Should I buy clients alcoholic drinks through a business expense account?

My business expects me to entertain clients for meals. At times they order alcoholic drinks. I feel as though I am paying for this although it comes out of an expense account. What should I do?

As a representative of your employer, you cannot dictate what a person may order from the menu in a restaurant unless your employer has made limitations. Your abstinence and your manner of conduct can often open an opportunity to explain why you do not take alcoholic beverages. Your paying - as a representative of your employer - is not an indication that you condone the practice. If, however, your work requires you to take clients out for the express purpose of visiting bars, clubs, or places of entertainment characterized by drinking or betting, you would be well advised to request to be relieved of this responsibility or to look for another job. You cannot maintain a clear testimony with this practice. "Let ours also learn to maintain good works for necessary uses, that I they be not unfruitful" (Titus 3:14)." TARGET="_blank">Titus 3:14).

W. Oliver

Other pages in this section

About this site

What did the Lord mean by, "He that is least in the kingdom of heaven is greater than he [John]?

What did the Lord mean by, "He that is least in the kingdom of heaven is greater than he [John the Baptist]"?

Some take this to refer to the Lord Jesus. In the same chapter, He describes Himself as lowly (v 29). To consider that the most lowly of all is the greatest of all bows our hearts in worship! How wonderful and how wonderfully true! One difficulty with this interpretation is that we would normally think of the Lord Jesus as being the King over the kingdom, rather than in it. A stronger objection is the context. This is a contrast introduced by "nevertheless." The first part of the contrast deals with John’s official privilege and honor. In this interpretation, the Lord would be speaking about His person, not His office. To paraphrase, the Lord would be saying "no human has been given a higher privilege in service that John, but I am a greater person than others." That doesn’t seem balanced.

The first "sampling" is from the human family, "them that are born of women"; the second is from the kingdom of heaven. Could the Lord be contrasting greatness in terms of privilege? In the human family, no one has been more privileged than John in the work entrusted to him. In the kingdom of heaven, even one considered to be the least (in his service?) is more privileged through the grace bestowed on him than John was through the honored work he did. Greater than all we are privileged to do for God is the grace we have been privileged to receive from God.

D. Oliver
Other pages in this section

About this site

How do we properly display reverence for the Lord

How do we properly display reverence for the Lord’s presence in the assembly?

How wonderful to be at home in the Lord’s presence! Knowing He will never leave us (Hebrews 13:5)," TARGET="_blank">Hebrews 13:5), we can enjoy His presence when shampooing our hair or sipping our coffee. Yet, the more we know Him, the more we will fear - or revere - Him (Pro 9:10)." TARGET="_blank">Pro 9:10).

Our gathering together as an assembly publicly expresses His presence (1Co 14:25)." TARGET="_blank">1Co 14:25). We have come together as a "House of God" (1Ti 3:15)." TARGET="_blank">1Ti 3:15). The principles of the Old Testament do not change: "Holiness becometh Thine house, O Lord, forever" (Psa 93:5). Again, "God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about Him" (89:7). We cannot view the House of God as merely another house like our own. As reverence for God becomes more foreign to our culture, it ought to be more highly prized by us.

Paul instructed the Corinthians to so consider one another and to so act in their gatherings that God’s presence was unmistakable. Our actions on entering (the assembly does not become "house of God" when the meeting begins), during, and after the gathering should express this reverence.

Our clothing likewise expresses this reverence. When Joseph went from the prison to the palace (Gen 41:14)," TARGET="_blank">Gen 41:14), he changed his garments - to look more casual? In the setting of teaching us principles regarding His visible presence among His people, the Lord specified garments unique to men who functioned in His presence (Exo 28:1-3). We worship "in spirit and in truth" (John 4:23)," TARGET="_blank">John 4:23), not in form and ritual; therefore, we do not have "priestly garments," but we learn the principle that clothing expresses reverence. Paul taught that, in contrast to the immoral and immodest worship of Diana, believing sisters adorn themselves modestly (1Ti 2:9)." TARGET="_blank">1Ti 2:9). Our adornment reflects the character of the God we worship. Culture, relative poverty, necessity, or circumstances must be considered. Some must come from their work in work clothes. At least they are present. We cannot legislate what clothes others must wear, but, for the Lord’s honor, we ought to choose clothing that will express our reverence for Him and our recognition that being in His presence is a transcendent privilege. We buy our clothing in the same stores as "sons of this age" (Luk 20:34," TARGET="_blank">Luk 20:34, ESV), but the casual spirit of this age doesn’t dictate how we display reverence.

