Will the Church go through the Tribulation?

Will the Church go through the Tribulation?

The Bible affirms the Church, which is the Body of Christ, will not experience "the Great Tribulation" or "the Time of Jacob's Trouble." In this period of divine judgment, God will deal with the spiritual blindness and sins of Israel to restore her to Himself. Daniel 9:24-27" TARGET="_blank">Daniel 9:24-27 is an important passage describing Israel's history from the desolation of Jerusalem by Babylon (2 Chronicles 36:15-21)" TARGET="_blank">2 Chronicles 36:15-21) to their restoration and blessing under Christ as their King. Believers of this dispensation are not mentioned in this prophecy or any other relating to Israel's earthly hope or judgment. Our hope is heavenly for the wrath of God due us was on our wondrous Substitute at Calvary (Romans 8:1, 32-39)." TARGET="_blank">Romans 8:1, 32-39).

2 Thessalonians 2:3-12" TARGET="_blank">2 Thessalonians 2:3-12 states the Day of the Lord, which includes the outpouring of His wrath upon the nations (first 42 months) and Israel, begins at the appearing of "the Man of Sin." There must be a "taking out of the way" first. Till the Rapture, the work of the Holy Spirit and the presence of the Church restrains the manifestation of this "Wicked One" and therefore God's wrath.

The Church, having been raptured, will not be God's witness on earth during that period. 144,000 Jews are raised up preaching a message for the hope of Israel, not the hope of the Church.

In Christ, we are "children of light" and not "of darkness," saved from the coming wrath appointed for the world (1 Thessalonians 1:10; 5:2-9)." TARGET="_blank">1 Thessalonians 1:10; 5:2-9).

Revelation 3:1" TARGET="_blank">Revelation 3:1 0 promises, "I will keep thee from the hour of temptation which shall come upon the whole world." Ours is a "blessed hope," "a comfort," an imminent event, "For our citizenship (Young's Literal) is in heaven; from whence also we look for the Savior (Deliverer), the Lord Jesus Christ" (Philippians 3:20)." TARGET="_blank">Philippians 3:20).

J. N. Smith
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Must sisters cover their heads at weddings and funerals?

Must sisters cover their heads at weddings and funerals?

No. The Scriptures teach that "cultural head coverings" are part of the testimony when the assembly comes together. Weddings and funerals are not assembly meetings. If a sister chooses to wear a hat, it is unbecoming for any believers to belittle her for her ostensible failure to grasp that this occasion is not an assembly gathering. Nor is the sister who wears this covering indicating that, because of this, she is more spiritual than those who choose not to wear a head covering.

A case can be made that it is advisable for sisters to wear head coverings because the reading of and speaking from the Word of God at these social occasions is related to the assembly’s testimony. Also, a sister may see the value of letting others who do not attend the assembly gatherings know that the assembly still carries out the Bible’s teaching about head coverings, although many other congregations have discontinued that practice. On the other hand, some make the case that sisters with their head coverings unnecessarily alienate unbelievers by making them feel uncomfortable. In either case, the choice is personal. A sister may make either choice with the purpose of honoring the Lord. Romans 14:6" TARGET="_blank">Romans 14:6 is relevant to this issue.

D. Oliver
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Should we pray for the sick?

PRAYER FOR THE SICK
Would it be right to accede to the request of a sick brother, to send for the elders of the church to pray for his recovery?

I should think that the question ought rather to be, “Would it be right to refuse such a request?” Surely the Scripture is very plain, “Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the Name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him” (James 5: 14, 15)." TARGET="_blank">James 5: 14, 15). We must not evade Scripture or twist it out of its simple meaning, as is sometimes done, because if taken as it stands, it may seem to favour some false notion. There is scarcely a heresy in the world which cannot quote some half-truth or twisted text in its favour.

No doubt James 5:14" TARGET="_blank">James 5:14 has been used as a basis for the many erroneous systems of bodily healing abroad to-day, and so some have fallen into the erroneous idea that it must be evaded. “For instance,” says one, “James does not give us ‘church truth.’ “ That is no doubt in a sense the case, but he seems to speak here of a church custom, for we cannot admit that “church” in its local and technical sense, means one thing in the Acts and another in the Epistles, and we accept without hesitation for ourselves to-day other exhortations of the Epistle. Another evasion, as it seems to me, is to ask, “Where in the scattered condition of the church are the elders?” The answer is that in nearly every scripturally-ordered assembly there are some who are known and act as such, and who bear the character of elders in a greater or lesser measure. Others point out that the epistle is addressed to the twelve tribes. Yes, but to them as actual or potential believers in Christ. See, for example, James 2:10" TARGET="_blank">James 2:10 “My brethren have not the faith of our Lord Jesus Christ. . . with (or along with) respect of persons.”

