How are Psalm 22 and Psalm 24 related?

Is Psalm 24" TARGET="_blank">Psalm 24 the outcome of Psalm 22," TARGET="_blank">Psalm 22, when the Lord Jesus defeated Satan at the cross or is it the ascension and the Lord's arrival back in heaven.?

I would say without hesitation that Psalm 24" TARGET="_blank">Psalm 24 is the outcome of Psalm 22," TARGET="_blank">Psalm 22, but there is a difference. I have no doubt that the Lord Jesus defeated the strong man, Satan, at Calvary, and what a victory that was! In this trilogy of Psalms we have precious truths. Psalm 22" TARGET="_blank">Psalm 22 is the Sacrifice, the cross; Psalm 23" TARGET="_blank">Psalm 23 is the Shepherd, the crook; Psalm 24" TARGET="_blank">Psalm 24 is the Sovereign, the crown.

However, the victory of Psalm 24" TARGET="_blank">Psalm 24 is not primarily the defeat of Satan at the cross. The Lord from Bethany went back to heaven (Luke 24:50, 51)" TARGET="_blank">Luke 24:50, 51) and did not require to demand entrance into heaven but was welcomed with these soul stirring words from His Father, "Sit on My right hand, until I make Thine enemies Thy footstool" (Hebrews 1:13)." TARGET="_blank">Hebrews 1:13). Psalm 24" TARGET="_blank">Psalm 24 is not His reception into heaven but His entrance into the city where He was rejected, crowned with thorns and crucified. That day lies in the future and beyond the rapture of the Church. He will come to the air for His Spouse; He will return to the earth for His Scepter. They refused Him His throne at His first coming, but the purposes of God can never be overthrown, and our Lord Jesus shall reign "from the river unto the ends of the earth." We, as the people of God, should be like David's mighty men who shared his rejection with words of deepest consecration, "Thine are we, David, and on thy side, thou son of Jesse." This was the language of loyalty in the dark days of his rejection and they looked forward to the day of his coronation. May we also recognize we are members of His Body and subjects in His coming kingdom!

S .Maxwell (September 1989)

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What is behind the present aim to bring all the groups in Christendom back to the "mother church"?

What is behind the present aim to bring all the groups in Christendom back to the "mother church"?

Looking at events in light of what will exist in the seven years of tribulation, we cannot help attaching significance to the way the "mother church" is accommodating herself to so many groups in Christendom. Her strange alliance with "evangelicals" opposing abortion is one way of finding common ground. Other twists of theological language serve the same end. The World Council of Churches also contributes to this.

The end result of all false worship is embodied in "Great Babylon, the mother of harlots . . ." (Rev 17:5)." TARGET="_blank">Rev 17:5). She will be the amalgamation of all non-biblical faiths.

We cannot, however, assume the role of prophets. To us, the path from what we see at present and what we see in the prophetic future is a straight line. We do not know if that is the case. The means by which it will all work out have not been revealed to us. We can identify trends that are moving in the direction of revealed prophecies, but we cannot say that those events are fulfilling those prophecies.

D. Oliver
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Should a Christian wife work outside the home?

Is it right for a wife to be employed outside of the home?

Some have taken the expression, "keepers at home" (Titus 2:5)" TARGET="_blank">Titus 2:5) to mean staying at home. M. R. Vincents "Word Studies in the New Testament" disagrees with this and indicates it means of the household." There is support for translating the expression "workers at home." The other words in this series of descriptions are moral characteristics: discreet; chaste; good. The verses surrounding it are primarily the same. Rather than a command for a woman to stay at home, Paul seems to be addressing her character. In a similar setting in 1 Timothy 5:13, 14," TARGET="_blank">1 Timothy 5:13, 14, where young women are to "guide the house," this responsibility is a preservation from idleness, wandering from house to house, and being a busybody. Wholesome character in a young wife will keep her focus on her responsibilities in the home. The principle of 1 Timothy 2:15" TARGET="_blank">1 Timothy 2:15 likewise directs a sister to her domestic cares. If, therefore, a sister manages her home (1 Timothy 5:14)" TARGET="_blank">1 Timothy 5:14) and cares for her children (1 Timothy 2:15)," TARGET="_blank">1 Timothy 2:15), working outside her home does not violate the teaching of these passages. Her industriousness is commendable. She is carrying on the traditions of the virtuous woman of Proverbs 31" TARGET="_blank">Proverbs 31 and joins that noble sister who with her husband, was a tentmaker.

