What constitutes an assembly gathering in which sisters wear a head covering?

What constitutes an assembly gathering in which sisters wear a head covering?

Verses 2 through 16 of 1 Corinthians 11" TARGET="_blank">1 Corinthians 11 contain Paul’s teaching about women’s head coverings. The context before this teaching (10:14-11:1) shows how their actions at the Breaking of Bread (sharing in the cup and the bread) must affect their behavior outside the assembly. The context after this teaching shows how their actions at the Breaking of Bread must affect their relationships with one another. The context is therefore "congregational teaching." Further, the introduction to the subjects of head coverings and the breaking of bread are parallel: "Now I praise you . . ." (v. 2) and "Now . . . I praise you not" (v. 17). He thus joins the two subjects. What he introduces in verse 17 clearly relates to "when ye come together in the church" (v. 18), or literally, "in church." He is dealing with "church gatherings" in these two subjects he has thus linked.

Therefore, sisters cover their heads in any gathering in which they are "in church," which does not mean in the building where they meet. This is when they gather as a church. The New Testament gives seven gatherings of the church: meetings for teaching, the breaking of bread, the prayer meeting (Acts 2:42)," TARGET="_blank">Acts 2:42), discipline meetings (1Co 5:4)," TARGET="_blank">1Co 5:4), a report meeting (Acts 14:27)," TARGET="_blank">Acts 14:27), a gospel meeting (1Th 1:8;" TARGET="_blank">1Th 1:8; the principle in 1Co 14:22)," TARGET="_blank">1Co 14:22), and an elders’ meeting (Acts 20:17)." TARGET="_blank">Acts 20:17). This last meeting is the only "non-public" meeting and includes only part of the assembly. The teaching of the woman’s head covering applies to each of these public assembly meetings. At any other gatherings, covering her head is at the discretion of the sister.

D. Oliver
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What Old Testament books are the most important keys to the Bible?

What Old Testament books are the most important keys to the Bible?

Every Bible book is necessary (2 Timothy 3:16, 17)," TARGET="_blank">2 Timothy 3:16, 17), but some seem more central.

Genesis, often called "the seed plot of the Bible," lays the foundation for all God's revealed works, indicating the purpose of matter, man, and marriage. Without the Fall, the rest of Scripture unravels. Gods plans for human government and Israel flow from Genesis. Many Bible doctrines are first mentioned in Genesis.

In the relatively short book of Daniel lies the "backbone of prophecy" (Daniel 9)." TARGET="_blank">Daniel 9). It unfolds the "Times of the Gentiles." The prophetic material in Matthew and the Revelation is closely related to Daniel.

D. Oliver
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Was Peter's gospel different than Paul's?

THE GOSPEL
Is it true to say that there are two Gospels, Paul’s and Peter’s, each with a different aspect of the Lord’s Return in view; the former described in 1 Thessalonians 4:17," TARGET="_blank">1 Thessalonians 4:17, the latter, in Acts 1" TARGET="_blank">Acts 1: Acts 2" TARGET="_blank">Acts 2: and Acts 3:20" TARGET="_blank">Acts 3:20?

Certainly Paul’s Apostolate was chiefly to the Gentiles, and Peter’s to the Jews, and no doubt the presentation of the Gospel would vary accordingly. Compare Paul’s address at Antioch in Acts I 3 and that on Mars’ Hill to an Athenian audience. The former is full of Jewish history and of Old Testament quotations, the latter contains neither the one nor the other. Such references would have had no special weight with Gentiles, but the Gospel in both is centred on the same Person— the Lord Jesus, and on the same work—His death and resurrection. It was the same Gospel in a different setting. Naturally things in the Acts were in a transition state, especially in the earlier chapters. An offer was still being made to the nation of Israel on the ground of resurrection, in which certainly Paul had no part, not being yet an apostle. Had they repented and been converted, no doubt the Lord would have been sent back to them (see chap. 3. 20), but the nation did not repent and so was set on one side, and God’s greater purpose “from before the foundation of the world,” was gradually unfolded. Paul did become the special minister of this—the mystery of Christ—but he in no way claimed the monopoly of it, which some would attribute to him, as his words in Ephesians 3:5" TARGET="_blank">Ephesians 3:5 with reference to that mystery, show: “Which in other ages was not made known to the sons of men. AS IT IS NOW REVEALED UNTO HIS HOLY APOSTLES AND PROPHETS BY THE SPIRIT.” It was revealed to them, as well as to Paul, but he became the spokesman. To say that Peter continued to the end to limit his hope to the return of Christ to the earth, is both arbitrary and unscriptural. He certainly does deal with that aspect of the Lords’ return in his second epistle, but in his first epistle he speaks of “a living hope . . . to an inheritance reserved in heaven for you.” This is not an earthly hope any more than the “revelation of Jesus Christ” in chap. 1. 23, or the appearance of the Chief Shepherd in chap. 5. 4. In both these it will be the revelation of Christ to the Church.

W.H.

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Does the example of women publishing tidings about the Ark give weight to the idea of preaching?

The R.V. of Psalm 68:11" TARGET="_blank">Psalm 68:11: “The women that publish the tidings are a great host,” has been used in favour of public preaching of the Gospel by women. What is its real meaning?

