What does submit mean for wives in Ephesians 5?

What does the submission of wives entail, Ephesians 5:22" TARGET="_blank">Ephesians 5:22?

Verse 21 teaches voluntary subjection one to the other in the fear of God. One of the manifestations of this (verse 22) is the (Christian) wife's being submissive to her (Christian) husband as unto the Lord. This indicates that the wife submits (Greek: hypotasso) in loyal subjection (which includes obedience) to her husband, even as the Church is subject to Christ as Head (verse 23). The submissive wife acknowledges her husband's role of CONTROL and RESPONSIBILITY. "Everything" (verse 24) is limited by Lordship based on God's Word. This subjection is not slavish fear of a despotic husband but willing submission. The teaching in no way implies inferiority, but rather Divine intention.

A. Hull

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Does the doctrine of the Eternal Sonship of the Second Person of the Divine Trinity involve inferiority or subsequence to the Son?

It is on such strange affirmations that the deniers of the Eternal Sonship of our Lord rest their theories, and is exactly what the arch- heretic, Anus, rested on to deny the deity of the Son. But what is eternal cannot be subsequent to anything, and what is divine cannot be inferior to anything, and the Son partakes of the whole Divine Essence equally with the Father and Spirit. Really Anus was more subject to the Scriptures than the present-day deniers we refer to, for he saw that the Lord’s Sonship, as prior to His incarnation, was so clearly revealed in the Word of God that it could not be denied. His only escape from the dilemma he had manufactured for himself was then to deny the Lord’s deity. He was exceedingly exalted, but because He was clearly said to be the only-begotten Son, and that long before He came into the world, there must have been a time when He was not begotten, and therefore did not exist.

By the mercy of God the followers of Mr. J. Taylor do not, up to now, deny the deity of the Lord; therefore they must invent another loop-hole of escape: the Lord was only Son as the result of incarnation. It is really fortunate that Anus is not still in the flesh, for one would tremble for this whole company in face of his sophistries, to which they seem to have some strange affinity. It is hard to conceive of men, with any pretence to weighing the words of Scripture, being satisfied with the reasonings they allege, involving as they do the modelling of the Divine and Eternal relations in the Godhead on the human and temporary expedients of earthly relationship. The human relations of any father and son, involve, so they assert, inferiority in the son, therefore the Divine relations of Father and Son must also involve inferiority in the Son, as though anyone thought of the eternal generation of the Son in terms of the human. It is a complete reversal of the true order of things.

Sonship in its highest possible human development, that is where all thought of even a conventional inferiority of the son has passed from view, is only a faint shadow of the Eternal and Divine Sonship, where neither subsequence nor inferiority could have ever existed. When the Lord claimed in John . 17, to have worked also, as the Father (“My Father worketh hitherto and I work”), the Jews sought the more to kill Him, because such words could only mean that, by speaking of Himself in the same breath with God as His Father, He did clearly assert His equality with the Father, and our Lord accepted the inference, while asserting that such equality did not preclude subordination for mutual purposes. If the Lord was only Speaking of a relation established on the earthly plane at Bethlehem, then, according to these teachers, He would not have been equal to His Father and proves by their own showing that He was speaking of Divine relationships existing before His birth. It is surprising that any Christian teacher should fail to differentiate between eternity and the divine on the one hand and time and the human on the other, and try to import into the former, ideas attaching to the latter.

W.H,

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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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In Ezekiel 28, is the Garden of Eden the same as the home of Adam and Eve

In Ezekiel 28," TARGET="_blank">Ezekiel 28, is the Garden of Eden the same as the home of Adam and Eve?

This page was adapted from an answer at Truth and Tidings Magazine by David Oliver.

The Garden of Eden in Ezekiel 28" TARGET="_blank">Ezekiel 28 is the same as Genesis 2" TARGET="_blank">Genesis 2 and 3. Like Isaiah 14," TARGET="_blank">Isaiah 14, Ezekiel both compares Satan and the king of Tyre and also exposes "the hand behind the throne," Satan. Perhaps people talked of the perfection, wisdom, and beauty of the king of Tyre (Ezekiel 28:12)," TARGET="_blank">Ezekiel 28:12), but God uses those same words to describe Satan. Figuratively speaking, he was adorned with rich and rare gems in creation (v 13). He had the highest rank in God’s spirit creation, the winged cherub that defended the throne of God and had full access to the immediate presence of God (v 14). Though Satan was perfect, iniquity (due to pride, v 17; see also vv 1-10) "was found" in him (v 15). His abundance caused his problem, because he allowed it to fill him with pride; therefore, he was expelled from God’s presence and cast down to the earth (vv 16, 17). God now speaks to the king, so filled with abundance and likewise so lifted up with pride, yet he would be cast down in shame before other kings (v 17).

