A Young People's Meeting: The Question Box
Table of Contents
A Young People's Meeting: The Question Box: No. 2 Distinguishing Between Meetings
No. 2
Ques. 2. Would it not be helpful to distinguish between the various types of meetings, such as the Breaking of Bread, Prayer Meeting, etc.?
Ans. This is an interesting and profitable subject for us to consider. If the distinctive characters of the various meetings were more clearly kept in view, all that is said and done would be more consistent with the mind of the Lord.
The meeting for the Breaking of Bread is undoubtedly of prime importance. The Lord Jesus, both while on earth (Matt. 26:26-28; Mark 14:22-24; Luke 22:19-20), and from the glory (1 Cor. 11:23-26), made known His desire that His redeemed ones should do this in remembrance of Him. Acts 20:7 is scriptural proof that the early disciples came together regularly for this purpose on the first day of the week. “And upon the first day of the week, when the disciples came together to break bread.” It is true that the Apostle Paul took advantage of this occasion to minister to the saints, but it was not for this purpose that they came together. It was to break bread—not even to worship, though that was a natural accompaniment and consequence—but to break bread! There is nothing like this act, recalling so vividly to the heart the boundless love of the Lord Jesus, as expressed in His sufferings and death, to move the soul in worship and praise. Paul himself evidently waited on purpose for a whole week at Troas, so that he could be with the brethren there for the breaking of bread on the Lord’s Day (v. 6). The disorderliness of the Corinthians at the Lord’s Table called forth a severe rebuke from the Apostle (1 Cor. 11:20-22). But this very rebuke shows clearly that it was the regular custom of the Church to come together in one place “to eat the Lord’s Supper.” These scriptures should exercise our hearts as to our motive for coming to the meeting on Lord’s Day morning. If the character of the meeting is remembered, everything that is done—praise, hymns, Scripture-reading, etc.—will, under the Spirit’s guidance, be in harmony with the object of the meeting, and all will lead up to, or conform to the remembrance of the Lord in death. Another truth connected with the breaking of bread,—when, as members of the body of Christ, we gather at the Lord’s Table, we give public expression to the truth that “there is one body” (Eph. 4:4), of which the one loaf on the table is the type (1 Cor. 10:16-17). Only at the Lord’s Table, and only in the breaking of bread, can public expression be given to this truth.
The Prayer Meeting is the place “where prayer is wont to be made” (Acts 16:13). We come together to pray, whether as a group of individuals (Acts 1:13-14—a prayer meeting that lasted ten days), or as an assembly (Acts 4:23-31; 12:5-12; 13:1-3). In Matthew 18:15-20, the Lord’s Presence in the midst is vouchsafed as the power both for discipline (v. 18), and prayer (v. 19), even if only two or three should be gathered together on the ground of the assembly (v. 20). Faith might give two or more believers to count on the promise of v. 19, but such could not claim v. 20, unless gathered as the assembly. Verse 20 should not be separated from all that goes before—the whole passage is definitely connected—the assembly, discipline, prayer and the Lord’s Presence in the midst, which is the central point and climax of all. Hence the significance of the introductory word “for” (v. 20) referring to all that goes before. Prayer and thanksgiving are closely connected in scripture (Phil. 4:6), and both have their place in the prayer meeting. In the prayer meeting we come to make known the desires of our hearts, to receive from the Lord (Heb. 4:16). On Lord’s Day morning we come, not with an empty basket to be filled, but with a full basket, to empty out before Him (Deut. 26:2,10; Heb. 13:15). But He is there on both occasions.
A meeting for Humiliation is an occasion when some of the saints, or the assembly as such, come together to humble themselves before the Lord, either in a general way, or because of some difficulty or sorrow, or perhaps a low state.
Such a meeting cannot be forced—it must be the result of real exercise in order to be genuine and effective. It would partake largely of the nature of confession. Surely there was never a day when such meetings would be more in order, but, unhappily, they are of rare occurrence among us. Should not this in itself be a cause for deep exercise and humiliation? (James 4:9-10; 1 Peter 5:5-6).
A Young People's Meeting: The Question Box: No. 5 Musical Instruments
No. 5
Ques. 4. Why are musical instruments not used in the meetings of those gathered to the Name of the Lord Jesus Christ?
