THE SEALING
Is the sealing of the Holy Spirit in this dispensation, a sealing on the forehead, seen outwardly, or is it experienced inwardly?

Does not John Bunyan refer to an outward sealing in the Pilgrim's Progress?

The sign of the old covenant was circumcision, an outward mark in the flesh. It is said in the case of Abraham to have been the “seal of the righteousness of the faith, which he had yet being uncircumcised” (Romans 4:9)," TARGET="_blank">Romans 4:9), which was of course exceptional, as infants of eight days old have no righteousness. The Lord seals His people as His own by giving them His Holy Spirit. “In whom having believed ye were sealed with that Holy Spirit of promise” (Ephesians 1:13" TARGET="_blank">Ephesians 1:13 R.V.; see also Ephesians 4:30;" TARGET="_blank">Ephesians 4:30; and 2 Corinthians 1:22)." TARGET="_blank">2 Corinthians 1:22). This is not an experience subsequent to conversion, but at conversion; nor is it an outward mark on the flesh, but a spiritual reality, which no doubt will come out in life. John Bunyan’s “Pilgrim’s Progress” is an allegory: that is, a spiritual truth conveyed under the form of a literal story. We should get into no end of difficulties, if we interpreted the figures literally.

Are all sinners, for example, to wade through a literal “Slough of Despond” on their way to the wicket gate? Besides, even Bunyan must be checked by the Word of God, and no less, “experiences” that pious persons claim to have passed through. There is no such thing taught in the Bible, as a Christian “being sealed on the forehead,” and for anyone to claim such a thing is a mistaken pretension, which he should seek grace from God to abandon.

W.H.

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Should our children be taught sex education in public schools?

Should our children be taught sex education in public schools?

In Old Testament days, God entrusted moral training to the family: "Thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up" (Deuteronomy 6:7)." TARGET="_blank">Deuteronomy 6:7). God intended parents to discharge this responsibility diligently, deliberately (even when sitting to relax), decidedly (as inseparable from normal living as walking - or driving?), and daily (last thing at night, first thing in the morning). Since Paul (Ephesians 6:2)" TARGET="_blank">Ephesians 6:2) bases New Testament teaching about family relations on Old Testament principles, Christian parents still have the primary responsibility to teach their children morality. Scripture elevates such matters, although private and sensitive, to a place of honor (Hebrews 13:4)" TARGET="_blank">Hebrews 13:4) and consummate beauty (Ephesians 5:31, 32)." TARGET="_blank">Ephesians 5:31, 32). This moral training is a privilege and a responsibility.

Christian parents are dutybound to be aware of what is happening in their child's education. Since God's moral standards are "for our good always" (Deuteronomy 6:24)," TARGET="_blank">Deuteronomy 6:24), aren't parents responsible to protect their child if they discover that his classroom experience is (or will be) contrary to his home training?

D. Oliver

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Can an overseer withdraw from the oversight?

Can an overseer withdraw from the oversight?

Genesis 2" TARGET="_blank">Genesis 2 and 3 indicate that God has invested us with the power to choose. He allows us to choose, whether our choice is right or wrong, and deals with us on the basis of our choices. A brother may therefore choose to withdraw from his responsibility as an overseer. Either the Lord entrusted him with that responsibility (Acts 20:28)" TARGET="_blank">Acts 20:28) or he assumed it himself. In either case, he will answer to his Lord for the state of the flock (Heb 13:17" TARGET="_blank">Heb 13:17b).

The Lord has promised to give sufficient spiritual strength (1Co 12:9)" TARGET="_blank">1Co 12:9) and physical endurance (1Ti 4:10," TARGET="_blank">1Ti 4:10, "the Preserver of all men," JND) for the work He entrusts. He intends to refine him by means of every trial (Heb 12:9-11)" TARGET="_blank">Heb 12:9-11) He allows. These truths seem to remove most reasons a man could give for withdrawing.

On the other hand, a man’s fellow elders may discern that he is discouraged because of his own failings, family or assembly difficulties, or disappointments regarding assembly practices or even principles. In this case, he needs care and encouragement from the other elders. Shepherds should shepherd shepherds.

D. Oliver
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Who was the "virgin" who "shall conceive" in Isaiah 7?

Could you explain Isaiah 7:15-16" TARGET="_blank">Isaiah 7:15-16?

The context of these verses must include verse 14: "Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest ("fearest," JND) shall be forsaken of both her kings." Ahaz, Judahs king, feared the combined might of Syria and Israel (the 10 northern tribes). The current heir in Davids royal house thus received assurance of Judahs deliverance. The sign of this deliverance was a child named Immanuel, conceived, brought forth, and named by an unmarried woman. Although living in poverty (eating butter - or curds - and honey), the child would not be morally mature (knowing to refuse evil and choose good) before the forced removal of Israels and Syrias kings destroyed their feared alliance. Viewing this entire passage as referring to Christ (Matthew 1:22,23)" TARGET="_blank">Matthew 1:22,23) brings with it the insurmountable problem of suggesting that there was a time when the Lord did not know to refuse the evil and choose the good (verses 15b, 16a). His deity demands omniscience and holiness from the moment of incarnation. In addition, the passage seems to clearly state that the promised deliverance (v.16) would come before the son (v. 14) came to moral maturity (v. 15).

