshippers to worship together in a harmonious manner. A male song leader (compare 1 Timothy 2:8-15; 1 Corinthians 11:2-16; 14:34,35 - which would specifically qualify the expedient based on the authority of God with regards to the spiritual function of the role of men and women) would serve as a subordinate expedient in aiding the congregation in starting the song since singing a song necessitates the starting the song. A microphone would serve as a subordinate expedient that would help the male song leader start and project the song so the congregation could follow. Each of these subordinate expedients are those which would help aid the congregational singing and do not add any unauthorized or foreign element to the worship of God nor does it change the nature of the action authorized and specified. For instance, when one sings with the songbook, he does no more than sing, aiding in the fulfillment of God’s desire to “sing to the Lord.”
Advocates of mechanical instruments of music in church worship would argue that instruments are also merely aids like songbooks, microphones, etc. There are two honest questions that need to be asked: (1) Is it possible for congregational singing to be performed, in and of itself, without the accompaniment of mechanical instruments of music? Yes. (2) Is it possible to fulfill the commandment of congregational singing (Colossians 3:16; Ephesians 5:19) if only the mechanical instruments of music were played? No.Should it not be seen then that mechanical instruments of music would be regarded as an addition, rather than an aid? Yes. Is it possible to sing without songbooks, projectors, or pitchforks? Absolutely. Introducing mechanical instruments of music into the worship of God is "strange music" (addition - compare Leviticus 10:1, 2) that is unauthorized by God under the new covenant; whereas, song leaders, song books, etc. are aids to New Testament church worship.
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If A Local Church Does Not Have Two Or More Qualified Men Who Could Be Appointed As Elders, Can They Still Function As A Scriptural Church?
Yes.
There is no indication of elders in the Jerusalem church of Christ until Acts 11:30; yet they were scripturally functioning as the church of Christ.
If A Local Church Does Not Have Two Or More Qualified Men Who Could Be Appointed As Elders, Can They Still Function As A Scriptural Church?
Yes.
There is no indication of elders in the Jerusalem church of Christ until Acts 11:30; yet they were scripturally functioning as the church of Christ. Also, most of the churches did not have elders until Paul and Barnabas were encouraged to begin the process in Acts 14:23; yet these churches of Christ were functioning scripturally until they reached the point of having qualified men of God. The church can still function scripturally without elders, striving to develop and eventually appoint elders. By the way, if there are not two or more men qualified, it would be unscriptural for the church to appoint such men as elders.
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What Is the Outpouring of the Holy Spirit?
Old Testament prophets prophesied of the outpouring of the Holy Spirit. So, what is it?
- It was not the Holy Spirit Himself being outpoured (the literal outpouring of a Person is absurd). Instead, “outpouring” is a “metonymy” (“a figure of speech consisting of the use of the name of one thing for that of another of which it is an attribute or with which it is associated…” Merriam-Webster). The outpouring “of” the Spirit is the outpouring “from” the Source – not the Source Himself. It is representative of the Holy Spirit.
Old Testament prophets prophesied of the outpouring of the Holy Spirit. So, what is it?
- It was not the Holy Spirit Himself being outpoured (the literal outpouring of a Person is absurd). Instead, “outpouring” is a “metonymy” (“a figure of speech consisting of the use of the name of one thing for that of another of which it is an attribute or with which it is associated…” Merriam-Webster). The outpouring “of” the Spirit is the outpouring “from” the Source – not the Source Himself. It is representative of the Holy Spirit.
- It would come on the descendants of the Israelites from Isaiah's time; and it would bring about transformation (from the wilderness to a forest), Isaiah 32:15–18. The “outpouring” figure was used as an indication of a change in the hearts of the people.
- The “outpouring” is illustrated as an imagery of water being poured out from a pitcher, conveying blessings, Isaiah 44:1–5. The imagery is designed to make you think of transformation (they will spring up among the grass like willows by the watercourses).
- God “poured out” His wrath on His Jewish people (in the form of the Babylonian Captivity in 586 B.C.) because they continued to break His Old Testament Law, Ezekiel 39:25-29 (2 Chronicles 34:21,25; Hosea 5:10). Ezekiel 39 prophesies of the Jews being brought back from exile and God making a New Testament with them by the outpouring of the Holy Spirit (a totally different, new covenant, not a renewal of the old covenant that was made at Sinai).