Ans. True Christian worship is “in spirit and in truth” (John 4:23-24). It is “with the Spirit” and “by the Spirit,” (1 Cor. 14:15-16; Phil. 3:3, N.T.) and needs no fleshly aids. The Holy Spirit, indwelling the believer individually, and the assembly collectively (John 14:17), is the power of Christian worship. Anything else ministers only to the flesh, and, distracting the heart from the true Object of worship, is only a hindrance. It is a safe thing to say that anything that mere man in the flesh can enjoy is not suitable in the things of God. We may pray and sing and bless God in the Spirit, but has an organ a spirit? Musical instruments would no doubt aid the accuracy and the time of our singing, but would hinder the spiritual character of worship, and this alone is what is acceptable to God.
“No heart but of the Spirit taught, Makes melody to Thee.”
When we note the origin of musical instruments (Gen. 4:21), we learn that, like other things not wrong in themselves, they were first used by the family of Cain to help them forget God. This is still the use to which they are put by the world. In Dan. 3:5,7,10,15, instruments of music were used in connection with idolatrous worship. Appealing to the religious sense of the flesh, they produce a false sense of worship.
Musical instruments had their place in the Old Testament, and will again be used in the Millenium (2 Chron. 5:11-13; Psa. 150). They, like priestly garments, and sacrifices, are connected with an earthly sanctuary. But Christian worship is of faith, not by sight; heavenly, not earthly.
Again, Matthew 9:15 contains an important principle, relating to this subject. The Lord Jesus, despised and rejected by this world, is absent, and this should in large measure characterize our worship. The Church feels the absence of the Bridegroom! The flare of trumpets is surely not consistent with our relation to the Lord, as the Absent One! How can we worship Him, Whom the world has put to death, with the very same instruments which they employ to put Him out of their thoughts? Is not our position, in this respect, that of Israel in Babylon? (Psa. 137:1-4). Their harps hung on the willows. “How shall we sing the Lord’s song in a strange land?” Subduedness should characterize our worship, while we think of our Lord as the Rejected One, and mourn His absence.
How about musical instruments in connection with the gospel? Here, again, the appeal would be to what the flesh enjoys, and would have no power over the conscience. The large place given to elaborate musical services in the camp is, no doubt, an attraction to many, and that God, in His sovereignty, could use the playing of a hymn, even by an unsaved musician, to the saving of a soul, we do not question. But could we who are gathered to the Name of the Lord Jesus, outside the camp (Heb. 13:13) consistently with our heavenly calling, use in our service in the gospel what God has left out as unsuited to Him in worship in His presence, and think it suited to Him in His service in the gospel, either to children or adults? Rather, may we ever seek through grace, what is suited to His presence and pleasing to Him.
Does the Word of God forbid us to possess musical instruments, and to use them in our homes? No. Christians are left free to be led by the grace of God which has saved them, and to be constrained by the love of Christ, to live, not to themselves, but to Him who died for them, and rose again (Rom. 12:1-2).
In conclusion, while singing has a recognized place in Christian service (Acts 16:25; Col. 3:16; Eph. 5:19), musical instruments are never once mentioned in connection with it.
A Young People's Meeting: The Question Box: No.4 The Gospel Meeting and Open Meeting
The Question Box
No. 4
The gospel meeting, and meeting for open ministry remain for consideration.
The gospel meeting is exactly what its name implies, that is, a meeting for the preaching or proclaiming of the Gospel. “Gospel” means “good news,” or “glad tidings” (Luke 2:10; Rom. 10:15). It is the announcement of God’s love towards a world of lost sinners, in the gift of His Son (John 3:16), and that “Christ Jesus came into the world to save sinners” (1 Tim. 1:15). The facts of the gospel are recorded in 1 Corinthians 15:1-4,
“Moreover, brethren, I declare unto you the gospel...how that Christ died for our sins, according to the Scriptures; and that He was buried, and that He rose again the third day according to the Scriptures.” These facts should always have their place in a gospel meeting.
Where should the gospel be preached? In Scripture, it was preached on many different occasions, and in many different places.
On the day of Pentecost, “Peter, standing up with the eleven, lifted up his voice,” and addressed the multitude that came together, resulting in the conversion of about 3000 souls (Acts 2).
After the persecution following the martyrdom of Stephen, the scattered disciples “went everywhere preaching the Word” (Acts 8:4).
“Philip went down into the city of Samaria and preached Christ unto them” (Acts 8:5).
