Is there a time gap in Daniel 9:26 and 27?

What warrant have we for insisting on a “gap” or parenthesis in Daniel 9:26," TARGET="_blank">Daniel 9:26, between verses 26 and 27?

There must be a gap, if not between the two verses, at least between V. 27 and the great events in the early part of v. 26, with the consequent scattering of the Jews. This verse seems to work itself out in a long defined period of war and desolation. Then comes v. 27, showing us some one king making a covenant with the many “for a week.” Who is this but the prince of v. 26, whose people destroyed Jerusalem centuries before? And who are “the many” but part of the scattered Jews
restored to their land, and recognised as a nation? This restoration is taking place before our eyes, for the first time for 1850 years; but no “prince” has yet appeared to make the seven years’ covenant, so v. 27 is still future. Neither party will imagine why the covenant will be specially for “one week,” but “the wise will understand.”

W.H.

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Can a Christian be gay or homosexual?

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Will believers and unbelievers die in the Millennial reign?

Will believers and unbelievers die in the Millennial reign?

All who enter the Millennial reign of the Lord Jesus will be believers (Matthew 13:41-42)." TARGET="_blank">Matthew 13:41-42). The provisions of the New (Jeremiah 31:31)" TARGET="_blank">Jeremiah 31:31) or Everlasting (32:40) Covenant with Israel will produce in those believers a new heart and inward submission to God’s moral law (Jeremiah 31:33)." TARGET="_blank">Jeremiah 31:33). God promises, "I will put My Spirit within you, and cause you to walk in My statutes" (Ezekiel 36:27)." TARGET="_blank">Ezekiel 36:27). In an environment where the devil is inactive (Revelation 20:2,3)" TARGET="_blank">Revelation 20:2,3) and the world encourages and supports this inward bent of the believers, the effect will be remarkable. This does not mean these believers will not sin, for they will still have the flesh within as we do in this age. Nonetheless, they will obey from their hearts the glorious King.

In contrast, a person born during the Millennium will be "born of the flesh" (John 3:6)" TARGET="_blank">John 3:6) and, unless converted, will obey only externally. He may cover his rebellion for 100 years, but, when the rebellion of his heart flares into action, "the sinner being an hundred years old shall be accursed" (Isaiah 65:20)." TARGET="_blank">Isaiah 65:20).

Justice will be perfect during this time (Isaiah 11:2-5)" TARGET="_blank">Isaiah 11:2-5) and the punishment will fit the crime. Those who refuse to acknowledge their indebtedness to the Lord for their harvest will suffer drought on their next planting (Zechariah 14:16-19)." TARGET="_blank">Zechariah 14:16-19). Therefore, the Lord will not punish every sin with death. The degree of sin which He punishes with death would appear to be blatant acts of rebellion, likely including a rival worship to that of the living God.

Unbelievers are capable of such rebellion during this period; in fact, a great multitude will rebel when Satan is freed at the close of the thousand years (Rev 20:7-9)." TARGET="_blank">Rev 20:7-9). The blessings of the New Covenant will most likely preserve believers from such rebellion ("I will also save you from all your uncleannesses: . . . and lay no famine upon you" Eze 36:29," TARGET="_blank">Eze 36:29, see also Romans 11:26, 27)." TARGET="_blank">Romans 11:26, 27).

Apparently, therefore, the judgment of death will fall on unbelievers, but not believers during the Millennium.

D. Oliver

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Specifically, how does the Spirit lead us in our gatherings?

Specifically, how does the Spirit lead us in our gatherings?

A highly respected elder once responded to this question by saying that the Spirit’s leading is the application of scriptural sense. As large a subject as this is, a few scriptural principles will cover most situations. Every one has an obligation to prepare to contribute as guided by the Spirit (1Co 14:26)" TARGET="_blank">1Co 14:26) and in keeping with his Spirit-given capabilities (1Co 12:11)." TARGET="_blank">1Co 12:11). A servant mind (Phi 2:5)" TARGET="_blank">Phi 2:5) recognizes that this functioning is not about self (1Co 13:4, 5)," TARGET="_blank">1Co 13:4, 5), but to glorify the Lord (1Co 1:29, 31)" TARGET="_blank">1Co 1:29, 31) and to help others (1Co 12:7)." TARGET="_blank">1Co 12:7). We function as part of a priesthood (1Pe 2:5)" TARGET="_blank">1Pe 2:5) and therefore all that we do must coordinate with others (1Co 14:29" TARGET="_blank">1Co 14:29a). We recognize the value of the discernment of others whom the Spirit has gifted (1Co 14:29" TARGET="_blank">1Co 14:29b). All is done with courtesy and consideration for others (1Co 14:32)." TARGET="_blank">1Co 14:32). We act in response to a touched spirit that is genuine (John 4:23)," TARGET="_blank">John 4:23), an overflowing heart (Psa 45:1).

