“What are the Gates of Hell?”

This phrase is used only once in the Bible, Jesus speaking to Peter about the Rock on which He would build his church, and “the gates of hell shall not prevail against it.” (Matthew 16:18)" TARGET="_blank">Matthew 16:18) These gates are clearly a force trying to “prevail” or win over the Church. So . . .

what can it be?

First of all, the word for hell here is the Greek word “Hades” which is also translated “grave”. Revelation 20:13" TARGET="_blank">Revelation 20:13 tells us that Hades holds dead people, and delivers them up for the final judgment, so it is like a prison. It is given as the place where the rich man in Luke 16 ended up, burning in flames. In Revelation 6:8" TARGET="_blank">Revelation 6:8 Hades comes as a person, following along behind Death on a pale, sickly green horse, so the prison has a ghastly warden.

We can look at these “gates” then in two related ways. One is as a devil-manned fortification trying to capture and hold conquered prisoners. Many verses - such as 2 Timothy 2:26" TARGET="_blank">2 Timothy 2:26 - talk about the devil holding people captive.

The other is based on the ancient custom of conducting all governmental business in “the gates” of the city, the place where the judges and legislators sat. In that case “the gates” represent more generally the authority structure of the devil as he commands his minions to try to undermine everything Jesus and His Church are trying to do. Perhaps not much difference when all is said and done, since the Savior’s business is freeing prisoners from Satan’s grasp.

So what about Jesus and His Church? Acts 2:31" TARGET="_blank">Acts 2:31 tells us that the Savior’s soul could not be held in Hades, just like His body could not

be held in the tomb. He crashed those gates open, raided the Enemy, disarming him (Colossians 2:15)" TARGET="_blank">Colossians 2:15) and leading the Captor captive (Eph. 4:8 1)." TARGET="_blank">Eph. 4:8 1). Jesus and His Church are seen, frankly, laughing at Hades’ weakness and defeat (1 Corinthians 15:55)." TARGET="_blank">1 Corinthians 15:55). We read that the Lord Jesus now has the keys to those gates (Revelation 1:18)." TARGET="_blank">Revelation 1:18). With those keys in hand He has all authority in every place, and expects His Church to extract as many prisoners from the devil’s clutches as possible while there still is time.

C. T. Studd was a wealthy young man in the 1800s who was also a world-class athlete in cricket. He turned his back on all of that and gave his life to missionary work on two continents, seeing people saved. A couplet he wrote expresses his keen awareness of the role the Lord Jesus gave the Church with regard to these “gates” and what he intended to do about it with the time and money he had:

“Some want to live within the sound of church or chapel bell; I want to run a rescue shop within a yard of hell.”

When it comes to winning lost souls the Church has full authority and power to see them “delivered … from the power of darkness, and … translated into the kingdom of His (God’s) dear Son.” (Colossians 1:13) Hades’ gates can’t defeat us but must give way time and time again. If you are not saved, I hope and pray that you will be among those we can see sprung out in time.

Alfred Corduan

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Should church put you on a guilt trip?

Some have suggested that gospel teaching should not convey at sin makes men guilty, but that sin is shameful. Is this right?

Sin is shameful, but it is far more. It is rebellion against divine sovereignty. It offends the very character of God. It ultimately violates God's righteous law, which was given "that every mouth may be stopped and ALL THE WORLD may become GUILTY BEFORE GOD" (Romans 3:19)." TARGET="_blank">Romans 3:19). Guilt is very real and stems from breaking God's law.

Some object because this puts people on a "guilt trip." To soft pedal the reality of guilt is no kindness to the lost. Guilt is NEVER relived by denial. Evading guilt is a serious mistake; guilt is the central issue between man and his Creator. In salvation God removes guilt. None can know guilt removed without facing and acknowledging it. Let the preacher clearly declare the problem of guilt and then the remedy, "Being justified (CLEARED of all guilt!) freely by His grace through the redemption that is in Christ Jesus" (Romans 3:24)." TARGET="_blank">Romans 3:24).

J. Slabaugh

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Do the churches of Revelation show a historical timeline?

In what ways does this view fit with history?

The mystery view is not a prophecy of secular events. The Lord is unfolding the attack of evil on His golden lampstands. Rather than fixing the dates by secular events, it is likely best to see general periods during which these influences predominated. The effect of these attacks began earlier and lasted longer in some areas. Clearly some of the conditions coexist until the Lord’s return, since the letters to the last four churches particularly point to His coming. "Church history" adds tremendous color to what the Lord discloses, but pressing the details too specifically has led to contradictory and sensational "interpretations."