Psalm 68" TARGET="_blank">Psalm 68 is primarily connected with the bringing up of the Ark by David to the “resting place” (Psalm 132:8," TARGET="_blank">Psalm 132:8, R.V.) which he had, in accordance with his boyhood’s vow, prepared for it; though, of course, prophetically it looks forward to events far beyond that. It begins in v. with the words uttered by Moses on the occasions when the Ark was being taken up to move onward through the wilderness (Numbers 10:35);" TARGET="_blank">Numbers 10:35); and in its earlier verses it recounts in few words the bright side of Israel’s past history, as connected with what the Ark symbolised—the presence and power of God with His people. Their march through the desert; their arrival in the promised inheritance; and their victories over the nations that dwelt there, and those others that surrounded it; are pictured as won by the Presence of God with them. On various occasions these were celebrated in song, especially by their women-folk; and it is to such celebrations that the words quoted in the question refer.

See examples of them, in Exodus 15:20, 21," TARGET="_blank">Exodus 15:20, 21, after the Red Sea crossing; in Judges 5:1-3," TARGET="_blank">Judges 5:1-3, after Barak’s defeat of the host of Sisera; and in 1 Samuel 18:6, 7," TARGET="_blank">1 Samuel 18:6, 7, after David’s own victory over Goliath. Also compare the rejoicing on this occasion of the bringing up of the Ark as described in 2 Sam. 6. 15-22." TARGET="_blank">2 Sam. 6. 15-22. It is worthy of note that in many respects our psalm may be compared with the above-mentioned Song of Deborah. Those who advocate that women should do what in the New Testament they are forbidden to do, must be hard bestead for proof, if they have to come to Psalm 68:11" TARGET="_blank">Psalm 68:11 for it.

W.R.

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What is a mortal sin? a venial sin?

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Is it still an assembly when the believers do all the right things, but don

Is it still an assembly when the believers do all the right things, but don’t have love?

How much better if no assembly ever gave reason for such a question to be asked!

To be fair, not everyone expresses his love in the same way. Sometimes a believer perceives a lack of love in others because he expects others to express love in the same way he does.

To be honest, a lack of expressing love in an assembly is not a deciding factor in whether it continues to be an assembly. Believers must love one another or they are not demonstrating that they have divine life (1 John 3:14)." TARGET="_blank">1 John 3:14). The absence of expressing love for one another is an evidence that the Spirit is grieved in that believer (Eph 4:30;" TARGET="_blank">Eph 4:30; Gal 5:22)." TARGET="_blank">Gal 5:22). When the Spirit is grieved, what is to hinder that assembly from losing its devotion to Christ and subsequently its lampstand (Rev 2:4-5)" TARGET="_blank">Rev 2:4-5)?

David Oliver

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How often should I say "Father" when praying?

In public prayer should we address God repeatedly and without purpose?

If a young believer falls into this habit, encourage him to keep on praying in public - and in private. Praying aloud with his family or "in his closet" may help him, but it would be better to say nothing than to make him hesitate to pray publicly. The Lord may receive more from the stammering of a spiritual child than from the eloquence of a sage.

On occasion, private, deeply burdened prayer may be a faint reflection of the Lords prayer in Gethsemane. Combining Matthew, Mark, and Lukes records indicates the Lord may have addressed His Father in 3 different ways in His brief prayers. Such praying is different from the repetition in question.

Often a more mature believer is unaware that he is addressing God repeatedly. Is this actually taking "the Name of the Lord... in vain" (Exodus 20:7)," TARGET="_blank">Exodus 20:7), a serious offense? In conversation, would we normally address someone repeatedly and purposelessly? This raises searching questions; do we really know God? Are we actually conscious that we are speaking to Him? "He that is without sin among you, let him first cast a stone."

As evident in Pauls recorded prayers, spiritual intelligence guided him to address God in various ways (for example, Eph 1:17; 3:14)." TARGET="_blank">Eph 1:17; 3:14). What a habit to cultivate.

D. Oliver
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What did Joseph's dream about the Sun Moon and Stars mean?

What is the special significance of Joseph’s second dream (Genesis 37:9-10)" TARGET="_blank">Genesis 37:9-10)?

Both the dreams of Joseph look forward to the day when the One of whom he is so striking a picture, the Lord Jesus, “the man of sorrows,” “despised and rejected of men,” crucified, but now exalted, will be recognised and owned even by those who once refused him. The first dream, of course, had its literal fulfilment in Egypt, when Joseph’s brethren bowed at his feet. It will also have its further fulfilment “when He comes whose right it is,” and “they shall look on Him whom they pierced,” and shall “mourn because of Him.” Then the affecting scenes between Joseph and his brethren will be re-enacted in deeper measure between Christ and the saved remnant of Israel (Zechariah 12:10-12)," TARGET="_blank">Zechariah 12:10-12), which will form the nucleus of the nation, over which He will reign for ever.

“The Lord God shall give Him the throne of His father David, and He shall reign over the house of Jacob for ever, and of His kingdom there shall be no end” (Luke 1:32, 33)." TARGET="_blank">Luke 1:32, 33). This is the earthly kingdom—the sheaves speak of a harvest—”the field is the world.” The second dream has had no fulfilment yet. Rachel had already passed away. Jacob never bowed to Joseph, but he will to the greater than Joseph. If “the sheaves” point to an earthly sphere, the sun, moon, and stars point to another, the heavenly. This goes further and higher than the first. The earthly kingdom is everlasting, but not unlimited (see Psalm 72:8)." TARGET="_blank">Psalm 72:8). The second will be universal, as well as everlasting. It will include the other, but go beyond it. Of that kingdom, too, Christ will be the Crown, the Centre, and the Sum.

W.H.

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Should a Christian have friends who are not believers?

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What does the Bible teach about cloning?

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