Was the descent at the time of Pentecost gradual?

Was the descent at the time of Pentecost gradual?

If the question refers to the coming of the Spirit at Pentecost, the answer is in verses 2 to 4 of Acts 2" TARGET="_blank">Acts 2: "And suddenly there came a sound from heaven as of a rushing mighty wind, … And they were all filled with the Holy Ghost." With unexpected suddenness (Strong’s Dictionary), the sound filled the house, divided tongues (ESV) appeared and rested on the believers, the Holy Spirit filled them, and they spoke in tongues.

However, perhaps the question addresses the descent or decline of Israel’s place of privilege. During the period covered in the Book of Acts, the gospel went "to the Jew first and also to the Greek" (Romans 1:16)." TARGET="_blank">Romans 1:16). In Ezekiel’s visions, the glory of the Lord gradually moved away from the temple, the land, and the nation. The Lord did not rush to withdraw from His people. The prophet received the message of judgment before the glory departed, but God carried out the judgment with apparent reluctance, which is both instructive and touching. So during the book of Acts, Israel’s removal from its position of privilege took place gradually. The Lord had announced it before the cross, and made it clear that the reason was the slaying of the beloved Son (Matthew 21:33-43)." TARGET="_blank">Matthew 21:33-43). He taught that after He ascended back to heaven, the nation would seal its doom by sending after Him the message, "We will not have this Man to reign over us" (Luke 19:12-14)" TARGET="_blank">Luke 19:12-14) and by declining the invitation of the King’s messengers (Matthew 22:1-7)." TARGET="_blank">Matthew 22:1-7). The same leaders who plotted the death of Christ sent their message of determined rejection ("We will not have this Man . . .") back to heaven when they stoned Stephen (Acts 7)." TARGET="_blank">Acts 7). They imprisoned and beat the messengers (ch 5). They proved that their slaying of Christ was not accidental; they were not manslayers (Deu 19:1-4)," TARGET="_blank">Deu 19:1-4), but, as Stephen said (Acts 7:52)," TARGET="_blank">Acts 7:52), were murderers (Deuteronomy 19:11, 12)." TARGET="_blank">Deuteronomy 19:11, 12). They had no refuge from the sword of judgment. As the gospel spread from Jerusalem to Rome in Acts, the Jewish leaders affirmed the nation’s rejection of Christ and His messengers, although individual Jews were saved.

The nation rejected Christ and His kingdom when they crucified Him. As the gospel spread, the nation’s rejection of the message spread; the pall of darkness and blindness (Romans 11:25)" TARGET="_blank">Romans 11:25) settled over Israel. With apparent reluctance, God gradually removed the place of privilege from the nation that had rejected His Son. That generation crucified the King and therefore would not share in His kingdom. That was settled before the beginning of Acts. During Acts, God gradually removed their place of privilege as the message went from Jerusalem to Rome. After the end of Acts, the army came from Rome to Jerusalem to destroy the city (Matthew 22:7)." TARGET="_blank">Matthew 22:7). The decline was gradual, but the result inevitable.

D. Oliver
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Did our Lord have a will distinct from His Father?

Did our Lord have a will distinct from His Father?

Each Person of the Godhead has a will. This confirms that they are distinct persons. The Spirit divides "to every man severally as He will" (1 Corinthians 12:11)." TARGET="_blank">1 Corinthians 12:11). The Son, speaking to the Father in John 17:24," TARGET="_blank">John 17:24, expresses His will, "Father, I will that they also, whom Thou hast given Me, be with Me where I am." The Lord refers to "the will of My Father" in Matthew 7:21," TARGET="_blank">Matthew 7:21, among other passages.

In addition, the true humanity of the Lord Jesus necessitates a human spirit (Genesis 2:7)" TARGET="_blank">Genesis 2:7) and therefore a will. The Lord’s will involved all that the human will involves, apart from the tendency or capacity to choose sin. He is holy (Luke 1:35)." TARGET="_blank">Luke 1:35).

While His will was distinct from the Father’s, these wills could not differ, since God is perfect in unity (Deuteronomy 6:4)." TARGET="_blank">Deuteronomy 6:4). In addition, since both the Father and the Son are perfect in holiness, wisdom, and love, what each wills must be the same.

