My friend has doubts about his salvation. How can I help?

How can we help a person when we doubt his profession of salvation?

The Lord seems to have dealt with people on the basis of what they claimed to be, even when He knew their claim was false. He addressed the Samaritan woman as a worshiper (John 4:20-24)," TARGET="_blank">John 4:20-24), the lawyer as an honest questioner (Luke 10:29-37)," TARGET="_blank">Luke 10:29-37), and the womans accusers as defenders of the law (John 8:6-9)." TARGET="_blank">John 8:6-9). He kept the channel of communication open, but immediately, graciously, and wisely used that open channel to convey truth that worked effectively to expose their position. By limiting our ability to communicate further with individuals, we can no longer help them. When we maintain a channel of communication, we can effectively communicate Gods living, powerful Word (Heb. 4:12)." TARGET="_blank">Heb. 4:12).

Allowing for the possibility that our assessment is mistaken, we can pray for him, take a genuine interest in him, and act on his claim to be saved: feed him with Gods Word and talk often about the Savior and salvation with him. A lack of response to Gods Word, transformation in the life, and appreciation for the value of the cross indicates a lack of spiritual life.

If he is not saved, the channel of communication remains open for seeing him saved. If he is saved, cultivating spiritual growth fulfils the responsibility to "disciple all nations" (Matthew 28:19)." TARGET="_blank">Matthew 28:19).

D. Oliver
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Is Israel or the Church the theme of Psalm 45?

What is the application of Psalm 45" TARGET="_blank">Psalm 45? Is the Bride mentioned in the Psalm Israel or the Church? How are we to understand the expressions, “unto the king” and “unto thee” in Psalm 45:14" TARGET="_blank">Psalm 45:14?

In order to fully understand Psalm 45," TARGET="_blank">Psalm 45, it will have to be accepted that its principal application, so far as the Bride is concerned, is not to the Church but to Israel. The expressions, “King’s daughters,” “the daughter of Tyne,” and “the rich among the people,” etc., are more easily explained when we think of Israel in her future exaltation above the other nations, and acknowledged as Bride by the Lord, in keeping with His promises of Isaiah 54:5; 62:5;" TARGET="_blank">Isaiah 54:5; 62:5; Hosea 2:19, 20," TARGET="_blank">Hosea 2:19, 20, etc., than when we think of the Church. Yet there are, no doubt, one or two expressions, such as, “Forget also thine own people” and “raiment of needlework” (as compared with Revelation 19:8," TARGET="_blank">Revelation 19:8, R.V.), which appear to suit the Church better, although they can perhaps be understood of Israel also.
Of course, some take it for granted that if the Church is the Bride, Israel cannot be; and if Israel is the Bride, the Church cannot be; but this is to lose sight of the fact that the term is figurative, and there is no reason why the figure should not be used of Israel in the Old Testament and of the Church in the New Testament. This is the case with other figures, e.g., Israel is the Vine of the Old Testament (Psalm 8" TARGET="_blank">Psalm 8o:8, etc.), while the Church in union with Christ is the Vine in the New Testament; Israel is the House in the Old Testament, while the Church is the House in the New Testament (Numbers 12:7;" TARGET="_blank">Numbers 12:7; Hebrews 3: 6)." TARGET="_blank">Hebrews 3: 6). Even the term, “Body,” which we usually look upon as the exclusive property of the Church, had been used of Israel in Isaiah 26:19" TARGET="_blank">Isaiah 26:19 (where the italics should be omitted). Moreover, it may be that these early pictures, like the early prophecies of the Messiah’s coming, in which events separated (as we now know) by many years, are joined together as if one—are so worded by the Holy Ghost as to include applications both to Israel and the Church, some details being more suited to the one application, and some to the other. This would be helpful in studying the Song of Songs, of which Psalm 45" TARGET="_blank">Psalm 45 seems to be the germ.
I consider this to be a better way of looking at the matter, than to accept the view suggested in Newberry’s Bible, where he distinguishes two women, the “Queen” (Israel), to whom he applies vv. 9-12, and the “King’s daughter” (the Church) to whom he applies vv. 13-15. I could agree that the Israel aspect of the picture is prominent in the former verses, and the Church aspect in the latter; but I cannot see two separate Brides in the Psalm definitely distinguished from one another.
With regard to v. i, I think that the “unto the King” at the begin- fling of the verse, and the “unto thee” at the end of it, refer to the same person. It is only an example of what is very common in the Psalms, in Isaiah 53," TARGET="_blank">Isaiah 53, and elsewhere, that is, an abrupt change from speaking about the Lord, to speaking to Him. And this speaking to Him is continued into verse 16, which, as well as verse 17, is addressed to the King, not to the Bride, although in our A.V. it looks as if it were.

W.R.

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What does the phrase mean

Please explain the expressions: “He was taken from prison and from judgment,” and “He made His grave with the wicked, and with the rich in His death” (Isaiah 53: 8, 9)." TARGET="_blank">Isaiah 53: 8, 9).

