Will the Holy Spirit leave the world at the Rapture?

THE HOLY SPIRIT AND THE CHURCH
Does the Holy Spirit go back to Heaven with the Church at the close of the present Dispensation, or, does He still remain here, to convict of sin, righteousness, and judgment?

In other words, is He here in Person only from Pentecost until the “Rapture”?

We learn from 2 Thessalonians 2:5" TARGET="_blank">2 Thessalonians 2:5 that the common view that the apostle in this passage was correcting the teaching of the first epistle is quite mistaken. Exactly the reverse is the case; he was confirming it; “Remember ye not, that when I was yet with you, I told you these things?” Add to this the fact that in verse 10 he actually appeals to “the coming of the Lord and our gathering together unto Him,” as revealed in 1 Thessalonians 4:11-20" TARGET="_blank">1 Thessalonians 4:11-20 to counter the false teaching abroad “that the day of the Lord” was then present (see R.V.), for the other must take place first. Verse 6 teaches, I believe, the same truth. Some suggest that “that which letteth” is law, and “he who letteth” the executive of law, government But this seems forced and unnatural. Is it not more in harmony with the context to interpret “that which letteth” to be the Church indwelt by the Spirit, and He who letteth, the Spirit indwelling the Church? When the Church goes at the coming of the Lord, the Holy Spirit will, as an indwelling Person, go too. He will therefore be no longer in this scene as the One in Whom the Church is baptised and united to a Risen Christ. That wonderful and unique work of God belongs only to the present dispensation.

But the departure of the Spirit in this sense does not mean that He will cease to work in the world. He will resume His activities of pre-Pentecostal times toward God’s people and the world. What we read in Revelation 7" TARGET="_blank">Revelation 7 and 14, shows clearly that He will carry on a mighty work of conversion, through the sealed of Israel, far beyond, it would seem, anything known in the present dispensation. This began with 120 sealed ones, that will begin with 144,000 and the zenith will be, “a multitide that no man can number.” We must, however, avoid the thought that the wicked one will be revealed at the moment of the rapture of the Church. This chapter warns us against such an idea, for the apostacy will first fully develop and then the way will be open for the manifestation of the Man of Sin.

W.H.

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How much alcohol should a Christian drink before feeling that he has gone too far?

How much alcohol should a Christian drink before feeling that he has gone too far?

A simple answer is that a believer should avoid alcoholic drinking in a social setting. Drinking alcoholic beverages can become a habit and lead to drunkenness. The first time wine is mentioned in the scriptures is in connection with Noah, "And he drank of the wine, and was drunken; and he was uncovered within his tent" (Genesis 9:21)." TARGET="_blank">Genesis 9:21).

Drunkenness and impurity are associated, as wise King Solomon points out in Proverbs 23:29-35." TARGET="_blank">Proverbs 23:29-35. Genesis 19:32" TARGET="_blank">Genesis 19:32 gives further evidence of this. Wine in itself is not condemned in scripture; however, it is clear that drunkenness is a very serious sin (1 Corinthians 5:9)." TARGET="_blank">1 Corinthians 5:9).

Paul exhorts Timothy to "use a little wine" as a medicine, not a beverage. He limits the amount to "a little" (1 Timothy 5:23)." TARGET="_blank">1 Timothy 5:23). "Be not drunk with wine, ...but be filled with the Spirit" (Ephesians 5:18)." TARGET="_blank">Ephesians 5:18).

What about a Christian's testimony before unbelievers to whom he has spoken about Christ when they see that believer drinking?

J. Abernathy

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Has God lost control of the world to Satan?

GOD’S GOVERNMENT OF THE UNIVERSE

Is it scriptural to teach that God has ceased to hold the reins of government relative to the universe (presently)?

If so, give a little enlightenment on such verses as Jeremiah 27:5-8;" TARGET="_blank">Jeremiah 27:5-8; Daniel 4:25" TARGET="_blank">Daniel 4:25 and 26; Matthew 22:21;" TARGET="_blank">Matthew 22:21; Romans 13:1-7;" TARGET="_blank">Romans 13:1-7; 1 Timothy 2:1-2;" TARGET="_blank">1 Timothy 2:1-2; 1 Peter 2. 17." TARGET="_blank">1 Peter 2. 17.