D. Oliver
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What does the Bible say about women pastors in ministry?

The question of women serving as church leaders is one of the most read debated questions in Bible-believing churches. In business, government, sports, science and other fields, women have proved themselves able and intelligent in every way. Why do some churches retain old ideas then and keep them out of the preaching role? The answer is that a church is not guided on the same principles as other areas of society. While some church groups may feel free to treat the Bible as only one several of their sources of authority, the Holy Scriptures should the main purpose of a church is to put into practice the word of God (1 Timothy 3:15)." TARGET="_blank">1 Timothy 3:15). The question of whether women should preach is not a question of personal preference or ability, but whether it is in line with the teaching of the Bible.

Relevant scriptures

Some relevant scriptures in regards to this question include 1 Timothy 2:11-14," TARGET="_blank">1 Timothy 2:11-14, 1 Timothy 3:1-13." TARGET="_blank">1 Timothy 3:1-13. The way we understand these words from God will guide us. A similar question in regards to women in the church is to the question of the silence of women. These scriptures are 1 Corinthians 11:5;" TARGET="_blank">1 Corinthians 11:5; 1 Corinthians 14:34-35" TARGET="_blank">1 Corinthians 14:34-35 and are answered in the question “Should women speak in the church?”

1 Timothy 2" TARGET="_blank">1 Timothy 2 – Authority is male

1 Timothy 2:11-14" TARGET="_blank">1 Timothy 2:11-14 Let a woman learn quietly with all submissiveness. (12) I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. (13) For Adam was formed first, then Eve; (14) and Adam was not deceived, but the woman was deceived and became a transgressor.

While in a church gathering, there are distinct roles given to men and women as a result of (1) creation “Adam was formed first, then Eve” and (2) the results of the fall “the woman was deceived and became a transgressor”. Teaching the scriptures, according to this passage, is a male role. Exercising authority over man is also not permitted for women. This would include leadership roles and public teaching roles in the church.

Having stated the clearest interpretation of this passage, it should be noted that there are attempts to nullify this primary meaning by applying other interpretations.

Women had a lack of education?

The first objection to this statement in 1 Timothy 2" TARGET="_blank">1 Timothy 2 is that women were not capable in their culture to teach the scriptures to men because of their limited experience, education and lack of opportunities from centuries of male-dominated traditions. However the verse does not say “due to lack of education, I do not permit a woman to teach or exercise authority”. Formal education did not factor into Christ’s decision to choose the disciples / apostles and it was not a factor in excluding women either.

Only for the wives?

Another argument against this passage is to say that the passage only applies to women who are married. Some translations of the passage say “wives” rather than “women” in general. However, the passage is teaching about men and women. The references to men and women in the surrounding verses make clear sense for both married and single people. For example in 1 Timothy 2:8" TARGET="_blank">1 Timothy 2:8 “I desire then that in every place the men should pray, lifting holy hands without anger or quarreling.” Are only husbands to lift up holy hands in prayer? A second example in 1 Timothy 2:9" TARGET="_blank">1 Timothy 2:9 say “likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire”. Are only wives to dress modestly? Of course not. The passage is talking to people both married and single.

Examples of women ministers

Another argument used against this scripture is the mention of women who served as deaconesses in the Bible. Service is a godly work for both men and women. However, the service of godly women would not have contradicted Holy Scripture in that of taking a leadership role or in public teaching of men. One example of woman who served was the couple Aquilla and Pricilla. In Acts 18," TARGET="_blank">Acts 18, they work as tent makers with Paul. At the end of the chapter, in verse 26, Apollos was invited to their house to learn more of the way of God. This threesome Bible study resulted in that Apollos became a better public teacher.

Act 18:26" TARGET="_blank">Act 18:26 “He began to speak boldly in the synagogue, but when Priscilla and Aquila heard him, they took him and explained to him the way of God more accurately.”

The women mentioned in Romans 16" TARGET="_blank">Romans 16 are referred to as “servants” and “helpers” and “workers” including Phoebe, Pricilla, Mary and Junia. It is not necessary to think of these women as part of any special religious class of leadership. Any sister who serves can be a “deaconess” or “servant” or “worker” without being a teacher or exercising authority over a man.

1 Timothy 3:1-13" TARGET="_blank">1 Timothy 3:1-13 and Titus 1:5-9" TARGET="_blank">Titus 1:5-9 – Elders and Deacons are Men of Respect

Among the list of requirements for both elders and deacons in the assembly is the reference to a man with his family: “husband of one wife and his children are believers”. The words “he” and “his” are mentioned eight times in 1 Timothy 3." TARGET="_blank">1 Timothy 3. The leaders of the church are required to be male.