Observing these principles with a prayerful and submissive heart will cover most of the circumstances. The mystical prompting of the Spirit will handle the rest.

D. Oliver
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Who did Cain take for a wife?

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Is John the Baptist the same as Elijah?

What was the Lord saying about John the Baptist in Matthew 11:14" TARGET="_blank">Matthew 11:14?

The Lord pointed to the past and present when He said, "And if ye will receive it, this is Elias, which was for to come." From the past, He combined two prophecies, both in Malachi. In verse 10, He quotes His promise that He will send His messenger to prepare the way before Him (Malachi 3:1)." TARGET="_blank">Malachi 3:1). Now in verse 14, He informs us that the prophet Elijah whom the Lord of Hosts would send "before the coming of the great and terrible day of the Lord" (4:5) is His messenger mentioned in the previous prophecy. As to the present, the Lord states the one condition which determines if John fulfills these two prophecies: literally, "if ye will receive." The context indicates what they were to receive. The Old Testament prophecies about the coming of the Messiah reached their terminus in John (Mat 11:13)." TARGET="_blank">Mat 11:13). If they recognized who John was, they would receive His message. That is why the Lord immediately refers to their responsibility to heed what they heard ("He that hath ears to hear, let him hear" v 15). Yet they were like the children who heard the mourning, but didn’t lament (v 16). By not recognizing John’s authority, they wouldn’t and couldn’t recognize Christ’s (21:24-27).

Gabriel had told Zecharias that John would go before the Lord "in the spirit and power of Elias"; he then referred to Malachi’s prophecy about Elijah (Mal 4:5, 6)." TARGET="_blank">Mal 4:5, 6). John was not a reappearance of Elijah, but was a prophet whose might and mission was the same as Elijah’s. In Matthew 17," TARGET="_blank">Matthew 17, the disciples understood that the Lord was speaking about John (v 13) when He said two seemingly contradictory things about Elijah. The Lord said, "Elias indeed comes first and will restore all things" (v 11); that is the prescribed order of Malachi’s prophecy, but John is now dead and the restoration must await a future "Elias." "The crooked" had not been "made straight" (Luke 3:5;" TARGET="_blank">Luke 3:5; Isaiah 40:4)," TARGET="_blank">Isaiah 40:4), nor had John’s ministry restored "all things." Why? "Elias is come already, and they knew him not" (v 12). On God’s part - and John’s - John had fulfilled the prophecies. On the nation’s part, they had rejected him and his message of repentance. In the future, God will yet fulfill the prophecy of sending "My messenger," the Elijah to come. Then, "Thy people shall be willing in the day of Thy power" (Psa 110:3), and the future prophet ("in the spirit and power of Elijah," see Revelation 11:3-7)" TARGET="_blank">Revelation 11:3-7) will present a people restored to Him "before that . . . day of the Lord."

D. Oliver
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Should sisters ccover their heads at events outside of the assembly where the Bible is being read?

What about head coverings for social gatherings in the hall or outreach activities?

Where assembly believers meet is not the issue. If the gathering is social, wearing a head covering is discretionary for a woman. If the Word of God is opened at a social function (how becoming!), it remains a Christian social gathering. If a social gathering of the assembly gives way to a teaching session or a missionary report, it has moved into the character of an assembly meeting. To distinguish the social gathering from an assembly meeting, why not move to a different setting? The sisters then wear head coverings, as the Scriptures direct for assembly meetings.

When assembly believers open their home to discuss the Bible with friends or neighbors, this is not an assembly meeting, although these believers are accountable to the elders in what they are doing. These believers are using this setting to gain the confidence of unbelievers and to sow the seed of the Word of God. Hopefully, they will be able to bring those friends and neighbors to assembly gospel meetings.

We cannot limit the personal witness of believers to only unscheduled encounters with individuals. "By all means save some" (1 Corinthians 9:22)." TARGET="_blank">1 Corinthians 9:22).

D. Oliver
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Does once-saved-always saved give permission to sin?

Doesn't teaching eternal security give license to sin?