I should say it is very unscriptural. There is no such thought, that I know of, in the Scriptures. If Satan and man are in rebellion against God and try to usurp His authority, and apparently succeed to a certain extent, it is only by His permission and within strictly prescribed limits. I think Jeremiah 27:5-8;" TARGET="_blank">Jeremiah 27:5-8; Daniel 4:25;" TARGET="_blank">Daniel 4:25; Matthew 22:21;" TARGET="_blank">Matthew 22:21; Romans 13:1-7," TARGET="_blank">Romans 13:1-7, verses quoted by the questioner, are quite sufficient to prove that God has never relinquished the reins of government of the Universe or of this world even. Satan is certainly called the “Prince of this World,” but it was only by God’s permission, Who “makes the wrath of man to praise Him,” and he is never called this since the Cross and resurrection of our Lord. But nowhere is Satan entitled as Prince of the Universe. How could it be said “The Lord reigneth” (Psalm 93," TARGET="_blank">Psalm 93, Psalm 97," TARGET="_blank">Psalm 97, Psalm 99.)," TARGET="_blank">Psalm 99.), had He ceased to hold the reins of government?
W.H.

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If God's sovereign election is true, then why preach the gospel?

How does a proper balance of the Bible's teaching regarding God's sovereignty and man's free will in salvation affect our view of the gospel?

Election is the sovereign choice of God (Eph 1:4)" TARGET="_blank">Eph 1:4) and should never be weakened to say that God foreknew who would believe, and on the basis of His foreknowledge, chose them. The election of God is never for condemnation, no soul is chosen to be damned. All are perishing and from them God snatched many to be saved.

Election and predestination are different. Election involves persons (Titus 1:1)," TARGET="_blank">Titus 1:1), predestination is purpose, that is, what God predetermined for those who are saved (Rom 8:29)." TARGET="_blank">Rom 8:29).

Does this mean that God determines who will be saved and man has no choice in it? No, the Lord Jesus said, -He that rejecteth Me and receiveth not my words... the word... shall judge him in the last day" (John 12:48)." TARGET="_blank">John 12:48)." "We have turned every one to his own way" (Isa 53:6)" TARGET="_blank">Isa 53:6) means that every man is a moral creature with a choice.

Is this a contradiction? The difficulty is in our minds. The truth has in both extremes, not in any logic that attempts to reconcile them. Can we not admit that God understands truth that transcends our minds? Even in physics, light is made up of waves, yet it is particles. This is a contradiction, but a scientist uses both definitions because both are true.

Those who are eternally lost, "received not the love of the truth that they might be saved" (2 Thess 2:10)." TARGET="_blank">2 Thess 2:10). "God will have all men to be saved" (1 Tim 2:4)." TARGET="_blank">1 Tim 2:4). Preaching that weakens the "whosoever" of John 3:16" TARGET="_blank">John 3:16 or the "whosoever will" of Revelation 22:17" TARGET="_blank">Revelation 22:17 reveals a wrong view of election.

N. Crawford

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How do I respond when the overseers change their view in discretionary matters?

How do I respond when the overseers change their view in discretionary matters?

Issues of truth and consequent Scriptural practices are not discretionary matters. The application of Scriptural principles to specific cases is discretionary. Overseers guide the assembly in such decisions (Hebrews 13:7," TARGET="_blank">Hebrews 13:7, AV mg.). Decisions regarding the seriousness of substance abuse, the determination of railing, the appropriateness of certain apparel (not the overseers' taste), or the issues mentioned in the previous questions are discretionary. The decisions communicated by the elders and apostles in Jerusalem included this element (Acts 15:20, 21)." TARGET="_blank">Acts 15:20, 21). Overseers will give account to the Lord in such matters whether they have gone too far or fallen short of the Lord's will in these matters. No doubt, the overseers would love to be like the children of Issachar, "men that had understanding of the times, to know what Israel ought to do" (1Ch 12:32)." TARGET="_blank">1Ch 12:32).

Circumstances, cultures, and mores change so that what is appropriate in one location or generation may not be the same in another. Therefore, at times, overseers may change their views, not about truth, but about the application of truth.

