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Why do we hear that Joseph was older than Mary?

Why do we hear that Joseph was older than Mary?

Several assumptions underlie this conclusion. The fact is that Joseph last appears in the gospel narratives when the Lord is 12" TARGET="_blank">is 12 (Luke 2:43)." TARGET="_blank">Luke 2:43). Later mentions of Joseph merely relate to the Lord’s lineage (Luke 3:23; 4:22;" TARGET="_blank">Luke 3:23; 4:22; John 1:45; 6:42)." TARGET="_blank">John 1:45; 6:42). Another fact is that references to the Lord’s family during His ministry include references to his mother, brothers, and sisters (Matthew 12:47; 13:56)," TARGET="_blank">Matthew 12:47; 13:56), but not to Joseph. A third fact is that, while He was on the cross, the Lord committed His mother to the care of His beloved disciple. From that time, John took her to His own home (John 19:26, 27)." TARGET="_blank">John 19:26, 27). Being the first of Mary’s children (Luke 2:7)," TARGET="_blank">Luke 2:7), He was responsible for her care and He entrusted that to John. From these facts comes the assumption that Joseph had died after the Lord was 12 and before He was 30.

Mary is assumed to be young because of at least two facts. Isaiah 7:14," TARGET="_blank">Isaiah 7:14, prophesying the Lord’s virgin birth (Matthew 1:23)," TARGET="_blank">Matthew 1:23), uses a word, translated "virgin," that implies both youth and moral purity. Also, Mary was able to walk to Jerusalem at the time of the Lord’s crucifixion, when He was around 33. At a time when life expectancy was less than today, this indicates that relatively few years separated her age from His.

Joseph’s maturity in handling the news of Mary’s being with child (Matthew 1:18, 19)" TARGET="_blank">Matthew 1:18, 19) may suggest a mature age. Also, his being addressed as "Son of David" (v. 20) may indicate that his father was deceased and he was the living heir to David’s throne. The Lord’s being proclaimed as "Son of David" during His ministry may also indicate that Joseph had died previously.

These various suggestions make it reasonable to assume that Joseph was somewhat older than Mary.

D. Oliver

What does submit mean for wives in Ephesians 5?

What does the submission of wives entail, Ephesians 5:22" TARGET="_blank">Ephesians 5:22?

Verse 21 teaches voluntary subjection one to the other in the fear of God. One of the manifestations of this (verse 22) is the (Christian) wife's being submissive to her (Christian) husband as unto the Lord. This indicates that the wife submits (Greek: hypotasso) in loyal subjection (which includes obedience) to her husband, even as the Church is subject to Christ as Head (verse 23). The submissive wife acknowledges her husband's role of CONTROL and RESPONSIBILITY. "Everything" (verse 24) is limited by Lordship based on God's Word. This subjection is not slavish fear of a despotic husband but willing submission. The teaching in no way implies inferiority, but rather Divine intention.

A. Hull

How can Old Testament believers be saved by believing in Jesus?

How were Old Testament people saved. What did they understand about Christ and His sacrifice?

Statements like John 3:36, 14:6," TARGET="_blank">John 3:36, 14:6, Acts 4:12" TARGET="_blank">Acts 4:12 and I Timothy 2:5" TARGET="_blank">I Timothy 2:5 allow us to infer from Scripture that it is impossible to be saved apart from the work of Christ and personal faith in Him. That inference is justified by the clear teaching of Romans 3:25,26." TARGET="_blank">Romans 3:25,26. The statement "the remission of sins that are past through the forbearance of God" is linked with the propitiatory death of our Lord Jesus. He was the foreordained Lamb. His death was a certainty in the purposes of God and enabled God, in His forbearance, to forgive sin in light of a coming Calvary (Psalm 32:1)." TARGET="_blank">Psalm 32:1). It is wonderful to think of the Spirit of God gently dealing with a devout Hebrew who was searching for God and wondering what the significance of the many sacrifices was. I Peter 1:10," TARGET="_blank">I Peter 1:10,11 refers to those who searched diligently for the meaning and time of the fulfillment of prophecies relating to salvation. Imagine Daniel's awe when it was revealed to him that Messiah would be "cut off!" Many of those Old Testament believers could join us in singing, "O wondrous hour when God to me, a vision gave of Calvary."

E. Higgins

Does "being asleep" indicate that departed believers are not conscious?

Does "being asleep" indicate that departed believers are not conscious?

