What is the hope in this life to which Paul refers in 1 Corinthians 15:19?

What is the hope in this life to which Paul refers in 1 Corinthians 15:19" TARGET="_blank">1 Corinthians 15:19?

What we hope for causes us to live as we do (Hebrews 11:1)." TARGET="_blank">Hebrews 11:1). In Romans 8," TARGET="_blank">Romans 8, we are assured that tribulation (vv. 35-39) cannot thwart God’s purpose to ultimately conform us to the image of His Son (vv. 29, 30). But in Romans 5," TARGET="_blank">Romans 5, tribulation works in the present to produce perseverance, character, and hope (vv. 3-4, NASB). What God will ultimately do, He does progres- sively making us more like His Son now. Our hope for the future gives us hope in the present.

This is true in 1 Corinthians 15," TARGET="_blank">1 Corinthians 15, too. Verses twelve through 34 emphasize the impact of the resurrection of Christ. It assures that believers will rise, Christ will reign, death will be defeated, and God will be all in all (vv. 26-28). Why then fear death? Hope for the future translates into living in the present. Therefore, Paul daily faced the possibility of a martyr’s death (vv. 30-32).

If believers are willing to hazard their lives for a hope that will die with them because it is ill-founded, "if Christ be not risen" (v. 14), they are miserably misguided and most to be pitied.

D. Oliver
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What does the baptism of Israel in the Red Sea mean?

HOUSEHOLD BAPTISM
Are those who teach what is known as “household baptism” justified in using the crossing of the Red Sea, referred to in 1 Corinthians 10" TARGET="_blank">1 Corinthians 10: as a type of Christian baptism, and in asserting that, as undoubtedly infants were carried across the Red Sea by their mothers, they therefore were baptised unto Moses, and so infants now should be baptised?

Certainly these friends must be hard put to it to find authority for their practice of baptising households to-day, if they have to go back to this far off Old Testament event to justify it. We are asked, moreover, to believe that had Moses and the elders held Believer’s Baptism, they would have been obliged cruelly to leave all the infants on the west bank of the Red Sea to the mercy of the pursuing Egyptians, on the plea that such were not fit subjects for baptism. I remember one well-known clergyman in Brighton (the “Reverend” H. B.), who wrote a tract to justify the sprinkling of infants, and he built his argument on the probability of the wind sprinkling the Israelitish infants, as they were carried through the Red Sea. It seems hard to believe that fancy could go further. We may be sure that no-one from Moses to the youngest Israelitish mother had the slightest idea that a figure of Christian baptism was being carried out during the crossing of the Red Sea.

But if for the sake of argument, all who shared in the crossing were baptised, then this was true of “the mixed multitude” and of the flocks and the herds. Perhaps those who christen bells and ships rely on this passage. We see, however, from Numbers 4" TARGET="_blank">Numbers 4 that the children did not count, but only those of Israel who were numbered “from twenty years old and upward,” for in verses 29 and 33 a difference is made between those who were numbered (v. 29) and their children (v. 33). Whereas the former (except Caleb and Joshua) would be excluded for good, all the children would be brought in when their fathers’ carcases were wasted in the wilderness. We may be sure that the infants no more shared in the baptism of the Red Sea, than in the daily eating of the manna and drinking from the rock that followed them. No doubt it is legitimate to see in the crossing of the Red Sea a figure of the death and resurrection of Christ and of believers’ association with Him, but it is not, properly speaking, a figure of Christian baptism, for that would be a case of a figure representing a figure. Rather what is set forth is what has already taken place for all believers, namely, their baptism in the Spirit. Christi n baptism is in no way in view in 1 Cor 10" TARGET="_blank">1 Cor 10 and it is a great mistake to think that wherever the slightly different word, “baptismos” that occurs in our Authorised (e.g., Mark 7:4, 8;" TARGET="_blank">Mark 7:4, 8; Hebrews 6: 2;" TARGET="_blank">Hebrews 6: 2; Hebrews 9:10)," TARGET="_blank">Hebrews 9:10), The reference clearly is to the ceremonial purifications of the Levitical service.

William Hoste

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What is the purpose of confessing our sins to God?

What is the purpose of confessing our sins to God?

1 John 1:9" TARGET="_blank">1 John 1:9 makes it clear that confession is the key to enjoying fellowship with God and being fit to do His will.

When we confess our sins, we arent telling the Lord something He doesnt already know. We are confronting the problem - our sin - and beginning to recognize the seriousness of sin against God. Confessing our sins to God means saying the same thing about our sins as God does, agreeing with God. On becoming aware of his sin, the believer confesses, "Lord, that was sin." This is not mere lip service toward God, but is rather the response of devoted hearts honoring God by taking sides with Him against self and sin. This can ingrain Gods holiness into our heart and remind us of our proper submission to the Lord.

Contrition is a most valuable asset in Gods estimate. Confessing our sins and having "a contrite spirit" are closely related to each other.