D. Oliver
Other pages in this section

About this site

How was the Word of God compiled?

How was the Word of God compiled?

Men did not originate God’s Word, but spoke as moved by the Holy Spirit (2Pe. 1:21)." TARGET="_blank">2Pe. 1:21). Beyond their own understanding (1Pe. 1:10, 11)," TARGET="_blank">1Pe. 1:10, 11), men recorded the exact words that God breathed out (2Ti. 3:16)." TARGET="_blank">2Ti. 3:16). What was written, although bearing the marks of the writers’ experiences, abilities, and personality, was in accord with the Word, "forever settled in heaven" (Psa. 119: 89). There seems to be no reason to limit the "volume of the Book" in the Lord’s first words in incarnation (Heb. 10:7)" TARGET="_blank">Heb. 10:7) to the Old Testament. All the contents of the Bible were predetermined before their writing.

The same God who desired to communicate His Word and inspired men to write it is able to compile the sacred writings and preserve them. The way by which the Old Testament was compiled is not clear, but the Lord Jesus gives the divine imprimatur to the books recognized at that time. He said, "The Scriptures cannot be broken" (John 10:35)." TARGET="_blank">John 10:35). He defined the Scriptures that therefore must be fulfilled as the Law of Moses, the Prophets, and the Psalms (Luke 24:44)." TARGET="_blank">Luke 24:44). Although the order of the Old Testament books recognized at that time was different from the order in our Old Testament, that three-fold division, law, prophets, Psalms, included the 39 books we recognize today. Their inherent spiritual weight, reliability, authority, life-transforming power, and internal and combined consistency marked those books as God’s Word. The Lord Jesus affirmed God’s superintendence in compiling the Old Testament. The same is true of the New Testament, although that is more easily traced historically.

D. Oliver
Other pages in this section

About this site

Is gift required for all spiritual work?

Is gift required for all spiritual work?

Not every Christian can speak in the assembly, but all can fulfill the responsibility to "exhort (encourage) one another daily" (Hebrews 3:13)" TARGET="_blank">Hebrews 3:13) by writing notes (Philemon 7)" TARGET="_blank">Philemon 7) or speaking personally (Acts 18:26)." TARGET="_blank">Acts 18:26). Gift does not enhance "praying in the Spirit" (Ephesians 6:18)." TARGET="_blank">Ephesians 6:18). Our placing undue emphasis on capability displaces dependence on the Spirit and undervalues the work of the Spirit in a believer. Business-like efficiency and effectiveness is helpful when coupled with evidence of the Spirit’s working within; when alone, it is unproductive spiritually in contrast to the hesitating labors of a Spirit-filled believer. We must do God’s work in the best possible manner, while remembering that we can accomplish such work only by the Spirit’s energy.

Some spiritual work, however, requires spiritual gift. Not every brother ought to be preaching the gospel or ministering to the saints or leading a Bible reading, nor should anyone whom God exercises for such work fail to find encouragement to do it.

D. Oliver
Other pages in this section

About this site

Where did Old Testament believers go when they died?

PARADISE

Is there any truth in the idea that the Lord, when He arose, changed the place of the Old Testament saints from some Paradise below, to be with Himself in a Paradise above?