- The Holy Spirit of grace and supplication would be poured out on the house of David and on the inhabitants of Jerusalem, Zechariah 12:10. Zechariah then proceeds with the prophecy that speaks of Christ's crucifixion. When Christ ascended to the right hand of God, He would send forth the Holy Spirit to come upon the apostles.
- The outpouring of the Holy Spirit would be signaled by miracles, Joel 2:28–32.
Two main points concerning the outpouring of the Holy Spirit: (1) it would bring about transformation (2) it was signaled by miraculous gifts given to the Jewish Christians, the Jewish Christians' children, and Gentile Christians (Acts 2:17–21; 2:38,39).
The outpouring of the Holy Spirit occurs several times throughout the book of Acts: (1) it occurs at Pentecost of which the baptism in the Holy Spirit was a part of it (Luke 24:44-49; Acts 1:4,5; 2:1–4; John 14:16-18,26; 15:26; 16:7–13); (2) Stephen (as well as other men) received miraculous gifts, by implication (Acts 6:6, 8); (3) the Samaritans (upon whom the apostles laid their hands) received miraculous gifts (Acts 8:14–25); (4) the Gentiles Cornelius and household received miraculous ability (Acts 10:44-48); (5) the twelve men of Ephesus who received miraculous gifts (Acts 19:1–7); etc. Three New Testament writers connect the outpouring of the Holy Spirit to the theme of transformation: John (John 7:37–39), Luke (Acts 3:19), and Paul (Titus 3:4–6).
It can certainly be stressed today that we do not receive the direct outpouring of the Holy Spirit, but we do receive the benefits that came from it, namely, the life-giving message of the word of God that is able to change our lives (Mark 16:20).
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Is Everyone Amenable to The Laws of God on Marriage, Divorce and Remarriage?
Yes.
God-ordained marriage is between one male and one female for life (this has been God’s law since creation, Genesis 2:24; Matthew 19:3-12; Romans 7:1-4). The Lord permitted only one reason for the divorce of a God-sanctioned marriage (fornication on the part of one of the spouses, Matthew 19:9).
Is Everyone Amenable to The Laws of God on Marriage, Divorce and Remarriage?
Yes.
God-ordained marriage is between one male and one female for life (this has been God’s law since creation, Genesis 2:24; Matthew 19:3-12; Romans 7:1-4). The Lord permitted only one reason for the divorce of a God-sanctioned marriage (fornication on the part of one of the spouses, Matthew 19:9).
There are many false doctrines that are being taught on divorce and remarriage. One of these false doctrines is that a person who is a non-Christian is not amenable (not accountable, not under) the laws God has established regarding marriage, divorce and remarriage (Matthew 5:31,32; 19:9).
We can know this because everyone this side of the cross of Christ is amenable to the words of Jesus (as well as the rest of the New Testament writers). Please see the verses in the logical, irrefutable syllogism below:
Jesus is going to judge each of us by His words. Matthew 19:9 are the words of Jesus Himself. Therefore, all of us will be judged by Jesus’ laws on marriage, divorce, and remarriage (Hebrews 13:4).
Major Premise: All non-Christians and Christians (after the cross – Hebrews 9:15-17) are persons who will be judged by the words of Jesus (John 12:48; Acts 17:30; 2 Corinthians 5:10,11).
Minor Premise: The words of Matthew 5:31,32; 19:9 are the words of Jesus.
Conclusion: Therefore, all non-Christians and Christians are persons who will be judged by the words of Jesus (John 12:48; Acts 17:30; 2 Corinthians 5:10,11).
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Does Matthew 16:27,28 Prove Covenant Eschatology?
Jesus states to His disciples in Matthew 16:24-28: “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works. Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom.”
Does Matthew 16:27,28 Prove Covenant Eschatology?
No.
Jesus states to His disciples in Matthew 16:24-28: “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works. Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom.”
