Who is the friend of the Bridegoom (John 3:29)?

Who is the friend of the Bridegoom (John 3:29)" TARGET="_blank">John 3:29)?

The friend of the Bridegroom does not represent a group of people but is a designation for John the Baptist. In verses 27-34, John contrasts himself to Christ. Among the several contrasts is the one in verse 29. Christ is the Bridegroom; John is the friend of he Bridegroom. "He must increase, but I must decrease" verse 30 indicates that increasing greatness belongs to the Bridegroom, but the friend of the bridegroom has a passing and fading role.

This is a cultural reference. The fiend of the bridegroom assisted the Jewish groom by making the prior arrangements for his marriage. He brought the couple together. Perhaps the reference in is verse to Johns standing and hearing the bridegroom paints the picture of the best friend of the groom waiting at the bride's home for the arrival of the groom.

All of this is telling. John's water baptism (John 1:26)" TARGET="_blank">John 1:26) prepared the people for the coming of the Bridegroom. Christ's baptism with the Spirit (John 1:33)" TARGET="_blank">John 1:33) brings the Church, the Bride (Ephesians 5:32)" TARGET="_blank">Ephesians 5:32) into view.

D. Oliver
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“BROKEN” OR “GIVEN”?

Is it right or wrong to say, as we find in some hymns, “Thy body broken”?

With us, some substitute the word “given,” on the ground that “broken” contravenes the prohibition, “A bone of Him shall not be broken.”

The expression in the said hymns is based on the A.V. of 1 Corinthians 11:24" TARGET="_blank">1 Corinthians 11:24: “This is My body, which is broken for you.” Whether or not this is correct, it is difficult dogmatically to decide, but I think we are safe in refusing “given” as a substitute for “broken” in the Corinthian passage, for there is no serious manuscript authority for it, and it is only supported by three versions—the Latin Vulgate, the Egyptian and the Ethiopic, and the editor of the 4th or 5th century—_Euthalius. This reading, however, has the bulk of authority in Luke 22:19." TARGET="_blank">Luke 22:19. The choice then lies between “broken” and simply, “This is My body for you” (lit, the one on behalf of you), though one cannot help feeling that this sentence seems to need completing with some verb.

However, although some good authorities like Drs. Tregelles and Christopher Wordsworth, refuse to give up “broken,” which has a considerable body of weighty authority behind it, there seems still more authority for omitting. Then again there is the prohibition: “A bone of Him shall not be broken.” which some quote as conclusive against our reading, “broken,” as the verb in 1 Corinthians 11:24. It is perfectly true that the bread is broken, but surely this is not as a symbol of anything that occurred at the cross, but simply for purposes of distribution. It is the breaking of bread which stands for the communion or sharing of it by those participating. Whether again the breaking of the body, i.e. of the skin and flesh, as was undoubtedly the case at Calvary, might take place, without the unity of the body being compromised, is a question. It is the bones which matter, for they are the foundation of the bodily frame, and alone preserve its unity. I have sometimes wondered whether the prohibition as to breaking a bone of the Paschal lamb (Exododus 12:46 and Numbers 9:12)" TARGET="_blank">Numbers 9:12) did not mean that the carcase should preserve its entirety, the bones being not only unbroken, but unsevered. The flesh would be carved off, the bony frame remain intact. It seems as though nothing short of this would represent the unity of the Body of Christ symbolised by the Lamb. Our Lord’s prophetic words in Psalm 22:17," TARGET="_blank">Psalm 22:17, “I may tell all my bones,” no doubt refer primarily to His physical bones, but they go further to those whom He in His omniscience even then knew as His members, and as being crucified with Him. In Psalm 34:20," TARGET="_blank">Psalm 34:20, we have the assurance, “He keepeth all His bones, not one of them is broken”— where “broken” might well bear the sense of “severed.” In the next Psalm we have the testimony of each and all of these “bones”—”All My bones shall say, Lord, who is like unto Thee, which deliverest the poor from Him that is too strong for him” (v. 10).