We may eliminate from this consideration, Enoch and Elijah, who are clearly exceptional. Exactly into what part of the heavenly sphere they were introduced is not revealed. Even did we know, it would tell us nothing about the dead. It is clear, however, that the Old Testament saints did not go at death to be “with Christ,” not for the reason alleged by some, that they were not forgiven, etc., for they clearly were (see Psalm 32:1-2)," TARGET="_blank">Psalm 32:1-2), and that on the ground of the work of Christ, yet to be accomplished.

The reason was that as yet there was no Christ, in the Theanthropic sense, for them to be with. He had not yet died and risen nor “brought life and immortality to light, through the gospel,” though ever in the bosom of the Father as the only-begotten Son of God. As for those who died in Old Testament times, such expressions are met with as, “He slept with his father,” “He fell on sleep,” “Descended to the grave,” the idea being that the dead went down into Sheol, the unseen world (Hades of New Testament). See Jacob’s words (Genesis 37:35)," TARGET="_blank">Genesis 37:35), where he could not have meant a literal grave, as he believed Joseph devoured, and so, not buried.

In Numbers 16:33" TARGET="_blank">Numbers 16:33 we read that Korah, Dathan and Abiram went down alive into the pit (Sheol). The case of Samuel (1 Samuel 28" TARGET="_blank">1 Samuel 28:) may occur to some. The Scriptures do not say that the witch brought up Samuel. On the contrary, when she saw the strange apparition, she cried out, presumably in fear. I have no doubt that God in his sovereignty did bring Samuel’s spirit up from Paradise (not his body, for that was buried at Ramah, fifty miles away), for the express object of conveying to Saul the news of his approaching end, On the morrow, Saul and his sons would be with Samuel in the unseen world.

Sheol never** represents the literal grave, but some other word is always used of it, like “Qeber” or “akath.” Psalm i6. to makes it plain that the Lord in spirit went to Sheol, and His body to the grave. That saint and sinner went to one general place, before the resurrection, is clear from Luke 16," TARGET="_blank">Luke 16, where our Lord lifts the veil of the unseen world in the intermediate state. The word there is “Hades.” True the saved were far-off from the lost, there being “a great gulf” fixed between the Paradise of the blessed and the place of torment, but still they were within seeing and speaking distance. Why should this be incredible, even if we had not our Lord’s words for it?

The Tower of London was for a long period in two sections—a royal palace and a state prison. It meant everything, which part a man went to, It was into Paradise that the Lord descended in Spirit, and where He welcomed the repentant thief. Can we suppose that only three days after, He left this trophy of grace behind? Did no benefits accrue to the saints confined there? The resurrection of Christ had mighty effects on the universe—He filled it: on the Church—He bestowed on her His spiritual gifts: on the Old Testament saints—”He led captivity captive,” that is, I believe, He set them free from their cabined and confined condition, and took them to be with Himself, henceforth in the Paradise above. This may throw light on the words in Hebrews 2:14," TARGET="_blank">Hebrews 2:14, “to deliver them who through fear of death,” etc. The word here translated, “deliver,” depotes usually a change of place, a release, a removal. The change did not mean, of course, that they were raised, but translated to be “with Christ” in a new sphere. Thither Paul was caught up, temporarily (2 Corinthians 12:4)," TARGET="_blank">2 Corinthians 12:4), and permanently at His decease ”Absent from the body . . . present with the Lord,” awaiting the perfect condition of glory at the resurrection
day. W.H.

** Psalm 141." TARGET="_blank">Psalm 141. 7 (though the Authorised Version gives “grave” for “sheol”) is no exception. Bones are not scattered at the grave’s mouth, but buried in it. The idea is rather of bones left unburied, on the brink of Hades—the unseen world, where the owners of the bones had entered. Dr. Tregelles trarilate, sheol here as elaewhere—Hades

Other pages in this section

About this site

How can we deal with in-law problems?

