Are there consistent principles for understanding our dreams?

Dreams are one of ways in which God speaks to His servants, through His servants, and also to the unconverted.

God speaks in dreams consistent with His purposes and plans. We have three principles: interpretation; confirmation; and prevention by warning.

We observe that in the Biblical revelation He spoke in dreams when the Word of God was incomplete.

God revealed His purposes through dreams to Joseph, Jacob, and Gideon.

God warns in dreams as He did with the Magi and Joseph in the New Testament.

God uses dreams to awaken realities in the unregenerate. The butler and the baker (Genesis 40)," TARGET="_blank">Genesis 40), and Nebuchadnezzar (Daniel 2)" TARGET="_blank">Daniel 2) are classic examples. Job 33:14," TARGET="_blank">Job 33:14, 15 confirms this. To the unregenerate, the principle of interpretation is needed.

It is interesting to note that Job, in his dilemma, speaks of being "scared" by dreams (Job 7:14)" TARGET="_blank">Job 7:14) and the wise king in Ecclesiastes 5:7" TARGET="_blank">Ecclesiastes 5:7 contrasts the vanities of dreams with the fear of God.

In His sovereignty, God can still speak by dreams in order to reach sinners; however, wisdom is needed since we have the completed Word of God! A believer could get upset by dreams and have doubts. Let such rest assured that the Scriptures are our ONLY foundation for spiritual and eternal matters; put no confidence in dreams!

We can be sure that God does not save in dreams. It would be the exception when God uses dreams to awaken eternal realities in the subconscious mind. We must be absolutely clear that our faith rests in nothing outside the written Word of God.

A. Hull
Other pages in this section

About this site

What are the different names of God and what do they mean? Is Jehovah the only true name of God?

What are the different names of God and what do they mean? Is Jehovah the only true name of God?

"God" may be the first name that comes to mind when thinking about God, but his names throughout the Hebrew Old Testament teach us much more about his character than one name can contain. Here is a list of many well known names of God and what they mean.

El Shaddai (Lord God Almighty) “The Mighty One of Jacob” (Genesis 49:24;" TARGET="_blank">Genesis 49:24; Psalm 132:2,5)." TARGET="_blank">Psalm 132:2,5).

El Gibhor (Mighty God) (Isaiah 9:6)" TARGET="_blank">Isaiah 9:6) – the name of Christ Jesus in the famous prophecy of the child to be born.

El Elyon (The Most High God) Deuteronomy 26:19" TARGET="_blank">Deuteronomy 26:19 – the highest point to which anyone can be exaulted.

Adonai (Lord, Master) Genesis 15:2;" TARGET="_blank">Genesis 15:2; Judges 6:15." TARGET="_blank">Judges 6:15. Usually translated as Lord with only the first letter capitalized.

Yahweh (Lord, Jehovah) YHWH Deuteronomy 6:4;" TARGET="_blank">Deuteronomy 6:4; Daniel 9:14" TARGET="_blank">Daniel 9:14 – Usually translated as LORD with all capital letters. “I Am who I Am” (Exodus 3:14)." TARGET="_blank">Exodus 3:14).

Jehovah Nissi (The Lord My Banner) "The Lord Our Banner" (Exodus 17:15)" TARGET="_blank">Exodus 17:15) as in the colors under which the army marches.

Jehovah-Raah (The Lord My Shepherd or Jehovah-Rohi: " Psalm 23:1)" TARGET="_blank">Psalm 23:1)– David's most famous Psalm gives us the title of the ever-present Lord in our lives.

Jehovah Rapha (The Lord That Heals) Exodus 15:26" TARGET="_blank">Exodus 15:26 – “I am Jehovah who heals you". God promised supernatural protection against the diseases that fell upon the Egyptians. God was called Jehovah Rapha after the bitter waters of Marah were cleaned by the tree thrown into the water.

Jehovah Shammah (The Lord Is There) Ezekiel 48:35" TARGET="_blank">Ezekiel 48:35 – Jerusalem was once the dwelling of the holy presence of God. God abandoned the place for a while, but returned in Ezekiel 44:1-4." TARGET="_blank">Ezekiel 44:1-4.

Jehovah Tsidkenu (The Lord Our Righteousness) Jeremiah 33:16" TARGET="_blank">Jeremiah 33:16 – God is the giver of righteousness to sinful man. Salvation through Christ is provided 100% by God without any merit or credit given to man.

