Fellowship Forum .us

Fellowship Forum July Summary

Twelve people were in attendance and participation was encouraging, insightful, and brotherly.

[1] What constitutes good works, how are they performed, and what is their relationship to grace?

Eph.2:8-10 inform us that grace – God’s full provision for every need – is the source of all blessing and good works. They originate in His enablement and are engaged in by us according to God’s pre-ordained purpose for each believer. Walking in those good works that He has prepared beforehand is the sure evidence that one has indeed been saved by grace, and not by his own futile efforts to perform good.

Good works are a sympathetic working together on a common goal. God’s purpose is not to put “rules” on us, but engage with Him to do the things He does. Rules are the trellis upon which the branches grow and are supported.

What we do with our works is enter into fellowship with God in doing what He would do as in our bodies – loving as He loves, etc. Such works are the result of the Holy Spirit working through us. As such, self works originating in human effort, motive, and ingenuity are not good works.

The man whose sins were forgiven in Mark 2:3-12, also got up and walked. That was the tangible evidence both that Jesus has authority to forgive sins and that this man’s sins were forgiven. So it is that our walking in good works is the visible confirmation that we have been forgiven by Christ.

Good works will be judged according to whether they are good or bad [2 Cor.5:10], by our motives for doing so [I Cor.4:5], by our words: whether helpful or hurtful, gracious or offensive, truthful or false [Mt.12:35-37], and by our ways – the perspective and value system from which they have been performed [Ezek.7:3].

Numerous passages speak about the necessity, blessing, and testimony of good works. Jesus “went about doing good” [Acts 10:38]. Godly widows were known for good works of a habitual practice of Christ’s life being expressed in hospitality, assisting those in distress, and bringing up children – a daily reality rather than a periodic activity.  Those endowed with material resources in this life are to be “rich in good works” [I Tim.6:18] expressed in willing and generous sharing.

The bride of Christ as described in Rev.19 is clothed in fine linen fabricated from the righteous deeds of the saints performed in this life. God is at work in every believer to produce both the willing and the doing of these good works [Phi.2:13]. Believers are to engage in good works “to meet pressing needs” [Tit.3:14]. One of the purposes for Christians’ gathering is to stimulate one another “to love and good deeds” [Heb.10:24].

Such good works are aspects of the fruit whereby testimony is gained as to whether we belong to Christ or not. We, however, should guard against drawing unwarranted and hasty conclusions based upon our own partial understanding and observations; Lot, though having little to commend himself in the Genesis narrative, was nevertheless a “righteous man” [2 Pet.2:7-9]. Cornelius, though commendable through good works in many ways, was nevertheless an unbeliever in need of Christ [see Acts 10:1-4; 11:13,14].

We may comment upon behavior and admonish one another as to whether particular deeds, words, or thoughts are consistent with being Christian, but we ought not to conclude and state that the person himself is not a Christian if behavior is amiss. That is beyond our scope of judgment, though questions may be raised as to the legitimacy of profession when deeds are consistently ungodly.

[2] What are the practical implications individually and for the assembly that Jesus is Head of the body, High Priest over the house of God, and Foundation of the temple?

Christ is the foundation upon which all is to be built, not upon any man or ministry: as Head He guides His people along the way, and as our great Priest we enjoy unending acceptance in the courts of heaven.

The identical life of Christ courses through every member of the body enlivening each with His vitality. As such, all impulse to action comes from the directives of the Head to each member individually. The tasks and responsibilities are governed directly by Christ and not by intermediaries. The Head coordinates the activities of His own body according to His will.

Competition, thoughts of superiority, and ignoring of others are a practical denial of the reality of Christ as Head and we as members of one another in the same body. Diotrephes in 3 John demonstrates the practical evil that ensues when one attempts to have first place in the assembly rather than acknowledging in practice the true headship of Christ.

The Lord Jesus faithfully and unendingly represents each and every believer equally and without interruption before the throne of God. Thus each believer has equal access to a throne of grace in order to obtain mercy and help in time of need. Heaven is open, prayer is welcomed, and assistance is certain to all who call upon the Lord in sincerity and truth.

[3] Are Yoga/meditation and biblical Christianity compatible?

Biblical meditation consists of carefully reflecting upon the truth of the Scriptures with an active inquiring mind. Joshua 1:8 describes meditation in terms of “chewing the cud” as a sheep re-chews the same food in order to extract all the nutrients therein.

Yoga is a technique originating in eastern religions designed to reduce stress, obtain inner peace, and self-control. As such, it is a counterfeit of the work of the Holy Spirit in a believer. The Holy Spirit leads, speaks to our hearts, and grants wisdom to those who ask.