D. Oliver
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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 is the difference between the Kingdom of God and the Kingdom of Heaven?

THE KINGDOM OF GOD AND THE KINGDOM OF HEAVEN

Some hold that there is a difference between the Kingdom of God and the Kingdom of Heaven, and that only those who are born again are in the former, while all who profess are in the latter. If such be the case, how can they explain Matthew 5:20" TARGET="_blank">Matthew 5:20 and Matthew 18:3" TARGET="_blank">Matthew 18:3? I was under the impression that both were the same, and that conversion and regeneration also were the same. Am I correct?

Some, I believe, maintain that the Kingdom of God is the real thing and the Kingdom of heaven inclusive of all profession. But does not the first Beatitude seem to refute this? “Blessed are the poor in Spirit for theirs is the Kingdom of heaven” (Matt. 5. 2)." TARGET="_blank">Matt. 5. 2). A comparison of Matthew 13" TARGET="_blank">Matthew 13: and Luke 13" TARGET="_blank">Luke 13: shows that in the two chapters the same parables—of the mustard seed and of the leaven—are referred, in the former to the Kingdom of heaven, in the latter to the Kingdom of God. This would seem to indicate that the difference cannot be vital. In the one phrase, the seat of the authority exercised is emphasised. It comes from “the heavens”: In the other, the one who exercises the authority is the predominant thought—it is God Himself.

I believe both are real. How could it be otherwise when both belong to God? It is dangerous, however, to shuffle Bible terms. But in the Kingdom of Israel remnants of the Canaanites, e.g., the Gibeonites remained, but were not subjects of the Kingdom. In the Kingdom of this land, foreigners, enemy spies, alien communists, ever hostile to our king, may live and lurk; they must recognise the law of the land, but they are not recognised as British subjects and they can be repatriated at the will of the Sovereign. So there are doubtless some who profess the name of Christ who are not really subjects of the Kingdom. They will be purged out, but it does not follow they were ever included in the Kingdom.

As regards the terms, “conversion,” and “regeneration,” they may coincide and I believe do, but they are far from being synonymous.Conversion is the turning of the sinner to God and represents the man-ward side of things; regeneration is the new-birth wrought in the soul by the Holy Spirit, when conversion takes place. This represents the God-ward side.

W.H,

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What is the proper use of assembly funds?

What is the proper use of assembly funds?

1 Corinthians 16:1-4," TARGET="_blank">1 Corinthians 16:1-4, linked with 2 Corinthians 8, 9," TARGET="_blank">2 Corinthians 8, 9, guides us. These funds were a special offering for fellow-believers suffering from natural disaster (see also Acts 11:28-30)." TARGET="_blank">Acts 11:28-30).

1 Timothy 5:3-16" TARGET="_blank">1 Timothy 5:3-16 teaches and qualifies the assembly's responsibility to meet the needs of the indigent among its number.

Although not supported in Corinth by the Corinthians (1 Corinthians 9:12;" TARGET="_blank">1 Corinthians 9:12; 2 Corinthians 11:7, 9)," TARGET="_blank">2 Corinthians 11:7, 9), Paul received support from the Philippians (Philippians1:5; 2:30; 4:10-19)." TARGET="_blank">Philippians1:5; 2:30; 4:10-19). He intimates that churches support the gospel financially (4:15) and states (1 Corinthians 9:14)" TARGET="_blank">1 Corinthians 9:14) that "they which preach the gospel should live of the gospel." Assemblies or individual believers who benefit from ministry should "communicate" with those who minister (Galatians 6:6)." TARGET="_blank">Galatians 6:6). This material communication (fellowship) expresses their share in this work of God.

Therefore, the Lord intends the use of assembly funds to express both Christian kindness and also the assembly's partnership in the work of God locally (Galatians 6:6)" TARGET="_blank">Galatians 6:6) and further afield (2 Corinthians 11:8, 9)." TARGET="_blank">2 Corinthians 11:8, 9).

Overseers guide the assembly (Hebrews 13:7, 17, 24," TARGET="_blank">Hebrews 13:7, 17, 24, mg.) in its distribution of funds. They are accountable to the Lord, the assembly, and the government (in that order) for this distribution.

D. Oliver
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Why did the newly-anointed Solomon ride on a mule, not a donkey or a mare?

Why did the newly-anointed Solomon ride on a mule, not a donkey or a mare?

