To whom does "the great" and "the strong" refer in Isaiah 53:12?

To whom does "the great" and "the strong" refer in Isaiah 53:12" TARGET="_blank">Isaiah 53:12?

The wording of the KJV presents a difficulty: our Lord as Victor is not on the level of "the great." He is unrivaled. Most authorities have not given too much light on this verse. Undoubtedly, however, this delightful chapter concludes with the Servant of Jehovah coming forth as the mighty Victor. The Septuagint may give us a clearer understanding of this text. It reads, "Therefore shall He inherit the many" (that He delivered in conquest), "and He shall divide the spoils of the mighty" (that He conquered as the Victor). Another has put it, "He divides the portion as a great one, and He divides the spoil as a strong one." The Victor shares the spoil with His friends. The spoil is evidently from the defeated foe. Isn't David's conquest in the valley a picture of this? David inherits the many by his victory as a great one. In the victory over the mighty He divides the spoil, as the strong one, with the delivered nation.

A. Hull

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Is there a difference in the treatment of those put away from the assembly and those who leave the f

Is there a difference in the treatment of those put away from the assembly and those who leave the fellowship?

Those put away from the assembly have the additional stipulation "with such an one no not to eat" (1 Corinthians 5:11)." TARGET="_blank">1 Corinthians 5:11). Social interaction with them must cease. This is not the case with one who voluntarily leaves the fellowship. Social interaction may, however, decline because he begins to form associations that are spiritually detrimental. When every spiritual effort has been made to encourage a believer to remain in the assembly and still he persists in leaving, the assembly should be sadly informed of this decision. This, though, is different from his being put away. Both an individual put away and one who leaves the fellowship should always be treated with courtesy and kindness. The concern of all the assembly should be for the spiritual restoration and recovery of both. Consistent public and private prayer to this end is appropriate. Every contact with such individuals should be influenced by a desire that they will submit to the Lord and His Word for their own spiritual benefit.

These cases differ somewhat in their return to the assembly. Greater caution may be suitable for those put away. In both cases, their attendance as they "sit back" at assembly meetings indicates some degree of recovery. Also, before either is received back into the fellowship, he should give evidence that his spiritual strength has been restored, that the reason for his leaving has been judged before the Lord, and that his motivation for returning is spiritual. Appropriate questions about the person’s life and doctrine must be asked by the elders, although in a considerate manner.

D. Oliver
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When an unmarried, cohabiting couple with children is saved, what should they do about marriage?

When an unmarried, cohabiting couple with children is saved, what should they do about marriage?

The presence of children complicates this situation. A physical relationship apart from the life-long commitment of a legal marriage is sin. For the couple’s testimony and spiritual progress, they must end their physical relationship. Two other factors influence the issue of whether or not they continue to live separately, but under the same roof: the gospel’s testimony may suffer damage if the community perceives that it "breaks up families"; the children may suffer emotional distress through the sudden absence of one of the parents.

Although the presence of children increases the pressure on the couple to choose marriage, they, too, should evaluate whether their past relationship is a sufficient foundation for marriage. If their relationship in the past has been psychologically damaging to the children or has involved physical abuse, is there now solid reason to believe that making their relationship permanent will not compound the damage the children or partner have suffered?

If the couple decides to marry, the best advice is to marry quickly and normalize home life as soon as possible. They will need continued scriptural and emotional support.

D. Oliver
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How will believers during "the tribulation" differ from believers in this age?

How will believers during "the tribulation" differ from believers in this age?

Believers during Daniel's 70th week will receive eternal life (John 3:5," TARGET="_blank">John 3:5, with Ezekiel 36:25)" TARGET="_blank">Ezekiel 36:25) and will enjoy spiritual "New Covenant blessings" (Jeremiah 31:33-34;" TARGET="_blank">Jeremiah 31:33-34; Ezekiel 36:25-27)." TARGET="_blank">Ezekiel 36:25-27). They will joyously anticipate the complete fulfillment of the New Covenant (Jeremiah 32:37-41;" TARGET="_blank">Jeremiah 32:37-41; Ezekiel 36:28)." TARGET="_blank">Ezekiel 36:28). "My Spirit within you" (Ezekiel 36:27)" TARGET="_blank">Ezekiel 36:27) is distinct from the promise to us, "We (Father and Son by the Spirit) will come unto him, and make Our abode with him" (John 14:23)." TARGET="_blank">John 14:23). In this age the believer's body is the temple of the Spirit Who is "in you" (I Corinthians 6:19)." TARGET="_blank">I Corinthians 6:19).