Our conclusion must be on the whole that while “given” is doctrinally correct (Luke 22. 19)," TARGET="_blank">Luke 22. 19), it cannot be upheld by the textual authorities of the Corinthian passage as what Paul wrote by the Spirit. As for “broken,” though well supported, it certainly has the general understanding of the prohibition of John 19:36" TARGET="_blank">John 19:36 against it, as well as the larger bulk of manuscript authority. I think we are safer then in accepting with the R.V. the version of the words in question as, “This is My body, which is for you,” though we may not be able to do so with absolute conviction.

W.H.

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Is the Pope the Antichrist?

Is the Pope the Antichrist?

The antichrist is a prophetic figure that the Bible predicts will become the last satanic-inspired dictator of the God-opposed worldwide government of the last days of the Great Tribulation. Some scriptural references to this coming world leader are found in 2 Thessalonians 2:1-12;" TARGET="_blank">2 Thessalonians 2:1-12; Revelation 6:1-2;" TARGET="_blank">Revelation 6:1-2; Revelation 13:1-18;" TARGET="_blank">Revelation 13:1-18; Daniel 7:20-27;" TARGET="_blank">Daniel 7:20-27; Daniel 8:1-27." TARGET="_blank">Daniel 8:1-27.

Many Bible scholars have tried to determine who this person may be. Since the times of the protestant revolution, the Pope has been a favorite target because of his name as the “Vicar” of Christ on earth.

The Catholic Church relies on the Pope to be the representative of Christ on earth. This “Vicar of Christ” or “Vicarious Christ” means that he takes the place of Christ. Protestants love to apply this Vicar title to the term “Anti-Christ” since “anti” is the term to mean “takes the place of”. In the sense of the meaning of the word, the Pope takes the place of Christ or becomes the “Antichrist”. This virulent language appeared in Protestant literature since the Protestant Reformation and appeared for centuries in the notes of the popular Geneva Bible published by Protestants in Geneva, Switzerland.

Being the Vicar of Christ, the Pope claims to speak “ex cathedra” or “from the chair” in regards to matters of belief or doctrine. Speaking this way, he claims to be infallible, without error.

Protestants find this teaching to be in grave error. No man is infallible. The apostles words were inspired, but since their passing, Scripture is complete. The extent that the Pope agrees with the Scriptures is the only extent that he speaks the truth. Catholics therefore believe, for example, that Mary ascended to heaven at the end of her life because November 1, 1950, the Pope declared this to be so.

Shad David Sluiter

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In what ways can a husband help his wife spiritually if she is afraid of telling her family she is s

In what ways can a husband help his wife spiritually if she is afraid of telling her family she is saved?

Of first concern is the fact that this will hinder her spiritual progress (Hos 6:3" TARGET="_blank">Hos 6:3a). Perhaps the problem is deeper than fear of her family. Is it a fear of losing some financial benefit? Is it the result of being manipulated by fear in her previous interactions with the family? Is there some inconsistency her family has noted in other family members who claim to be saved? Several other possibilities may exist and each requires a different response. The simplest general answer, however, is for the husband and wife to join together in continuing prayer for the salvation of those family members. As the Lord deepens the burden of both the husband and wife, He may also give her (and her husband!) the needed strength to do what is possible to see those prayers answered (comp. Mat 9:38; 10:5)" TARGET="_blank">Mat 9:38; 10:5) and those loved one delivered from perishing eternally.

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 do we reconsile God's election and man's free will?

ELECTION
Some have become concerned as regards their unsaved relatives and the doctrine of election; they cannot understand how the difficulty of God’s sovereignty and man’s responsibility is to be met.

That, however, is a poor reason for not believing them both. We do not need to range ourselves in men’s categories and take sides with Arminians, those who hold the responsible freedom of man’s will, or with Calvinists who believe equally firmly in God’s sovereignty; we believe in both, not as a mixture, but as entireties.