First, a definite answer. Solomon rode on a mule (1Ki 1:38)" TARGET="_blank">1Ki 1:38) because his father David told Zadok, Nathan, and Benaiah to "cause Solomon my son to ride upon mine own mule" (v 33). This is the word for a "she-mule" (BDB, TWOT). Its three Old Testament uses are all in this passage (see v 44), referring to one mule, David’s. Solomon’s riding on David’s mule in company with David’s advisors gave a clear message: he was the successor David had chosen. Years later in secular history, female mules became preferable for riding and males for bearing burdens. That may have been a factor in David’s having this special mule.

Second, an observation. David’s sons all rode on (male) mules (2Sa 13:29)" TARGET="_blank">2Sa 13:29) and Absalom rode a mule at the end of his life (2Sa 18:9)." TARGET="_blank">2Sa 18:9). Since a mule is crossbred between a mare and a male donkey, and since crossbreeding was prohibited in Israel (Lev 19:19)," TARGET="_blank">Lev 19:19), mules were likely imported (TWOT), and were thus more valued. They (along with horses, silver, and gold, etc.) symbolized the wealth that other kings brought to Solomon annually (1Ki 10:25)." TARGET="_blank">1Ki 10:25).

Third, a suggestion. The greatest reason for David’s choice of a mule rather than a horse may have been God’s prohibition for kings (Deu 17:16)" TARGET="_blank">Deu 17:16): they were not to multiply horses to themselves. David was careful in this. Solomon, to his own destruction, was not (1Ki 10:26, 28)." TARGET="_blank">1Ki 10:26, 28).

D. Oliver
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What does the Bible say about gambling? Is gambling a sin?

Be the first to give an answer to this question. Write an answer in the comment section below. Please provide your name and if you have a website or blog, be sure to include the URL in your answer. You may optionally include an email address. Answers will be reviewed.

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What is the Christian's political duty?

What is the Christian’s relationship to government?

Primarily, believers are to obey and be subject to government at every level (Romans 13:1;" TARGET="_blank">Romans 13:1; Titus 3:1)." TARGET="_blank">Titus 3:1). Although some Roman officials were immoral, corrupt, unjust, and idolatrous, believers paid taxes and tariffs, and feared and honored officials (Romans 13:7;" TARGET="_blank">Romans 13:7; 1 Peter 2:13, 14, 17)." TARGET="_blank">1 Peter 2:13, 14, 17). By paying the temple tax and advocating "rendering to Caesar" (Matthew 17:27; 22:21)," TARGET="_blank">Matthew 17:27; 22:21), the Lord exemplified this. The revisionist view of "Jesus the political subversive" is without biblical support.

Occasionally obedience to God and to government conflict, requiring us "to obey God rather than men" (Acts 5:29)." TARGET="_blank">Acts 5:29). The Lord and His followers encountered this "wrongful governance" through injustice to themselves and others (slavery). Their resistance was passive, not reforming the government, but rather personally obeying God. Active resistance is disobedience to God.

Governments protect and provide services to their community, benefits in which believers share. Paul accepted this protection (Acts 23:17)" TARGET="_blank">Acts 23:17) and also used his citizenship to further the gospel (Acts 16:37; 21:39; 22:24; 25:11)." TARGET="_blank">Acts 16:37; 21:39; 22:24; 25:11).

Some believers work for the government, as did Erastus (Romans 16:23)," TARGET="_blank">Romans 16:23), the city treasurer (NASB). They have two limitations: consistency with the government’s mandate (serving the community, Romans 13:4)" TARGET="_blank">Romans 13:4) and Christian morality (executing righteous policy). Reforming or leading the government seems inconsistent with subjection to the government.

D. Oliver
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Can an elder

Can an elder’s wife receive a "crown of glory" (1 Peter 5:2-4)" TARGET="_blank">1 Peter 5:2-4)?

That crown is apparently for "under-shepherds" who are taking care of the Chief Shepherd’s sheep. The context of the book may explain why Peter (by the Spirit’s inspiration) calls it a crown of glory. Peter reminds believers of the sufferings of the Lord Jesus and of His subsequent glory (1 Peter 1:11)." TARGET="_blank">1 Peter 1:11). He encourages believers in their trials that their suffering likewise precedes glory (1:7; 4:13). In two ways, elders may have special sufferings. When enemies persecute believers, leaders are special targets. In addition, the burden of caring for the flock often causes them much grief and suffering of soul. Glory follows suffering, so in a unique way the Lord has reserved for them a crown of glory.

Another crown, the crown of life, is offered to those who "endure temptation" (James 1:12)." TARGET="_blank">James 1:12). An elder’s wife may receive this crown for suffering with her husband (in whatever way you may wish to apply that!).

D. Oliver
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