The R.V. gives, “By oppression and judgment He was taken away,” which is certainly more easily understood than A.V., and would seem to mark the fact that the Messiah would be cut off not by that sudden violence, which often threatened His life, e.g., stoning or casting down a precipice (see Luke 4:29;" TARGET="_blank">Luke 4:29; John 5:16, 18;" TARGET="_blank">John 5:16, 18; John 8:59)," TARGET="_blank">John 8:59), but by a judicial though unjust sentence. Dr. Lowth translates: “By an oppressive judgment He was taken away,” which fits in with the Revised Version. As for the second phrase in question, the R.V. has: “And they made His grave with the wicked;” and this would no doubt have been the normal burial of our Lord with the malefactors (a description then true of both the robbers, without prejudice to the conversion of one later). Dr. Lowth again translates: “His grave was appointed with the wicked, but with the rich was His tomb.” We should note that “the wicked” is plural, “the rich,” singular. This is no doubt the meaning of the prophecy. Very few of the Lord’s disciples were rich men, fewer still probably had a tomb in their garden, only one had a tomb in a garden close to the scene of the crucifixion, and this was Joseph of Arimatha, and in him was fulfilled the prophetic word.

W.H.

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Who are the overcomers in Revelation?

Who are the overcomers in Revelation 2" TARGET="_blank">Revelation 2 and 3?

The seven assemblies the Spirit addressed in the Revelation were literal churches; the conditions He addresses in the letters to them existed in those assemblies. The overcomers in each assembly were believers who had spiritual power to counter and transcend the evil influences that caused the conditions addressed. The overcomers thus maintained testimony regarding the character of Christ, something which none but believers could do. In his other writings, John teaches that overcoming is a characteristic of all believers (1Jo 2:13, 14; 4:4; 5:4, 5)." TARGET="_blank">1Jo 2:13, 14; 4:4; 5:4, 5). Therefore all true believers in each of the churches overcame the evil conditions that threatened the "testimony of Jesus."

The letters to these churches unfold also "the mystery of the seven stars" (ie, churches) (Rev 1:20)." TARGET="_blank">Rev 1:20). Amid evil conditions that will affect testimony during the entire time until the Rapture, all believers and only believers will be overcomers.

To be sound in handling the Word of God, we must treat the overcomers consistently, whether in the literal or mystery interpretation of these letters.

D. Oliver
In general, what is the Lord emphasizing in the rewards He offers the overcomers?

The Spirit wrote the Revelation to the seven churches. He did not write in order to satisfy their curiosity about the future, nor help them gain a degree in eschatology. The book would adjust their testimony to be consistent with what Christ would be and do at His revelation. It would assure them that "the testimony of Jesus" (1:2, 9; 19:10) will eventually and inevitably triumph.

In addition, each letter associates the overcomers with the coming glories. They have a share in the tree of life, a crown of life, the book of life, the ruling rod of iron, white raiment, the temple, coming city, and "My throne." They needed to read the rest of the book to understand the glorious implication of these statements. And, as we would expect from the inspired pen, each compensation is tailor-made to counter the conditions those believers faced.

D. Oliver
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In what ways can a husband help his wife spiritually if she is afraid of telling her family she is s

In what ways can a husband help his wife spiritually if she is afraid of telling her family she is saved?

Of first concern is the fact that this will hinder her spiritual progress (Hos 6:3" TARGET="_blank">Hos 6:3a). Perhaps the problem is deeper than fear of her family. Is it a fear of losing some financial benefit? Is it the result of being manipulated by fear in her previous interactions with the family? Is there some inconsistency her family has noted in other family members who claim to be saved? Several other possibilities may exist and each requires a different response. The simplest general answer, however, is for the husband and wife to join together in continuing prayer for the salvation of those family members. As the Lord deepens the burden of both the husband and wife, He may also give her (and her husband!) the needed strength to do what is possible to see those prayers answered (comp. Mat 9:38; 10:5)" TARGET="_blank">Mat 9:38; 10:5) and those loved one delivered from perishing eternally.

D. Oliver
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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
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Does the sword in Psalm 22 refer to the solder's spear that pierced Christ's side?

Does the reference to “the sword” in Psalm 22:20," TARGET="_blank">Psalm 22:20, find its fulfilment in John 19:34" TARGET="_blank">John 19:34 where one of the soldiers with a spear pierced His side? and to what does the expression “dogs” refer?