Part of the reason for John's first epistle is to refute the false notion that since believers know God spiritually, they can freely sin physically. John shows that life from God cannot be characterized by sin. "Whoever has been begotten of God does not practice sin, because His seed abides in him" (1 John 3:9," TARGET="_blank">1 John 3:9, JND). Divine life imparted at salvation precludes a life of sin. Paul asked. "Shall we continue in sin, that grace may abound" (Romans 6:1)" TARGET="_blank">Romans 6:1)? He shows that our new standing in Christ (6:1-14), our new service, not to sin but to righteousness (6:15-23), and our new supply of power by the indwelling Spirit (8:1-16) preclude a Christian from living under the power of sin.

D. Oliver

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As a Christian, what is my definition of success?

As a Christian, what is my definition of success?

This is a broad question and many answers compete evenly as expressions of "Christian success."

Is a Christian successful whose life doesn’t reflect the beauties of the life of our Lord Jesus (Ephesians 4:17-25)" TARGET="_blank">Ephesians 4:17-25)? Wouldn’t it be success if the Word of God controlled every aspect of our life (Colossians 3:16)" TARGET="_blank">Colossians 3:16)? To live in the power of the Spirit of God, to be "full of the Holy Spirit" (Ephesians 5:18)," TARGET="_blank">Ephesians 5:18), would produce true success. If God has a specific purpose for each believer and has given each one potential capabilities to reach that goal (Psalm 139:16)," TARGET="_blank">Psalm 139:16), living successfully would mean fulfilling God’s plan for the life. Daily walking with the Lord would be a consummate success in life (Genesis 5:22)." TARGET="_blank">Genesis 5:22). Bringing continued pleasure to our Father’s heart (Hebrews 11:5)" TARGET="_blank">Hebrews 11:5) would make life worth living. Effectively serving others (Romans 13:10)" TARGET="_blank">Romans 13:10) during a lifetime would likewise make life a success. The presence of any one of these in a life would necessitate the presence of all the others.

Were a prospective boss to ask a Christian this question in a job interview, he could simply answer, "Success for me is to express the nobility of good character in every choice I make."

D. Oliver
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Are the "sons of God" in Genesis 6 the angels of Jude 6?

Are the "sons of God" in Genesis 6" TARGET="_blank">Genesis 6 the angels of Jude 6" TARGET="_blank">Jude 6?

Capable men have differed on this for years. Here are three suggestions for differentiating between these passages.

First, the phrase, "sons of God," does not necessarily mean angels. Three times it does (Job 1:6; 2:1; 38:7)," TARGET="_blank">Job 1:6; 2:1; 38:7), but at least 4 times this word describes Israels relationship to God as "sons" (Exodus 4:22;" TARGET="_blank">Exodus 4:22; Hosea 1:10;" TARGET="_blank">Hosea 1:10; Deuteronomy 14:1;" TARGET="_blank">Deuteronomy 14:1; Psalm 73:15)." TARGET="_blank">Psalm 73:15). This expresses a relationship of favor with God, distinguished from all others; that may be its thought in Genesis 6." TARGET="_blank">Genesis 6.

Second, in their context, these verses are the bridge between the genealogy of the godly in chapter five and the corruption that demanded the righteous judgment of the flood. Since other passages hold men - not fallen angels - responsible for the evil of those days (Genesis 6:12, 13;" TARGET="_blank">Genesis 6:12, 13; Job 22:15-17;" TARGET="_blank">Job 22:15-17; 2 Peter 2:5)," TARGET="_blank">2 Peter 2:5), the context favors the view that a lack of separation by a favored generation hastened the corruption.

The context in Jude also seems to differentiate the two passages. With Egypt and Sodom, these angels form part of one of Judes many triplets. As with those referred in Jude 4," TARGET="_blank">Jude 4, these all sinned while privileged and then suffered judgment, as those in verse 4 would. If Lucifers thought brought immediate judgment (Isaiah 14:12, 13)," TARGET="_blank">Isaiah 14:12, 13), the sin of these in Jude 6" TARGET="_blank">Jude 6 must likewise have called for immediate banishment to everlasting chains. Even if the "sons of God" in Genesis 6" TARGET="_blank">Genesis 6 were angels, they were previously fallen (judged) angels, who for a prolonged period - as is supposed - cohabited with women. This is not an illustration of those who sin while privileged and therefore suffer severely.

D. Oliver
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