The Bride will have been raptured, therefore tribulation believers are not "in Christ" or "one with Christ" (Ephesians 2:13-18; 5:30-32)." TARGET="_blank">Ephesians 2:13-18; 5:30-32).

D. Oliver
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What does worship "in spirit" and "in truth" mean?

What is the Lord contrasting in John 4" TARGET="_blank">John 4: 23-24?

The Samaritan woman mentioned worship, pitting "this mountain" against Jerusalem, essentially saying, "That’s your religion; this is mine." The Lord then contrasted the revelation of God entrusted to the Jews with its absence among the Samaritans. Humanity must be enlightened by God in order to worship Him fittingly. "Ye worship ye know not what: we know what we worship" (verse 22). But the second movement of the Lord’s response addresses a void in both systems. Externalism, formalism, and ritualism must yield to worship from the spirits of men. Since God is spiritual in essence, He has been leading men from formal worship, as instituted under the Law, to the ultimate of His purpose, "true worshipers." In this age, the Father achieves an ultimate purpose in redemption: worshippers who worship in spirit and in truth. Believers now worship in the heavenly sanctuary and, by the power of the Spirit, their redeemed spirits ("in spirit") offer worship in keeping with the full revelation of all God is, as revealed in the Word ("in truth"). This transcends sacrifices and means of worship that are neither rational (able to know God) nor spiritual.

D. Oliver
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Does "doing all the right things" make a group of believers an assembly?

Does "doing all the right things" make a group of believers an assembly?

No. The title used in the New Testament for an assembly is "church of God." This indicates both the ownership and origin of an assembly. It originates with a divine work. Only God can save souls, but the existence of a number of believers doesn’t constitute an assembly. In Athens, we have no indication of the planting of an assembly, although a number there were saved (Acts 17:34)." TARGET="_blank">Acts 17:34). In the "pattern assembly" at Jerusalem, "they that gladly received His word" were baptized and added to "the fellowship" (Acts 2:41, 42)." TARGET="_blank">Acts 2:41, 42). This willingness to receive the truth of God is essential in the planting of an assembly, because believers are to "continue steadfastly in the apostles’ doctrine." How will these new believers know how to function as an assembly without being taught?

More than that, if the Lord is working to plant an assembly, we would expect some indication that He is raising up a plurality of men with shepherd hearts (Acts 20:28)." TARGET="_blank">Acts 20:28). Novices are not yet fitted for that work (1 Tim 3:6);" TARGET="_blank">1 Tim 3:6); however, when God is forming an assembly, we would expect some among these new believers to display a potential for that work.

The Lord Jesus explained His use of the word "church" (Mat 18:17)" TARGET="_blank">Mat 18:17) by saying, "Where two or three are gathered together in My name . . ." (v 20). Those gathered did not gather themselves, but are drawn to "the name" by another agent, evidently the Spirit of God. This is related to the Old Testament expression, "the place which the Lord shall choose to place His name there" (Deu 16:2)." TARGET="_blank">Deu 16:2). The Lord establishes the testimony (places His name) and believers are drawn to what He has established.

"Doing all the right things" will never make a company an assembly if the Lord has not first of all made it an assembly.

David Oliver

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How should 2 Thessalonians 2:2 be translated?

Which of the two readings of 2 Thessalonians 2:2" TARGET="_blank">2 Thessalonians 2:2 is correct?

The Authorized Version reads, "That ye be not soon shaken in mind,... as that the day of Christ is at hand." Darby's translation reads, "that ye be not soon shaken in mind, . . . as that the day of the Lord is present."

For some Bible students, this involves a very emotional issue. To them, suggesting a change in the King James Version is equivalent to changing the Bible. We must insist, with them, that the Word of God never changes (Psalm 119:89)." TARGET="_blank">Psalm 119:89). Nevertheless, the King James Version is a translation from handwritten documents, manuscripts, that are copies (more likely, copies of copies of copies...) of the original writings. Researchers have discovered more ancient copies, for instance a manuscript (C. Beatty's) containing most of the New Testament and dated toward the end of the first century (thus, perhaps copied within 30 years of the original writings) was found in the 1930s. These older manuscripts have some differences from the manuscripts used by the KJV translators. It is worth emphasizing that "not one fundamental doctrine of the Christian faith rests on a disputed reading" (P. W. Comfort, "The Complete Guide to Bible Versions").

Without attempting in this brief format to answer the objections raised by those who defend the AV readings, I accept the view of reliable scholarship that supports Mr. Darby's translation.