Covenant eschatologists affirm that the judgment (which they falsely claim is Jesus’ “coming” judgment on Jerusalem in A.D. 70) would come before some of the disciples standing in the presence of Jesus would die. This is not what the text affirms though! The text is affirming two comings. When a person studies the New Testament, he will discover that there are several different “comings” of Jesus. One refers to the literal second coming of Jesus (study Acts 1:9-11; Hebrews 9:28; etc.); and the other refers to a figurative or representative “coming” of Jesus (compare the figurative use of Jesus’ “coming”: 1. to the apostles through the Holy Spirit in John 14:18; 15:26; 2. to destroy the Jewish system in A.D. 70 in Matthew 10:23; 24:1-3, 15-28; Luke 21:20-28; 3. to remove unfaithful churches of Christ in Revelation 2:5, 16; 3:3; etc.).
The Matthew 16:27 “coming” in this passage refers to the literal coming of Jesus when He gathers the whole world together and judges each in righteousness (Acts 17:30) [because that is when a person will lose his/her soul for all eternity in eternal ruin (Mark 8:35-38)].
The Matthew 16:28 “coming” refers to the representative coming of Jesus through the Holy Spirit after Jesus received the kingdom from His Father when He ascended into heaven (Acts 1:9-11). He told the apostles, “I will not leave you comfortless; I will come to you.” (John 14:18; 15:26). That “coming” was on Pentecost at the establishment of the kingdom of the Son of God (Matthew 16:18-19, 28; Mark 9:1; Luke 9:27; Acts 1:8; Colossians 1:13). The Holy Spirit, the church/kingdom and the reign of Christ “came” (around A.D. 30) before the “coming” judgment of Jesus against Jerusalem (A.D. 70).
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Is Church Discipline/Withdrawal Authorized and Permanently Mandatory?
The New Testament teaches that the church belongs to Jesus and must be handled the way Jesus sees fit (Matthew 16:18-19; 28:18; Acts 20:28; Colossians 3:17; 1 Timothy 3:15; etc.). An essential part of the doctrine of Christ is the topic of church discipline (Heed the warning of subtracting from God’s Word: 2 John 1:9-11; Revelation 22:18-19). Some major passages addressing church discipline/withdrawal (whether it involves a false teacher, impenitent member…) are as follows: Matthew 18:15-20; Romans 16:17-18; 1 Corinthians 5:1-13; 2 Thessalonians 3:6-15; Titus 1:10-16; 3:10-11; 2 John 1:9-11; etc.).
Is Church Discipline/Withdrawal Authorized and Permanently Mandatory?
The New Testament teaches that the church belongs to Jesus and must be handled the way Jesus sees fit (Matthew 16:18-19; 28:18; Acts 20:28; Colossians 3:17; 1 Timothy 3:15; etc.). An essential part of the doctrine of Christ is the topic of church discipline (Heed the warning of subtracting from God’s Word: 2 John 1:9-11; Revelation 22:18-19). Some major passages addressing church discipline/withdrawal (whether it involves a false teacher, impenitent member…) are as follows: Matthew 18:15-20; Romans 16:17-18; 1 Corinthians 5:1-13; 2 Thessalonians 3:6-15; Titus 1:10-16; 3:10-11; 2 John 1:9-11; etc.).
As Paul addresses his concerns about the Corinthian church coming together in one place to worship and not treating the worship properly, he states in 1 Corinthians 14:37, “…the things I write to you are the commandments of the Lord.” Paul spends an entire chapter on Jesus’ doctrine concerning church discipline in 1 Corinthians 5. Paul is appalled that a member of the Corinthian church was engaging in fornication (in the form of incest) without repenting and the church was doing nothing about it. Such immoral behavior and lack of discipline not only jeopardized the soul of the fornicator, but also the passive church. Jesus instructed HIS church (through Paul’s inspired letter): “he who has done this deed might be taken away from among you” (verse 2); “when you are gathered together…deliver such a one to Satan” (verse 4-5); “purge out the old leaven” (verse 7, imperative mood); “not to keep company with anyone named a brother, who is sexually immoral…not even to eat with such a person” (verses 9, 11); “Therefore put away from yourselves the evil person” (verse 13, imperative mood). Not only are Paul’s writings about church discipline authorized by Jesus, but they are also mandatory (the imperatives in verses 7 and 13: “purge out…put away”) and permanent (not cultural). As long as the church exists on this earth, the members are expected to come together in one place to worship God AND to withdraw from any impenitent member who is not willing to be restored back to Jesus – this is the law of Christ (Galatians 6:1-2)! The purposes: (1) “that his spirit may be saved in the day of the Lord Jesus” (1 Corinthians 5:5); (2) “a little leaven leavens the whole lump…purge out the old leaven, that you may be a new lump…keep the feast…with the unleavened bread of sincerity and truth” (to keep the bride of Christ pure, 1 Corinthians 5:6-8). If we truly love Jesus, His bride and the souls of our fellow brothers and sisters of the church of Christ, we will keep this commandment of Jesus (John 14:15).
