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How is the Spirits filling different from His anointing?

How is the Spirits filling different from His anointing?

Individuals were anointed with oil to identify them as divinely appointed to a work. They thus had the honor of being identified with God and the work He gave them. They became the "Lords anointed" (1 Samuel 24:10;" TARGET="_blank">1 Samuel 24:10; see also Psalm 105:15)." TARGET="_blank">Psalm 105:15).

The Lord Jesus was Gods Anointed, meaning Messiah or Christ. Referring to His baptism, Peter says, "God anointed Jesus of Nazareth with the Holy Ghost and with power" (Acts 10:38)." TARGET="_blank">Acts 10:38). His work and identification with God follow this statement of honor, for He "went about doing good, and healing all that were oppressed of the devil; for God was with Him." The Savior said, "The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel..." (Luke 4:18)." TARGET="_blank">Luke 4:18).

God never gives a work without enabling the worker; therefore, the Spirit was "upon Me" (enabling) because He "anointed Me" (identification and honor). We likewise have an anointing (1 John 2:20," TARGET="_blank">1 John 2:20, YLT), befitting to those in Gods family who are now able to know God and His truth.

Being filled with the Spirit suggests capability for a work, whereas being anointed with the Spirit expresses honor and identification for a work.

D. Oliver
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Why do some object to the expression the old nature?

Why do some object to the expression the old nature?

For most of us, our earliest Christian teaching included "the Christian’s two natures: the old nature and the new nature." This was the accepted and handy way of explaining the struggle within a believer that drew him to sin when he genuinely wanted to please the Lord. Some of us may have found this confusing when we learned that orthodox Christians have historically upheld that our Lord possessed two natures. In this case, the expression means that He was truly human - although without the possibility of sin - and truly God in one unique Person.

Actually, the vocabulary of the New Testament does not use two natures to describe either teaching. That Christ is both God and man is foundational, essential truth. Godly men, who labored to defend and clarify this profound truth, distilled the Bible’s teaching into the expression two natures.

The New Testament, however, does provide the terms that describe the struggle within the believer. "For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would" (Gal 5:17)." TARGET="_blank">Gal 5:17). Paul also deals with this at the end of Romans 7." TARGET="_blank">Romans 7. The problem is the flesh with its unchanged and unchangeable disposition toward sin (v 18). He perceives a law in my members, a governing principle linked with fallen humanity. This principle wars against the law of my mind, which is the result of the Spirit’s regenerating work.

Using the New Testament’s vocabulary may help us in at least two ways. Speaking about our old nature may isolate us from the problem, as though the responsibility lies with my nature, but not with me directly. Paul says, "In me (that is, in my flesh) . . ." (v 18). I am directly responsible for the problem. Second, the teaching about the flesh embraces our hope of deliverance. The flesh refers at times to our physical body of flesh (Rom 1:3; 2:28; 3:20)" TARGET="_blank">Rom 1:3; 2:28; 3:20) and at other times to our moral disposition toward sin (Rom 7:5, 18; 8:4, 5)" TARGET="_blank">Rom 7:5, 18; 8:4, 5) , a principle presently inseparable from our physical body. The death of Christ has legally severed us from Adam and the consequences of his disobedience. The results of that death will eventually deliver us completely from both the physical consequence (the condemnation of death) and moral consequence (sin dwelling in me - the flesh) of the Fall. This physical and moral problem elicits Paul’s question at the end of Romans 7" TARGET="_blank">Romans 7 (v 24). Deliverance from this body of death (JND) is what God had in mind when "the old man was crucified with Him, [in order] that the body of sin might be destroyed (brought to nothing, WEV)" (6:6). In chapter 8, Paul expands his answer, "I thank God through Jesus Christ our Lord" (7:25).

The objections to using the term the old nature are likely intended to bring us to a clearer understanding of New Testament truth.

D. Oliver

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In what ways can elders help develop others

In what ways can elders help develop others’ gift in preaching the gospel?