However, the statement about Satan’s being in Eden is out of chronological order. Perhaps it precedes the other statements in order to emphasize the greatest affront to God; in Eden Satan acted as a spoiler, attacking what God valued. So, God describes the king of Tyre as a spoiler of what should have been for God (v 18a). This was the immediate reason God razed his kingdom to the astonishment of all (vv 18, 19).

D. Oliver

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What is exorcism? Can a believer cast out demons?

Exorcism is the practice of expelling a demon from a person who is controlled, or possessed by the demon. Several examples of exorcism are mentioned in the Bible – all in the New Testament during the period of Christ’s ministry and the following years with the disciples.

The Christian should resist the devil, but not by exorcism. Instead, the weapons we have been given are our ability to resist in the power of the Holy Spirit’s presence in our lives and by the liberating power of salvation through the proclamation of the gospel to the lost ones.

Examples of exorcism

Some of the examples include people who were casting out demons (Mark 9:38)," TARGET="_blank">Mark 9:38), Jesus commands to the 70 evangelists (Matthew 10)," TARGET="_blank">Matthew 10), the false accusation that Jesus was empowered by Beelzebul to be able to cast out demons (Luke 11:15-19)" TARGET="_blank">Luke 11:15-19) and Paul’s ability to cast the demon out of a slave girl (Acts 16:16-18)." TARGET="_blank">Acts 16:16-18).

Mark 9:38-40" TARGET="_blank">Mark 9:38-40 John said to him, "Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us." (39) But Jesus said, "Do not stop him, for no one who does a mighty work in my name will be able soon afterward to speak evil of me. (40) For the one who is not against us is for us.

Matthew 10:8" TARGET="_blank">Matthew 10:8 Heal the sick, raise the dead, cleanse lepers, cast out demons. You received without paying; give without pay.

Luke 11:15-19" TARGET="_blank">Luke 11:15-19 But some of them said, "He casts out demons by Beelzebul, the prince of demons," (16) while others, to test him, kept seeking from him a sign from heaven. (17) But he, knowing their thoughts, said to them, "Every kingdom divided against itself is laid waste, and a divided household falls. (18) And if Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. (19) And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges.

Acts 16:16-18" TARGET="_blank">Acts 16:16-18 As we were going to the place of prayer, we were met by a slave girl who had a spirit of divination and brought her owners much gain by fortune-telling. (17) She followed Paul and us, crying out, "These men are servants of the Most High God, who proclaim to you the way of salvation." (18) And this she kept doing for many days. Paul, having become greatly annoyed, turned and said to the spirit, "I command you in the name of Jesus Christ to come out of her." And it came out that very hour.

Why show this power?

In order to demonstrate Christ’s power over the Prince of Darkness, he cast out demons. For example he says in Luke 11:21" TARGET="_blank">Luke 11:21 -22 “when one stronger than he (Satan) attack him and overcomes him…” He also gave this power to authenticate the 12 disciples in the eyes of the people. He says in Luke 10:17" TARGET="_blank">Luke 10:17 “I have given you authority”

Luke 10:17-20" TARGET="_blank">Luke 10:17-20 The seventy-two returned with joy, saying, "Lord, even the demons are subject to us in your name!" (18) And he said to them, "I saw Satan fall like lightning from heaven. (19) Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you. (20) Nevertheless, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven."

Christ’s ultimate triumph over Satan was accomplished at the cross. From the very beginning of time, God had given a curious prophecy regarding the power of Christ over Satan. This verse is known as the protevangelium, meaning "The First Gospel."

Genesis 3:15" TARGET="_blank">Genesis 3:15 I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel."

The “offspring” or “seed” of the woman is Christ the Messiah or the Promised One. The offspring of Satan is the group of his agents – fallen angels. The bruising of Christ’s heel refers to his wounding at the cross. The bruised head – or crushed head – is the ultimate triumph over Satan’s power. His “power” resides in the manipulation of the laws of sin and death against humanity. Bruising Satan’s head is a mortal wound, while bruising the heel is a painful, but less serious wound. Satan is defeated when Christ gives us eternal life.

The instructions to the church in the epistles tell us that Satan is a defeated foe. However, we are not encouraged nor commanded to cast out demons. Instead we are to put on armor to stand against Satan.

Ephesians 6:11" TARGET="_blank">Ephesians 6:11 Put on the whole armor of God, that you may be able to stand against the schemes of the devil.

We should resist the devil and his work of provoking jealousy and covetousness by submitting ourselves to God. The devil is using our own fleshly desires and selfishness against us. His tools are found within our own being. By denying him access to our selfishness, we can defeat him.