The fruit of the Spirit is love, joy, peace…self-control [Gal.5:22,23], alongside of which, no other “law,” spiritual exercise, or technique need be appendaged.

Christ as Shepherd of His flock speaks, and His sheep hear His voice and follow Him [Jn.10:1-5]. His anointing teaches us about all things and is true; we are to abide in it, not in eastern meditation techniques [I Jn.2:27].

Philippians 4:6-8 is the biblical answer to anxiety, stress, peace of heart, and self-control while exposing Yoga/eastern meditation for the counterfeit that it is: “Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God, and the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus. Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, let your minds dwell on these things, and the God of peace will be with you.”

[4] What is to be a Christian’s response to wounding of soul?

Meekness learned from Christ is to be our response [Mt.11:29]. Meekness is that disposition of soul that receives all as from the hand of God without complaint: even the evils and affronts of men permitted by Him for our everlasting good. Joseph demonstrated such when he confessed to his wicked brothers: “You meant it for evil, but God meant it for good” [Gen.50:20].

God ordains suffering/wounds to bring forth glory through them. When love prevails in our hearts, “it does not take into account a wrong suffered” [I Cor.13:5]. In the account of Philemon and Onesimus, Paul says to even charge any wrongs Onesimus had done to his own account, demonstrating not only forgiveness, but willingness to make restitution for things that he was not responsible for in order to live in peace and harmony.

Other passages emphasize this such as I Cor.6:5-8. Here we are enjoined to even suffer wrong rather than pressing our claims and “rights” against a brother who even may be in the wrong.

I Peter 2:20-24 tells us that suffering for doing what is right finds favor with God. We are called to bear reproach and injustices even as Christ did, who uttered no threats, reviling, and who did not sin when mistreated by the hands of men. He rather “kept entrusting Himself to Him who judges righteously.”

[5] What are the practical implications individually and for the assembly that Jesus is Lord of His servants, Bridegroom of the bride, and Shepherd of the flock?

As Shepherd of the flock, men are not to lord it over their fellows as do the nations [Lk.22:25]. Men are to lead as did Christ, by example and the persuasive power of truth: not by coercion, intimidation, or sanctions. This is the pattern we see in the apostles and their teaching in passages such as Acts 20:17-32 and I Peter 5:1-5.

As Lord of His servants, we are bought with a price and therefore do not belong to ourselves [I Cor.6:19,20]. Thus we have no rights and can make no demands. Our only concern is to know and perform the will of our Master. No men therefore have the right or responsibility to dictate to our conscience and rule over our souls by their own authority or decrees.

Our love and allegiance as a bride is to One: to the Lord Jesus, our Bridegroom. We submit, trust, depend upon Him and keep ourselves pure for His delight and companionship. Our hearts’ affection is reserved for Him exclusively and not poured out upon other lovers.

Summary submitted by Steve Phillips

Twelve people were in attendance and participation was encouraging, insightful, and brotherly.

[1] What sources of truth obligate the church: the Bible, dreams/visions, traditions, councils, personal experiences, statements of faith/denominational distinctives?

Unlike the words of men, those of the Lord Jesus Christ are “spirit and are life” [Jn.6:63].  The only value of dreams, visions, prophesies, and teachings are if they illuminate and convey the truth of the written Word of God contained in the Scriptures as is explicitly stated in Jeremiah 23:16-36.

God has revealed His will for His people as written in the Scriptures, and no personal experiences should diminish or contradict that truth contained in the Word of God.  The word “obligate” denotes “to bring or place under moral or legal duty or constraint.”

Hearing the Word of God is what obligates the church [Lk.8:21], even to refusing to be bound under the yoke of religious authorities; “We must obey God rather than men” [Acts 5:29].

It is the Scripture that is inspired of God, not men and even the men who wrote it [2 Tim.3:16].  Though written, the Word of God is living, powerful, and our judge [Heb.4:12].

We are not “to exceed what is written” [I Cor.4:6], and all things contained in the pages of Scripture are for our profit and instruction [I Cor.10:11].  The traditions of men are in conflict with and nullify the Word of God; we cannot be obligated by both [Mk.7:1-13].

Only God has authority to obligate the church, and God’s will is violated if the church is obligated by anything outside of that will as expressed in the truth of His Word, the Bible.  The cultures of the world are obligated by omens, oracles, divination, dreams, and traditions; the church is obligated by the truth from Genesis to Revelation, however that truth may come to us, even from the mouth of babes.

[2] Discuss worship and what is musically appropriate in the assembly.