The New Testament uses this imagery for death about 18 times. All these refer to believers or children. Its use includes "the fathers" (2 Pe 3:4)," TARGET="_blank">2 Pe 3:4), David (Acts 13:36)," TARGET="_blank">Acts 13:36), and Lazarus (John 11:11, 12)," TARGET="_blank">John 11:11, 12), as well as some from the Corinthian and Thessalonian assemblies (1 Cor 11:30;" TARGET="_blank">1 Cor 11:30; 1 Th 4:13, 14, 15)." TARGET="_blank">1 Th 4:13, 14, 15).

Cults teach that this is a cessation of consciousness, "soul sleep," but Paul looked forward to the possibility of departing this life and being with Christ (Phi 1:23)" TARGET="_blank">Phi 1:23) in a far better state than the present (see also 2 Cor 5:8)." TARGET="_blank">2 Cor 5:8). In this state, the souls of martyrs speak with deep emotion (Rev 6:10)." TARGET="_blank">Rev 6:10). This is not suspended consciousness. The Lord’s teaching in the story of the rich man (Luke 16:19-31)" TARGET="_blank">Luke 16:19-31) leaves no question that Abraham, the believing dead, and the unbelieving dead are all conscious. If death is "soul sleep", then the exceptional case of Moses and Elijah’s appearing with the Lord on the Mount (Mat 17:3)" TARGET="_blank">Mat 17:3) poses further difficulties. If the dead are unconscious, did God bring Moses and Elijah back from death to talk with the Lord? Did He then put them to death a second time?

These passages indicate that departed believers from both the Old and New Testaments share a state of full consciousness and the joys of the presence of God. They are conscious of events on earth only to the extent that those events bring joy to heaven (Luke 15:7, 10)" TARGET="_blank">Luke 15:7, 10) or are crisis events in God’s program (Rev 11:16-18)." TARGET="_blank">Rev 11:16-18).

D. Oliver

Do His stripes (Isaiah 53:5) refer to Christ’s scourging or to God’s stroke?

Do His stripes (Isaiah 53:5)" TARGET="_blank">Isaiah 53:5) refer to Christ’s scourging or to God’s stroke?

The context of the verse indicates that the stroke is from God. In the previous verse, the nation considered Him to be smitten by God because they counted it blasphemy that He claimed to be God’s Son (see Matthew 26:65, 66; 27:43)." TARGET="_blank">Matthew 26:65, 66; 27:43). Verse 5 is a contrast; it was indeed God’s hand that smote Him, but the reason was not in Him, but in us. God pierced ("wounded"), crushed ("bruised"), chastised, and bruised ("stripes") Him. The "healing" from transgressions and iniquity to wholeness ("peace") was not, could not be, by the shame and suffering inflicted by man.

D. Oliver

Is wavering faith the reason for unanswered prayer (James 1:7)?

Is wavering faith the reason for unanswered prayer (James 1:7)" TARGET="_blank">James 1:7)?

No. On occasion, God allows us to have what we request. The result is not initially the best for us (Psalm 106:15)." TARGET="_blank">Psalm 106:15). He allows this so we will appreciate the security of His will. What He allows in our life is always only for our good -eventually, it is the best for us. The motive of such prayer was self-will, not faith. Nevertheless, God granted the prayer.

In James 1:6," TARGET="_blank">James 1:6, 7 the tried believer asks for wisdom. Verse three makes it clear that faith is being tried. In verse five, faith is being expressed and strengthened. The enemy of faith is double mindedness, a mind for the values of this world and a mind for the values of the world to come. That's the basic conflict James highlights throughout his book. When the thinking of the world motivates a believer's prayer, he cannot "ask in faith." Faith sees another and eternal world; it asks in keeping with that realm. In response to that prayer, our God gives liberally.

What hinders prayer is a mind that tries to accommodate itself to two worlds: the temporal and the eternal. Faith is not working consistently and the result is receiving nothing from God.

D. Oliver

Where is the fine line between submission and personal identity?

Where is the fine line between submission and personal identity?

Scriptural teaching does not present contradictions. God intends a woman to submit to her husband (Ephesians 5:22)." TARGET="_blank">Ephesians 5:22). God intends each believer to fully develop emotionally, socially, and mentally; He has ordained ultimate likeness to Christ for each one (Romans 8:29)." TARGET="_blank">Romans 8:29).

A husband whose view of his wifes submission includes squelching her personhood needs to submit his thinking to the Word of God. His headship gives him the responsibility of lovingly nurturing her toward full development of all that will give her honor at the Judgment Seat of Christ. She is a believer who has equal standing with him in Christ (Galatians 3:28)." TARGET="_blank">Galatians 3:28).

Her submission to the leadership God entrusted to Him will not limit her functioning in life, if she were suddenly widowed.

D. Oliver

Must discipleship be "radical"?

Must discipleship be "radical"?