James 4:6-7" TARGET="_blank">James 4:6-7 But he gives more grace. Therefore it says, "God opposes the proud, but gives grace to the humble." (7) Submit yourselves therefore to God. Resist the devil, and he will flee from you.

Ephesians 4:25-27" TARGET="_blank">Ephesians 4:25-27 Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another. (26) Be angry and do not sin; do not let the sun go down on your anger, (27) and give no opportunity to the devil.

We should be aware of him, and strengthen our own faith in response to his attacks.

1 Peter 5:8-9" TARGET="_blank">1 Peter 5:8-9 Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. (9) Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world.

A new weapon in Christian victory over sin

The lack of instructions for expelling him from possessed people is a noticeable contrast to the activities of Christ and the disciples during His earthly ministry. The new weapon that we are given in our spiritual battles is the Holy Spirit. With Him residing in every believer we have a way of resisting the devil and new power to submit to God. The focus of our spiritual conflict is on the battle between fleshly desires and the Holy Spirit.

A new weapon in victory for the lost ones

An unconverted person, living in spiritual darkness and tormented by the ways of the devil, can be freed by the power of the gospel. A drug addict, alcoholic or a person in involved in cults is clearly being manipulated and driven by Satan. The Christian’s response and duty is not to try to drive away demons, but to set him at liberty through faith in Christ.

Remember the words of the Lord at the start of his ministry? As he begin his ministry he demonstrated his power over Satan. He finished his work by redeeming us through his death on the cross.

Luke 4:18-19" TARGET="_blank">Luke 4:18-19 "The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, (19) to proclaim the year of the Lord's favor."

Paul announces his mission statement as opening the eyes of those in darkness, not through exorcism, but instead through the power of the forgiveness of sins in the gospel.

Acts 26:18," TARGET="_blank">Acts 26:18, 22-23 To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. (22) Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: (23) That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.

Conclusion

The Christian should resist the devil, but not by scolding him, or "binding" him, or by exorcism. Instead, the weapons we have been given are our ability to resist in the power of the Holy Spirit’s presence in our lives and by the liberating power of salvation through the proclamation of the gospel to the lost ones.

Shad Sluiter

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To what does the "healing" (Isaiah 53:5) refer?

To what does the "healing" (Isaiah 53:5)" TARGET="_blank">Isaiah 53:5) refer?

The spiritual condition of Israel in Isaiah 1:5," TARGET="_blank">Isaiah 1:5, 6 is an untreated disease that increases its corruption. They would not listen to God Word and be healed (6:10). John cites this passage in his gospel (12:40), perhaps hinting that the sign miracles, in John, foreshadow God’s healing of the nation in the future. That healing is mentioned often in Isaiah (30:26; 57:18, 19) and embraces the spiritual well-being and wholeness ("peace," 53:5) into which the Lord will bring them when He returns. At that time, a "saved nation" (Romans 11:26)" TARGET="_blank">Romans 11:26) will welcome the Savior they rejected and exclaim, "With His stripes, we are healed."

D. Oliver
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Should I be baptized again if I was baptized as a baby?

There are many verses in the Bible that teach about various kinds of baptism. For a full explanation of the topic see the following 13 chapters of the online book Baptism by Harry Ironside .

Let’s examine the possible reasons why you may ask “should I be baptized again?”

1) If your reason to be baptized again as an adult is to complete a spiritual requirement to be saved, then the answer is NO. You should not be baptized yet. You need to be saved first before being baptized. Baptism is for people who already are Christians. You should not use baptism as a way to be saved or any other Christian activity such as participating in communion, joining a church, confirming your faith, getting married in the church or making a vow. Your real need is to trust Christ to be your savior. Baptism as a baby didn’t save you and neither will being baptized as an unbeliever make you saved.

2) If your reason to be baptized again is because you have recently accepted Christ as Savior and are now a true Christian, then the answer is YES. You should be baptized even if you were baptized before - as a baby or an adult.

Baptism for believers

Baptism is for a person who has been saved, trusting in Christ alone for salvation. If someone who was baptized before he/she became a Christian and then was saved, then being baptized again is the right thing to do.

Babies are not believers in Christ. The Bible does not teach that babies should be baptized. The tradition of baptizing a baby is purely from a tradition of the church. Baptism for babies gives a false security that “something” was done to help the child become a Christian.

Baptism by immersion

The symbolism of baptism is explained in Romans 6:1-5." TARGET="_blank">Romans 6:1-5. The believer is saying that he has died with Christ. He has died to sin. Therefore he should be symbolically buried. The word “baptize” means immersed or buried in water. Immersion is the only way to illustrate the truth of being dead and buried.