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What Is the Identification of The Rock in Matthew 16:18?
This question comes from the context of Matthew 16:13-20. The Catholic denomination assumes this passage relates to when Peter would become the first pope on whom, they falsely say, the church was built. They assert that Peter is the rock. This cannot be true for the following reasons:
What Is the Identification of The Rock in Matthew 16:18?
This question comes from the context of Matthew 16:13-20. The Catholic denomination assumes this passage relates to when Peter would become the first pope on whom, they falsely say, the church was built. They assert that Peter is the rock. This cannot be true for the following reasons:
1. First, there is a gender distinction between “Peter” [petros] (which means a “stone” - John 1:42) and “rock” (petra). Petros is in the masculine gender while petra is in the feminine gender. M.R. Vincent stated: "On this rock (ἐπὶ ταύτῃ τῇ πέτρᾳ).The word is feminine, and means a rock, as distinguished from a stone or a fragment of rock (πέτρος, above)." (Marvin Richardson Vincent, Word Studies in the New Testament, 1:91, Bellingham, WA: Logos Research Systems, Inc., 2002).
2. Second, there is a difference in the definitions. “Peter” means a small fragment or small stone while “rock” means bedrock. πέτρα petra; a prim. word; a (large mass of) rock: --rock (10), rocks (3), rocky (2). Πέτρος Petros, “a noun akin to 4073, used as a proper name; “a stone” or “a boulder,” Peter, one of the twelve apostles: — Peter (150), Peter’s (5).” (Robert L. Thomas, New American Standard Hebrew-Aramaic and Greek Dictionaries: Updated Edition, H8674, Anaheim: Foundation Publications, Inc., 1998, 1981).
3. Third, the massive “rock” (or bedrock) in the context is referring to Peter’s confession that Jesus Christ is the Son of God (Matthew 16:16). Does the church have a firm stable foundation if it is built upon Jesus Christ as the Son of the living God? Yes! (1 Corinthians 3:11)
4. Does the church have a firm stable foundation if it is built upon Peter? No! Peter was an apostle, a man whose life was transformed by Jesus, but he was not infallible (Galatians 2:11-14).
The church of Jesus Christ is built upon the everlasting truth – Jesus is the Son of God!
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What Is the Scriptural Procedure for Church Discipline/Withdrawal?
While there is no set procedure for how a church and/or Christian withdraws from an erring member or an unfaithful church, there are many authorized ways to do so. Each circumstance needs to be thought through carefully and prayerfully (unless there is an urgent need to act quickly) before correction and/or withdrawal occurs. The foremost motive is love (#1, for Christ; #2, for the protection of His bride, the church, and #3 for the unfaithful member or unfaithful church who is clearly in violation of scripture and needs to and/or refuses to repent, John 14:15; 1 Peter 2:17; 1 John 4:20-21).
What Is the Scriptural Procedure for Church Discipline/Withdrawal?
While there is no set procedure for how a church and/or Christian withdraws from an erring member or an unfaithful church, there are many authorized ways to do so. Each circumstance needs to be thought through carefully and prayerfully (unless there is an urgent need to act quickly) before correction and/or withdrawal occurs. The foremost motive is love (#1, for Christ; #2, for the protection of His bride, the church, and #3 for the unfaithful member or unfaithful church who is clearly in violation of scripture and needs to and/or refuses to repent, John 14:15; 1 Peter 2:17; 1 John 4:20-21).