The words referred to in the Psalm are, “Deliver my soul from the sword!” I cannot think that there is any reference here to the soldier’s spear! For one thing, the Lord did not pray to be delivered from the spear-thrust, for He was already dead, nor could He be said to be delivered from it, seeing it pierced Him, and was necessary for the fulfilment of the prophecy of Zechariah 12:10," TARGET="_blank">Zechariah 12:10, “They shall look upon Me whom they have pierced.” No doubt, this was permitted for a secondary reason, as an ocular demonstration to all of the reality of His death in the outpouring of all His blood. The water coming out visibly after the blood would indicate that the fountain of that life-blood was entirely exhausted: “He poured out his soul unto death” (Isaiah 53:12)." TARGET="_blank">Isaiah 53:12). Then what could the sword be to which reference is made in verse zo, and from which the Lord prayed that His soul might be delivered? It was something terribly real, the pressure of which our Lord felt to His innermost soul. There was only one sword at Calvary, and that was the sword of which Zechariah spake----the sword of Jehovah—”Awake, 0 sword, against my shepherd, and against the man that is my fellow, saith the Lord of Hosts” (Zechariah 13:7)." TARGET="_blank">Zechariah 13:7). This was the sword of Eden that turned every way (Genesis 3" TARGET="_blank">Genesis 3: ), “the sore and great and strong sword” of Isaiah 27:1," TARGET="_blank">Isaiah 27:1, with which “Leviathan, the piercing serpent” will one day be punished—the sword of divine justice meted out against sin, and with which the Holy Victim was smitten, “when He bore our sins in His own body on the tree,” and was treated as the sinner deserved.
As to the second part of the question, the expression “dog” refers, I think, to the Gentile element among those who crucified the Lord. It was they who administered the physical sufferings of the cross. “For dogs have compassed me, they pierced my hands and my feet”—clearly refers to the Roman soldiers, the crucifiers; and then follows v. 18: “They part my garments among them.” The moral sufferings of our Lord at the hand of Israel are depicted in vv. 6-8. But the sword of Jehovah surpassed them all, and it was being brought through that judgment unto the resurrection ground, which constituted the “deliverance from the sword” prayed for in Psalm 22:20." TARGET="_blank">Psalm 22:20.

W.H.

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What events tell us that the Lord's coming is imminent?

What events tell us that the Lord's coming is imminent?

The proof that the Lord is coming soon is that "Jesus died and rose again" (1 Thes 4:14)." TARGET="_blank">1 Thes 4:14). Although future events cast their shadows before them, we should never look for events or dates, but for the Lord Himself. Paul twice included himself among the living at the rapture (1 Corinthains 15:; 1 Thessalonians 4" TARGET="_blank">1 Thessalonians 4:). He taught that it is an any moment event. This truth has had sanctifying and satisfying power in the lives of first century and present century saints. Paul and all these believers were wrong if it was necessary to wait for 2000 AD to begin the millennium. Peter taught that God is beyond time, not that there is a 2000 year period between the advents (2 Pet 3:8)." TARGET="_blank">2 Pet 3:8). The best of chronologies makes 1996 the 2000th year since the birth of Christ.

Hosea 6:2" TARGET="_blank">Hosea 6:2 is a false profession of repentance by Ephraim (v 4), not two days (2000 years) before the millennial age which is the third day (1000 yrs).

In spite of Scripture's strong warnings, men still set dates. The Lord could come at any moment and this has been true ever since He went back into Heaven. "Yet a little while, how short, The Coming One will come"

N. Crawford

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When did God create Satan and the angels?

Be the first to give an answer to this question. Write an answer in the comment section below. Please provide your name and if you have a website or blog, be sure to include the URL in your answer. You may optionally include an email address. Answers will be reviewed.

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What is the meaning of "asleep in Jesus"?

What is the meaning of "asleep in Jesus" (1 Thessalonians 4:14)" TARGET="_blank">1 Thessalonians 4:14)?

When Paul says that David (Acts 13:36)" TARGET="_blank">Acts 13:36) "fell on sleep, and was laid unto his fathers, and saw corruption," he is not speaking about David’s "immaterial being" (his soul and spirit), but of his body. The wonderful truth of believers sleeping when their souls depart (Genesis 35:18)" TARGET="_blank">Genesis 35:18) refers to their bodies By speaking of believers sleeping, the Spirit reminds us that a change is certain. When the Lord said, "Our friend Lazarus sleepeth" (John 11:11)," TARGET="_blank">John 11:11), the disciples did not grasp that He was about to display the glory of God (v. 40) in His power over death. The Lord’s describing Lazarus’ condition as sleep reminds us that our sleeping loved ones will soon awake, not as Lazarus to die again, but "out from death," to put on immortality (1 Cor 15:53)." TARGET="_blank">1 Cor 15:53). At the moment of departure, the soul of those loved ones enters a fully conscious realm in the presence of the Lord. Their body begins to "go to corruption," but this is only temporary. Those "who are fallen asleep in Christ" (v. 18) shall rise (1 Th 4:16)." TARGET="_blank">1 Th 4:16).

"Fallen asleep in Christ" describes their position before God at the time of their death, but the expression, "asleep in (through, YLT) Jesus," is different. Translators offer a number of different locations for the expression "in Jesus" in verse 14. Commentators give several possible meanings. One very comforting possibility is that "through Jesus" expresses instrumentality. This may then imply that the personal touch of the tender Jesus has put His own to sleep. Just as a mother calms her troubled child until he falls into a restful sleep, so the Lord gently closes a believer’s eyes and takes him home.

D. Oliver
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