Are there two types of "rest" in Matthew 11:28-29?

Are the “rests” of Matthew 11:28," TARGET="_blank">Matthew 11:28, 29 two distinct “rests”, or does it mean that the rest is not obtained by soul approach, but by taking the yoke, and learning of the Lord?

I judge that two “rests” are indicated, or perhaps I should say, two distinct stages of rest: the one, rest of conscience for the soul who has never known true rest in Christ; and the other, rest from a restless will, unsatisfied desires and self-seeking service. The word for “rest” is the same in both cases (anapausiS—or up-rest), which might be illustrated by the action of the Good Samaritan: first he relieved the smitten one, pouring in oil and wine, and then set him on his own beast, brought him to an inn (set him down there) and took care of him. This latter action may denote the “rest” (katapausis—down-rest) of Hebrews 3" TARGET="_blank">Hebrews 3 and 4, where this root is always used, except in verse 9: “There remaineth, therefore, a rest for the people of God.” The word here means a “Sabbath rest” (Sabbatismos)—the true spiritual thought of the Sabbath—a resting from our own works. This does not describe a future heavenly rest, but a Christ-rest, to be enjoyed here and now by all the people of God.

W.H.

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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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Who will be saved in the Great Tribulation?

Could those now familiar with the gospel be saved after the Rapture?

God has always reserved the right to establish deadlines in His offer of salvation: death, despite the uplifted serpent (Numbers 21);" TARGET="_blank">Numbers 21); the falling of judgment after God closed the door of Noah's ark; a closed door when the Son of Man returns to earth (Matthew 25:10;" TARGET="_blank">Matthew 25:10; Luke 13:25)." TARGET="_blank">Luke 13:25). Similarly, the Scriptures point to a deadline enforced when the Savior returns for His Church. 2 Thessalonians 2:10" TARGET="_blank">2 Thessalonians 2:10 describes the deceivableness of unrighteousness operating in "them that perish" (same word as "lost" in 2 Corinthians 4:3)." TARGET="_blank">2 Corinthians 4:3). Note two important phrases: "that they might be saved"; "that they might be condemned." Failing to receive the love of the truth and be saved, they will believe the lie and be condemned. Such strong language underlines the danger of making sweeping statements about some not included in the passage. Failing to "believe" or "receive" the truth indicates a conscious failure to repent and receive the Gospel -more than merely living where Bibles are available or gospel meetings are accessible. However, publically implying that some in a Gospel audience might find salvation after the Lord returns is infinitely more dangerous. The evangelist's responsibility is to urge his audience to "Seek ... the Lord while He may be found."

E. Higgins

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Do we pray to the Father or to the Son or Holy Spirit as well?

PRAYER TO THE LORD JESUS
Is it scriptural to pray to the Lord Jesus Christ continually in a Breaking of Bread meeting, and for a believer to confess privately to saints that he does not believe in praying to the Father in such a meeting, seeing that we gather there to remember the Lord?

I believe the custom referred to, though doubtless many godly persons are addicted to it, is due to a defective view of what the atoning death of Christ entailed on the other Persons of the Godhead. It is true that our Lord Jesus alone suffered directly for sins on the cross. There the Divine judgment fell on Him; there He was forsaken of His God. But who can estimate what it cost the Father “not to spare His own Son”?—nor should we forget that it was “by the Eternal Spirit that He offered Himself without spot to God.” It seems clear that to limit our worship, or nearly to limit it, to the Lord Jesus is to come short of His definite purpose, communicated by Him in revealing the Father. Far from desiring that His own should concentrate on Him their worship, He indicates the contrary. “The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth, for the Father seeketh such to worship Him.” (John 4:23)." TARGET="_blank">John 4:23). By so doing we do not set the Son on one side. “At that day ye shall know that I am in the Father, and ye in me, and I in you.” (John 14:20)." TARGET="_blank">John 14:20).

Again, to maintain that we ought only to worship the Lord Jesus, because we are gathered to remember Him, seems to embody a fallacy, Does not the very act of breaking the bread lead us to the Father? As the Son is revealed to our souls in His love and preciousness, we adore the Father for such a gift; “Through Him we both (i.e. believing Jews and Gentiles) have access by one Spirit unto the Father” (Ephesians 2:18)." TARGET="_blank">Ephesians 2:18). One of the greatest needs of our hymn books to-day is, I submit, that God would raise up Christian poets, to add to them more hymns of the type of our departed brother Deck’s, “Abba Father, we approach Thee.”

W.H.

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What the bible says about loaning money to family

What the bible says about loaning money to family

There are some Biblical principles about lending money to friends, family, fellow-believers and business accociates. First, a general principle about debt is "The rich rules over the poor, and the borrower becomes the lender's slave"(Proverbs 22:7)." TARGET="_blank">Proverbs 22:7). In a family, people should be treated as brothers rather than masters. Perhaps you could avoid straining a relationship with a family member by getting money from a bank instead of a family member.