Yes. The world, the flesh, and the devil unitedly oppose total commitment to Christ. Devotion that consistently follows Christ, learns of Him, and produces likeness to Him must be all or nothing. Mary’s alabaster box of spikenard was broken; no part of its precious contents could be retained for any other use (Mark 14:3)." TARGET="_blank">Mark 14:3). "Whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple" (Luke 14:33)." TARGET="_blank">Luke 14:33). On at least two other occasions, Luke points out that discipleship involves "forsaking all" (Luke 5:11;" TARGET="_blank">Luke 5:11; Luke 18:28)." TARGET="_blank">Luke 18:28). Discipleship is immediate, total submission to Christ. Anything less robs the Lord of deserved honor and produces partial obedience at best.

Consider, however, Paul’s charging the Thessalonians to be occupied with their job, work diligently, and provide for their necessities (1 Thessalonians 4:11, 12)." TARGET="_blank">1 Thessalonians 4:11, 12). Radical obedience is not irresponsibility. It does not produce an irrational lifestyle. We express this radical obedience by consistent, wholehearted submission to all the claims of Christ.

D. Oliver

What will happen to infants whose parents are taken at the Rapture?

What will happen to infants whose parents are taken at the Rapture?

God has not given us a definite answer to this question that parents often ask and that believers have raised for years. As emotionally charged as this matter is, we cannot answer it based on our emotional response and preferences.

The Bible often answers problems by citing principles. One example of this is 1" TARGET="_blank">is 1 Corinthians 14:33 where God’s character, "not the author of confusion, but of peace," determines how gifts must function in the assembly.

In a similar manner, we can cite two features of God’s character: His righteousness and His kindness. We can rest that God will always do what is right (Genesis 18:25)." TARGET="_blank">Genesis 18:25). God will not condemn those who have not understood His requirements (Romans 5:13)." TARGET="_blank">Romans 5:13). In addition, knowing that God is kind (Luke 6:35)," TARGET="_blank">Luke 6:35), we can expect that He will deal kindly with infants whose parents depart at the Rapture. We cannot state with assurance how God will express His kindness, but it is difficult to understand how these infants could be left behind without parental care. From our limited perspective, we expect that these infants will go with their parents.

Anxious parents can rest in the certainty of God’s kindness. To faith, knowing God is as good as knowing precisely what He will do.

D. Oliver

Can social discipline be lifted for a person who has been put away from the assembly?

Can social discipline be lifted for a person who has been put away from the assembly?

Social discipline is intended to preserve other believers from doing what the offender has done. When the excommunicated person changes his behavior., social contact with the other assembly believers no longer poses any threat to their behavior. For example, when a couple put away for fornication marries, they no longer endanger the behavior of others. On occasion the excommunicated individual chooses to remove himself from contact with believers, perhaps going back into the world. In that case, 1 Corinthians 5:9," TARGET="_blank">1 Corinthians 5:9, 10 applies. He is no longer in the class of those from whom believers must withdraw.

In Matthew 18:18," TARGET="_blank">Matthew 18:18, the Lord teaches that, because the Lord is in the midst (verse 20), the assembly must carry out Gods mind on earth. Through Gods Word, the decision of God in heaven and the assembly on earth are the to the same. The assembly imposes discipline ("whatsoever ye shall bind") and exempts from or lift discipline ("/whatsoever ye shall loose") in concert with heaven. The social discipline in 2 Thessalonians 3" TARGET="_blank">2 Thessalonians 3 was temporary until the behavior changed. Therefore, the Lord intends the social discipline in both 2 Thessalonians 3" TARGET="_blank">2 Thessalonians 3 and 1 Corinthians 5" TARGET="_blank">1 Corinthians 5 to be lifted at the appropriate time.

The assembly applied the Word of God, binding the discipline. The assembly is now to apply the Word of God in lifting or loosing the discipline, thus carrying out the Lords mind on earth. Just as the discipline is not an act of the overseers, but of the assembly, and has been handled in the presence of all the assembly, so lifting the discipline should be handled in the same way.

How will the assembly know when social discipline should be lifted?

This involves a subjective judgment by the overseers in guiding the assembly. As shepherds they know the spiritual state of the disciplined person and have an ongoing interest in bringing that individual back to the Lord and eventually to the assembly. Even if there is no spiritual recovery, shepherds, who see the wanderers, will know that the time comes that he wondering offender no longer endangers other believers with this behavior.

Social discipline is not intended to heap shame on a person for all the years of his life, but to cause him to be ashamed that his sin has had such serious results and has endangered others. When his behavior no longer endangers others, it is time to end the shame and lift the social discipline.

D. Oliver