The following is a listof ways that God has used to communicate with us in the past. The Holy Scriptures are now completed and provide us with the entire revealed word of God. You should not expect to receive visions, dreams or prophets speaking to God today.

How God communicated His message in the past:

His secret things.
Amos 3:7" TARGET="_blank">Amos 3:7 Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets.

At various times and in different ways.
Hebrews 1:1." TARGET="_blank">Hebrews 1:1.God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,

By an audible voice.
1 Samuel 3:4-14." TARGET="_blank">1 Samuel 3:4-14. And the LORD came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth.

By angels

Dan 8:15-26;" TARGET="_blank">Dan 8:15-26; …when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man.

By dreams and visions.
Numbers 12:6;" TARGET="_blank">Numbers 12:6; If there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream.

Men who were under the influence of the Holy Spirit while prophesying.
Luke 1:67;" TARGET="_blank">Luke 1:67; And his father Zacharias was filled with the Holy Ghost, and prophesied…

Spoke in the name of the Lord.
James 5:10." TARGET="_blank">James 5:10.Take, my brethren, the prophets, who have spoken in the name of the Lord,

Frequently spoke in parables and riddles.
2 Samuel 12:1-6;" TARGET="_blank">2 Samuel 12:1-6; And the LORD sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor

Shad Sluiter

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Is it scriptural to use more than one cup for the Lord's Supper?

Is it scriptural in the light of 1 Corinthians 10:16-17," TARGET="_blank">1 Corinthians 10:16-17, to have more than one cup on the table?

If so, how can we give thanks for “THE cup”?

The expression, “cup,” in the various accounts of the institutions of the Lord’s Supper refers, not to the containing vessel, but, by the figure of metonomy, to the wine contained (e.g., Matthew 26:27," TARGET="_blank">Matthew 26:27, and 1 Corinthians 11:25, “This cup is the New Testament in My blood”). We speak of “a good table,” meaning the food on it. The Romanisers who insist on our taking literally the words, “This bread is My Body,” should also force the words, “This cup,” to mean the literal vessel holding the wine, rather than the wine, which is not once mentioned. Now, there is certainly an important truth which demands that there should be only one loaf, “For we being many, are one bread and one body, for we are all partakers of that one bread” (1 Corinthians 10:17). The R.V. margin seems still clearer, “Seeing that there is one bread, we, who are many, are one body.” But there is no corresponding truth which obliges us to have only one original receptacle, no idea of unity being bound up in the “oneness of the wine.” Indeed, the blood of Christ was not shed on the Cross as a unity, but gradually, though finally all was poured out from His pierced side. However, any division, beyond what is absolutely necessary for the convenience of distribution, should be avoided. What is called “the individual cup” seems abhorrent to the idea of communion one with another.

W.H.

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What are the covenants of the Bible?

How do the covenants of the Bible relate to future events?

God's "Old Covenant" with Israel was conditional (Exodus 19:5)" TARGET="_blank">Exodus 19:5) and broken (Jeremiah 31:32)." TARGET="_blank">Jeremiah 31:32). God has, however, confirmed at least five unconditional covenants which will determine the course of earth's history. The Noahic Covenant (Genesis 6:18; 9:1-11)" TARGET="_blank">Genesis 6:18; 9:1-11) assures that government and its responsibility for justice is entrusted to man. The Abrahamic Covenant (Genesis 15:18; 17:2-9; 22:16-18)" TARGET="_blank">Genesis 15:18; 17:2-9; 22:16-18) assures a Seed (Christ: Galatians 3:16)" TARGET="_blank">Galatians 3:16) Who will have everlasting possession of the Land and bring blessing to the nations. The Davidic Covenant (2 Samuel 7:12-16; 23:5;" TARGET="_blank">2 Samuel 7:12-16; 23:5; 1 Chronicles 17:11-14)" TARGET="_blank">1 Chronicles 17:11-14) assures David's throne to his Son (Christ: Hebrews 1:5)." TARGET="_blank">Hebrews 1:5). The New (Everlasting) Covenant (Jeremiah 31:33-34;" TARGET="_blank">Jeremiah 31:33-34; Ezekiel 16:60;" TARGET="_blank">Ezekiel 16:60; 37:2 6 ) assures Israel and Judah of a new heart conforming to God's law. That reborn nation assures that the conditions of the Palestinian Covenant (Deuteronomy 29:1-30:10)" TARGET="_blank">Deuteronomy 29:1-30:10) will be met, thus unconditionally assuring the re-gathering of that once disobedient nation from "all the nations, whither the Lord thy God hath scattered thee," which has not yet been fulfilled.