God intends an assembly to be the garden where gift develops. Elders are responsible for this (1 Timothy 4:14)." TARGET="_blank">1 Timothy 4:14). Sunday night gospel meetings are not the place to begin developing gospel gift. A healthy assembly will have a variety of scriptural gospel activities involving younger believers (1 Thessalonians 1:8)." TARGET="_blank">1 Thessalonians 1:8).

One of the most important helps in preaching is personal witnessing. This teaches a person what truth to present and how to present it effectively. Helping in a Sunday School class or in children’s meetings by teaching children verses or telling a brief Bible story with a simple application is good training. Holding the attention of children during a lesson develops gift. Accompanying a trusted, experienced brother as he presents the gospel in a home visit is valuable. To reach into neighboring communities with the gospel, elders can encourage younger believers to help older workers (Acts 20:4)" TARGET="_blank">Acts 20:4) or to initiate children’s meetings or gospel meetings in rented buildings.

D. Oliver
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What does "having faithful children" of an elder mean?

What does "having faithful children" (Titus 1:6)" TARGET="_blank">Titus 1:6) involve?

1 Timothy and Titus give us God's spiritual and moral standard for elders. The requirements in Ephesus and Crete are similar, yet the circumstances differ. In Ephesus, elders already existed (Acts 20:17)." TARGET="_blank">Acts 20:17). Timothy was to teach how to add to their number. The man aspiring to the work (1 Timothy 3:1)" TARGET="_blank">1 Timothy 3:1) must evaluate himself by the necessary qualifications Paul lists; he must also have the respect of the believers, being "above reproach" and superintending his own home well.

Titus, with spiritual discernment, was to appoint elders, who must be blameless. As in I Timothy 3:4-5," TARGET="_blank">I Timothy 3:4-5, his home life will indicate much about his character and suitability to be a leader in the assembly. The phrase "faithful children" in this context (Titus 1:6)" TARGET="_blank">Titus 1:6) probably means that they are believers. The word may "pista" mean either mean trustworthy or believing. In any case, they are to be of good reputation, "not accused of riot or unruly." This contrasts with the Cretians who are "always liars, evil beasts, gluttons" (Titus 1:12)." TARGET="_blank">Titus 1:12).

If the assembly disciplined his child, an elder would not necessarily be disqualified on that basis. The circumstances would have a bearing. If the elder's child is no longer in the home, then he is not directly under the "rule" of the parent. The elder should examine himself in the fear of God; by prayer and the counsel of other godly elders, he could expect wisdom from God (James 1:5)" TARGET="_blank">James 1:5) to make the best decision.

J. Abernathy

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When Should Sisters Wear Head Coverings?

Earl Ritchie, Vancouver, BC

Recent answers in the Q and A section of Truth and Tidings have engendered correspondence by some who view the subject differently. It is not the intent of the board of T and T that the magazine become a forum for debate. But in light of the importance of this subject, we have invited an article with an opposing view. The article which follows was submitted by our brother Ritchie. We leave with our readership the article and the Q and A - but above all the Word of God. We also feel it vital to stress that when leadership in an assembly has requested head coverings at events such as those mentioned in the article, the spiritual response is "Obey them that have the rule over you and submit yourselves" (Heb 13:17)." TARGET="_blank">Heb 13:17). God places no premium on rebellion.

AJH

When Should Sisters Wear Head Coverings?

This article is intended to help with the issue as to when head coverings should be worn. As with any other question about the conduct of a believer, it is essential that we be spiritually minded, looking for ways of pleasing God in our lives. First, most believers in assembly fellowship have some idea as to why we insist on head coverings for sisters and uncovered heads for brethren in the meetings. The reasons are to be found mainly in 1 Corinthians 11." TARGET="_blank">1 Corinthians 11. It would be a good thing for us to learn something about the "ships" in our NT: Lordship, headship, worship, and fellowship.