The Roman Catholic Church, of course, bases on this passage the “Sacrament of Extreme Unction.” But for this they have to read—”Is any among you dying?” because they only administer the rite to those in extremis. For anyone to recover after the reception of Extreme Unction is quite unlooked for and out of order, whereas the anointing in “James” is in view of recovery—”The prayer of faith shall save the sick, and the Lord shall raise him up, and if he have committed sins they shall be forgiven him.” This last promise seems to give character to the whole passage. It is as though it were a case where the sufferer* suspected that the Lord was dealing with him on account of some sin, and sent for the doctors of the soul, rather than of the body. I do not know any faith-healing systems which teach the sick to send for the “elders of the church.” It is generally rather some leader, who professes to be a “Healer,” who sends for the sick; or else it is a faith-healing home, often under female control, where the sick are taken in as boarders, awaiting their turn to be healed at some public service, which savours rather of an advertisement for man than as a testimony for God.

One is, of course, not questioning the earnestness of many of these people, but is comparing their methods with our passage. Here it is the sick one who desires the fellowship in prayer of his brethren. These make no claim to be “faith-healers,” but they pray in simple fashion for the sick one, in submission to the will of God, anointing him with oil in the Name of the Lord. They cannot command the prayer of faith. It may not be the Lord’s intention to raise up the sick brother, but the prayer of faith (if they are able to offer it) shall save the sick, and the Lord shall raise him up, and if he have committed sins they shall be forgiven him. Nothing is said as to other means being unlawful, and the word for “anoint with oil” is not the sacred word—used, for instance, in Hebrews 1:9" TARGET="_blank">Hebrews 1:9 (the “Christ” word). It is noticeable that the most outstanding example in the Bible of healing, granted to the prayer of faith—that of Hezekiah—was in no way incompatible with the use of means—a fig poultice. The faith-healing systems would entirely rule out this as a lack of faith. The case that follows in James 5" TARGET="_blank">James 5 is still more simple. Here there seems no doubt as to the cause of the illness, and there is no question either of physician or elders. “Confess your faults one to another, and pray one for another.” Any godly person will do, for “the effectual fervent prayer of a righteous man” (though he be not an elder) “availeth much.” There ought surely to be more exercise among us as to the why and the wherefore of our sicknesses. They may not all be sent in chastisement, they may be part of our salutary and daily discipline, but there can be no loss in enquiring of the Lord, “Why am I thus laid aside?” We cannot leave the subject without a note of warning. Many erroneous teachings prevail to-day in the “faith-healing” world, e.g., that disease does not exist (how then cure what does not exist?); that disease in a Christian is a sin (!); that bodily healing is included in the Atonement (then why does any believer die?): and healing pilgrimages—little “Lourdes—are being encouraged to-day within the fold of the Protestant State-Church. The fact that cases of miraculous healing are claimed for all these systems, even if genuine, is not conclusive, for miraculous powers are not limited to the Spirit of God. We must test teachings, methods and results by the Word of God. What strikes the student of the faith-healing systems around us is the distant resemblance they bear, if any, to apostolic healings.

W.H.
* In order to have a full view of this whole subject we must not limit ourselves to this passage, but must Join with it such passages as 2 Corinthians 12: 7-9;" TARGET="_blank">2 Corinthians 12: 7-9; Philippians 2:25-27;" TARGET="_blank">Philippians 2:25-27; 2 Timothy 4:20;" TARGET="_blank">2 Timothy 4:20; 1 Timothy 5:23," TARGET="_blank">1 Timothy 5:23, etc., in which there is neither mention of any miraculous intervention nor of sending for the elders. No scripture contradicts any other nor can it dispense with any other.

* The word is “weak”—the first condition noted in those under the chastening of the Father: “for this cause many are weak and sickly, and many sleep” 1 Corinthians 11:30)." TARGET="_blank">1 Corinthians 11:30).

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Who can be the object of railing?