God's immutable covenants assure Christ's reign over a literal kingdom in Israel, peopled by a re-gathered and spiritually transformed nation, and bringing justice and blessing to the world.

D. Oliver

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Is the Holy Spirit's "coming upon" a person in the OT similar to the "indwelling" of the NT?

Is the Spirits "coming upon" a person similar to New Testament truth?

The New Testament doesnt speak of the Spirits coming on believers. The Authorized Version translates three different Old Testament words to express that the Spirit "came upon" individuals. One of the words means simply that the Spirit was with individuals: Baalam (Numbers 24:2);" TARGET="_blank">Numbers 24:2); Othniel (Judges 3:10);" TARGET="_blank">Judges 3:10); Jephthah (Judges 11:29);" TARGET="_blank">Judges 11:29); Azariah (2 Chronicles 15:1);" TARGET="_blank">2 Chronicles 15:1); Jahaziel (2 Chronicles 20:14);" TARGET="_blank">2 Chronicles 20:14); Sauls messengers (1 Samuel 19:20)." TARGET="_blank">1 Samuel 19:20). In the case of Gideon (Judges 6:34)," TARGET="_blank">Judges 6:34), Amasai (1 Chronicles 12:18)," TARGET="_blank">1 Chronicles 12:18), and Zechariah (2 Chronicles 24:20)," TARGET="_blank">2 Chronicles 24:20), the Spirit "clothed Himself" with these individuals. The third word means "rushed" on them and is translated "came mightily," as with Samson (Judges 14:6, 19; 15:14)," TARGET="_blank">Judges 14:6, 19; 15:14), Saul (1 Samuel 10:6, 10; 11:6)," TARGET="_blank">1 Samuel 10:6, 10; 11:6), and David (1 Samuel 16:13)." TARGET="_blank">1 Samuel 16:13). The fact that the Spirit "came upon" at least two unbelievers, Baalam and Saul, is instructive.

Although several Old Testament believers are noted as "filled with the Spirit" (Ezekiel, Ezekiel 11:5" TARGET="_blank">Ezekiel 11:5 and Bezaleel, Exodus 31:3; 35:31)" TARGET="_blank">Exodus 31:3; 35:31) or as one "in whom is the Spirit" (Joseph, Genesis 41:38" TARGET="_blank">Genesis 41:38 and Joshua, Numbers 27:18;" TARGET="_blank">Numbers 27:18; Deuteronomy 34:9)," TARGET="_blank">Deuteronomy 34:9), the Spirits permanent residence in believers (John 14:17)" TARGET="_blank">John 14:17) is uniquely a New Testament truth. Because He resides within us, He takes control and enables us, filling us from within. The Old Testament views Him as coming from outside individuals - even unbelievers - to use them for His purpose.

D. Oliver
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Does God create a soul at the moment of conception?

How do we know when the soul begins its existence?

This touches the fundamental truth of our Lord's incarnation. "That holy thing" (Luke 1:35)" TARGET="_blank">Luke 1:35) is elsewhere translated "the Holy One" (Mark 1:24;" TARGET="_blank">Mark 1:24; Luke 4:34;" TARGET="_blank">Luke 4:34; Acts 3:14)." TARGET="_blank">Acts 3:14). "Shall be born" is literally "being begotten." In Mary's virgin womb, the Holy One was begotten. His dependent humanity began from the womb (Psalm 22:10)." TARGET="_blank">Psalm 22:10).

Scripture links with the soul our individuality (Genesis 2:7;" TARGET="_blank">Genesis 2:7; Mark 8:36)," TARGET="_blank">Mark 8:36), accountability (values, desires, choices: Genesis 17:14; 34:3;" TARGET="_blank">Genesis 17:14; 34:3; Job 23:13;" TARGET="_blank">Job 23:13; Psalm 11:5: 13:2; 42:2;" TARGET="_blank">Psalm 11:5: 13:2; 42:2; Ezekiel 18:4)," TARGET="_blank">Ezekiel 18:4), personality (emotions, moods: Job 7:11; 14:22;" TARGET="_blank">Job 7:11; 14:22; Psalm 35:9; 42:4-6, 11)," TARGET="_blank">Psalm 35:9; 42:4-6, 11), and eternality (Genesis 35:18;" TARGET="_blank">Genesis 35:18; Revelation 6:9)." TARGET="_blank">Revelation 6:9).