If a believer in the assembly does not agree with their judgment about changing the application of truth, he is responsible to first judge his own heart as to his motivation and as to the importance of the matter. If he concludes the issue is important, he is responsible to express this courteously and reasonably to the overseers (see the principle in 1Ti 5:1" TARGET="_blank">1Ti 5:1 for addressing older believers). When he has committed this matter to the Lord in prayer (Phi 4:6, 7)," TARGET="_blank">Phi 4:6, 7), he is responsible to carry out the other behaviors in that passage (vv 4-8, rejoicing, yielding, thinking positively) and to submit to the overseers (Heb 13:17)." TARGET="_blank">Heb 13:17).

D. Oliver

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What did the Lord mean, "Let this cup pass from Me: nevertheless not as I will?"

What did the Lord mean, "Let this cup pass from Me: nevertheless not as I will?"

Before Gethsemane, the Lord Jesus said, "What shall I say? Father, save Me from this hour: but for this cause came I unto this hour. Father, glorify Thy name" (John 12:27,28)." TARGET="_blank">John 12:27,28). After Gethsemane He said, "The cup which My Father hath given Me, shall I not drink it?" (John 18:11)." TARGET="_blank">John 18:11). There was no possibility of His turning from or being unwilling to go to Calvary. Gethsemane itself carries a weight of grief and a depth of wonder exceeding perhaps any other scene. This is holy ground! Together, Matthew, Mark, and Luke’s accounts portray immense emotional suffering that expressed itself physically. His sorrow was to the point of death, to the limit of the human frame. His anguish was accompanied by godly reverence and dependence (Hebrews 5:7)." TARGET="_blank">Hebrews 5:7). Each statement of prayer includes the submission of His will to the Father’s. It could not have been otherwise.

Such was the enormity of Golgotha’s awaiting suffering that He would never have endured it unless this was His Father’s will. Each exploration of an alternative was fully submissive. Gethsemane’s question was, "Can divine Persons find any other way but Calvary to deal with sin?" Gethsemane’s answer? " No."

D. Oliver
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What constitutes an assembly gathering in which sisters wear a head covering?

What constitutes an assembly gathering in which sisters wear a head covering?

Verses 2 through 16 of 1 Corinthians 11" TARGET="_blank">1 Corinthians 11 contain Paul’s teaching about women’s head coverings. The context before this teaching (10:14-11:1) shows how their actions at the Breaking of Bread (sharing in the cup and the bread) must affect their behavior outside the assembly. The context after this teaching shows how their actions at the Breaking of Bread must affect their relationships with one another. The context is therefore "congregational teaching." Further, the introduction to the subjects of head coverings and the breaking of bread are parallel: "Now I praise you . . ." (v. 2) and "Now . . . I praise you not" (v. 17). He thus joins the two subjects. What he introduces in verse 17 clearly relates to "when ye come together in the church" (v. 18), or literally, "in church." He is dealing with "church gatherings" in these two subjects he has thus linked.

Therefore, sisters cover their heads in any gathering in which they are "in church," which does not mean in the building where they meet. This is when they gather as a church. The New Testament gives seven gatherings of the church: meetings for teaching, the breaking of bread, the prayer meeting (Acts 2:42)," TARGET="_blank">Acts 2:42), discipline meetings (1Co 5:4)," TARGET="_blank">1Co 5:4), a report meeting (Acts 14:27)," TARGET="_blank">Acts 14:27), a gospel meeting (1Th 1:8;" TARGET="_blank">1Th 1:8; the principle in 1Co 14:22)," TARGET="_blank">1Co 14:22), and an elders’ meeting (Acts 20:17)." TARGET="_blank">Acts 20:17). This last meeting is the only "non-public" meeting and includes only part of the assembly. The teaching of the woman’s head covering applies to each of these public assembly meetings. At any other gatherings, covering her head is at the discretion of the sister.

D. Oliver
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How does one decide who is an overseer?

How does one decide who is an overseer?

The Lord decides (Acts 20:28)," TARGET="_blank">Acts 20:28), but the oversight guides (Hebrews 13:7," TARGET="_blank">Hebrews 13:7, AV margin). No man decides this for himself, yet he must be sure in God's presence that this is God's will for him.

The oversight (1 Timothy 4:14," TARGET="_blank">1 Timothy 4:14, a single unit, "presbytery") is not a secret society nor does it make independent decisions. Its responsibility is to determine God's will through His Word and to lead the assembly in fulfilling it. Overseers guide the assembly in recognizing men whom God has called and to whom He has entrusted the care of His people in that assembly. The man demonstrates the characteristics given in the Scriptures (1 Timothy 3:1-7;" TARGET="_blank">1 Timothy 3:1-7; Titus 1:6-9)." TARGET="_blank">Titus 1:6-9). His activities and the course of his life express a care for fellow-believers and for the truth of God.