Let’s assume that we agree that covered heads and uncovered heads portray the important teaching of headship, that the man is the head of the woman, that Christ is the head of the man, and that God is the head of Christ. Let us agree that these statements in 1 Corinthians 11" TARGET="_blank">1 Corinthians 11 are for us as much as they were for those first century Christians. These are not notes on cultural practices or Paul’s ideas about how people should dress. Now the question is, when should the heads of the sisters be covered and the heads of the brethren be uncovered? If we take these instructions in the assembly setting we are probably very close to the answer because the epistle is addressed to an assembly, "The church of God which is at Corinth," and then broadened out to include us, "with all that in every place call upon the name of Jesus Christ our Lord" (1 Cor 1:2" TARGET="_blank">1 Cor 1:2 ).

The question will then arise, what about weddings and funerals which could be considered private functions, not assembly gatherings? Actually, in both weddings and funerals we are drawing very close to the Lord; these functions are quite different from birthday parties or graduation parties. At a wedding or a funeral, the saints gather to pray, to read the Word of God, to speak out the gospel, and to be in the presence of God for comfort. Both the wedding of believers and the funeral of a departed saint could be included in the expression, "When ye come together" (1 Cor 11:17, 18, 20, 22, 33, 34)." TARGET="_blank">1 Cor 11:17, 18, 20, 22, 33, 34). Many good brethren have listed the various meetings of the assembly as portrayed in the N. T. but the fact that weddings and funerals are not on their list does not rule out the fact that these functions could be considered extensions of our meetings. These occasions are more than family gatherings for social purposes; they are cases of the assembly coming together to seek God’s blessing on a marriage union or the testimony and comfort of a funeral.

The commentary on Corinthians by J. Hunter in the What the Bible Teaches series, is very helpful here: "It must be stated that the N. T. knows nothing of one gathering of the saints being of a different order or rank from another ... Nor is it the presence of the bread and the cup, but the presence of God, that makes the assembly sacred" (p 125). In other words, when we have gathered for a wedding or a funeral, we are in the presence of God and we should observe the same norms of behavior and dress. How disrespectful and irreverent it would be for the brethren to sit through the whole wedding or the funeral with their heads covered; likewise how irreverent it would be for sisters to come bareheaded into a gathering which is specifically intended to join a brother and a sister in a relationship in which headship is exemplified.

The Word of God clearly marks out a difference between men and women. Our North American society is doing its best to blur the differences between the genders. Let us, as believers, follow the Word of God. Weddings and funerals could be considered extensions of assembly meetings where the saints have gathered to wait upon God for His blessing and, in the case of the funeral, to remember His kindness and grace in saving the departed brother or sister. Reverence, respect, and godliness should mark the day. We don’t need worldliness and irreverence to spoil these important days.

Weddings and funerals have a personal and private aspect as well. There is no reason why, with a little imagination and preparation, we cannot add the personal touch without violating principles of the Word of God. The wedding reception and the refreshment time after the funeral tend to be less formal and more relaxed thus providing opportunities for personal expressions of congratulations at weddings or condolences or memories after a funeral.

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How can I raise an honest child?

What can a parent do to cultivate honesty in a child?

The first Principle in the development of any moral virtue is the example of the parent. Manoah's wife must be a Nazarite if she is to have a Nazarite son (Judges 13)." TARGET="_blank">Judges 13). Be honest in all your dealings, even with your children.

Praising good role models, especially within the assembly, is vital. Hold up their virtues, especially if it has cost them. Take every opportunity to teach from the Word of God the value of honesty and morals. "Sharpen by repetition" is the expression of Deuteronomy 6:6-9." TARGET="_blank">Deuteronomy 6:6-9. Do not sermonize. The Word of God is to control the home, mold our behavior, and be the theme of our family discussions.

Look for opportunities. Use current events to help children appreciate the long range effects of sin and the effects of any behavior being universalized. When evil seems to triumph, have the child consider what would happen if everyone behaved in this manner. Prayer, patience and discipline are vital. Praise honesty but don't "reward" it with material gifts.

A. Higgins

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Is the Holy Spirit who is meant by the phrase "He who now letteth" in 2 Thessalonians?

Who is the person referred to in 2 Thessalonians 2:7" TARGET="_blank">2 Thessalonians 2:7 as "He who now letteth will let, until He be taken out of the way"?