On the other hand, a sister who places equal or greater value on her career than on her home and family has stepped outside Scriptural guidelines.

D. Oliver
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What is the consequence of not serving others?

What is the consequence of not serving others?

To a servant mind (Philippians 2:5)," TARGET="_blank">Philippians 2:5), meeting the needs of others is a way of life. Human nature being what it is, the absence of a servant mind introduces "strife and vainglory" (rivalry and conceit, ESV) (v 3) into the assembly. It creates a dead, difficult-to-define, negative atmosphere that causes the disenfranchised to go elsewhere and children to turn from the gospel. The existence of the assembly in Philippi was endangered because of the lack of a servant mind. By adopting a servant mind, the believers were to "work out" the salvation of the assembly (v 12). Only by this means could the believers be effective Christian witnesses in the community. Failure to serve others is totally foreign to the heart of God and therefore is destructive to testimony, personal growth, and gospel outreach.

D. Oliver
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Is the phrase "Jesus died for you" true if the person rejects Christ?

Why do some object to telling sinners that "Jesus died for you?"

This objection points out a weakness in understanding the gospel. No precept or principle guides us to tell the sinner, "the Lord Jesus died for you." The gospel declares a divine provision for ALL (John 3:16,17;" TARGET="_blank">John 3:16,17; 1 Timothy 2-5)" TARGET="_blank">1 Timothy 2-5) and this great provision is extended to "whosoever believeth in Him." The context of the truth of substitution always involves those who have already appreciated the death of Christ for them personally (Galatians 2:20; 3:13;" TARGET="_blank">Galatians 2:20; 3:13; 1 Corinthians 15:3)." TARGET="_blank">1 Corinthians 15:3). Keeping to scriptural terms is important in our gospel witness and will never cripple us. To distinguish between the death of Christ on BEHALF of all and the death of Christ in the STEAD of "the many" (Mark 10-45)" TARGET="_blank">Mark 10-45) is important: one is satisfaction and provision; the other is substitution (Romans 3:22;" TARGET="_blank">Romans 3:22; 1 John 2:2)." TARGET="_blank">1 John 2:2).

A. Hull

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Is preaching the same as prophesying?

I presume the questioner is referring not so much to prophesying in the sense of foretelling, as to prophesying as forth-telling. Certainly foretelling the future was not exactly preaching. Forthtelling was a distinct gift in the primitive Church, enabling those who possessed it to communicate direct revelations from God. It was one of the sign- gifts, and was necessary to the Church in the absence of the complete Canon of Scripture. It was a miraculous gift, and was a sign to believers (see 1 Corinthians 14:22)." TARGET="_blank">1 Corinthians 14:22). “He that prophesieth speaketh unto men to edification, and exhortation, and comfort” (verse 3).

Apostles and prophets were foundation gifts and exist no longer to-day, except in their work in the Holy Scriptures, which they were used to give us. Preaching is a very broad term. Probably the man who prophesied preached, but to-day the term is applied to delivering an address to believers or to proclaiming the Gospel. We have the gifts of evangelist, pastor and teacher with us still, but neither of them is to be confounded with this gift of prophecy.

W.H.

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How can I help to make our assembly Bible Readings edifying?

How can I help to make our assembly Bible Readings edifying?

All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works" (2 Timothy 3:16-17)." TARGET="_blank">2 Timothy 3:16-17). This text should be the evaluator of all our Bible Readings. Each believer in assembly fellowship is committed to the profit of the assembly. May I suggest three things to help the character of our Bible Readings:

   1. For all: pray daily for brethren responsible to teach the Word; also, become acquainted revealed in the with the passage to be considered.
   2. For those responsible: learn the context of the passage by repetitive reading and prayer. Teaching the meaning and sense is true edification and, when applied to the need, will produce scriptural, intelligent action.
   3. For overseers: distribute the responsibility of opening the discussion. This encourages responsibility and development. It also enables responsible brethren to discern potential ability (2 Timothy 2:2)." TARGET="_blank">2 Timothy 2:2). This avoids a stagnation of exercise fostered by one man's monopoly.