Jehovah Mekoddishkem (The Lord Who Sanctifies You or makes you holy. Leviticus 20:8;" TARGET="_blank">Leviticus 20:8; Ezekiel 37:28." TARGET="_blank">Ezekiel 37:28.

El Olam (The Everlasting God) Psalm 90:1-3" TARGET="_blank">Psalm 90:1-3 – “From everlasting to everlasting, You are God.”

Elohim (God) Genesis 2:4;" TARGET="_blank">Genesis 2:4; Psalm 59:5" TARGET="_blank">Psalm 59:5 – a combination of YHWH and “Lord” making him the Lord of all Lords. “Creator, Mighty and Strong” (Genesis 17:7;" TARGET="_blank">Genesis 17:7; Jeremiah 31:33)" TARGET="_blank">Jeremiah 31:33) – the plural form of Eloah, which introduces the doctrine of the trinity.

Jehovah Jireh (The Lord Will Provide) Genesis 22:14" TARGET="_blank">Genesis 22:14 – Abraham called God Jehovah Jireh after he provided Abraham with a ram to offer in stead of Isaac his son.

Jehovah Shalom (The Lord Is Peace) "The Lord Our Peace" (Judges 6:24)" TARGET="_blank">Judges 6:24) – Gideon gave the Lord this name.

Jehovah Sabaoth (The Lord of Hosts) Isaiah 1:24;" TARGET="_blank">Isaiah 1:24; Psalm 46:7" TARGET="_blank">Psalm 46:7 – The leader of hosts is the commander of all living creatures.

Shad David Sluiter

Other pages in this section

About this site

What is the proper use of assembly funds?

What is the proper use of assembly funds?

1 Corinthians 16:1-4," TARGET="_blank">1 Corinthians 16:1-4, linked with 2 Corinthians 8, 9," TARGET="_blank">2 Corinthians 8, 9, guides us. These funds were a special offering for fellow-believers suffering from natural disaster (see also Acts 11:28-30)." TARGET="_blank">Acts 11:28-30).

1 Timothy 5:3-16" TARGET="_blank">1 Timothy 5:3-16 teaches and qualifies the assembly's responsibility to meet the needs of the indigent among its number.

Although not supported in Corinth by the Corinthians (1 Corinthians 9:12;" TARGET="_blank">1 Corinthians 9:12; 2 Corinthians 11:7, 9)," TARGET="_blank">2 Corinthians 11:7, 9), Paul received support from the Philippians (Philippians1:5; 2:30; 4:10-19)." TARGET="_blank">Philippians1:5; 2:30; 4:10-19). He intimates that churches support the gospel financially (4:15) and states (1 Corinthians 9:14)" TARGET="_blank">1 Corinthians 9:14) that "they which preach the gospel should live of the gospel." Assemblies or individual believers who benefit from ministry should "communicate" with those who minister (Galatians 6:6)." TARGET="_blank">Galatians 6:6). This material communication (fellowship) expresses their share in this work of God.

Therefore, the Lord intends the use of assembly funds to express both Christian kindness and also the assembly's partnership in the work of God locally (Galatians 6:6)" TARGET="_blank">Galatians 6:6) and further afield (2 Corinthians 11:8, 9)." TARGET="_blank">2 Corinthians 11:8, 9).

Overseers guide the assembly (Hebrews 13:7, 17, 24," TARGET="_blank">Hebrews 13:7, 17, 24, mg.) in its distribution of funds. They are accountable to the Lord, the assembly, and the government (in that order) for this distribution.

D. Oliver
Other pages in this section

About this site

Are New Testament believers of a higher class than those of the OT?

OLD TESTAMENT SAINTS

Is not the claim altogether unreasonable, that we of the Present dispensation, though so inferior to faithful Abraham, and not worthy of a quarter of his reward, are a different class of saint?

It is a very serious thing to let go dispensational differences. God is sovereign, and works all things after the counsel of His own will. Supposing we admit the above estimate of Abraham’s merits, as is certainly correct in the case of many Christians, even then our questioner’s conclusion is based on a fallacy. It involves a confusion between individual rewards for faithfulness, and the place in the kingdom will depend on that, and the calling of God, which is entirely of grace. Grace is free to bestow positions of privilege, quite apart from personal merit. The character of collective blessing depends on the character of the dispensation. Thus the blessings of Israel were in one sense material blessings in earthly places, those of the Church are spiritual blessings in heavenly places. One day Israel will be the head of the nations, and instruments of blessing to the whole world, but they were never in the Church.