If our gospel is limited or hampered by views of God’s sovereignty, we may be sure that we hold it wrongly.

As has been said, we pray as though all depended on God’s grace; we preach as though all hinged on man’s faith. Really the difficulty need not trouble us. It meets us, if we think of it, in every action of our life. Certainly God is Sovereign; “Known unto God are all His works from the beginning of the world” (Acts 15: 18)." TARGET="_blank">Acts 15: 18). God knows what will happen; He forsees; He chooses; He disposes. What can we do therefore? What is to be, will be. “We must wait for Him” to do all. On the contrary, we know we have a responsibility to fulfil and no accusations of Arminianism need turn us aside.

Let us take a simple illustration:—Supposing we have friends returning to the homeland from U.S.A.; but within sight of land the ship catches fire and everyone on board is in great peril. Now nothing is more certain than that God knows all, who will be saved and who will not be, but will that deter the most convinced Calvinist from seeking to bring help to those in danger and straining every nerve to reach them in time? We ask God’s help, and we thank Him when our friends are brought safely to land, but if everyone sheltered behind the purposes of God, and sat down and did nothing, then most probably those in danger would be lost. Now, if we would not act like this in temporal affairs, why do so in spiritual things? We are not called to examine the book of God’s decrees, but by prayer and effort to bring our relatives under the sound of the Gospel. The Lord did not send His disciples to preach election to every creature, nor the Gospel to all the elect (for we do not know who they are), but the Gospel to every creature. When Paul thanked God for the election of the Thessalonians in chap. i. 4 of the first Epistle, he did not cite some wonderful vision or spiritual experience through which they had passed, to justify this conviction, but he based it on: (1) the way they received the Gospel, and (2) the effects of the Gospel on their lives, summed up in verse 9 as “turning to God from idols to serve the living and true God, and to wait for His Son from heaven.” Generally when man’s responsibility and God’s electing grace are mentioned on the same page of Scripture, it is the former that comes first. Thus in John 5:40" TARGET="_blank">John 5:40 the Lord said to the Jews, “Ye will not come unto Me that ye might have life” (not ye cannot), and in the following chapter (v. 44) we hear His words, “No man can come to Me, except the Father, which hath sent Me, draw him.” See also Acts 13:46," TARGET="_blank">Acts 13:46, “Seeing ye put it (the Word of God) from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles”; and then two verses on, “As many as were ordained to eternal life believed.” In Acts 18: 8," TARGET="_blank">Acts 18: 8, “Many of the Corinthians, hearing, believed, and were baptized,” and in v. 10, “I have much people in this city.”

We must not limit the Gospel message as a bona fide proclamation of Christ’s death, burial, and resurrection as the means of salvation, available for all, for “God wills all men to be saved and to come to the knowledge of the truth,” and “Christ gave Himself a ransom for all,” that “whosoever believeth in Him should not perish, but have everlasting life”; and the last message in the Scriptures to the unsaved is, “Let him that is athirst come. And whosoever will let him take the water of life freely.” Those who have believed the Gospel and who have the humble confidence that they are amongst God’s chosen ones, give glory to Him alone, and seek to make their calling and election sure. Perhaps there was never a more direct and specific promise from God of safety to any company than to Paul’s ship-companions: “There shall be no loss of any man’s life among you.” “God hath given thee all them that sail with thee”; and Paul added, “I believe God.” This was God’s sovereign act (Acts 27:22-25)," TARGET="_blank">Acts 27:22-25), but in verse 31 —when the sailors were about to flee out of the ship—Paul uttered the warning words, “Except these abide in the ship, ye cannot be saved.” This gives the human responsibility side, to which both saint and sinner should give good heed. It should be understood that this reply is limited to the subject of the question before us, and hardly touches on the great subject of the eternal counsels from the believer’s standpoint.

W.H.