Bible Readings are a pasture for the flock. Shepherds who learn to feed as did the Chief Shepherd will edify a happy, healthy flock being led in the paths of righteousness for His name's sake.

J. N. Smith

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Can telling the truth be wrong if it hurts someone?

How can I protect others when, by telling the truth, I will create problems for them?

Never be a talebearer who betrays a confidence or volunteers to tell what has not been asked: "A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter" (Proverbs 11:13)." TARGET="_blank">Proverbs 11:13). More likely, the issue is. "how may I avoid speaking truth when it will be unkind to another?" Lying or denying truth are clearly not options. Even selectively telling part of the truth is dishonest if it leaves a different impression upon the one who asked. You may suggest the questioner speak directly with the individual involved if he must know about the matter. You may also suggest that he consider the matter from that person's perspective. In that light, the truth may not be as detrimental to the other person. "Men do not despise a thief, if he steal to satisfy his soul when he is hungry" (Proverbs 6:30)." TARGET="_blank">Proverbs 6:30). They do not excuse theft but they understand the thief!

J. Slabaugh

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Are old testament believers saved by grace?

What is the difference in the standing of Church believers and Old Testament believers?

Old and New Testament believers are alike in one distinct way: they are saved on the principle of faith. Two major differences relate to our standing: (1) "in Christ" is exclusive to this Church dispensation and describes our standing which is unassailable and unchangeable; (2) "in whom also upon (not after) believing ye were sealed (mark of ownership) with that Holy Spirit of Promise" (Ephesians 1:13)" TARGET="_blank">Ephesians 1:13) shows our relationship to the Spirit. Romans 8:1-11" TARGET="_blank">Romans 8:1-11 refers to the believer as "in the Spirit," in contrast to the unbeliever "in the flesh". This is not Old Testament language, but emphasizes a standing unalterable before God.

A. Hull

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Did Moses build the Ark before ascending Mount Sinai a second time?

What Tabernacle is referred to in Exodus 33:7-11" TARGET="_blank">Exodus 33:7-11? According to the sequence of the chapters, the Tabernacle was not yet built. Some have inferred from Deuteronomy 10:1-5" TARGET="_blank">Deuteronomy 10:1-5 that Moses made the Ark during this interval, between his destruction of the first tables and the bringing down of the second, as a receptacle for the second tables which could not be entrusted to Israel. What do you say to this?

Certainly Deutenonomy 10:1-5 would bear the above interpretation, “and I made an ark of shittim wood. . . and I put them (the tables of the Lord) in the Ark which I had made.” Yet we must remember that in Deuteronomy, Moses is admittedly only giving a summary of things, so that events spread over a period, are compressed, as occurring almost synchronously. For dates and details we must consult Exodus and Numbers. In Exodus 25:10" TARGET="_blank">Exodus 25:10 the directions as to making the Ark are given to Moses, during his first sojourn on the Mount, but were only communicated to the children of Israel in Exodus 35:12," TARGET="_blank">Exodus 35:12, after his second sojourn there. Only in Exodus 37:1" TARGET="_blank">Exodus 37:1 does Bezaleel actually make the Ark of shittim wood, in which the tables were eventually placed. We cannot admit that there were two Arks; for it is evident in Deut. io. that the tables were to be permanently in the Ark which Moses is said to have made for them—”and there they be as the Lord commanded me.” This was actually done in Exodus 40:20" TARGET="_blank">Exodus 40:20: “And he took and put the testimony into the ark.” There is nothing really contradictory to this in the passages quoted. As for the tabernacle mentioned in Exodus 33:7-11," TARGET="_blank">Exodus 33:7-11, it could only have been a temporary tent of meeting called “The tabernacle of the congregation” (Exodus 33:7)," TARGET="_blank">Exodus 33:7), to which anyone went, who sought the Lord.” After the sin of the golden calf, God would not go up in the midst of the people, so this tent was pitched without the camp. When the actual Tabernacle was constructed and erected, Jehovah once more took His place in the midst of His people (Exodus 25:8;" TARGET="_blank">Exodus 25:8;Exodus 29:45; Numbers 2:2)," TARGET="_blank">Numbers 2:2), no doubt, on the ground of sacrifice. The other temporary tent would naturally fall into disuse.

W.H.

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