What is the meaning of "He that hath suffered in the flesh hath ceased from sin" (1 Peter 4:1)?

What is the meaning of "He that hath suffered in the flesh hath ceased from sin" (1 Peter 4:1)" TARGET="_blank">1 Peter 4:1)?

The first word of the verse, "forasmuch," connects the first 6 verses of chapter 4 with the end of chapter 3. The context in chapter 3 deals with suffering for righteousness’ sake and for well doing (vv. 14, 17). "Forasmuch then as Christ hath suffered for us in the flesh" revisits 3:18. Within that context, Peter has just spoken of baptism (v. 21), "which doth also now save us . . . by the resurrection of Jesus Christ" (v. 21). In the opening verses of chapter 4, Peter amplifies this statement.

The salvation to which he refers is not from the penalty of sin but from a life of sin (see 4:3, 4). For righteousness’ sake (v. 14), Christ suffered for us. The believers to whom Peter writes were baptized and consequently suffered for righteousness’ sake. Being identified with us, Christ suffered for our sake; being identified with Him in baptism, believers suffered for His sake. It is fitting that these persecuted believers should be like-minded with Christ, submitting to God’s will (3:17).These believers were being restrained from their former sins ("ceased from sin"). They were saved from their former life, a life of sin, by 2 factors. First, by being baptized, they put a barrier between themselves and the "disobedient," their persecutors. Second, baptism expresses what took place at salvation’s moment. United with Christ and His death, believers are dead to sin (Romans 6:2)." TARGET="_blank">Romans 6:2).

But Peter has said that this salvation is by the resurrection of Christ, not by His death. Being restrained from sin is not an end in itself, but a means to God’s purpose that believers should now live "to the will of God" (v. 2).

A free paraphrase of these verses could be, "Therefore since Christ suffered for us in His body of flesh, believers should likewise submit to God’s will when they suffer reproach for Him because they have been baptized. Those who have thus suffered have been restrained from (‘ceased from’) their former life of sin in order that they should not live to fulfill the usual lusts of humanity; they should live the rest of their time to the will of God."

D. Oliver

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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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What do angels look like? Do angels have wings?

The word “Angel” means “messenger” meaning that their job is the identity. Angels take on many forms to accomplish their specific mission.

Hebrews 1:14" TARGET="_blank">Hebrews 1:14 tells us that they are spirit beings, but Hebrews 13:2" TARGET="_blank">Hebrews 13:2 says that some have entertained angels unaware of their guests’ true identity. That leads us to believe that angels appear as normal human beings. Abraham met with two men for a meal in Genesis 18:1-19" TARGET="_blank">Genesis 18:1-19 who were actually angels.

However, at other times angels appeared in radiant glory and said “do not be afraid” like the case of Joseph in Matthew 1:20." TARGET="_blank">Matthew 1:20. Zacharias was struck dimb in Luke 1:12." TARGET="_blank">Luke 1:12. The shepherds were afraid of the angels who came from heaven to announce the birth of Christ in Luke 2:9." TARGET="_blank">Luke 2:9.

In Isaiah 6:1-10," TARGET="_blank">Isaiah 6:1-10, the Lord is seen in His full glory in the temple. Seriphim fly around the throne using two wings to fly, two wings to cover their feet and two wings to cover their faces.

There is a variety of appearances for angels. They have the ability to change their appearance. Even Satan himself has the capability to appear as an angel of light 2 Corinthians 11:14." TARGET="_blank">2 Corinthians 11:14.

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What does the parable of 10 virgins mean?

Will you please interpret the Parable of the Ten Virgins?

As in previous parables (cf. The Wedding Garment, Matthew 22)," TARGET="_blank">Matthew 22), the Lord Jesus stresses in this parable the need for keeping watch for His return (see 24:42, 44) as well as His rejection of unreality when He does return. Like the man without the wedding garment, the five foolish virgins represent those who expected to be in the kingdom but had never properly prepared. Although Paul uses the imagery of a chaste virgin in reference to the assembly at Corinth, the Church which is His body is seen as a unit (His Bride), not as friends attending the wedding or wedding supper, therefore the Rapture is not likely in view. Since this is part of an answer to the disciples' question in chapter 24:3 regarding the end of the age and the coming of the Son of Man, it would seem that this parable points to the advent of the Lord Jesus as King of kings, coming to establish His kingdom. During His public ministry, the Lord Jesus was often confronted by those in Israel who felt that, as a result of their natural links with Abraham, they held privileged ground (John 8:33)." TARGET="_blank">John 8:33). His warning to them will have its dire fulfillment at His coming when many "children of the kingdom" will be cast into outer darkness (Matthew 8:12)." TARGET="_blank">Matthew 8:12).