Loaning Money to Unbelievers

In the Old Testament, the law prohibited the Jews from charging money to each other. "You shall not charge interest to your countrymen: interest on money, food, or anything that may be loaned at interest" (Deuteronomy 23:19)." TARGET="_blank">Deuteronomy 23:19). You may charge interest to a foreigner, but to your countryman you shall not charge interest, so that the Lord your God may bless you in all that you undertake in the land which you are about to enter to possess" (Deuteronomy 23:20)." TARGET="_blank">Deuteronomy 23:20).

Collecting Bad Loans

Christians should be willing to release money if the loan goes bad. Ask your questions BEFORE loaning money. What is the loan for? How will it be paid back? Is there a guarantee collateral? Once the money is out of your hands, you no longer have control of it. With a Christian relationship on the line, the Bible says "Does any one of you, when he has a case against his neighbor, dare to go to law before the unrighteous, and not before the saints?" (1 Corinthians 6:1)." TARGET="_blank">1 Corinthians 6:1). We are told that it is better to be defrauded than to lose our witness by suing one another (1 Corinthians 6:7)." TARGET="_blank">1 Corinthians 6:7).

Christian Attitudes toward People

The Christian standard of exacting money shows our attitudes toward relationships. People are more important than possessions and relationships with others should be preserved even at the loss of personal belongings.

Luke 6:34" TARGET="_blank">Luke 6:34: "If you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, in order to receive back the same amount."

Luke 6:30-31," TARGET="_blank">Luke 6:30-31, "Give to everyone who asks of you, and whoever takes away what is yours, do not demand it back. And just as you want people to treat you, treat them in the same way."

A gift as an alternative to a loan

If your friend or family member is asking for a loan and has a legitimate need, that means he needs help. A loan is a nice way of giving people short-term help in a real way. However, if you have a healthy relationship that you don't wish to put into jeopardy, consider giving him a gift instead. Philippians 2:3" TARGET="_blank">Philippians 2:3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

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Sentence Scramble Maker

The sentance scramble maker program will take any sentence that you make and turn it into a word scramble program like those you find in the newspaper. The sentence scramble maker is designed to make Bible verses into word scramble puzzles, but you can use any sentance you like and scramble it.

Click here to go to the Sentence Scramble Maker.

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What basic books would you recommend for Bible study?

What basic books would you recommend for Bible study?

Accurate study of the Bible involves several principles: the meaning of a word in the original Hebrew and Greek (1 Corinthians 2:13);" TARGET="_blank">1 Corinthians 2:13); the context of the passage (since words may have more than one meaning, the context even determines their meaning) (words: Galatians 3:16;" TARGET="_blank">Galatians 3:16; passages: Romans 4:9-13);" TARGET="_blank">Romans 4:9-13); related truth as revealed in the rest of Scripture (2 Peter 1:20)." TARGET="_blank">2 Peter 1:20). For studying the Bible by these principles, the following books give assistance with word meanings: Vine's Complete Expository Dictionary of Old and New Testament Words; Unger's Bible Dictionary (more like an encyclopedia); Strong's Exhaustive Concordance or Young's Analytical Concordance (preferably both). These commentaries will help with context and related truth: The Collected Writings of W. E. Vine; What The Bible Teaches; Believer's Bible Commentary, W. MacDonald; Synthetic Bible Studies, J. M. Gray; Systematic Theology, A. H. Strong; Egypt to Canaan, J. Ritchie; The Tabernacle in the Wilderness, J. Ritchie; The Tabernacle, H. Soltau; The Holy Vessels and Furniture of the Tabernacle, H. Soltau. This is a very brief list and could easily be lengthened to include several hundred excellent commentaries and books on Scriptural subjects.

A. Joyce

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What is the significance of the hidden manna and the white stone?

What is the significance of the hidden manna and the white stone (Revelation 2:17)" TARGET="_blank">Revelation 2:17)?

Many commentators give varied, helpful insights on the significance of these two items the Lord held out to encourage the overcomers in Pergamos. These insights deserve careful consideration to determine their merit. The suggestions that follow are selected from the many suggestions on the basis of three tests: What best suits the conditions affecting Pergamos? What best relates to truths revealed in the rest of the Revelation? What has historical meaning in Pergamos?

Manna and a white stone are not specifically mentioned in the rest of the book, but their meaning should be within its context.

Two passages may help regarding the hidden manna. One passage is, "Your life is hid with Christ in God" (Col 3:3)," TARGET="_blank">Col 3:3), where "hid" and "hidden" are the same Greek word. These are the only two usages of the word in the epistles that do not involve something hidden by men. The other passage is, "The ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna . . ." (Hebrews 9:4)," TARGET="_blank">Hebrews 9:4), which is the only other passage in the epistles that mentions manna specifically. Later in the book, John sees the "ark of His testament" in God’s temple (Rev 11:19)" TARGET="_blank">Rev 11:19) and "the temple of the tabernacle of the testimony in heaven" (15:5). "The tabernacle of the testimony" is reminiscent of the tabernacle that housed the ark of testimony.