Romans 6:1-5" TARGET="_blank">Romans 6:1-5 What shall we say then? Are we to continue in sin that grace may abound? (2) By no means! How can we who died to sin still live in it? (3) Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? (4) We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. (5) For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.

There are many verses in the Bible that teach about various kinds of baptism. For a full explanation of the topic see the following 13 chapters of the online book Baptism by Harry Ironside .

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Do overseers receive to or put away from the assembly?

Do overseers receive to or put away from the assembly?

Answering this may be repetitious, but necessary. While a meeting of overseers an assembly meeting (Acts 20:1 15:6)," TARGET="_blank">Acts 20:1 15:6), the elders do not act on behalf of the assembly. The "church of the living God," not the elder is the House of God (1 Timothy 3:15)." TARGET="_blank">1 Timothy 3:15). The elders are the leaders (Romans 12:8;" TARGET="_blank">Romans 12:8; 1 Thessalonians 5:12;" TARGET="_blank">1 Thessalonians 5:12; 1 Timothy 5:17;" TARGET="_blank">1 Timothy 5:17; "rule means "lead," W. E. Vine) are guides (Hebrews 13:7,17,24," TARGET="_blank">Hebrews 13:7,17,24, AV mg.). As men of maturity in devine truth, they lead the assembly in carrying out the Word of God. They are responsible to know the relevant facts of the case; for the good of others, they may be wise not to share some of what they know. They do not come to spiritual decision through popular consent, but, by the character and evident fairness and the fear of God, they bring the assembly to a scriptural consensus. The assembly follows their scriptural guidance and administers for God. Oversee have the weighty responsibility of knowing God's Word and ways and of then guiding the assembly to act for God. This is not guesswork. Overseers need and deserve the prayerful support fellow-believers.

D. Oliver
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Was Caleb an Israelite?

Was Caleb (see Joshusa 10:6) an Israelite?

The Lord’s injunction in Numbers 13:2" TARGET="_blank">Numbers 13:2 (R.V.) with regard to the sending of the spies was, “Send thou men . . . of every tribe of their fathers shall ye send a man, every one a prince among them.” In obedience to this, Moses “sent them according to the commandment of the Lord, all of them men who were heads of the children of Israel” (v. 3). There follows a list of their names and tribes, in which is included, “Of the tribe of Judah, Caleb the son of Jephunneh” (v. 6). Thus in this passage, the first in which Caleb is mentioned, it is affirmed, not only that he was of the tribe of Judah, but that he was a “prince” and “head” of that tribe.

His being called “the Kenezite” (or “Kenizzite”) in Numbers 32:12" TARGET="_blank">Numbers 32:12 and Joshua 14:6," TARGET="_blank">Joshua 14:6, 14 has led some to assert that he was not an Israelite, but one of that Canaanitish race called “Kenizzites” in Genesis 15:19" TARGET="_blank">Genesis 15:19 while others have associated this patronymic with Kenaz the grandson of Esau (Genesis 16" TARGET="_blank">Genesis 16:II, 15), thus making him out to be an Edomite. But when we find that Caleb’s younger brother was called Kenaz (Josh. 15. 17;" TARGET="_blank">Josh. 15. 17; etc.), and that Caleb’s grandson was also called Kenaz (1 Chronicles 4:15)," TARGET="_blank">1 Chronicles 4:15), it becomes evident that the name was a popular one in the family to which he belonged, and that the term “Kenezite” in his own case merely connects him with some earlier Kenaz amongst his ancestors.

W.R.

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Does giving thanks for the bread and cup differ from other prayers at the Lord's Supper?

Does giving thanks for the bread and cup differ from other prayers at the Lord's Supper?

When believers gather to break bread on the first day of the week, it is an opportunity to call to remembrance the person and work of our Lord Jesus Christ (I Corinthians 11:24, 25)," TARGET="_blank">I Corinthians 11:24, 25), His deity, incarnation, holy life and testimony, the efficacy of His death and glorious resurrection, His ascension to heaven, and His present position seated at the right hand of God. The words of the Lord Jesus were, "This do in remembrance of Me," not, "This do in remembrance of My death." In the Lord's Supper, we remember the Lord and proclaim His death. The consequence of this causes worship and thanksgiving. Although the Breaking of Bread is never called a "worship meeting," worship is the normal attitude of the individual believer toward God.

In 1 Corinthians 10:16," TARGET="_blank">1 Corinthians 10:16, the apostle writes, "The cup of blessing which we bless" and "the bread which we break." This is the act of each individual believer. On behalf of the assembly, a brother gives thanks for the bread and the cup, thanking God that He gave His Son in a human body and His Son's blood was shed to make propitiation for sin. These prayers of thanksgiving have a more specific focus than do the other expressions of worship.

J. Abernathy
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