In Caesarea, Peter preached first to the Gentiles, to Cornelius, and a group of his kinsmen and near friends whom he had gathered together (Acts 10).
We find Paul preaching in all sorts of places. Hill-tops, river-sides, market-places, prisons, palaces, and synagogues, and his own hired house, all heard his voice.
At Antioch he preached in the synagogue to a mixed company of Jews and Greek proselytes (Acts 13:14-41), “and the next sabbath day came almost the whole city together to hear the Word of God” (Acts 13:44).
Another notable gospel address given by the same apostle to the Athenians, on Mar’s Hill, is recorded in Acts 17:22-31, with its results (Acts 17:32-34).
The Lord’s commission to His disciples was “Go ye into all the world, and preach the gospel to every creature” (Mark 16:15). The world is the field; the unsaved, the subjects for the preaching of the gospel. In the meeting-room or hired hall, the home, in Institutions, in the open air, on land or sea, gospel meetings may be held.
Gospel meetings are not assembly meetings, but the preacher of the gospel should always seek the prayers and fellowship of the saints. The preacher is individually responsible to the Lord, as His servant, but, if instructed, he always works from the assembly, and leads souls into it. An evangelist, if he is faithful, is like a pair of compasses—one leg is fixed, firmly planted in the assembly; and the other leg, circling the world, stretching out, with burning zeal and whole-hearted energy, to seek souls, wherever he may find them. There is plenty of room, outside the systems of men, which are contrary to the truth, for the work of the gospel to be carried on with a good conscience. There is danger for one who knows the truth to associate himself, even in service, with those who are walking contrary to it (Heb. 13:13; Jer. 15:19).
The meeting for open ministry, or meeting for edification, is recorded and described in 1 Corinthians 14:23-40. Such meetings were apparently common in the early days of the Church, especially where there was much gift, as in Corinth (1 Cor. 1:7). Two important principles were enunciated in connection with such meetings,
1. “Let all things be done unto edifying” (1 Cor. 14:26).
2. “Let all things be done decently and in order” (1 Cor. 14:40). Two or three were to speak, “by course” and “one by one”, and the others were to judge (1 Cor. 14:27,29,31). Order and peace were to prevail,
“For God is, not the Author of confusion, but of peace, as in all the assemblies of the saints” (1 Cor. 14:33). The object of all the ministry was “that all may learn, and all may be comforted” (1 Cor. 14:31).
In a day of weakness, as at present, especially in small assemblies, open meetings, as they are sometimes called, are infrequent, but wherever and whenever they are carried on or undertaken, there should be subjection to the scriptural order. The warnings and restrictions given by the Apostle in this chapter show the special dangers connected with this type of meeting.
A Young People's Meeting: The Question Box: No. 6 Hair as a Covering
No. 6
Ques. Why is it that a woman should cover her head if her hair is given to her for a covering?
Ans. 1 Cor. 11:3-16 is the passage of Scripture dealing with this question.
“But every woman that prayeth or prophesieth with her head uncovered (that is, without a hat or veil, or some such covering) dishonoureth her head (that is, the man, see 1 Cor. 11:3)”, even as a man praying or prophesying, having his head covered, dishonoureth his head (that is, Christ) (1 Cor. 11:4-5).
The Apostle insists that if a woman be not covered (that is, wearing a hat), she should be shorn; then he remarks indignantly, “But if it be shame for a woman to be shorn or shaven (which it certainly is), let her be covered” (1 Cor. 11:6).
A woman wearing a hat or other covering is a sign of subjection, and this lesson is read by the angels.
“For this cause ought the woman to have power (or, a covering) on her head because of the angels” (1 Cor. 11:10). They are learning from the Church, and mark her ways, and if the woman in the assembly were to appear uncovered or shorn, they would be taught the lesson incorrectly (See Eph. 3:10). The Apostle closes this part of the subject with the simple appeal,
“Judge in yourselves: is it comely that a woman pray unto God uncovered?” (1 Cor. 11:13).
The case of Rebekah was referred to, as the example of a godly woman of old, who so beautifully manifested her subjection by her conduct and attitude. Though she had long hair, without a doubt, yet, in the presence of Isaac, “she took a vail, and covered herself” (Gen. 24:65). Do we not have the Holy Spirit’s commendation of such action in 1 Peter 3:3-6.
Another question is now brought up, Why should a woman have long hair?
“Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a glory to her: for her hair is given her for a covering” (1 Cor. 11:14-15). Both nature and revelation agree in teaching the propriety of a woman having long hair.
Never was there a day like the present for the Christian woman to manifest her obedience and submissiveness to the Word, in this matter. When the custom of cutting or “bobbing” the hair has swept well nigh the whole “civilized” world, there is indeed a grave danger of even Christian women being carried along with it, as is witnessed, alas, to our shame, by some even in our own gatherings who have adapted themselves to it, apparently unexercised about it, regardless of warnings, and with the consciousness of the unhappiness and grief brought to others through it. Is it for the sake of conformity to the world that they are willing to yield what God has given them, and called their “glory”?
Why should those who have been redeemed at the infinite cost of the precious blood of Christ, and placed under His Lordship, enslave themselves to the fickle tastes of this poor restless world? A woman with long hair today is a marked person—so well nigh universal is the opposite custom. More than once has a woman’s long hair identified her as a believer. Happy when this is so!
The women of the world care nothing for God’s order. Like the women of Judah in Isaiah’s day (Isa. 3:16-26), they are hastening the doom of the nations, by their lawlessness. Those who have experienced the grace of God, and who have come under the Lordship of Christ, should shun the ways of those around them, and seek to please their God. He beholds disorder in the world; let His holy eye behold decency and order in the assembly of His saints. It is important to realize that declension of soul is at the bottom of all in subjection to the Word of God.
“But if any man seem to be contentious, we have no such custom, neither the assemblies of God” (1 Cor. 11:16).
To the indignant Apostle, this was the conclusion of the matter. May it be so likewise with each one of us!
A Young People's Meeting: The Question Box: No. 3 The Reading Meeting
The Question Box No. 3
It was decided to continue with the subject of the various types of meetings.
The Reading Meeting. A brother was once asked, Is there any scripture for reading meetings? He referred to Acts 2:42,
“And they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.” This verse would perhaps embrace all of the regular meetings of the assembly—the breaking of bread, prayer meeting, and reading meeting, where the apostles’ doctrine is especially before us.
In Acts 17:11, the Bereans were commended “in that they received the Word with all readiness of mind, and searched the Scriptures daily, whether those things were so.” They had the apostles’ doctrine before them.
The Lord Jesus said, “Search the Scriptures... they are they which testify of Me” (John 5:39). This was a rebuke to the Jews, but an important exhortation for us. It was just what the Bereans did, and is it not what should characterize the reading meeting?
“Till I come, give attendance to reading” (1 Tim. 4:13), was the Apostle Paul’s admonition to an individual—surely we may take this as a word from the Lord to the assembly also, as His coming is awaited. In this connection, Hebrews 10:25 is very striking, and important.
A brother once remarked: “In a reading meeting, we come together, not to teach, but to read the Word of God.” This is good to remember. It is not a place for the display of gift, but for the simple reading and searching of the Scriptures. It is a place where even a teacher may receive instruction or correction from one who may have, by the Spirit, “the word of wisdom,” or “the word of knowledge” (1 Cor. 12:8). The Word of God and the Spirit of God have prominence in the reading meeting. We may count and wait upon the Lord, the Divine Teacher (John 14:26; 16:13-15), as He, by the Spirit through one and another, may be pleased to bring before our hearts the needed help and instruction.
The reading meeting has a special value in times of weakness. It has been the resort of many a company of saints who have felt their weakness. Suppose there is no gift in an assembly—none who are able to teach, or give public addresses or lectures to the saints. Well, then they may come together just as they are in all their weakness, and read the Word of God, in dependence upon the Lord Who will surely minister to their every need. Thus, did those at the very end of another dispensation, when there was much feebleness and declension,
“Then they that feared the Lord spake often one to another” (Mal. 3:16). So may we, in our day, and in our weakness. The Lord’s approval may be counted upon now, as it was then. “And the Lord hearkened, and heard it, and a book of remembrance was written before Him for them that feared the Lord, and that thought upon His name.” It is surely pleasing to Him to have His own gathered together, in all simplicity, to read His Word.
From the various scriptures already referred to, we would gather that the order of the reading meeting would be simplicity. Simply to read the Word, and then in quietness to wait upon the Lord for that which He might be pleased to minister to our souls, through one or another. Who may take part? There is liberty for all, but license for none. If there is the liberty of the Spirit, there will be no difficulty as to which one or ones should take part, and as to who should listen. All will be equally happy, in such a case. 1 Corinthians 14:29 would hardly apply in a reading meeting, but 1 Corinthians 14:40 surely does.