For the differences between Jew and Gentile were very definite in Old Testament times. The building of the Church was future even in our Lord’s time:—”I will build my church.” But this does not say that individual saints of the Old Testament: Abraham, Moses, Joshua, David, etc., will not have a far higher individual reward, than many of the Church. An illustration may serve. At the opening of Parliament, the King on his throne, is surrounded by Peers of the Realm, Statesmen, High Officials, and Dignitaries of State, many of whom owe their position to personal merit, for having served well their King and country. But by his side is one seated nearer than any other, accorded that place, not by personal merit exactly, but by the choice of the King, to whom she occupies a relationship nearer than the Prime Minister. On the steps of the throne are the Royal Princes and Princesses, including the little grandchildren, who certainly have done nothing to deserve that honour, but they were born to it. How foolish it would then be to raise the question of their merit! Some present may have made their mark by leadership or statecraft, but that is something over and above their birthright. We must distinguish them. The Kingdom will be a sphere of rewards as well as of blessings. All believers will be in it, that is, in the earthly or heavenly side of it, but all will not enjoy the same reward. Relationships, then, depends upon grace. We do not become members of the Church by merit, but by God’s own purpose and grace, and by the baptism in the Holy Spirit. The rewards of faithfulness will be crowns and positions in the kingdom.

W.H.

Other pages in this section

About this site

What is the meaning of

What is the meaning of 2 Samuel 3" TARGET="_blank">2 Samuel 3: 33: “Died Abner as a fool dieth?”

Probably the thought is: “Did Abner die like an inexperienced fool, who knew not how to defend himself?” And the intended answer is, “No, he fell victim to a deceitful wicked plot.” Compare verse 27, in which the unsuspicious nature of Abner stands in marked contrast to the suspicions Joab had expressed concerning him in verse 25. Notice, too, that he was slain in the last place where it might have been expected he would be, in the gate of Hebron which was a city of refuge (Joshua 20:7)," TARGET="_blank">Joshua 20:7), as well as being the residence of king David at that time.
Yet there is no doubt that Abner did really act as a fool on an earlier occasion, when he made the unwise choice of chap. a. 8, 9 for Ishbosheth and against David, and did so deliberately though he well knew (see chap. 3. 9, xo) what the mind of God in the matter was.

W.R.

Other pages in this section

About this site

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
Other pages in this section

About this site

Should a friend mediate between me and someone who has offended me?

In Matthew 18:16," TARGET="_blank">Matthew 18:16, what is the role of the "two or three witnesses," and are they related to the "two" in verse 19 or the "two or three" in verse 20?

The two or three witnesses seem to do more than merely "witness," since the Lord Jesus adds, "if he shall neglect to hear them These accompanying brethren seem to make an appeal along with the offended brother, and subsequently bear witness to the failed attempts at reconciliation and the apparent intransigence of the offender. When this man’s rebellion extends to failure to "hear the church," discipline must be carried out. Heaven’s authority is behind the action of the assembly, for it is carrying out the mind of God (verse 18). It is perhaps part of their exercise for the offending man’s recovery that is motivating the praying brethren in verse 19, where it is interesting to note again the link between heaven and earth - this time displaying God’s response to the spiritual exercise of these brethren. An assembly’s authority and power - including its actions of "putting away" and receiving back - are based on its character as gathered to His Name (verse 20) and representing our Lord Jesus in this world.

E. Higgins
Other pages in this section

About this site

What does the New Testament teach that a deacon is?

What does the New Testament teach that a deacon is?

Among a number of New Testament words that describe servants, deacon emphasizes the servant’s personal responsibility to serve. In Luke 17:7-10" TARGET="_blank">Luke 17:7-10 the Lord speaks of a bondservant instructed to prepare his lord’s food and to serve him as a deacon. He is both a bondservant (verse 7) and deacon (verse 8), the one emphasizing his lowly place and the other his personal responsibility to serve food to his lord. Rulers are ministers (deacons) of God (Romans 13:6)" TARGET="_blank">Romans 13:6) in that they have a responsibility entrusted to them. This thought seems to be consistent in New Testament usage.