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What is Deliverance Ministries

"Deliverance" ministers address personal problems in people that are believed to be caused by demons or Satan. The routine for binding a demon is something like a psychiatrist practicing exorcism.
First the deliverance minister may ask a few questions about the person and his/her problems. "How long has this been occurring?" "When is it most frequent?" etc.

It is assumed that the person needs deliverance from a demon to cure the problem whether it be unexplained pain or a bad habit such as alcoholism.
The deliverance ministries approach then tries to begin a conversation with the demon trying to evoke a response from the demon. If this begins to sound like a prohibited practice in scripture, then you are correct. Notice a few verses from the Bible here:

Leviticus 19:31" TARGET="_blank">Leviticus 19:31 "Do not turn to mediums or necromancers; do not seek them out, and so make yourselves unclean by them: I am the LORD your God.

Deuteronomy 18:10-12" TARGET="_blank">Deuteronomy 18:10-12 There shall not be found among you anyone who burns his son or his daughter as an offering, anyone who practices divination or tells fortunes or interprets omens, or a sorcerer (11) or a charmer or a medium or a necromancer or one who inquires of the dead, (12) for whoever does these things is an abomination to the LORD. And because of these abominations the LORD your God is driving them out before you.

Leviticus 20:27" TARGET="_blank">Leviticus 20:27 "A man or a woman who is a medium or a necromancer shall surely be put to death. They shall be stoned with stones; their blood shall be upon them."

1 Corinthians 10:20-21" TARGET="_blank">1 Corinthians 10:20-21 No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons. (21) You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons.

The minister of a deliverance ministry may then try to intimidate the demon through speaking loudly, commanding in an authoritative voice, invoking the name of the Lord Jesus Christ.

If there are not quick results, the practitioner may schedule future sessions to talk to the demons again.
Other forms of deliverance may be in the attempts to bind Satan from entering into a new church or preventing him from attacking a house.

One may seriously question whether such practices border on the spells and charms that cults prefer to practice rather than praying to the Lord to protect and prosper.

If you are feeling the need of God's protection, pray directly to Him, not to Satan or to his demons. The Lord's own example of prayer for the Disciples includes the phrases:

"lead us not into temptation, but deliver us from evil" (Matthew 6:9-13)" TARGET="_blank">Matthew 6:9-13)

Some verses for you to read for comfort include:

Psalm 139" TARGET="_blank">Psalm 139 – the omnipresent, omnipotent God of the Universe knows you better than you know yourself.

Psalms 91:1-4" TARGET="_blank">Psalms 91:1-4 He who dwells in the shelter of the Most High will abide in the shadow of the Almighty. (2) I will say to the LORD, "My refuge and my fortress, my God, in whom I trust." (3) For he will deliver you from the snare of the fowler and from the deadly pestilence. (4) He will cover you with his pinions, and under his wings you will find refuge; his faithfulness is a shield and buckler.

The most important protection that God can provide is the salvation of your soul. See other questions regarding salvation for eternal security.

I know Christ took our sins on the cross, but for some reason I'm not sure if I'm saved.

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Is King Saul in Heaven?

Is it scriptural to suggest that King Saul is now enjoying the rest of heaven?

Though we should shrink from usurping God’s prerogative in such matters, I fear I know no Scripture which would certainly justify such a statement. It is true he was chosen of God to be King over His people, at their demand, as indeed to-day “the powers that be are ordained of God,” but without any guarantee as to spiritual condition. He was chosen, but it was to suit the people’s choice; he was not a man after God’s own heart. He certainly manifested pleasing traits, now and again, especially at the commencement of his reign, when he comes before us as “a choice young man” :—in fact one of Adam’s best! and he was religious, too, as long as it was convenient, but as soon as any other interest intervened, he broke down lamentably, e.g., in the case of Amalek. He did prophesy on two occasions, but Matthew 7:21-23" TARGET="_blank">Matthew 7:21-23 declares plainly that even this is compatible with a dead faith.