Overseers continually watch for evidence of this work of God, not limiting their search because the number of overseers is sufficient and not rushing it because the number of overseers is depleted. They allow God to do His work on His schedule.

D. Oliver
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Is Israel ever going to be removed from it's land again?

Does the Bible teach that Israel will never again be removed from its land?

The promises to Abraham concerning the Land make it clear that it will be Israel's forever. The Scriptures show that this promise will be made good when Christ returns in glory and the Spirit is poured out on the nation (Luke 21:24;" TARGET="_blank">Luke 21:24; Matthew 24:31;" TARGET="_blank">Matthew 24:31; Isaiah 32:15-20;" TARGET="_blank">Isaiah 32:15-20; Jeremiah 30:4-11; 31:31-37; 39:25-29;" TARGET="_blank">Jeremiah 30:4-11; 31:31-37; 39:25-29; Micah 4:4-7;" TARGET="_blank">Micah 4:4-7; Joel 3:20;" TARGET="_blank">Joel 3:20; Zechariah 8:3-8)." TARGET="_blank">Zechariah 8:3-8). The Land's being theirs eternally does not necessitate its being theirs permanently now. They have returned in unbelief. The recovery mentioned in Deuteronomy 30:1-6" TARGET="_blank">Deuteronomy 30:1-6 is dependent upon confession and restoration. The recovery of Isaiah 11:11" TARGET="_blank">Isaiah 11:11 is simultaneous with "that day," mentioned earlier in the chapter. Neither condition has been fulfilled in the current "regathering" of Israel to the land, therefore this may not be the prophesied regathering. A principle of prophecy is that God gives foretastes of a fulfillment before the actual fulfillment.

Israel must be in the land to fulfill the terms of Daniel's 70th week, but we have no Scriptural authority relating this to those currently there. Believers should not be shaken if Israel were driven into the sea, as the Arab nations have long threatened.

A. Higgins

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Why did the Lord fast for 40 days when tempted by Satan?

Why did the Lord fast for 40 days when tempted by Satan?

Part of the answer to this question must lie in the significance of the number 40. The Lord tested Israel in the wilderness for 40 years (Deuteronomy 8:2)." TARGET="_blank">Deuteronomy 8:2). The rain came for 40 days in the Flood (Genesis 7:4)." TARGET="_blank">Genesis 7:4). After 40 days, Noah tested to see if the waters had receded (Genesis 8:6)." TARGET="_blank">Genesis 8:6). Moses’ 40 days on Sinai proved to be a test for the nation (Exodus 24:18; 32:1-8)." TARGET="_blank">Exodus 24:18; 32:1-8). The spies "tested" Canaan for 40 days (Numbers 13:25)." TARGET="_blank">Numbers 13:25). Goliath challenged Israel’s armies for 40 days (1 Samuel 17:16)." TARGET="_blank">1 Samuel 17:16). Nineveh had 40 days, given by God to test its response to His Word (Jonah 3:4)." TARGET="_blank">Jonah 3:4). So in the case of the Lord’s test or temptation, the Spirit associates with it the number 40.

When Ezekiel bore the iniquity of the house of Judah, God appointed his time as 40 days - a day for each year (Ezekiel 4:6)." TARGET="_blank">Ezekiel 4:6). In the Lord’s temptation is there, then, a connection of the 40 years of Israel’s independence of God, living with abundance in the wilderness, but demonstrating their own sinful hearts? Now in the wilderness with nothing material to sustain Him, the Lord experiences hunger, yet remains fully dependent on His God ("It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God," Matthew 4:4)." TARGET="_blank">Matthew 4:4). The 40 days - a day for a year - demonstrated His perfection. He was the Firstborn (the Beloved, Matthew 3:17" TARGET="_blank">Matthew 3:17 with 4:1) Who gave the pleasure to God that the nation, God’s son, His firstborn (Exodus 4:22)," TARGET="_blank">Exodus 4:22), failed to give during those 40 years. The fact that the Lord’s responses to Satan all came from Deuteronomy creates a further association between these two wilderness scenes.

D. Oliver

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