When we sing to the Lord with Psalms, hymns, and spiritual songs, it is to be with the Word of Christ richly dwelling within us [Col.3:16].  Therefore significant biblical content is to be discovered in the lyrics rather than trite, shallow, or erroneous messages.

The focus of our worship is to Christ with a motive springing from His indwelling and the expression of that.  Worship and music are not necessarily linked, as worship is far broader than an activity engaged in during church gatherings.

Worship is the offering up of our bodies as a living sacrifice continually as a willing and loving expression of wholehearted devotion to Christ [Rom.12:1,2].  Worship is not synonymous with the activities of the church and participating in its programs; it is the outflow of a life lived to the glory of God.

All music worships something – exalts, promotes, and is devoted to its object – whether noble or ignoble.

Jesus and the apostles sang a hymn [Mt.26:30] as did Paul and Silas [Acts 16:25].  All spiritual singing is to be “with the mind” [I Cor.14:15] and therefore mindful, and not mindless.

[3] What does it mean to be a disciple who is becoming biblically literate?

The word “disciple” means “a learner.”  Disciples are learners and slaves [Mt.10:24].  As learners we readily confess our ignorance and thus humility is the hallmark of a disciple.  Slaves are purchased possessions and hence have no rights.  A disciple is one who, therefore, is free of self-will and ambition.  His only legitimate concern is: What has my Master said so that I might perform His will.

Becoming biblically literate is not gauged by academic progress in acquiring biblical information.  Jesus did not come to bring us a new “law,” but rather to lead us into a proper pure and loving relationship with God and men through His Word.  The Pharisees missed this aspect of a learning and growing relationship by wrongly imagining that in their knowledge of the Scriptures, they possessed eternal life [Jn.5:39].

Being a disciple involves significant interactions as followers of Christ rather than participation in a religious system. Disciples are to demonstrate our love for Christ by actually living by every Word that proceeds from the mouth of God.  This process involves the transference of knowledge which leads to following our Guide whereby we become trained to be like Christ.  Discipleship is a complete abandonment of self unto Christ.

The hard saying of discipleship [Lk.14:26f] are hard to our flesh, but are actually simply expressions of the reality of being a learner/follower; no man can serve two masters.

Genesis 24 illustrates the process of discipleship.  Rebekah, the willing bride-to-be, leaves her native land to travel to her bridegroom’s home, escorted and guided by the servant of the father.  There she will abide for the rest of her life in Isaac’s loving care.  So we too willingly leave all for the sake of Christ whom we have not seen, journeying through this world in the company of the Holy Spirit who reveals to our hearts the greatness and glories of Him with whom we shall dwell as His bride throughout all eternity.

[4] Concern, correction, and discipline in the church: how are they to be expressed?

All that we do is to be done in love [I Cor.16:14].  The purpose is to help and restore, not to criticize and cast away: to bear burdens too hard to carry without assistance [Gal.6:1,2].  Ideally, someone who is known to the erring one will come alongside to show love and compassion to maintain a long-term relationship that honors Christ.

The process outlined in Mt.18:15-18 is not a perfunctory following of protocol, but a loving prolonged demonstration of genuine concern for the spiritual well-being of the brother or sister.  All avenues are to patiently be exhausted before proceeding to the next stage in that process.  It is to be done as brother to brother, and not as a function of the elders, pastor, or leadership hierarchy.

As a final resort, the one who persists in ungodly behavior is to be separated from the church into the world where there is no such loving care and fellowship to be found – in Paul’s words, delivered over to Satan for the destruction of the flesh that his spirit may be saved [I Cor.5:5].

From a shepherding standpoint, one must search out those who have gone astray in order to restore them in love.  An elder is not be sharply rebuked, but rather appealed to as a father [I Tim.5:1]; Nathan with David is a good example of this.

Such correction and discipline is not only for the good of the one at fault, but is an outflow of grace so that the little ones are not caused to stumble and perish [Mt.18:14].  It is vital that the facts of the situation be known prior to raising a corrective issue with the individual so that false accusations are avoided and resentment not be fostered.

[5] What is the biblical role of women in ministry and assembly gatherings?

The respective roles of man and woman are outlined in Eph.5:22-24.  The man represents Christ and the woman, the church.  In this analogy, whatever is appropriate for the church with respect to Christ is fitting for the woman.  The church may pray to, sing to, testify about, and praise the Lord Jesus.  However, the church may not lead, direct, teach, or usurp authority over Christ.  Thus, by way of principle, the woman may pray, sing, testify, and praise in the church, but not lead, direct, teach, or usurp authority over the man.