Like the apostates of Hebrews 6," TARGET="_blank">Hebrews 6, he tasted of spiritual powers, but he was deprived of these for his sins. He could easily pass over disobedience to God’s commands (e.g., 1 Samuel 14:32)," TARGET="_blank">1 Samuel 14:32), but when, in the same chapter, the victor Jonathan innocently disobeyed his trivial prohibition, he would have slain him on the spot, had he had his way. The characteristic fruits he bore were envy, jealousy and a murderous spirit to all who opposed him. He had the whole house of Aaron mercilessly and unrighteously butchered in one day, though one of them did escape. He attempted David’s innocent life again and again. He deliberately broke God’s law in consulting the witch of Endor, and he died by his own hand, without any sign of repentance. It is a sad record. The fact that Samuel’s spirit said, “To-morrow thou and thy Sons shall be with me,” is not out of harmony with the belief that till our Lord’s resurrection the Paradise of the departed saints formed one compartment of Hades, the intermediate abode of all the dead.

W.H.

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Is it ever God's will for a Christian to marry an unbeliever?

Is it ever God’s will for an assembly Christian to marry an unbeliever or a believer who is not in assembly fellowship?

Because God is the same (Hebrews 1:12; 13:8)," TARGET="_blank">Hebrews 1:12; 13:8), His will today is the same as when He inspired His Word (2 Timothy 3:16)." TARGET="_blank">2 Timothy 3:16). God’s will is never contrary to His Word. He teaches, "Be ye not unequally yoked together with unbelievers" (2 Corinthhians 6:14), which clearly includes marriage.

For believers, the Lord places this restriction: "only in the Lord" (1 Corinthians 7:39)." TARGET="_blank">1 Corinthians 7:39). The New Testament distinguishes between the expressions "in Christ" and "in the Lord." "In Christ" relates to our union and position in relationship with Christ. "In the Lord" expresses our submission in responsibility to the Lord. Marriage in Christ would involve marriage to another Christian. Marriage in the Lord involves the marriage of two believers who are willing to submit to the Lord. Full submission to His lordship includes gathering to His name (Matthew 18:20)." TARGET="_blank">Matthew 18:20).

Admittedly, some who gather to His name are not fully submitted to His lordship and some who do not gather to His name submit to His lordship to a greater degree. A believer who receives the Biblical teaching of gathering to His name and doesn’t submit to it (or only "submits" to it to gain the hand of a partner in marriage) is not submitting to His lordship. Marrying such a person is not "marriage in the Lord."

Marrying an unbeliever or marrying a believer who does not submit to the Lordship of Christ violates God’s Word and cannot be His will.

David Oliver
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Should a girl ask a guy to date her or wait for him to make the first move?

Should a female initiate a romantic relationship or lead during the courtship?

Feminism and society in general do not provide reliable guidance in this matter, but scriptural principles do. Courtship is a special time when a couple forms the framework of their marriage relationship. They are getting to know one another differently and more deeply than they did before. This is the time for the man to inspire his prospective wife’s confidence in his leadership; she learns to trust him because his decisions are for their mutual benefit and she learns to communicate with him in these vital matters. This is likewise the time for the woman to cultivate respect for her prospective husband’s leadership; he learns that she expects and accepts his leadership and that he can openly communicate his feelings regard -ing these issues. A couple makes a mistake to proceed with their relationship if both are not open and mutually comfortable regarding these matters.

A sister initiating the relationship starts the relationship "on the wrong foot." If she has to lead at this point, won’t she have to lead throughout the relationship? Eventually this arrangement will not be fulfilling for her or her partner, nor will it fulfill the biblical model.

Maintaining this principle may be understandably frustrating to a sister. Among several reasons for this, these may present the greatest difficulties: some brothers seem to enjoy the self-gratification of being pursued by women; some seem to have forgotten that beauty of character is more valuable than physical adornment and therefore hardly seem to notice godly sisters who have chosen to avoid worldly means of exploiting physical attractiveness. Despite all of this, prayerfully maintaining God’s ways is always best.

D. Oliver
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