In His infinite wisdom, God has ordained that personal, private confession of our sins brings us back to enjoying our salvation and our Savior. As we often learn, He has ways of dealing with us that make us marvel. Time has unfolded other benefits that we received because of the way God accomplished His work in us. The same may be true of confessing our sins. In addition to bringing us back to enjoying Himself, He may teach us many things through this means of dealing with our sins before Him.

D. Oliver
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Should all the men in an assembly share in preaching the gospel?

Should all the men in an assembly share in preaching the gospel?

No. All believers are responsible to "do the work of an evangelist" (2 Timothy 4:5)" TARGET="_blank">2 Timothy 4:5) by speaking to individuals as the believers did in Acts 11:19, 20." TARGET="_blank">Acts 11:19, 20. Some have a knack for this, although they may not be effective public speakers. The risen Lord provides evangelists (Ephesians 4:11)" TARGET="_blank">Ephesians 4:11) for the work of the gospel. Since God oversees the operation of gifts (1 Corinthians 12:6)," TARGET="_blank">1 Corinthians 12:6), we can be certain He employs only those He has enabled for this important work.

Testimonies of conversion are one means of declaring the gospel (Acts 22)." TARGET="_blank">Acts 22). Some who may not be effective "preachers" can effectively tell how they were saved.

The priesthood of all believers does not imply that all the males should take their turn "preaching." On the other hand, fairness should be a part of all assembly decisions (1 Timothy 5:21)," TARGET="_blank">1 Timothy 5:21), including selecting speakers for gospel meetings. Wise elders look for potential in a speaker and give opportunity for the Spirit of God to develop that ability by its use. At the same time, they will be careful not to discourage a less capable brother ("a smoking flax shall He not quench," Isaiah 42:3)." TARGET="_blank">Isaiah 42:3).

D. Oliver
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Did saints who rose from the dead after Jesus died go to heaven?

Did they go to heaven in glorified bodies?

Being raised from the dead is different from being resurrected. Paul refers to the coming resurrection as an "out resurrection" (Phi 3:11)" TARGET="_blank">Phi 3:11) from among the dead. Those who share in this "out resurrection" will come out from the number of the dead, leaving many of the dead behind to come to life in a later resurrection. More than that, they will leave death behind, never to die again.

These mentioned in Matthew 27" TARGET="_blank">Matthew 27 were raised from the dead and, like Lazarus, came back with their own bodies, which were still subject to death. "Putting on immortality" awaits the first resurrection (1Co 15:52)," TARGET="_blank">1Co 15:52), the "out resurrection." If those saints who came out of their graves went to heaven bodily, this relatively small band would be the only believers who have had their bodies in the Lord’s presence through the many centuries since the Lord ascended.

D. Oliver
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If a Christian commits suicide, will he / she still go to heaven?

Is the sin of suicide a special, unforgivable sin?

If a Christian commits suicide, will he / she still go to heaven? The brief answer is "yes". A person who is saved will be in heaven when he dies regardless of what kind of sin he has committed, including suicide. But there are several objections and misunderstandings about the nature of salvation that need to be explained in order to clarify the matter.

Salvation is not a result of any work that one might do to counteract sin or gain favor with God. Neither is salvation the result of avoiding sin. The Bible says that salvation is not by works (Ephesians 2:8-9)" TARGET="_blank">Ephesians 2:8-9) and that nobody, except Christ Himself, has ever avoided sinning (Romans 3:1-23)." TARGET="_blank">Romans 3:1-23). The only action God expects from us is that we acknowledge our guilt from doing wrong and trust Christ Jesus for what he did on the cross (John 1:12-13)." TARGET="_blank">John 1:12-13). Once a person is saved, "there is no condemnation to them that are in Christ Jesus" (Romans 8:1)." TARGET="_blank">Romans 8:1).

The idea of suicide being unforgivable comes from Catholic teachings dating back to the earliest days of the Roman Church. Saint Augustine taught that suicide is tantamount to self murder and therefore leads to an eternity in hell. The Catholic doctrine states that confession leads to forgiveness of sins. An unconfessed sin is an unforgiven sin and therefore a person who kills himself dies in an unforgiven state since he has no opportunity to confess his crime.

The problem with his view is that it represents a misunderstanding of the nature of salvation and eternal security.

First, a person who trusts in Christ's death for the fogiveness of his/her sins is saved. All sins are forgiven including those from childhood to old age, from small seemingly trivial mis-spoken words to grave violations of the law.

Second, the person who is saved did nothing to neither earn forgiveness nor pay for his salvation. Christ the Savior made himself answerable to God for every crime ever committed by human kind including the crime of murder. He finished the work to save completely and with finality at the cross.

Third, the saved person is secure in having eternal life. God doesn't revoke salvation based on our behavior.

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Were all the followers of Christ indwelt by the Holy Spirit before the day of Pentecost?

THE HOLY SPIRIT
THE DISCIPLES AND THE HOLY SPIRIT
Were all the followers of Christ indwelt by the Holy Spirit before the day of Pentecost?