Conclusion

The scriptures are the church’s operating manual. The question of women leadership in the church therefore is not to be based on questions of ability or fairness or from trends in politics or business. 1 Timothy and Titus teach that God has put men in position of authority. The Bible also does not restrict women from teaching or service, but it is not to be in the context of authority over the man.

Shad Sluiter

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What is the filling of the Spirit?

What is the filling of the Spirit?

Three related new Testament words express the truth of the filling of the Spirit. Two of the words are either an adjective describing those who are full of the Spirit (Luke 4:1;" TARGET="_blank">Luke 4:1; Acts 6:3, 5; 7:55; 11:24)" TARGET="_blank">Acts 6:3, 5; 7:55; 11:24) or a verb that expresses being full of the Spirit (Acts 13:52;" TARGET="_blank">Acts 13:52; Ephesians 5:18)." TARGET="_blank">Ephesians 5:18). These passages highlight individuals who are characteristically under the control of the Spirit. The other word is more indicative of the Spirits filling an individual to give him capability for a God-given responsibility (Luke 1:15, 41, 67;" TARGET="_blank">Luke 1:15, 41, 67; Acts 2:4; 4:8, 31; 9:17; 13:9)." TARGET="_blank">Acts 2:4; 4:8, 31; 9:17; 13:9). In these cases, with the possible exception of Luke 1:15," TARGET="_blank">Luke 1:15, this filling is the work of a moment. Perhaps that helps us understand this difficult statement about John the Baptist; the Spirit would remarkably and constantly give him enablement for his unique work.

The Spirits filling involves both control and capability. Our responsibility (Ephesians 5:18)" TARGET="_blank">Ephesians 5:18) is to continually allow the Spirit to have full control in our lives.

It is interesting that, apart from Ephesians 5:18," TARGET="_blank">Ephesians 5:18, only Luke speaks of this truth. In his gospel, only One, the Lord Jesus, is characteristically under the control of the Spirit (Luke 4:1)." TARGET="_blank">Luke 4:1). In Acts, when the Lord had ascended, he identifies nine individuals who were full of the Holy Spirit. Seven times in his two books, Luke records that the Spirit filled believers.

D. Oliver
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Is the title, "Morning Star" the same as the "Day Star"?

The name, "Morning Star" (Revelation 22:16)" TARGET="_blank">Revelation 22:16) and the "Day Star" (2 Peter 1:19)" TARGET="_blank">2 Peter 1:19) both refer to the coming of the Lord Jesus. Are they the same?

This page was adapted from an answer at Truth and Tidings Magazine by David Oliver.

The "Day Star" refers to the person of Jesus Christ. A few versions of the Bible (e.g. Darby, English Standard Version , New American standard), use the words "Morning Star" in 2 Peter 1:19." TARGET="_blank">2 Peter 1:19. The word "phosphoros" in Greek means "light bearing" (Strong, WEV), "light bringing" (Thayer), or even the Venus (Liddell & Scott). The two words in Greek from Revelation 22" TARGET="_blank">Revelation 22: are translated directly as "Morning Star." The word Peter uses, then, has a different emphasis than the two words in Revelation. In Peter is focusing on the second coming to the earth, but in Revelation 22" TARGET="_blank">Revelation 22 the emphasis is on the coming in the air for the Church.

In one paragraph (2 Peter 1:16-21)," TARGET="_blank">2 Peter 1:16-21), Peter, shows the certainty of the Lord’s coming to earth in glory. The brightness of the Morning Star ("the light bringer") should capture their (and our) attention and give assurance of the glorious day, when the "Sun of Righteousness shall arise" (Malachi 4:2)." TARGET="_blank">Malachi 4:2). In Revelation 22," TARGET="_blank">Revelation 22, the bright ("radiant": Strong) Morning Star captures the affection of the churches and causes anticipation of His coming to the air for His Bride - the Church. The Spirit and Bride both are calling for Him to come.

D. Oliver

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Should the Church worship like the priests of the Old Testament?

Is the form and subject of Old Testament worship the same as that of the New Testament church?