We have been noticing some of the advantages of the reading meeting. There are dangers, too, and consequent warnings. A reading meeting is a place where the flesh may easily manifest itself, especially in pride as to knowledge of the Word. False, or speculative notions may be introduced, to the detriment and confusion of the saints (See Titus 1:10-11). A good word of warning is found in 2 Timothy 2:16,
“Shun profane and vain babblings,” and in verse 23: “But foolish and unlearned questions avoid, knowing that they do gender strifes.”
We need to guard against anything that would tread down the pastures, or foul the waters, by unspiritual and unprofitable discussions, thus depriving the sheep of the flock of the rich and healthful nourishment provided (See Ezek. 34:18-19).
A Young People's Meeting: The Question Box: No. 1 Difference Between When Women Take Part
No. 1
Ques. 1. What is the difference between the regular meetings held in the Hall, where women are not permitted to speak, and other meetings, such as the Sunday School and young people’s meetings, where the sisters do take part?
Ans. The meetings held in the Hall, with the exception of the Gospel, and the Sunday School, are Assembly meetings. These include the regular scheduled weekly meetings, such as the Breaking of Bread, Bible Reading, and Prayer Meeting, or special meetings called by the Assembly, whether for open ministry, humiliation, discipline, etc. In all of these meetings, the Assembly meets as such, gathered to the Name of the Lord Jesus, with Himself in the midst, according to Matthew 18:20. “If therefore the whole Church (or Assembly) be come together in one place” (1 Cor. 14:23). In these meetings, properly called Assembly Meetings, it is, not permitted to women to speak...“for it is a shame for women to speak in the Assembly” (1 Cor. 14:34-35).
The Gospel Meetings and the Sunday School may be considered as activities connected with the Assembly, but not properly Assembly Meetings. The Assembly is certainly responsible for all that is carried on in the meeting room; but the ones who preach the gospel, either in the Room or elsewhere, are directly responsible to the Lord, as His servants. They can surely count on the Lord’s being with them, as in Matthew 28:20, but He is not in the midst, in a gospel meeting, as in Matthew 18:20. This applies also to special meetings, when servants of the Lord may give addresses or lectures to Christians. The Sunday School bears the character, primarily, of a children’s gospel meeting. The one who is responsible for it may ask others to help—sisters to instruct the young children and older girls, and brothers for older boys. It would be unscriptural, according to 1 Tim. 2:11-12, for a woman to preach the gospel publicly, or to engage in public ministry, or prayer, should a brother be present. Her place is one of silence and subjection, and the reasons are given in the scripture just referred to (1 Tim. 2:13-14). But instructing children, or other women, is surely within the legitimate sphere of her service for the Lord. The spiritual instinct of a subject, godly woman would soon manifest what was within her proper sphere, better than any cut-and-dried rules.
Our young peoples’ meetings are informal gatherings held in various homes. Neither the privileges nor restrictions of regular assembly meetings are applicable to such gatherings. We could not claim Matthew 18:20, for instance. We could not execute discipline tonight, nor make an assembly decision, even if all the brothers, or even all the sisters, were present, for it would not be an assembly meeting. We could not receive to nor put away from the Lord’s Table. In Acts 18:26, Aquila and Priscilla invited a brother named Apollos to their home, and together they expounded unto him the way of God more perfectly. The mention of Aquila’s name first, in this passage alone, would indicate the subject place taken by his wife, though perhaps the more spiritual and well-taught of the two. So tonight, we might say that we have been invited to spend the evening in this home, to speak together about the Lord Jesus, and His things, and to seek to help and encourage one another along the path. As gathered in this informal way, the sisters should feel free to ask questions, offer suggestions, or take part in any other way that would not be inconsistent with the subject place.
“When a little company has come together, not in an assembly meeting, but, say, to meet in a home, it is not correct to apply Matthew 18:20 to such a meeting. You can count on the Lord to be with you, and to minister by His Spirit, but you can do nothing in the way of discipline. A good illustration is that of the House of Parliament. When they are convened in the proper place, and have the proper chairman in their midst, they can make laws; but if hundreds of them convene without their chairman, they could talk about laws, but could make none.”
(To Be Continued)