Job wished he had given up his spirit before birth and joined the dead (job 3:11-19; 10:18, 19)." TARGET="_blank">job 3:11-19; 10:18, 19). He speaks of infants (same word as children) dying before they ever saw light (3:16). Job understood what the Spirit teaches about "the babe" (elsewhere translated child) in Elizabeth's womb (Luke 1:41)." TARGET="_blank">Luke 1:41). A mother carries in her womb a child with its individuality and identity which will continue to exist eternally: a soul.

Who could deny that an individual's personality has a relationship to his parents? The soul is biologically linked to parents at conception.

D. Oliver

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What basic books would you recommend for Bible study?

What basic books would you recommend for Bible study?

Accurate study of the Bible involves several principles: the meaning of a word in the original Hebrew and Greek (1 Corinthians 2:13);" TARGET="_blank">1 Corinthians 2:13); the context of the passage (since words may have more than one meaning, the context even determines their meaning) (words: Galatians 3:16;" TARGET="_blank">Galatians 3:16; passages: Romans 4:9-13);" TARGET="_blank">Romans 4:9-13); related truth as revealed in the rest of Scripture (2 Peter 1:20)." TARGET="_blank">2 Peter 1:20). For studying the Bible by these principles, the following books give assistance with word meanings: Vine's Complete Expository Dictionary of Old and New Testament Words; Unger's Bible Dictionary (more like an encyclopedia); Strong's Exhaustive Concordance or Young's Analytical Concordance (preferably both). These commentaries will help with context and related truth: The Collected Writings of W. E. Vine; What The Bible Teaches; Believer's Bible Commentary, W. MacDonald; Synthetic Bible Studies, J. M. Gray; Systematic Theology, A. H. Strong; Egypt to Canaan, J. Ritchie; The Tabernacle in the Wilderness, J. Ritchie; The Tabernacle, H. Soltau; The Holy Vessels and Furniture of the Tabernacle, H. Soltau. This is a very brief list and could easily be lengthened to include several hundred excellent commentaries and books on Scriptural subjects.

A. Joyce

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Sell Your Christian or Bible Website WTB

WTB - Want to Buy - Christian Website or your website based on the Bible, Sunday school, prayer, Bible study or related topic.

If you have a website that has been useful for sharing the Bible with the Internet audience but now find it difficult to maintain, please contact us at using the Contact link on the left.

Information we would like to know about your site:

1) Costs. How much are you asking to sell your site for?

2) Value. A website is valuable not for it's design, but for it's traffic. We are interested in buying a site that has some value in its assets such: established time online (more than one year), has some traffic (100 or more visits per day), some quality inbound links from other internet sites (such as dmoz or yahoo directory), some subscribers in a mailing list, and some search keywords that are in the first 10 results of Google, Yahoo or Bing (MSN).

3) History. Tell us about your site. Why and when did you create it? What makes you decide to no longer operate it?

GospelHall.org is a Christian website whose mission is to share the message of the Bible as God's Word. Any websites that we aquire are operated on this understanding.

Shad Sluiter

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What is true subjection for a Christian wife?

What is true subjection for a Christian wife?

Ideally, Christian marriage involves two Spirit-filled believers fulfilling their God-given roles (Ephesians 5:17-33)." TARGET="_blank">Ephesians 5:17-33). The husband loves his wife with an unconditional devotion to her wellbeing (verses 25-28); the wife recognizes the responsibility God has given to her husband and respectfully defers to him (verses 22-24, 33). Neither should ever have to remind the other to fulfill his responsibility, because attaining this high standard is enough to challenge each one for a lifetime.

Rather than looking at marriage as male-dominant, verse 21 establishes marriage as "Lord-dominant," where both are in subjection to the Lord and respectfully defer to Him. "Fear" in verse 21 and "reverence" in verse 33 are closely related words. Aware that the Lord has entrusted to them what is best for them, both marriage partners fulfill their differing roles because of submission to Him. Both act because of obedience to the Lord and not because of the other spouse’s obedience to Him. No matter whether these roles are delightful or difficult to fulfill, the strength to obey the Lord in this can only come from the Spirit of God. Christian marriage requires a willingness to be a Spirit-filled marriage partner.