The true answer is, not one of them was. No doubt, as we shall see, the Spirit was with them in a sense, but the Lord distinguishes between this and His indwelling, in John 14:17" TARGET="_blank">John 14:17: “He dwelleth with you and shall be in you.” But earlier we read, “The Holy Ghost was not yet given, because Jesus was not yet glorified” (John 7:39)." TARGET="_blank">John 7:39).
Later the Lord said, “It is expedient for you that I go away, for if I go not away, the Comforter will not come to you, but if I depart I will send Him unto you” (John 16: 7)." TARGET="_blank">John 16: 7). Does this mean that the Spirit had never been working on the earth before? No, far from it—He had, as we have seen, been always with His people, for we read of His workings throughout the Old Testament. He it is “Who moved (or brooded) on the face of the waters,” preparatory to the renovation of the earth (Genesis 1:2);" TARGET="_blank">Genesis 1:2); “who strove with men” (Genesis 6:3);" TARGET="_blank">Genesis 6:3); who filled His servants and came mightily upon them for special service, e.g., Bezaleel, Joshua, Samson, etc.; who moved holy men of God in the Old Testament to speak, and to write, e.g., David: 2 Samuel 23:2" TARGET="_blank">2 Samuel 23:2(see 2 Peter 1:21);" TARGET="_blank">2 Peter 1:21); and who was vexed with the rebellion of Israel (Isaiah 63:10)." TARGET="_blank">Isaiah 63:10). These various actions He performed as an Omnipotent and Omnipresent Divine Person. But it was later at Pentecost that He came down, Personally to indwell His people and baptise them into “the One Body,” and thus unite them to the Risen Christ in glory, in answer to the request of the Lord Himself.

W.H.

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Can people in heaven see us? What do people in heaven do?

What does the Bible teach about the present condition awareness, and occupation of believers who have died?

Although the Bible does not take up this subject in detail, we can draw a number of conclusions:

   1. Believers in heaven are very happy (Revelation 14:13)." TARGET="_blank">Revelation 14:13).
   2. They are with Christ, beholding the One who loved them and gave Himself for them; they are far better off in such a wonderful place (Philippians 1:21, 23)." TARGET="_blank">Philippians 1:21, 23). They no longer have the flesh and the trial of suffering that so troubled them on earth (Romans 7:24," TARGET="_blank">Romans 7:24, 25a).
   3. They rest from their labors until the Rapture when they receive glorified bodies in which they will commence their eternal service for God (Revelation 14:13; 22:3, 4)." TARGET="_blank">Revelation 14:13; 22:3, 4).
   4. They recognize others and converse with one another (Luke 13:28;" TARGET="_blank">Luke 13:28; Matthew 17:4;" TARGET="_blank">Matthew 17:4; Luke 16:24)." TARGET="_blank">Luke 16:24).

A. Joyce

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What is the chain of events when "the saints which slept arose"?

What is the chain of events when "the saints which slept arose"?

Christ commanded His spirit to depart. A divine hand sundered the temple’s veil from top to bottom. An earthquake opened graves. Sleeping saints arose. They exited their graves after Christ’s resurrection. They appeared to many in Jerusalem (Matthew 27:50-53)." TARGET="_blank">Matthew 27:50-53). This spanned the three days of the Lord’s death, burial, and resurrection (1 Corinthians 15:3, 4)." TARGET="_blank">1 Corinthians 15:3, 4). But is Christ’s resurrection before or after the "sleeping saints arose"? If they rose when He died, they remained in the stench of corruption until the third day, alive in an opened sepulcher whose contents were visible to passers-by. Why these saints waited in the tombs and why they were not discovered (thus causing excitement in Jerusalem) are problems that make this interpretation unlikely. The grammar equally supports another interpretation: after Christ’s resurrection, these saints came back to life, exited their tombs, and appeared in the city. The punctuation in the KJV agrees with this sequence.

The order is consistent with the way the Lord raised Lazarus (John 11" TARGET="_blank">John 11:). The stone was rolled away and the grave was open; then Lazarus was raised. At the Lord’s death, the graves were opened, as though in anticipation that those bodies within would be brought back to life.

D. Oliver
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Is telling a half-truth a lie?

Does honesty require me to answer a question with all the information I have?

When the high priest charged the Lord to tell if He were the Christ, the Son of God, He responded with a complete answer. By His reference to Scripture (Daniel 7:13;" TARGET="_blank">Daniel 7:13; Psalm 110:1,2; 2:2,7)," TARGET="_blank">Psalm 110:1,2; 2:2,7), He provided sufficient information to fully answer the question, although He could have said more. Therefore, an answer need give only the information requested.

A response that hurts the hearer or injures his relationship with another will not edify or impart grace to the hearer (Ephesians 4:29)." TARGET="_blank">Ephesians 4:29). There must be a better answer.

D. Oliver

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