There have been many suggestions given as to the identity of this restrainer. It is a spiritual conflict that is in view. We believe then, that a Divine Person is required to satisfy the context of the passage. We feel this rules out the two most common theories, that "He who hindereth" is the Roman Empire or Satan. The first has not the power and the latter has not the purpose. Mark 3:25" TARGET="_blank">Mark 3:25 says, "If a house be divided against itself, that house cannot stand." We suggest that the Holy Spirit in the Church is the "Restrainer" of Satan's man of sin. He will "be taken out of the way" (verse 7). We regard this as the Spirit of God going with the Church at the rapture. This does not mean He will cease to operate in the world, but His mode of working will revert to His activity in Old Testament days.

S. Maxwell (our brother's first answer in Truth and Tidings "Questions and Answers," May, 1978)

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

The subject of knowing if one is saved or not is probably the most important issue in the Christian life.

The assurance of salvation only comes from the Word of God. Your feelings will change. Your pastor can lie. Your life will not always be an example of perfect Christian living. The scripture, however, cannot be broken and will never pass away.

A common feature of many stories of salvation is that a person has a moment in life, when a particular verse or truth based on the teaching of a verse is the only ground on which that person stands. If you know that Christ died for your sins on the cross, what is it that tells you that truth? It's the scripture - the Word of God.

The God who cannot lie is the God who wrote the Bible. Through his word, you can be assured that if God says something, you can trust it.

Some assurances from the scripture include:

Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life. - John 5:24" TARGET="_blank">John 5:24
Whoever has the Son has life; whoever does not have the Son of God does not have life. - 1 John 5:11" TARGET="_blank">1 John 5:11
He came to his own, and his own people did not receive him. 12 But to all who did receive him, who believed in his name, he gave the right to become children of God, - John 1:11-12" TARGET="_blank">John 1:11-12

There is a book online called "Here is the difference " by William McDonald that may help answer some of your doubts. There are other doctrines such as forgiveness for the believer and salvation from the habits of sin that are relevant to your question.

Also, read the book Safety Certainty and Enjoyment to answer similar questions.

Shad Sluiter
Postville, IA

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Is it scripturally correct to say that God punished His Son?

Is it scripturally correct to say that God punished His Son?

As with any question regarding the sufferings of our Lord, we should guard our words and hide within the safety of the words of Scripture. If there is anything to which we might object in the statement, "God punished His Son," it is the possibility that this suggests God’s displeasure in the One Who suffered on the cross. God’s dealing with the Lord Jesus on the cross were directed against the sins He bore. The words of the hymn seem mistaken, "He took my sins and my sorrows; He made them His very own." The sins were not in any sense His, although He received the righteous judgment those sins demanded (2 Corinthians 5:21)." TARGET="_blank">2 Corinthians 5:21). The Father could never be more delighted with His Son than when the savor of that sacrifice filled His thrice-holy presence.

Some object to the word "punish" in this context. Keil and Delitzsch in their scholarly "Commentary on the Old Testament" insist that "chastisement" in Isaiah 53:5" TARGET="_blank">Isaiah 53:5 (AV) be translated "punishment," due to the extreme suffering that fills the context. The contrast in that verse is between "Him" and "we." The righteous punishment was what we deserved. The remarkable discovery is that the peace-bringing punishment was on Him.

Others object to speaking of the Son in the context of the sufferings of the cross. Paul speaks of "the death of His Son" (Romans 5:10);" TARGET="_blank">Romans 5:10); he further tells us, "He that spared not His own Son, . . . freely delivered Him up for us all" (8:32). From what was the Son not spared? To what was the Son delivered up? God did not spare His own Son from the cross, but delivered Him up (the same word as in 4:25) to all that the cross involved.

It would be error of the highest order to suggest either that any sort of division occurred between Divine Persons in the darkness at the cross or that the One Who suffered the righteous punishment due to our sins was any less than the Son of God.

The more we ponder that scene, the more we worship.

D. Oliver
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