Three observations may help: the word "virgin" means an unmarried woman capable of bearing children (E. Young, W. E. Vine); the passage does not sanction her naming her son "Immanuel," a name that only God could rightly bear; this is likely not the same son as foretold in 8:1. If these are reasonable, then the sign the Lord promised was fulfilled in Isaiahs day.

New Testament citations of Old Testament passages sometimes give a deeper meaning (not a differing or contradictory meaning) to that passage. In addition, we need not force every detail of a passage to conform with the prophecy or principle the Spirit highlights in a passage (see Psalm 41:9" TARGET="_blank">Psalm 41:9 with John 13:18;" TARGET="_blank">John 13:18; Psalm 69:4," TARGET="_blank">Psalm 69:4, 5 with John 15:25)." TARGET="_blank">John 15:25). Joseph, current heir of Davids royal house (Mathew 1:16), received news that a virtuous, unmarried woman (verse 20) had conceived a son. The virgin birth of the true Immanuel assured the final and spiritual deliverance of His people (verse 21); this fulfilled the deeper meaning of Isaiah 7:14." TARGET="_blank">Isaiah 7:14.

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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How can I help to make our assembly Bible Readings edifying?

How can I help to make our assembly Bible Readings edifying?

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). This text should be the evaluator of all our Bible Readings. Each believer in assembly fellowship is committed to the profit of the assembly. May I suggest three things to help the character of our Bible Readings:

   1. For all: pray daily for brethren responsible to teach the Word; also, become acquainted revealed in the with the passage to be considered.
   2. For those responsible: learn the context of the passage by repetitive reading and prayer. Teaching the meaning and sense is true edification and, when applied to the need, will produce scriptural, intelligent action.
   3. For overseers: distribute the responsibility of opening the discussion. This encourages responsibility and development. It also enables responsible brethren to discern potential ability (2 Timothy 2:2)." TARGET="_blank">2 Timothy 2:2). This avoids a stagnation of exercise fostered by one man's monopoly.

Bible Readings are a pasture for the flock. Shepherds who learn to feed as did the Chief Shepherd will edify a happy, healthy flock being led in the paths of righteousness for His name's sake.

J. N. Smith

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What jobs do angels do?

What jobs do angels do?

The Bible says that angels serve Christians.

Hebrews 1:13-14" TARGET="_blank">Hebrews 1:13-14 And to which of the angels has he ever said, "Sit at my right hand until I make your enemies a footstool for your feet"? (14) Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation?

But specifically, what are some of the jobs that angels perform?

They protect God's people from physical harm

Psalms 91:9-13" TARGET="_blank">Psalms 91:9-13 Because you have made the LORD your dwelling place-- the Most High, who is my refuge-- (10) no evil shall be allowed to befall you, no plague come near your tent. (11) For he will command his angels concerning you to guard you in all your ways. (12) On their hands they will bear you up, lest you strike your foot against a stone. (13) You will tread on the lion and the adder; the young lion and the serpent you will trample underfoot.

This beautiful psalm tells us that God has assigned the angels the job of physically following and carefully watching over the Lord's people. Perhaps the psalmist was writing about an upcoming battle as one of "the evils" that could befall him. But the terrors of evil are not specifically mentioned, leaving the interpretation open to a great variety of situations where God's protection is needed. Nothing can harm a believer without God permitting it to occur in his sovereign control over all things. When things occur that we put into "Category Bad", God uses these mishaps for our good (Romans 8:28-29)." TARGET="_blank">Romans 8:28-29).

Recall the angels that were working to protect Elisha and his servant…

2 Kings 6:15-17" TARGET="_blank">2 Kings 6:15-17 When the servant of the man of God rose early in the morning and went out, behold, an army with horses and chariots was all around the city. And the servant said, "Alas, my master! What shall we do?" (16) He said, "Do not be afraid, for those who are with us are more than those who are with them." (17) Then Elisha prayed and said, "O LORD, please open his eyes that he may see." So the LORD opened the eyes of the young man, and he saw, and behold, the mountain was full of horses and chariots of fire all around Elisha.

The Lord has assigned angels to watch over his children as well. He doesn't say that there is a one-to-one relationship with each believer having exactly one guardian angel, but rather that, in general, the angels are always attentive to the needs and cries of God's children.

Matthew 18:10" TARGET="_blank">Matthew 18:10 "See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven.