In 1 Peter 1:23" TARGET="_blank">1 Peter 1:23 - 2:8, Peter both compares and contrasts Christian and Jewish worship. The character of our worship is spiritual, involving a spiritual birth, a spiritual house, and spiritual sacrifices. Christ is the subject of our worship and, generally, the Father is the object to whom we express our worship (John 4:23)." TARGET="_blank">John 4:23). Since our high priest is in heaven, we worship in "the true tabernacle" (Hebrews 8:2)," TARGET="_blank">Hebrews 8:2), heaven itself, rather than an earthly sanctuary. Rather than out ward ritual, we worship from redeemed spirits controlled by the Spirit of God (John 4:23;" TARGET="_blank">John 4:23; Philippians 3:3," TARGET="_blank">Philippians 3:3, JND). Old Testaments believers called on instruments to assist in their praise (Psalms 150:3-5)," TARGET="_blank">Psalms 150:3-5), where as public worship today is by prayer and singing "with the spirit" and "with the understanding" (1 Corinthians 14:15)." TARGET="_blank">1 Corinthians 14:15). Actually, the character of worship in this age is the ultimate of God’s plan for worship. The pattern of Old Testament worship was a visible representation of the spiritual character of Christian worship (Hebrews 8:5)." TARGET="_blank">Hebrews 8:5).

All believers are priests who worship individually at any time and in any place; however, public worship in the Old Testament was associated with a place of testimony, so God intends that the present priesthood should function visibly in a testimony.

"Let us go forth therefore unto Him without the camp, . . . By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to (confessing, JND) His name" (Hebrews 13:13-15)." TARGET="_blank">Hebrews 13:13-15).

D. Oliver
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How long was John the Baptist

How long was John the Baptist’s ministry?

The divine historian tells us John’s ministry began "in the fifteenth year of the reign of Tiberius Caesar" (Luke 3:1)." TARGET="_blank">Luke 3:1). Secular historians date that around 29 A.D. John mentions four Passover feasts (John 2:23;" TARGET="_blank">John 2:23; John 5:1;" TARGET="_blank">John 5:1; John 6:4;" TARGET="_blank">John 6:4; John 13:1)." TARGET="_blank">John 13:1). The Lord’s ministry began before the first and He was crucified on the fourth Passover. That suggests His public ministry was slightly more than three years. If we accept that the Lord’s crucifixion was in 33 A.D., His public ministry began in the latter part of 29 A.D. when He "began to be about thirty years of age" (Luke 3:23)," TARGET="_blank">Luke 3:23), perhaps as much as 6 months after John began to preach. Matthew places the death of John the Baptist before the feeding of the 5000 (Matthew 14:1-13, 21)." TARGET="_blank">Matthew 14:1-13, 21). John tells us the feeding of the 5000 took place shortly before the third Passover(John 6:4-13)," TARGET="_blank">John 6:4-13), about two and a half years into the Lord’s ministry. John had been in prison for a time before that, so his ministry - before imprisonment - may have been as short as two and a half years. Such a valuable man! Yet he fulfilled his course (Acts 13:25)" TARGET="_blank">Acts 13:25) within three years. Apparently, the Lord gave neither John nor his disciples an explanation of the divine plan, for "His ways are past finding out" (Romans 11:33)." TARGET="_blank">Romans 11:33).

D. Oliver
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Why did God respect Abel's sacrifice?

Help will be valued upon Genesis 4:4, 5," TARGET="_blank">Genesis 4:4, 5, where we read that God had “respect” to Abel and his offering and not to Cain and his, and Romans 2:11," TARGET="_blank">Romans 2:11, where it is said that there is “no respect of persons with God.”

