Did Christ use the power of resurrection in his own resurrection?

Did Christ use the power of resurrection in his own resurrection (John 10:18)" TARGET="_blank">John 10:18)?

In John 10:17, 18," TARGET="_blank">John 10:17, 18, the Lord Jesus declares that He is God: "I lay down My life, that I might take it again. No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again."

While speaking as the sovereign Lord, He displays the beauty of His meekness, obedience and perfect unison with the will of His Father, saying, "This commandment have I received of My rather." As the Lord Jesus determined His own death, so also His resurrection was His own work. Verse 18 states that He had the power to do both, although in this verse He refers only to using that power to "lay it down of Myself." However, in verse 17 He stated that the purpose for this was "that I might take it up again."

The scriptures teach that God is one God without division, yet in a trinity of Persons. It is instructive to notice that each of the Persons, Father, Son and Spirit, is engaged in the work of Christ at Calvary, salvation, eternal life, the coming of the Holy Spirit and also in the resurrection of Christ. (I Corinthians 6:14," TARGET="_blank">I Corinthians 6:14, John 10:18," TARGET="_blank">John 10:18, 1 Peter 3:18)." TARGET="_blank">1 Peter 3:18).

J. Smith

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What does the Bible say about "full-time" minister work?

Is a full-time, itinerant, "faith-supported" ministry biblical or relevant?

Such a ministry is biblical and therefore relevant, since the God-breathed Word fully equips us for every age and circumstance (2 Timothy 3:16, 17)." TARGET="_blank">2 Timothy 3:16, 17). The Spirit separated Barnabas and Saul to a distinct work (Acts 13:1-4)." TARGET="_blank">Acts 13:1-4). While Paul had reasons for doing secular work in Corinth and Ephesus (Acts 18:3; 20:34;" TARGET="_blank">Acts 18:3; 20:34; 1 Corinthians 9:12, 15;" TARGET="_blank">1 Corinthians 9:12, 15; 2 Corinthians 11:12)," TARGET="_blank">2 Corinthians 11:12), the norm is "that they which preach the gospel should live of the gospel" (1 Corinthians 9:14)." TARGET="_blank">1 Corinthians 9:14). It was therefore appropriate that he and Barnabas would forbear from secular work (verse 6). The gospel was their full-time work. Their’s was an itinerant ministry. Likewise, Timothy and other young men traveled with Paul (Acts 20:4)." TARGET="_blank">Acts 20:4). Although the work had progressed for several decades, there were still itinerant preachers whom Gaius faithfully helped (3 John 5-8)." TARGET="_blank">3 John 5-8). Such men - then and now - consolidate, unify, and further the work of God by moving among existing assemblies and into new work. Timothy and Titus stayed for extended periods in locations that needed assistance. These were temporary assiguments in which they served along with other local men.

The New Testament pattern is that such work received support through the voluntary offerings of assemblies (2 Corinthians 11:8;" TARGET="_blank">2 Corinthians 11:8; Philippians 4:14-16)" TARGET="_blank">Philippians 4:14-16) and individual believers (1 Corinthians 16:17)." TARGET="_blank">1 Corinthians 16:17). To reduce support to a contractual basis lowers the spiritual character of Christian giving and robs the worker of a singular dependence on His Master for all his needs.

D. Oliver
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What did the disciples understand by the phrase "gathered together unto My Name"?

What did the disciples understand by the phrase "gathered together unto My Name" (Matthew 18:20)" TARGET="_blank">Matthew 18:20)?

The disciples did not lack acquaintance with the Old Testament. Their minds may have gone to the promise regarding Israel's future kingdom in Jeremiah 3:17," TARGET="_blank">Jeremiah 3:17, "At that time they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem." This is reminiscent of the Lord's words to Israel when they came to the promised land, "Unto the place which the Lord your God shall choose . . . to put His name there, even unto His habitation . . . thither ye shall bring your burnt offerings" (Deuteronomy 12:5, 6)." TARGET="_blank">Deuteronomy 12:5, 6). The Lord's name testifies to who He is.

It's reasonable to assume that the disciples understood that the place of public worship and of God's dwelling was now to be place of public testimony of which the Lord Jesus was the subject.

D. Oliver
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Did Christ eat the bread and drink the cup when he instituted the Lord's Supper?

THE LORD’S SUPPER

INSTITUTION

Did the Lord Himself partake of the emblems when He instituted the Supper?

In none of the three synoptic accounts is it said that He did, though the words of Matthew 26:29" TARGET="_blank">Matthew 26:29 and Mark 14:25" TARGET="_blank">Mark 14:25: “Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the Kingdom,” may be taken to convey an inference that he did at least partake of the cup. Equally well they might be taken as explanatory of His not doing so. In any case, I believe it is a false inference, for in Luke 22:18," TARGET="_blank">Luke 22:18, where we have, I judge, the true order, both these words and similar ones in v. 16referring to what He had just eaten, are connected with the Passover. This order in Luke is, I believe, determinant, and permits us to give weight to two moral considerations. Why should the Lord need to partake of the memorial of His own sufferings? and how could He suitably partake of the emblems of His own body and blood?