It is important always to remember that you and your in-laws are all children of God and loved by Him so much that He gave His Son for each of you. We are commanded in 1 John 4:11," TARGET="_blank">1 John 4:11,12 to love one another, thus proving the reality of our salvation. If problems have developed between believers, the Lord Jesus taught in Matthew 18:15" TARGET="_blank">Matthew 18:15 that we should discuss and clear up the problems privately. If that doesn't work (verse 16), then one or two brethren with spiritual wisdom and experience should be invited to give unbiased advice. Every effort should be made to avoid involving others in the assembly.

Sometimes the problem is that parents have been so accustomed to the subjection of their children in the home that they forget that their married "child" is now a member of a new family with the husband as the head. The situation should never be left to fester and become worse, or it can develop into strife not only within the family but also in the assembly

A. Joyce

Other pages in this section

About this site

Will the Church be present in the tribulation?

Will part of the Church, according to the AV reading, be present during the tribulation?

We are not at liberty to decide which reading we prefer based on its support for our interpretation of the Scriptures. That decision must rest on manuscript evidence.

The "Day of Christ" (Philippians 1:10; 2:16)" TARGET="_blank">Philippians 1:10; 2:16) is linked with the end of our testimony on earth and the assessment of our service at the judgment Seat. Following 2 Thessalonians 2:2," TARGET="_blank">2 Thessalonians 2:2, Paul writes, "...that day shall not come, except there come a falling away first, and that man of sin be revealed..." The earliest "that man of sin" could be revealed would be at the beginning of the 7 year period (Daniel 9:27)," TARGET="_blank">Daniel 9:27), generally referred to as "The Tribulation." This would appear to teach that the Rapture follows the beginning of the Tribulation, a teaching inconsistent with several other passages.

D. Oliver
Other pages in this section

About this site

What is the meaning of the cup and bread in remembering the Lord?

What is the meaning of the cup and bread in remembering the Lord?

In First Corinthians chapter ten, the significance of the emblems forms the basis of Paul’s teaching about separation from evil outside the assembly. Believers in an assembly must maintain separation from all that rivals the claims of God. In chapter 11, the emblems particularly relate to Paul’s teaching of behavior within the assembly. Believers’ behavior must be consistent with the holy privilege of remembering the Lord. The meaning of the emblems in chapter 11 is clearly related to the blood of Christ, symbolized in the cup, and the physical body of Christ, symbolized in the bread. This conforms to the Lord’s teaching at the institution of the Supper in the Matthew, Mark, and Luke’s Gospels.

Chapter 10 teaches the significance of partaking of these emblems. By drinking from the cup, believers express their relationship to God. By breaking bread, they express their relationship with one another.

(For a fuller explanation, see Q & A Forum, November, 2000).

D. Oliver
Other pages in this section

About this site

What scriptures guide overseers in interviewing believers for assembly fellowship?

What scriptures guide overseers in interviewing believers for assembly fellowship?

Barnabas wanted the believers in Jerusalem to know three things in order to welcome Saul to the privileges and responsibilities of the assembly (Acts 9:26-29)." TARGET="_blank">Acts 9:26-29). Barnabas "declared unto them how he had seen the Lord in the way (his conversion), and that he had spoken to him (his doctrine), and how he had preached boldly at Damascus in the name of Jesus (his life)" (verse 27). If a person is to be part of "the fellowship" (Acts 2:42)," TARGET="_blank">Acts 2:42), he must share these three things with the other believers: a common life (he must be saved); a common faith (he must be willing to believe "the faith once for all delivered to the saints"); a common standard of behavior (he must have a testimony consistent with Christian truth; this includes baptism). Different individuals present different needs. Someone who has attended other congregations may be questioned more closely about what he believes. A new believer may questioned more fully about his life, perhaps including moral and marital history, financial dealings, substance abuse, or other matters that elders may even prefer not to discuss. This is not a matter of prying, nor should it be confrontational or embarrassing to anyone involved. The assembly must know those who become part of it. In the process of getting to know these people on a warm, personal, social basis, any questions that arise must be settled to the satisfaction of those who guide the assembly and help preserve its integrity.

D. Oliver
Other pages in this section

About this site

Main Menu