While there is no difference between male and female in Christ Jesus with respect to acceptance before God and the blessings of salvation [Gal.3:28], there is a distinction of role and function from the beginning by God’s design; the woman was created to be a helper [Gen.2:18], and helpers by definition are not the head, leader, initiator, and instructor.  This is reiterated in the New Testament, hearkening back to the original order established in Eden [I Tim.2:11-13].

Women are to keep silent in the church, not in an absolute sense, but with respect to usurping authority by teaching and leading the assembly [I Cor.14:34f].  This was not stated as a prohibition of uneducated persons speaking in the assembly, but because by spiritual analogy, it is inappropriate for the church to instruct Christ.  The older women are to teach the younger women the truths of practical godliness [Tit.2:3-5], but not to teach the assembly as a whole.

In the church, it is the glory of Christ that is to be seen, not the glory of man.  And thus the man is to not cover his head since he pictures the glory of God, and women are instructed to cover their heads because they represent the glory of man [I Cor.11:7].  It is an acted out parable of what is spiritually fitting in the church; Christ is to receive the glory, not man.  He is to be seen and His Word is to be heard.

Without controversy, Deborah was used by God in the public arena, but it was shameful, and the glory went to a woman and not to the victorious commander of the Lord’s host [Jud.4:4-10].  So it also becomes shameful for a woman to lead and teach in the church [I Cor.14:34,35].

Summary submitted by Steve Phillips

Sixteen people were in attendance and participation was encouraging, insightful, and brotherly.

[1] Freedom and Faithfulness without License or Legalism: NT commands and disputable matters.

Legalism was defined as such: Salvation based upon law keeping, imposing convictions/rules on others, requiring of the brethren something that God does not.
The issue of love will resolve all questions of legalism and license.  Love will govern the exercise of personal freedom so that others will not be caused to stumble.  Encouraging and bearing one another’s’ burdens prevents both.
When we fix our eyes on Jesus we will be focused on what best contributes to spiritual progress.  Christ likeness resolves the tension between legalism and license.
Obedience to NT commands is never legalism.  Those who do not obey are not free; they are still slaves to sin. But if we abide in Christ’s Word, we will know the truth that shall set us free.
Among Jesus’ disciples were those who ceremonially washed their hands and those who did not.  Christ did not insist on compliance to non issues that the Scriptures were silent on, while maintaining fellowship with those of both persuasions.

[2] What significant cultural influences affect our Christian thinking and practice?

Americanism’s core value of “Rights” is a contrary principle to that of Christian love.  Rights are obligatory by law based on what is perceived as owed.  Love arises from the heart without compulsion irrespective of the merit of the object.
Compassion is a legacy of American culture.  The concepts of mandated tolerance, materialism, liberty, that of a “just war,” and the media decidedly affect our thinking.

[3] What is the basis of fellowship in the church: doctrine, practice, membership, love?

Two or more gathered together in love and submission to Christ and each other is the basis of fellowship.  Fellowship is based upon a change of life from Christ that issues in love of the brethren and walking in the light.
The model of fellowship is I Cor.14:26 and truth from the Scriptures is the foundation.
Sound doctrine leads to godly character, not to minutia of theology and disputes about words.
Fellowship occurs by and large geographically where there exist joint participation, shared goals, and working for the honor of Christ in harmony through the enablement of the Holy Spirit.

[4] The Pattern of Christ and authoritative leadership as they relate to being a local assembly of Christians.

The kings of the nations act as beneficent lords, but it is not to be so in the church. Christ’s leaders are servants who lead by godly example and the persuasive power of truth.
The world which does not have Christ and His Spirit, needs authority to keep order/unity as they have no internal compulsion to guide/govern them.  The world’s solution to the deeds of the flesh is to legislate and punish. In the church, submission to the Holy Spirit in obedience to the truth of the Word of God is what is to prevail.
A true example/leader will have followers due to character, not by title, position, or force.
NT leaders are not to lord it over the church, and the church is to “be persuaded by your leaders” based on spiritual reasonableness rather than an appeal to an authoritative position of rank.
Leaders are to exhort in sound doctrine and refute those who contradict, but not because of a hierarchical structure of authority over subordinates.

[5] How do forgiveness and reconciliation relate to remembering, bitterness, and revenge?

God says He will remember our sins against us no more; David says that his sin is ever before him.  We may not be able to erase the memory of misdeeds from our minds though we are forgiven.
Sin causes grief, tension, and pain between ourselves and God which must be confessed for fellowship to be restored, but this does not cancel our imputed righteousness of God in Christ.
We know that we have forgiven others when we can pray and ask God to bless them.  Trusting that same person or having an intimate relationship with him is another matter.

Summary submitted by Steve Phillips