W.H.

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Does a christian ever become "dead" to sin?

What does Romans 6:11," TARGET="_blank">Romans 6:11, "dead indeed unto sin," mean.

To understand the meaning of this challenging phrase, carefully consider the immediate context. These verses indicate that what we are in Christ positionally, we must now live practically. "For in that He died, He died unto sin once: but in that He liveth, He liveth unto God" (Romans 6:10)." TARGET="_blank">Romans 6:10). Thus, we are judged as having died to sin, but as having now been made alive unto God in Christ Jesus.

This is sobering truth for the believer to contemplate, as the wider context of Romans 6" TARGET="_blank">Romans 6 reveals. The believer who understands that God has made abundant provision in Christ for his daily living is enabled to live his life to the glory of Christ, and to the blessing and enrichment of his own soul. In this section of Scripture, the believer is viewed as being permanently set apart (sanctified) in Christ Jesus. This is displayed in his baptism, when he is identified with Christ in death and resurrection, having already been justified through grace. Since the believer is in this condition positionally, he must ever reckon (consider, calculate) practically that he is dead to sin, but alive to God. Obviously, there is no response to sin in a dead person! Therefore, a believer should have nothing to do with any form of sin in this sordid world; rather, he must live a life of holiness to God.

S. Wells

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Is there a difference between the

Is there a difference between the “Principalities” and “Powers” mentioned in Ephesians 1:21; 3:10; 6:12;" TARGET="_blank">Ephesians 1:21; 3:10; 6:12; Colossians 1:16;" TARGET="_blank">Colossians 1:16; 2:10 and 2:15?

Some of the statements made concerning them suggest that they are good, others that they are evil.

The words “principalities” and “powers,” when used together, define the status of certain who hold high place of rule, whether among men, or among angelic beings. In the former connection they are found in Titus 3." TARGET="_blank">Titus 3. i, where we are exhorted to be subject to them; while of the latter the clearest example is perhaps Ephesians 6:12, in which they are definitely set in contrast with “flesh and blood.” In some passages, as Romans 8:38," TARGET="_blank">Romans 8:38, Ephesians 1:21," TARGET="_blank">Ephesians 1:21, Colossians 1: 16," TARGET="_blank">Colossians 1: 16, they occur in a statement of such a character that it might perhaps be thought of as inclusive of both.
With regard to those principalities and powers which are angelic, there certainly does seem to be a difference on the lines indicated in the question above. Against those mentioned in Ephesians 6:12" TARGET="_blank">Ephesians 6:12 we have to fight, and verse I shows that their leader is the Devil. But on the other hand, the principalities and powers of Ephesians 3:10," TARGET="_blank">Ephesians 3:10, who are even now learning lessons through the Church of the manifold wisdom of God, can scarcely be thought of as other than good, especially when comparison is made with the similar statement of 1 Peter 1:12," TARGET="_blank">1 Peter 1:12, “Which things angels desire to look into.” It must not be thought however that their being described as “in heavenly places” is sufficient proof of their goodness, since this is the very same term which is rendered “high places” in connection with those of chapter 6. z (see R.V.).
According to Col 1:16," TARGET="_blank">Col 1:16, all principalities and powers were created by Christ, and this of course implies that they were all good originally. But we read in Jude 6" TARGET="_blank">Jude 6 (R.V.) of “Angels which kept not their own principality,” an expression which will at once suggest a reason why there should now be found both good and evil amongst them. Then in Revelation 12:7-9" TARGET="_blank">Revelation 12:7-9 we read of a conflict between good angels under the leadership of Michael and evil angels led by the Devil, in which the latter and his host will be defeated, and cast down to the earth from the heavenly position until then occupied by him.
W.R.

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How should assembly believers handle rumors about the further wrong behavior of a person put away fr

How should assembly believers handle rumors about the further wrong behavior of a person put away from assembly fellowship?

The greatest concern about rumors involving assembly Christians is the impact of those rumors on the assembly's testimony. Nevertheless, whether the subject of rumors is a believer or an unbeliever, a Christian should protect individuals from being harmed by lies. For any harmful stories about another, always request supporting evidence. That is merely loving your neighbor as you love yourself (Matthew 7:12)." TARGET="_blank">Matthew 7:12). If the rumor about the individual whom the assembly has put away appears to be true, you have no further responsibility to act on that information except to pray for the fallen believer. Don't be a party to spreading the story. Always work to contain the problem. Your fondest wish for that person is his recovery and you would want as little harm as possible to result from his wrongdoing.