Subjection does not indicate that a wife exists for the benefit of her husband. In fact, he is responsible to nourish her (verse 29). "A woman’s job" and "a man’s job" are not absolute definitions, but a husband and wife define them by mutual agreement. The couple makes these and all decisions in the marriage with the understanding that God has entrusted to the husband both leadership in the relationship and responsibility for the health of the marriage and for the spiritual, physical, emotional, mental, and financial well-being of his wife.

Exactly how this works will differ in each marriage, but true subjection is a wife’s glad participation in this God-ordained arrangement.

D. Oliver
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Is there a difference between the

Is there a difference between the “Principalities” and “Powers” mentioned in Ephesians 1:21; 3:10; 6:12;" TARGET="_blank">Ephesians 1:21; 3:10; 6:12; Colossians 1:16;" TARGET="_blank">Colossians 1:16; 2:10 and 2:15?

Some of the statements made concerning them suggest that they are good, others that they are evil.

The words “principalities” and “powers,” when used together, define the status of certain who hold high place of rule, whether among men, or among angelic beings. In the former connection they are found in Titus 3." TARGET="_blank">Titus 3. i, where we are exhorted to be subject to them; while of the latter the clearest example is perhaps Ephesians 6:12, in which they are definitely set in contrast with “flesh and blood.” In some passages, as Romans 8:38," TARGET="_blank">Romans 8:38, Ephesians 1:21," TARGET="_blank">Ephesians 1:21, Colossians 1: 16," TARGET="_blank">Colossians 1: 16, they occur in a statement of such a character that it might perhaps be thought of as inclusive of both.
With regard to those principalities and powers which are angelic, there certainly does seem to be a difference on the lines indicated in the question above. Against those mentioned in Ephesians 6:12" TARGET="_blank">Ephesians 6:12 we have to fight, and verse I shows that their leader is the Devil. But on the other hand, the principalities and powers of Ephesians 3:10," TARGET="_blank">Ephesians 3:10, who are even now learning lessons through the Church of the manifold wisdom of God, can scarcely be thought of as other than good, especially when comparison is made with the similar statement of 1 Peter 1:12," TARGET="_blank">1 Peter 1:12, “Which things angels desire to look into.” It must not be thought however that their being described as “in heavenly places” is sufficient proof of their goodness, since this is the very same term which is rendered “high places” in connection with those of chapter 6. z (see R.V.).
According to Col 1:16," TARGET="_blank">Col 1:16, all principalities and powers were created by Christ, and this of course implies that they were all good originally. But we read in Jude 6" TARGET="_blank">Jude 6 (R.V.) of “Angels which kept not their own principality,” an expression which will at once suggest a reason why there should now be found both good and evil amongst them. Then in Revelation 12:7-9" TARGET="_blank">Revelation 12:7-9 we read of a conflict between good angels under the leadership of Michael and evil angels led by the Devil, in which the latter and his host will be defeated, and cast down to the earth from the heavenly position until then occupied by him.
W.R.

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Does a christian ever become "dead" to sin?

What does Romans 6:11," TARGET="_blank">Romans 6:11, "dead indeed unto sin," mean.

To understand the meaning of this challenging phrase, carefully consider the immediate context. These verses indicate that what we are in Christ positionally, we must now live practically. "For in that He died, He died unto sin once: but in that He liveth, He liveth unto God" (Romans 6:10)." TARGET="_blank">Romans 6:10). Thus, we are judged as having died to sin, but as having now been made alive unto God in Christ Jesus.

This is sobering truth for the believer to contemplate, as the wider context of Romans 6" TARGET="_blank">Romans 6 reveals. The believer who understands that God has made abundant provision in Christ for his daily living is enabled to live his life to the glory of Christ, and to the blessing and enrichment of his own soul. In this section of Scripture, the believer is viewed as being permanently set apart (sanctified) in Christ Jesus. This is displayed in his baptism, when he is identified with Christ in death and resurrection, having already been justified through grace. Since the believer is in this condition positionally, he must ever reckon (consider, calculate) practically that he is dead to sin, but alive to God. Obviously, there is no response to sin in a dead person! Therefore, a believer should have nothing to do with any form of sin in this sordid world; rather, he must live a life of holiness to God.

S. Wells

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