Who can be the object of railing?

Railing is derisive speech intended to destroy an individual’s reputation or undermine his will. Therefore, railing may be directed to the individual (1 Pet. 2:23)" TARGET="_blank">1 Pet. 2:23) or spoken to another person regarding that individual (1 Tim. 5:14)." TARGET="_blank">1 Tim. 5:14). Railing against divinely appointed authority has a special seriousness (Acts 23:4;" TARGET="_blank">Acts 23:4; Psa. 105:15; 1 Chron. 16:22)." TARGET="_blank">1 Chron. 16:22). God has protected assembly elders against gratuitous accusations (1 Tim. 5:19)." TARGET="_blank">1 Tim. 5:19). However, it is sadly true that a believer can rail against any believer (illustrated in the OT passages above). Railing could be directed toward unbelievers (1 Pet. 3:9)." TARGET="_blank">1 Pet. 3:9).

The question of whether a spouse or child could be the object of a believer’s railing is more difficult. In many ways, abusive language destroys the will of a child and belittles him. The environment is contentious, but is the intent to vilify the child to others? Is it really "character assassination"? It is almost unbelievable that a parent would do this consciously and intentionally. As to a spouse, all abusive language is sinful, but not all is railing. Where the persistent intent is to "break" the marriage partner, and that is very difficult to judge, it could be railing. Where one spouse establishes a trend of defaming or vilifying his spouse to others, this also may be railing.

D. Oliver
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What New Testament books are most important as keys to other books?

What New Testament books are most important as keys to other books?

John unfolds truths regarding the Godhead and its interrelationships. He majors on eternal life, faith, and the Word of God. The Lord discloses the Rapture in John; Paul develops this in 1 Thessalonians. The teaching in John 13" TARGET="_blank">John 13-17 lays a basis for most of Pauls epistles. Johns other writings complete his gospels presentation.

Romans develops the foundations of the gospel, introduced in the gospels. Its doctrine and dispensational truths explain Gods ways in the Acts. Its dispensational section argues for Gods dealings with Israel in the Revelation and the Old Testament prophets.

1 Corinthians, "the Charter of the Church," completes the gospel records on the resurrection of Christ and complements 1 Thessalonians regarding the Rapture. Most important, it integrates Matthew, Acts, 1 Timothy and almost all New Testament assembly teaching. It is inseparable from 2 Corinthians.

Ephesians captures Gods eternal purpose for the Church, the Body, and our position in Christ. This relates it to John, 1 Corinthians, Philippians, and Colossians. The Church, as body, building, and bride completes truth from Genesis and climaxes in the Revelation.

Hebrews interprets many Old Testament prophecies and types. It elucidates much of Leviticus. Above all, it unites many Old and New Testament truths regarding Christs person and work.

D. Oliver
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Were there 12 or 13 tribes of Israel?

How could there be ten tribes in revolt in Israel, when the tribe which provided the priests and Levites remained for the worship of the Lord in the Temple, in addition to Judah and Benjamin?

When thinking of this matter of the revolt from Rehoboam, and the division afterwards into two kingdoms, have you not for the moment forgotten that there were actually thirteen tribes in Israel?

Jacob had of course only twelve sons, but the giving of tribeship to Joseph’s two sons, Ephraim and Manasseh, brought the number of the Tribes to thirteen. See Genesis 48:5, 22." TARGET="_blank">Genesis 48:5, 22. This is described in 1 Chronicles 5:1-2" TARGET="_blank">1 Chronicles 5:1-2 as giving the birthright. (i.e. the double portion, as in Deuteronomy 21:17)" TARGET="_blank">Deuteronomy 21:17) to the Sons of Joseph. Arid Ezekiel 47:13" TARGET="_blank">Ezekiel 47:13 shows that the arrangement will persist even in Millennial times.

The expression “The Twelve Tribes,” as used in Exododus 24:4; Matthew 19:28;" TARGET="_blank">Matthew 19:28; James 1:1;" TARGET="_blank">James 1:1; Revelation 21:12;" TARGET="_blank">Revelation 21:12; etc., became a kind of ideal description for them, and that the more readily because of Levi having no possession in the sense that the other tribes had. But when a list of twelve is given, either one tribe is omitted, as Dan in Revelation 7:4-8," TARGET="_blank">Revelation 7:4-8, or Manasseh and Ephraim are joined in one, as in Deuteronomy 27:12-13." TARGET="_blank">Deuteronomy 27:12-13.