D. Oliver
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Is it right to pray to the Holy Ghost?

PRAYER TO THE HOLY SPIRIT
Is it right to pray to the Holy Ghost?

Which Scriptures, if any, can be cited to justify this, either directly or by implication?

It is not according to God’s order as laid down in His Word. The glorious Three in One, though co-equal, co-eternal and co-substantial (that is each possessing the whole Divine substance), are not identical in function and relation, as any thoughtful reader of the Scripture will allow at once. The Father sends the Son, the Son by the Eternal Spirit offers Himself to God, the Spirit proceedeth from the Father, Who sends Him forth in the name of the Son. The Father desires worshippers. Such can only come through the Son, and in the power of the Spirit. All these purposes and functions are also the work of the Divine Being in the Unity of His essence.
It is therefore quite beside the mark to insist on predicating of each of the Blessed Divine Persons the same relations, lest we dishonour any One of Them. We pray to the Father and the Son (John 14:13, 14)," TARGET="_blank">John 14:13, 14), but never are we told to do this to the Holy Spirit; nor have we one instance SO far as I know, of any such exercise. Whatever pious ecclesiastics, often governed as much by their feelings as by the Word, may say, we cannot presume to be wiser than God, or to go beyond His Word, or honour Him by going outside what He has revealed. The ultimate divine order is given in Ephesians 2:18" TARGET="_blank">Ephesians 2:18 “For through Him (the Son) we both (Jew and Gentile) have access by one Spirit unto the Father.”

W.H.

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How can Old Testament believers be saved by believing in Jesus?

How were Old Testament people saved. What did they understand about Christ and His sacrifice?

Statements like John 3:36, 14:6," TARGET="_blank">John 3:36, 14:6, Acts 4:12" TARGET="_blank">Acts 4:12 and I Timothy 2:5" TARGET="_blank">I Timothy 2:5 allow us to infer from Scripture that it is impossible to be saved apart from the work of Christ and personal faith in Him. That inference is justified by the clear teaching of Romans 3:25,26." TARGET="_blank">Romans 3:25,26. The statement "the remission of sins that are past through the forbearance of God" is linked with the propitiatory death of our Lord Jesus. He was the foreordained Lamb. His death was a certainty in the purposes of God and enabled God, in His forbearance, to forgive sin in light of a coming Calvary (Psalm 32:1)." TARGET="_blank">Psalm 32:1). It is wonderful to think of the Spirit of God gently dealing with a devout Hebrew who was searching for God and wondering what the significance of the many sacrifices was. I Peter 1:10," TARGET="_blank">I Peter 1:10,11 refers to those who searched diligently for the meaning and time of the fulfillment of prophecies relating to salvation. Imagine Daniel's awe when it was revealed to him that Messiah would be "cut off!" Many of those Old Testament believers could join us in singing, "O wondrous hour when God to me, a vision gave of Calvary."

E. Higgins

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How should a Christian vote?

Is voting in political elections appnopniate fon us?

In countries where voting is mandated, Christians vote in subjection to the law.

Where voting is optional, other biblical principles apply. This world has rejected Christ (Luke 19:14;" TARGET="_blank">Luke 19:14; 1 Corinthians 2:8);" TARGET="_blank">1 Corinthians 2:8); His kingdom is not of this world (John 18:36)," TARGET="_blank">John 18:36), nor is our citizenship or hope (Philippians 3:20)." TARGET="_blank">Philippians 3:20). Although government is ordained by God, governments are opposed to God, as will be fully demonstrated in a coming day (Psalm 2:2, 3)." TARGET="_blank">Psalm 2:2, 3). How, therefore, can a believer involve himself in governmental leadership? Such involvement and voting are cut from the same fabric Voting seems to deny our separation from the world. Christians’ moral impact, retarding evil (2 Thessalonians 2:7)," TARGET="_blank">2 Thessalonians 2:7), is through character (salt) and conduct (shining as lights, Matthew 5:13-16;" TARGET="_blank">Matthew 5:13-16; Philip pians 2:15). Believers are "resident aliens."

In addition, God has not abdicated His role in controlling who rules (Romans 13:1;" TARGET="_blank">Romans 13:1; Daniel 4:17)." TARGET="_blank">Daniel 4:17). He requests that we pray, "Thy kingdom come" (Matthew 6:10)." TARGET="_blank">Matthew 6:10). We do not know God’s will in His present "guidance of history," nor is that our domain. We are responsible to know His will for our lives (Romans 12:2;" TARGET="_blank">Romans 12:2; James 4:15)." TARGET="_blank">James 4:15). Were we to vote in keeping with God’s will, we should likely select "the basest of men," hardly "responsible citizenship."

D. Oliver
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