New Testament deacons serve in at least three spheres. Rulers are deacons, responsible before God for service in the secular sphere. Phebe (Romans 16:1)" TARGET="_blank">Romans 16:1) and the seven who took care of feeding the widows (Acts 6:1-6)" TARGET="_blank">Acts 6:1-6) offered charitable and profitable service in a Christian sphere. Some individuals had a responsibility to serve others with divine truth in a spiritual sphere (2 Corinthians 3:6; 6:4;" TARGET="_blank">2 Corinthians 3:6; 6:4; Ephesians 6:21;" TARGET="_blank">Ephesians 6:21; Philippians 1:1)." TARGET="_blank">Philippians 1:1). This latter group is the subject of 1 Timothy 3:8-13." TARGET="_blank">1 Timothy 3:8-13. They had a responsibility for "the mystery of the faith" (verse 9). Someone in an assembly (or maybe someone who is not even saved) may have the responsibility for cutting the grass outside the building where the believers meet. He could be called a deacon, but that is not the deacon service addressed in 1 Timothy 3." TARGET="_blank">1 Timothy 3.

Deacons did not have an office or official status, but they had a defined spiritual work for which they were responsible.

D. Oliver
Other pages in this section

About this site

I would rather be part of a different assembly farther away. What should I do?

How will I know God’s will in a choice between staying in the assembly where I am or moving to another assembly miles away whose people and activities are more appealing to me?

When Paul illustrates the unity of the assembly in its functions, he uses a human body (1 Corinthians 12:14-26)." TARGET="_blank">1 Corinthians 12:14-26). His statement that "God set the members every one of them in the body, as it hath pleased Him" (v 18) therefore indicates that God’s pleasure and wisdom are evident both in the placement of various functions in the human body and in placing various believers in an assembly. We are placed in an assembly, "according as He willed" (v 18, YLT). Therefore, the general conclusion is that a believer is in God’s will to remain in the assembly where He is.

An assembly’s wilful departure from God’s Word (not merely a difference of opinion) may (?) indicate God’s will to move to the fellowship of a different assembly. God may use circumstances such as employment to move a believer to another location and another assembly. Relocation causing a believer to leave assembly association is not God’s will.

But, making a move to another assembly based on one’s own preferences (its people and/or activities are more appealing) is like manufacturing your own light to guide your steps. Of such a choice, God states, "This shall ye have of Mine hand; ye shall lie down in sorrow" (Isaiah 50:11)." TARGET="_blank">Isaiah 50:11). In addition, it is wise not to become enamored by the "green grass" of a distant assembly. Each assembly has its own difficulties. Devote yourself to fostering in your own assembly the features you admire in a distant assembly.

David Oliver
Other pages in this section

About this site

Help me understand who the "holy brethren" are in Hebrews 3

Does "holy brethren, partakers of the heavenly calling" and "whose house are we" (Hebrews 3:1, 6)" TARGET="_blank">Hebrews 3:1, 6) refer to believers or unbelievers?

We cannot accept that these words are addressed to unbelievers for two very obvious reasons.

The nation of Israel never had a heavenly calling. The covenant with Abraham involved blessing for a heavenly and an earthly seed (Genesis 22:17;" TARGET="_blank">Genesis 22:17; Galatians 3:29)," TARGET="_blank">Galatians 3:29), but the promise through Jacob to Israel was for an earthly seed (Genesis 32:12)." TARGET="_blank">Genesis 32:12). Abraham had heavenly hopes (Hebrews 11:10)," TARGET="_blank">Hebrews 11:10), but his natural seed had earthly hopes.

Israel is never called "the house of God." His (God's) house in Hebrews 3:2" TARGET="_blank">Hebrews 3:2 refers to the tabernacle in which Moses was faithful. To make unbelievers a part of "His (Christ's) own house" is not possible. Therefore the two expressions in the question cannot refer to unbelievers. We believe they were believers saved out of Judaism.

We know the name of this epistle is not divinely inspired, but internal evidence is most convincing that it was written to a people who were very familiar with the law and the Levitical system. The majority of them were true to Christ; some were not and turned back. In 1 Corinthians 10:22," TARGET="_blank">1 Corinthians 10:22, going back to either the idol's temple or the Jewish altar was to provoke the Lord to jealousy. Distinction between the genuine and the false is clear in chapters 3, 6, 10 and 12. The most difficult passage, 5:11 to 6:10, becomes much easier to understand if we see the contrast between "they - them" referring to apostates, and .us - you", referring to genuine believers. "Beloved, we are persuaded better things of you, and things that accompany salvation." (6:9).

N. Crawford

Other pages in this section

About this site

Main Menu