E. Higgins

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In what ways does a believer's sin differ from an unbeliever

In what ways does a believer's sin differ from an unbeliever’s?

Sin always grieves God, no matter who commits it. However, when an unbeliever sins, a record is kept in heaven in view of the Great White Throne judgment. There, the books will be opened and all unrepentant sinners will be judged according to their works and punished with everlasting destruction in the lake of fire (Revelation 20:12,13)." TARGET="_blank">Revelation 20:12,13). When a believer sins, it also grieves the Lord; however, the Lord Jesus endured the full punishment on the cross for the sins of every believer (Romans 8:1)." TARGET="_blank">Romans 8:1). If a believer's sin is intentional and persistent, the Father in love chastises His child for his restoration. A believer filled with sorrow, repentance, and confession values the provision God has made for us: "If any man sin, we have an Advocate with the Father, Jesus Christ the Righteous: and He is the propitiation for our sins" (1 John 2:1, 2)." TARGET="_blank">1 John 2:1, 2). "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1:9).

A. Joyce
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Should the bread be unleavened and the wine unfermented?

Should the bread be unleavened and the wine unfermented?

The Lord taught (John 4:19-24)" TARGET="_blank">John 4:19-24) that true worship is spiritual. Tangible types were for a past age (see Hebrews 9:9; 10:1)." TARGET="_blank">Hebrews 9:9; 10:1). Thus, although they have spiritual significance, we should not attach typical significance to the loaf and the cup. The loaf both reminds us of our Lord's body given for us at the cross (1 Corinthians 11:24)" TARGET="_blank">1 Corinthians 11:24) and also represents the unity of the assembly in which each believer partakes of that one loaf (1 Corinthians 10:17)." TARGET="_blank">1 Corinthians 10:17). The cup reminds us of the blood of Christ (1 Corinthians 11:25)" TARGET="_blank">1 Corinthians 11:25) and represents the basis of our fellowship with God (I Corinthians 10:16, 21)." TARGET="_blank">I Corinthians 10:16, 21).

The bread used at the institution of the Lord's Supper was unleavened bread, but Acts 2:46," TARGET="_blank">Acts 2:46, 20:11 and (indisputably) 27:35 link breaking bread with the general eating of food. Therefore, we use common bread. The New Testament words for unleavened bread (azumos) and common bread (artos) are different. While Matthew, Mark, and Luke use azumos in their passages giving the institution of the Lord's Supper they use anos when referring to the bread of which the Lord said, "This is My body."

Since the grape harvest was in the Fall (the seventh month) and the Passover at which the Lord's Supper was instituted was in the Spring (the first month) and since there would have been no refrigeration to inhibit the process of fermentation, it is likely that the wine at the last Passover was fermented. In addition, the Lord made water wine (John 4:46)." TARGET="_blank">John 4:46). Timothy was told to drink wine (I Timothy 5:23)." TARGET="_blank">I Timothy 5:23). The word in both those cases is the same word used for wine that causes drunkenness (Ephesians 5:18)." TARGET="_blank">Ephesians 5:18).

We cannot insist that the loaf be unleavened bread or the cup unfermented wine.

D. Oliver

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Where was our Lord Jesus Christ between His death and resurrection?

CHRIST BETWEEN DEATH AND iESURRECTION
Where was our Lord Jesus Christ between His death and resurrection?

His body, as all four Gospels agree, was in Joseph’s new tomb; His soul, according to Acts 2: 27," TARGET="_blank">Acts 2: 27, 31 (with Psalm 16:10)," TARGET="_blank">Psalm 16:10), was in Hell (Greek = Hades; Hebrew = Sheol), a place or rather state, the significance of which in the Scriptures is much wider than in our present-day usage of that word.

The Revisers of the KJV, in their preface to the Old Testament, say that it means “the place of departed spirits,” and they warn the reader that although, in such passages as Genesis 37:35," TARGET="_blank">Genesis 37:35, they have left in the text the A.V. “grave,” yet it does not signify “the place of burial.”