We can be quite sure that this latter verse is ever and absolutely true. The Greek word, “to have respect of persons,” means, “to receive the face of a person,” i.e. to look at the outward appearance—at the gold ring and the gay clothing, at the feature and the stature, etc., whereas we know that “God looks, not at the outward appearance, but at the heart.” When, therefore, we read that God had respect to Abel and his offering, we must divest ourselves of any idea of favouritism or unfair preference on His part. In fact, the Hebrew word in Genesis 4," TARGET="_blank">Genesis 4, “to have respect,” has no thought of respect of persons, but of looking to someone, or something. The word is used in Psalm 119:117" TARGET="_blank">Psalm 119:117—”I will have respect unto thy statutes continually”; again in 2 Samuel 22:42" TARGET="_blank">2 Samuel 22:42—”They looked but there was none to save,” and also in Isaiah 17:7" TARGET="_blank">Isaiah 17:7—”In that day shall a man look to his Maker.” We may be sure that had it been righteously possible, God would have accepted Cain as well as Abel. The key to the verse is in Hebrews 11:4" TARGET="_blank">Hebrews 11:4—”By faith Abel offered unto God a more excellent sacrifice than Cain . . . God testifying of his gifts.” It was not that Abel was “more excellent” than Cain, though very likely he was, but that his sacrifice was more excellent; so that God simply had respect to Abel because of his sacrifice. The expression, “by faith,” shows, I think, conclusively that God had revealed how his creatures were to approach him, “for faith cometh by hearing, and hearing by the word of God.” No doubt, Cain’s sacrifice was beautiful enough, but it was Cain’s way, not God’s. It was merely the work of his hands-of the same vegetable kingdom as the fig-leaves of which Adam and Eve had made themselves aprons. Abel offered from the first-fruits of the flock and of the fat thereof, i.e. the slain lamb. In Abel’s offering there were two things : there was something which spoke of his repentance, it was as though he admitted that he deserved the death of the victim; and there was something, too, which spoke of the lamb of God, without blemish, slain before the foundation of the world. How far Abel apprehended the truth we cannot say; he obeyed and allwas known to God. We are blessed according to His appreciation of the infinite Person and work of Christ, not according to ours, which, however, does determine our enjoyment of our blessings.

W.H.

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I know Christ took our sins on the cross, but for some reason I'm not sure if I'm saved.

The subject of knowing if one is saved or not is probably the most important issue in the Christian life.

The assurance of salvation only comes from the Word of God. Your feelings will change. Your pastor can lie. Your life will not always be an example of perfect Christian living. The scripture, however, cannot be broken and will never pass away.

A common feature of many stories of salvation is that a person has a moment in life, when a particular verse or truth based on the teaching of a verse is the only ground on which that person stands. If you know that Christ died for your sins on the cross, what is it that tells you that truth? It's the scripture - the Word of God.

The God who cannot lie is the God who wrote the Bible. Through his word, you can be assured that if God says something, you can trust it.

Some assurances from the scripture include:

Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life. - John 5:24" TARGET="_blank">John 5:24
Whoever has the Son has life; whoever does not have the Son of God does not have life. - 1 John 5:11" TARGET="_blank">1 John 5:11
He came to his own, and his own people did not receive him. 12 But to all who did receive him, who believed in his name, he gave the right to become children of God, - John 1:11-12" TARGET="_blank">John 1:11-12

There is a book online called "Here is the difference " by William McDonald that may help answer some of your doubts. There are other doctrines such as forgiveness for the believer and salvation from the habits of sin that are relevant to your question.

Also, read the book Safety Certainty and Enjoyment to answer similar questions.

Shad Sluiter
Postville, IA

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Is a deacon

Is a deacon’s work material or spiritual?

Various New Testament passages show that deacon service can be material and physical. Angels ministered to the Lord (Matthew 4:11;" TARGET="_blank">Matthew 4:11; Mark 1:13);" TARGET="_blank">Mark 1:13); Martha served (Luke 10:40;" TARGET="_blank">Luke 10:40; John 12:2." TARGET="_blank">John 12:2. Financial relief (same word) sent from Antioch to Jerusalem was entrusted to Barnabas and Saul who fulfilled this ministry (Acts 11:29;" TARGET="_blank">Acts 11:29; Acts 12:25)." TARGET="_blank">Acts 12:25). Paul and Apollos, however, were ministers (1 Corinthians 3:5)." TARGET="_blank">1 Corinthians 3:5). Ministers wait on their ministry (Romans 12:7)." TARGET="_blank">Romans 12:7). In the epistles, the word usually describes a spiritual responsibility. Even Paul’s ministry to the saints in Jerusalem (Romans 15:25)" TARGET="_blank">Romans 15:25) involved an administrative responsibility for the money. In addition, the qualifications for a deacon (1 Timothy 3:8-10)" TARGET="_blank">1 Timothy 3:8-10) are spiritual, including his "holding the mystery of the faith in a pure conscience." Deacon work then does not exclude physical and material responsibilities, but its emphasis is spiritual (1 Corinthians 3:5; 12:5;" TARGET="_blank">1 Corinthians 3:5; 12:5; 2 Corinthians 3:3; 4:1; 5:18;" TARGET="_blank">2 Corinthians 3:3; 4:1; 5:18; Ephesians 4:12;" TARGET="_blank">Ephesians 4:12; 1 Timothy 1:12;" TARGET="_blank">1 Timothy 1:12; 1 Peter 4:11)." TARGET="_blank">1 Peter 4:11).

D. Oliver
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