D. Oliver
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Should fermented wine be used in the Lord's Supper?

UNFERMENTED WINE

Are not Christians who believe that unfermented or nonalcoholic wine is nearer that used by Christians in the early days justified in using such at the Lord’s table?

It is well not only to have beliefs, but also to be able to justify them from the Word of God or from real facts, admitted as such. Otherwise our “beliefs” may degenerate into personal opinions or even fads. I have never heard any proof that the wine used in the Scriptures was not ordinary fermented wine, as is produced in all wine-producing countries today. Fermentation is an ordinary process of nature and cannot but occur when wine is made. The wine used in the Bible made persons intoxicated, if taken in excess, and that used by the Corinthians, when they came together ostensibly to keep the Lord’s supper, was of the same character, as 1Corinthians 11:21" TARGET="_blank">1Corinthians 11:21 (“another is drunken”) shows. It was indeed a sad state of things, but the apostle did not solve the difficulty by changing the liquid used, but by changing their ideas of the Lord’s supper from a meal to an act of remembrance.

Really “unfermented wine” is a contradiction in terms. If it is not fermented, it may be a red liquid, it may be even a concoction of raisins, but it cannot be wine. The late W. Hunter of Manchester, used, I believe, to say that “unfermented wine,” was on a par with “unfrozen ice.” This being said, the wine need only be of such a strength as will preserve it sufficiently, so as not to necessitate the opening of a new bottle every week.

W.H.

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How can I balance my family responsibilities with discipleship?

How can discipleship (Luke 14:26)" TARGET="_blank">Luke 14:26) be reconciled with family responsibilities?

The God-breathed teachings of a perfectly wise God cannot be contradictory (2 Timothy 3:16;" TARGET="_blank">2 Timothy 3:16; Psalm 12:6;" TARGET="_blank">Psalm 12:6; Proverbs 30:5;" TARGET="_blank">Proverbs 30:5; Jude 25)." TARGET="_blank">Jude 25). God never gives conflicting responsibilities.

The Lord’s disciples can have no higher claim than His. The natural claims of possessions, family, and even life itself (Luke 14:26; 18:29)" TARGET="_blank">Luke 14:26; 18:29) cannot rival total obedience to Him. Placing limits on our obedience to Christ disqualifies us from discipleship.

The Lord Himself attended to family responsibilities. If, during the Lord’s public ministry, Joseph’s absence indicates that he had died, this explains the Lord’s leadership in moving his family home to Capernaum (Matthew 4:13;" TARGET="_blank">Matthew 4:13; Mark 6:3)." TARGET="_blank">Mark 6:3). The first 9 chapters of Mark find the Lord Jesus returning to His home during His journeys of service. Even in His passion, the Lord fulfilled His responsibility to His mother (John 19: 26, 27)." TARGET="_blank">John 19: 26, 27). As the Lord entered into Abraham’s concerns for his family (Genesis 17:18, 20)," TARGET="_blank">Genesis 17:18, 20), so, in the days of His flesh, He shared Peter’s family concerns (Mark 1:29-31)." TARGET="_blank">Mark 1:29-31).

Those who follow the Lord are responsible both for full commitment to the service He chooses for them and also for full commitment to family responsibilities. This may mean finding creative ways to keep in contact with each in the family, spend times together, and share in the joys of serving the Master. It likely requires a heightened sensitivity to the difference between divinely entrusted service and self-assumed service.

D. Oliver
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Do people in Hell go insane?

Would the powers of reasoning be lost in the torments of a literal fire?

The implications of the question are so overwhelming that they forbid our answering this in some theoretical or philosophic manner. Eternal realities can only be expressed by the Word of God. The other danger which we must avoid is trying to understand eternal experiences by earthly temporal ones. Luke 16" TARGET="_blank">Luke 16 reveals to us a man in hell. Along with having other faculties, he is evidently able to think, remember, recognize responsibility, and draw conclusions. He remembers five brethren. If he was the eldest, this shows his sense of responsibility for their welfare. He recognizes and logically deduces that if they follow the same path as he has, they will also be in hell. He formulates a plan, "Send Lazarus..." which he assumes will convert them. All of this argues for the preservation of reasoning.

Just as the body was used as a vehicle for sin and therefore must participate in the suffering, so the mind and reasoning, employed to keep God at bay throughout life, must be preserved to suffer. Suffering upon earth frequently dulls the mind and destroys the body. The God who will prevent the destruction of bodies in eternal fire will also prevent the destruction of reasoning.

A. Higgins

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