Jacob (Genesis 37:35;" TARGET="_blank">Genesis 37:35; Genesis 42:38)" TARGET="_blank">Genesis 42:38) expected to go there at death; Job (Job 14:13-15)" TARGET="_blank">Job 14:13-15) requested that God would hide him there until the time of resurrection would come; whilst in other passages (such as Psalm 9:17;" TARGET="_blank">Psalm 9:17; Job 24:19," TARGET="_blank">Job 24:19, etc.) it is looked on as the portion of the wicked dead. We must therefore conceive of Hell as comprising two distinct regions or conditions, separated according to Luke 16:26" TARGET="_blank">Luke 16:26 by an impassable gulf, the one containing the souls of the righteous, and the other the souls of the unrighteous. Probably it is the latter which is spoken of as “the lowest hell” in Deuteronomy 32:22" TARGET="_blank">Deuteronomy 32:22 and Psa. 86:13; and doubtless it is the former which is called “Paradise” by our Lord in Luke 23. 43," TARGET="_blank">Luke 23. 43, when He said to the repentant and believing thief, “To-day, thou shalt be with Me in Paradise.” Luke 23" TARGET="_blank">Luke 23:
This last statement, taken with Acts 2:27," TARGET="_blank">Acts 2:27,31 shows that the Scriptural reply to our question, so far as the soul of the Lord Jesus is concerned, is that between death and resurrection He was in the region of Hell called Paradise, in which were also the souls of all saints who had died previously.

W.R.

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Can a company claim to be an assembly and still have doctrinal errors?

Can a company claim to be an assembly of God, where Church truths and fundamental truths are not taught?

Of course, we understand that such truths are not denied, but simply neglected for others, such as exhortation, or prophetical and dispensational teaching. Where fundamental truth is generally denied in a company, such loses its character as an assembly, just as the individual does his character as a Christian. But what constitutes an assembly, is a company of true believers who seek to gather to the Name of the Lord, know no other Centre than He, and no other Leader than the Spirit of God (while welcoming those whom He has called to rule, or qualified to minister the Word), and no other rule than His Word.

But why should not these truths be taught? Are there not elders among the saints, who though not exactly “teachers,” in the sense of possessing a distinct gift, are nevertheless “apt to teach” (1 Timothy 3:2)" TARGET="_blank">1 Timothy 3:2) and able to explain both church and fundamental truths? There is a call for prayer that the Lord would raise up “gifts” in His churches able to instruct the saints. But it is not “light” which constitutes an assembly, but life in Christ of those composing it.

On the other hand, we need “all the counsel of God” as revealed in His Word, not merely certain favourite truths, for “all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good
works” (2 Timothy 3:16, 17)." TARGET="_blank">2 Timothy 3:16, 17).

W.H.

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What is blasphemy against the Holy Spirit?

THE SIN AGAINST THE HOLY SPIRIT
What is blasphemy against the Holy Spirit?

Our Lord’s words about the blasphemy against the Holy Spirit arose from the ascription by the Jewish leaders of His works to “Beelzebub,” implying that “He had an unclean spirit.” Whether they KNEW intelligently He was actually working by the Holy Spirit is not said, but they were no doubt speaking deliberately against the Lord, and that was a very heinous sin, leading on to His cruel death at Calvary. Could a more dreadful sin be imagined? Yes, there was one greater. That could be forgiven, and many of His murderers were indeed forgiven on repentance (Acts 2:38)," TARGET="_blank">Acts 2:38), through the testimony of the Holy Ghost sent down from heaven. What, then, is this more grievous sin, for which there is no forgiveness? It is the deliberate rejection of the testimony of the Holy Spirit; it is the sin of apostacy. When this sin has been reached, “It is impossible to renew again to repentance” (Hebrews 6:6)." TARGET="_blank">Hebrews 6:6). It is not that those guilty want to repent and are refused, but it is impossible to get them to want to repent. They become adversaries (see Hebrews 10:27)." TARGET="_blank">Hebrews 10:27). One thing seems certain, that no one who desires forgiveness has committed the unpardonable sin. Where there is the desire, confession is still available, with immediate forgiveness and cleansing for the Lord’s sake (see 1 John 1:9;" TARGET="_blank">1 John 1:9; 1 John 2:1, 2)." TARGET="_blank">1 John 2:1, 2).

W.H.

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Was it justice that Elijah killed soldiers sent to arrest him?

How can we reconcile with human ideas of justice the destruction of the two captains and their fifties?

Were they not only doing their duty in carrying out the orders of their king? Why should they be destroyed with lightning for that? (see 2 Kings 1" TARGET="_blank">2 Kings 1: ).

The key to this difficulty is found, I believe, in ver. 1, in reference to the third captain, who was spared. “Go down with him,” the angel said, “be not afraid of him.” It seems clear from this that Elijah did well to be afraid of the other two captains and their companies, who would have exceeded their mandate, which was simply to bring the prophet to the king, by killing him themselves :—lynching him in fact. Elijah thus acted in his own defence in the spirit of a prophet of judgment, enforcing the law and its penalties. What was fitting for him was not so for James and John, the servants of the Saviour of men, for they were “of His Spirit.”

W.H.

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