Peter was rescued by an angel from prison (Acts 5:19)." TARGET="_blank">Acts 5:19). Daniel was preserved from physical harm in the Lion's Den by an angel (Daniel 6:22)." TARGET="_blank">Daniel 6:22). Hagar was given food when near death (Genesis 21:17-20)." TARGET="_blank">Genesis 21:17-20).

Angels also carry messages from God

Paul was comforted by an angel on the night before his shipwreck (Acts 27:23-24)." TARGET="_blank">Acts 27:23-24). An angel directed Joseph to flee to Egypt (Matthew 2:13-20)." TARGET="_blank">Matthew 2:13-20). Daniel and John each received their revelations from angels that come to us today in the Book of Daniel and The Revelation of Jesus Christ.

Angels carry believers to heaven

Luke 16:22" TARGET="_blank">Luke 16:22 says that Lazarus, the beggar, was carried by the angels to Abraham's bosom. The angels will gather God's elect from the four corners of the earth when Christ returns to set up his kingdom (Matthew 24:31)." TARGET="_blank">Matthew 24:31).

Shad David Sluiter

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How should a man prepare for overseership?

How should a man prepare for overseership?

"Lord, what wilt Thou have me to do?" is his concern. Love for Christ, His Word, and His people are his hallmarks. As God’s Spirit has His way in his life, His purpose and calling blends with the individual’s native capabilities. That man and his wife (or girlfriend, if he is courting) visit the sick or the widows, leaving some suitable Bible passage with them. He "naturally cares for" (Philippians 3:20)" TARGET="_blank">Philippians 3:20) the state of other believers. He prepares for and participates in the meetings, developing a deeper understanding of God’s Word. As he realizes how important the assembly and the spiritual welfare of the Lord’s people are to the Lord, a weight of responsibility settles in his soul. All of these interests integrate with his prayer life and he begins to ask the Lord specifically for the prosperity and preservation of the assembly. Overseers observe his consistency and encourage his interests. At some point, they may ask him to help them in their work.

Especially if he has a competitive spirit (is any man free of this?), he should confront this before the Lord and seek grace to be delivered from a desire for office, advancement, or recognition and to be motivated by a desire to serve.

When the overseers recognize that God has called this brother to the responsibilities of an overseer, he should be willing to serve with these overseers only if he is convinced that God has entrusted this work to him.

D. Oliver
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Could you explain "captivity to the law of sin," Romans 7:23?

Could you explain "captivity to the law of sin," Romans 7:23" TARGET="_blank">Romans 7:23?

Four laws are in the passage.

   1. "The law of God" is spiritual, holy, just, good (verses 12,14), While the law cannot justify (3:20), in chapter 7 Paul demonstrates that the law cannot sanctify.
   2. "The law of my mind" (verse 23) consents that the law of God is good (verses 16, 18).
   3. "The law of sin" is a principle which opposes the expression of God's law in the life (verses 17-20), even though the inward man delights in it (verse 22), and the mind of the individual willingly desires to comply with it. Frustration and failure confront him at every turn. Thus hedged in, he finds himself taken "into captivity" as a prisoner of war by this sin principle in his members. The problem lies within self: "but I am carnal, sold under sin" (verse 14). Carnal self cannot be controlled by even a spiritual law. Deliverance is found alone through the resources of the risen, glorified Jesus Christ our Lord (verse 25).
   4. "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death" (8:2).

W. Skates

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To what does the name "EL" in the names of God refer to?

Does the title "El" apply only to any singular Person of the Trinity, or does it apply to the Trinity as being One in nature and essence?

(See Mr. Newberry’s Study Bible note on the Divine titles).

It seems that Mr. Newberry’s note is correct and instructive as far as it goes. Though El is a singular form (but not of Elohim, which is Eloah), I do not think it necessarily expresses a single Person of the Holy Trinity, though this is true in some cases (e.g. Immanu—El, with us— God). It means a “mighty one,” or simply “might,” and even any deity; but is used often too of the true God. The special emphasis of the word is the Divine Unity, whereas that of Elohim is plurality in Unity.

It is hardly ever used in prose writings without some adjunct or attribute, as Mr. Newberry’s references show.

Almighty God - ElShaddai;

the Everlasting God,—El-’Olam;

a jealous God, El-qanna’, and so on.

El-Elohe-Israel, is a special name of God—”God the God of Israel.”

The word is however much more frequent in poetical books such as the Psalms and Job—and sometimes with the definite article— “The God”; see Psalm 18:32" TARGET="_blank">Psalm 18:32—”The God girdeth me with strength”; Psalm 68:21" TARGET="_blank">Psalm 68:21—”The God shall wound the head of His enemies”; Job 8:3" TARGET="_blank">Job 8:3— “Doth the God pervert judgment?”—where the thought represented seems to be the True God. There are gods and gods, gods many and lords many, but our God is THE GOD—the only God. Perhaps the true key to the use of the word is that it may mean simply “a god”. The adjunct or attribute shows that the One True God is meant.

W.H.

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