This thought of twelve as an ideal number is also the most probable explanation of the statement, “He was seen.. . of the Twelve”, in 1 Corinthians 15:5," TARGET="_blank">1 Corinthians 15:5, since Judas was not present on the occasion referred to.

W.R.

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Is the title "the Son of Man" a messianic title?

Is the title "the Son of Man" a messianic title?

At least a dozen times in the Old Testament the expression "son of man" designates an ordinary mortal human. The two potentially messianic passages (Psa 80:17; Dan 7:13)" TARGET="_blank">Dan 7:13) use the same form of expression. If we had only the Old Testament, we might wonder if "the Son of Man" designates the Messiah or merely describes a man.

The records of the Lord’s trial before the high priest, however, are conclusive. Matthew (26: 63-65) and Mark (14:61-63) record the high priest’s question, "Art Thou the Christ, the Son of God (Mk: "the Blessed")?" The Lord’s answer was, "Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven." This is an incontrovertible reference to Daniel’s prophecy (7:13). The Lord used the title "the Son of Man" interchangeably with "the Christ" and "the Son of God," therefore it is a messianic title.

Luke’s account (22:67-71) adds another detail, confirming that the Jews understood this to be a messianic title. After the Lord claimed to be the Son of Man, all who were with the high priest asked practically the same question as the high priest, "Art Thou then the Son of God?" They understood that His use of the title was a messianic claim.

D. Oliver
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Will believers reign on the earth in the Millennium?

To whom does "us" and "we" refer in Revelation 5:10," TARGET="_blank">Revelation 5:10, "And hast made us unto our God kings and priests: and we shall reign on the earth"?

The manuscripts used in Darby’s translation, for instance, change "we" to "them" and omit "us." The sense of the passage, therefore, is that the Lamb has made those He redeemed with His blood (verse 9) kings and priests to God; those redeemed ones will reign on the earth. We need not be upset to learn that, in subsequent years, scholars found more reliable manuscripts than those used for our beloved Authorized Version. God’s truth stands immutable: "For ever, 0 Lord, Thy word is settled in heaven" (Psalm 119:89)." TARGET="_blank">Psalm 119:89). The manuscript changes are very minor and, as in this passage, affect no doctrine, but only our understanding of the passage.

D. Oliver
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Did the Lord Jesus bear our sins only during the three hours of darkness?

Did the Lord Jesus bear our sins only during the three hours of darkness?

Mark, by inspiration, tells us that the Lord cried, "My God, My God, why didst Thou forsake Me?" (Newberry) at the ninth hour, when the darkness ended (15:33, 34). Mr. Newberry’s alteration indicates that the Lord was no longer forsaken during the remainder of His time on the cross. Coming at the close of the darkness, this question seems to imply that He was forsaken either during all the darkness or at some time during the darkness. Those three hours were a special time of God’s dealing with Him for our sins.

At least one other passage shows that His bearing our sins was not limited to those three hours. "Cursed is every one that hangeth on a tree" (Galatians 3:13)." TARGET="_blank">Galatians 3:13). 1 Peter 2:24" TARGET="_blank">1 Peter 2:24 seems to support this view, since He bore "our sins in His own body on the tree."

In Deuteronomy 21:23," TARGET="_blank">Deuteronomy 21:23, from which Paul quotes in Galatians 3," TARGET="_blank">Galatians 3, a rebellious, incorrigible son was to be stoned. Along with anyone who died because of disobedience to the law, this son’s body was to then hang on a tree, "accursed of God." The message was, "This is the drastic price of disobedience to God’s law." This was the message to Israel when God’s submissive, impeccable Son hung on a tree. No wonder they esteemed "Him stricken, smitten of God, and afflicted" (Isaiah 53:4)" TARGET="_blank">Isaiah 53:4)! The price was drastic, but the disobedience was theirs and by extension ours (Romans 3:19)." TARGET="_blank">Romans 3:19). During the first three hours God graphically displayed to man what sin cost, as Christ hung in shame, accursed of God. During the next three hours, God veiled from man the full cost of sin, for none but Divine Persons could measure such agony.

With unshod feet, we conclude that our Lord was bearing sins from the moment He was nailed to the cross until the moment He dismissed His spirit.

D. Oliver
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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.

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