When the city comes down from heaven (21:10), John saw no temple, "for the Lord God Almighty and the Lamb are the temple of it" (v 22). The fulfillment of all that the ark (with its golden pot of manna), the tabernacle, and the temple signified will be the Lord and the Lamb. Overcomers in Pergamos, where they are being taught "to eat things sacrificed to idols" (2:14), turn from this fellowship with idols (1Co 10:20)" TARGET="_blank">1Co 10:20) to enjoy present strength for their hidden, spiritual life. One day they will enjoy fellowship with the exalted, glorious Lamb and with the Lord God Almighty in that heavenly city.

Regarding the white stone, at least four features are given: it is first a stone, it is white, it has a new name inscribed, and that name is known only to the one who receives the stone. The only other NT use of this word "stone" is when Paul speaks of casting his vote (his voting stone) against believers when he persecuted them. Voting rights also belonged to city citizens. The white stone is linked with the rights of citizens of the heavenly city. In the Revelation, white (used 16 times) is associated with heaven 15 times. The exception is the white horse of the one who imitates what is heavenly (6:2). Interestingly, jurors cast a white stone for innocence and a black one for guilt. Antipas, either literally or figuratively, had received the black stone from men. The overcomers would receive the white stone from the Lord.

The inscribed new name contrasts with writing on the parchments for which Pergamos was famous. A new name is linked by the Lord with a victorious people (Isa 62:2)." TARGET="_blank">Isa 62:2). That name is known only to two, expressing a special intimacy between the Lord and the one who holds the stone.

The white stone linked the overcomer with the heavenly city, with permanence, with victory despite the possibilities of martyrdom, with approval, and with a unique, eternal intimacy with the Lord.

D.Oliver
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Should a Christian voluntarily vote?

Should a Christian voluntarily vote?

This has probably never been more relevant than now. Evangelical leaders are insisting that Christians vote. They purport to teach this from the Bible. This is different from assembly teaching in the past, so respect and wisdom ask, "What has changed?"

Two suggestions may help us regain our perspective. First, the history of democracy in North America has roots in Christian principles, thus the designation, "Christian countries." A "mixed multitude" formed without a clear gospel has produced a constituency that makes the political world appear friendly to God. Pluralism and humanism, however, now threaten this "Christian government." Evangelicals see a "good world" becoming corrupted. More biblically, the world is removing its mask. Christian principles had weight in the past because of the gospel’s spiritual impact on society, not because the world had changed. Being "the salt of the earth" does not require Christian involvement in the world. The Christian preserves the culture by the truth he represents and presents. The world needs the gospel that grants life, rather than laws that guide living.

Second, evangelicalism’s present emphasis on political involvement appears to result from a shift of understanding and emphasis regarding future events. A growing part of evangelicalism no longer understands that the Lord’s coming precedes the tribulation and the millennium. This places a greater emphasis on improving the present world. It also blurs the distinction between God’s dealings in the past with an earthly people Israel and in the present with a heavenly people. The citation of Old Testament passages to support political involvement witnesses to this. Even evangelicals who believe in a pre-tribulation Rapture have been unduly influenced by those with wrong views of future events. Added to this is the danger that prosperity has historically made Christians more at home in this world. Rather than looking for the imminent coming of Christ, we become increasingly involved in the world.

The past teaching that Christians should not voluntarily vote is based on sound biblical principles. Christians are separate from a world system which is opposed to God and is not redeemable apart from the coming of Christ. Christians are not directed to improve the world, but to proclaim the gospel that condemns it and offers salvation from it.

D. Oliver
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Is it still an assembly when the believers do all the right things, but don

Is it still an assembly when the believers do all the right things, but don’t have love?

How much better if no assembly ever gave reason for such a question to be asked!

To be fair, not everyone expresses his love in the same way. Sometimes a believer perceives a lack of love in others because he expects others to express love in the same way he does.

To be honest, a lack of expressing love in an assembly is not a deciding factor in whether it continues to be an assembly. Believers must love one another or they are not demonstrating that they have divine life (1 John 3:14)." TARGET="_blank">1 John 3:14). The absence of expressing love for one another is an evidence that the Spirit is grieved in that believer (Eph 4:30;" TARGET="_blank">Eph 4:30; Gal 5:22)." TARGET="_blank">Gal 5:22). When the Spirit is grieved, what is to hinder that assembly from losing its devotion to Christ and subsequently its lampstand (Rev 2:4-5)" TARGET="_blank">Rev 2:4-5)?

David Oliver

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