Generally speaking, there are two authorized methods of correction and/or withdrawal:
Step 1 privately or directly (Matthew 18:15; Acts 8:20-24); (2) publicly (Matthew 18:16-17; 1 Corinthians 5; Galatians 2:11-14; 2 Thessalonians 3:6-15; Revelation 2-3). One of the best authorized procedures and principles to follow when it comes to church withdrawal is found in Matthew 18:15-17: Step 1, keep the correction as private as you can (some exceptions would be: if a false teacher’s mouth must be stopped urgently and immediately, especially in a public worship assembly, Titus 1:5-16, or if the sin is so public that it must be dealt with immediately, 1 Corinthians 5).
Step 2, if the unfaithful refuses to repent, take one or two credible witnesses (to further establish the fact of the sin or sins committed and the lack of humility on the part of the erring Christian unwilling to repent. This also eliminates “he-said-she-said” or “two sides to the story”).
Step 3, bring it before the church (at this point it is the church’s responsibility to pray and try to save this sinner from the error of his/her way, James 5:19-20).
Step 4, if he/she is not persuaded by the team effort of the caring church members, then each member of the church is to treat this erring Christian as a “social reject” (2 Corinthians 2:6 - but still admonish him/her as a brother/sister, 2 Thessalonians 3:15). Another authorized procedure of withdrawal is found in Titus 3:9-11: After the first and second admonition (divine warning) to a brother or sister who needs to/refuses to repent, you are to continually shun/avoid (present imperative, v. 9) and reject (present imperative, v. 10) this unfaithful soul (no matter who it is or how painful it is). Whether a church withdraws from an erring brother/sister or not, the Bible authorizes each Christian to withdraw from an erring Christian (1 Timothy 1:20; 6:5; Ephesians 5:11; 1 Corinthians 5:11).
Never forget that not only is church discipline a command of Jesus, but it is an act of true love and kindness (Psalm 141:5; James 5:19-20; Galatians 6:1-2).
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Does 1 Corinthians 7:10,11 Grant Permission For Divorce?
Absolutely not!
1 Corinthians 7:10,11: “Now to the married I command, yet not I but the Lord: A wife is not to depart from her husband. But even if she does depart, let her remain unmarried or be reconciled to her husband. And a husband is not to divorce his wife.”
Absolutely not!
1 Corinthians 7:10,11: “Now to the married I command, yet not I but the Lord: A wife is not to depart from her husband. But even if she does depart, let her remain unmarried or be reconciled to her husband. And a husband is not to divorce his wife.”
There are many people who wrongly conclude from 1 Corinthians 7:10,11 that this text grants permission for marital couples to divorce for any reason (other than the scriptural reason – Matthew 5:31,32; 19:9) provided they do not remarry while their former partner remains living.
Please re-read 1 Corinthians 7:10,11. Take note that these are the commands of the Lord. These are not strong suggestions. Any spouse who divorces his/her spouse for a cause other than fornication is sinning against God. Why? Because you are separating what God designed and joined (Matthew 19:6). God designed marriage to help prevent aloneness (Genesis 2:18-25), prevent fornication (1 Corinthians 7:1-5), and bring two persons (male and female) into a one-flesh union, enabling the procreation of mankind (Genesis 1:22, 28). By divorcing for unscriptural reasons, sexual temptation and/or the need for companionship may become strong, leading one or both spouses to become stumbling blocks of one another (study Matthew 5:31,32, “causes her to commit adultery”).
1 Corinthians 7:10,11 plainly states that these are commands of the Lord which apply to both the wife and the husband (“a wife is not to depart from her husband…a husband is not to divorce his wife.”).
Doesn’t 1 Corinthians 7:11 imply that divorce is permissible as long as remarriage does not occur?
No. 1 Corinthians 7:10,11 instructs persons on what their scriptural options are if they sin by departing/divorcing for unscriptural reasons. If a spouse disobeys the divine instructions of 1 Corinthians 7:10 (“not to depart/divorce”), then to receive forgiveness, they must (imperative mood) remain (present tense) unmarried or be reconciled to their former spouse. This is a command. If it is impossible to be reconciled, then they must remain unmarried.
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This material is copyrighted by The Gospel of Christ and its authors. This information is free to use in its entirety without further consent, however, modifications should not be made without contacting mail@thegospelofchrist.com for permission. Any and all images contained herein are believed to be free for all distribution and content.