Please explain the expressions: “He was taken from prison and from judgment,” and “He made His grave with the wicked, and with the rich in His death” (Isaiah 53: 8, 9)." TARGET="_blank">Isaiah 53: 8, 9).

The R.V. gives, “By oppression and judgment He was taken away,” which is certainly more easily understood than A.V., and would seem to mark the fact that the Messiah would be cut off not by that sudden violence, which often threatened His life, e.g., stoning or casting down a precipice (see Luke 4:29;" TARGET="_blank">Luke 4:29; John 5:16, 18;" TARGET="_blank">John 5:16, 18; John 8:59)," TARGET="_blank">John 8:59), but by a judicial though unjust sentence. Dr. Lowth translates: “By an oppressive judgment He was taken away,” which fits in with the Revised Version. As for the second phrase in question, the R.V. has: “And they made His grave with the wicked;” and this would no doubt have been the normal burial of our Lord with the malefactors (a description then true of both the robbers, without prejudice to the conversion of one later). Dr. Lowth again translates: “His grave was appointed with the wicked, but with the rich was His tomb.” We should note that “the wicked” is plural, “the rich,” singular. This is no doubt the meaning of the prophecy. Very few of the Lord’s disciples were rich men, fewer still probably had a tomb in their garden, only one had a tomb in a garden close to the scene of the crucifixion, and this was Joseph of Arimatha, and in him was fulfilled the prophetic word.

W.H.

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Is baptism required to be saved?

Does Acts 2:38" TARGET="_blank">Acts 2:38 indicate that baptism is required for salvation after Pentecost?

Peter, as did John the Baptist, was speaking to Jewish listeners. As John’s baptism was a statement of disassociation from their past - both personal and national - so Peter’s command to repent and be baptized drew attention to their disassociation from past personal and national sins. John’s baptism was "unto repentance"; what Peter commanded was baptism "unto remission" (RV). For some, baptism unto repentance preceded faith; for all, faith preceded baptism unto remission.

Jews, whose birth linked them with the nation that had rejected its Messiah, were saved by gladly receiving Peter’s message from God (v 41), but they saved themselves from "this crooked generation" (v 40 ESV) by their baptism "unto remission." Their baptism visibly affirmed that they were no longer linked with those who had rejected Christ. It added nothing to their personal faith in Him and contributed nothing to their salvation.

Saul of Tarsus was told, "Arise, and be baptized, and wash away thy sins, calling on the name of the Lord" (Acts 22:16)." TARGET="_blank">Acts 22:16). He himself later shows that "calling on the name of the Lord" is evidence of faith already placed in Christ when he asks, "How then shall they call on Him in Whom they have not believed?" (Romans 10:14)." TARGET="_blank">Romans 10:14). Saul was saved before he was baptized, but his baptism affirmed his disassociation from his past life of animosity against the Christ.

D. Oliver
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Can a sister shepherd or teach a brother?

Can a sister shepherd or teach a brother?

Guidance for this answer comes from Acts 18:26." TARGET="_blank">Acts 18:26. Priscilla’s care for Apollo was not in the context of assembly meetings. Several translators indicate that the expression, "they took him unto them," suggests receiving him to their home. In addition, Priscilla acted in concert with her husband. She didn’t assign Aquila the job of getting Apollos to their home. They moved together and worked together for his spiritual benefit.

It seems abundantly clear that as Apollos learned "the way of God more perfectly," Priscilla didn’t sit demurely in the corner while Apollos and Aquila engaged in "men talk."

Our society’s laxness underlines the need for all female and male interactions to be "with all purity" (1 Timothy 5:2)." TARGET="_blank">1 Timothy 5:2).

Keeping these things in mind, a sister can be used by Lord in trying to help a brother spiritually.

D. Oliver
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At what point must one be put away from the assembly as a covetous person or a railer (1 Corinthians

At what point must one be put away from the assembly as a covetous person or a railer (1 Corinthians 5:11)" TARGET="_blank">1 Corinthians 5:11)?

Verse 11 lists 6 people who must be removed from the assembly. Four of those are repeated from verse 10. Those four, including one who is covetous, are persons who have violated the clear statement of Gods moral law. In all four cases, one violation makes them transgressors of the law, therefore guilty. While God judges thoughts (see Matthew 5:22, 28)," TARGET="_blank">Matthew 5:22, 28), men can only deal with actions. When one called a brother exhibits covetousness by doing something which is, in itself, morally wrong, he must be removed from the assembly.

A railer and a drunkard complete the list in 1 Corinthians 5:11." TARGET="_blank">1 Corinthians 5:11. The determination of these is more subjective, not always involving clear violations of Gods moral law. An actions circumstances or the frequency with which it occurs deserve consideration. Elders, who are spiritual, impartial, and sufficiently informed, guide the assemblys decision to put away a railer or drunkard.

D. Oliver
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When did God create Satan and the angels?

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 practical steps will help me be a better spouse?

What practical steps will help me be a better spouse?

Grow spiritually. If the objective is to be a God-honoring spouse in a marriage that can then be God-honoring, a first requirement is spiritual living. This does not mean perfection, but submission to the Lord through obedience to His Word and communion with Him - daily reading and prayer. The Bible is not a manual on how to have a good marriage; it is food that enables spiritual living.

Forgive graciously. Forgiveness is a basic Christian grace (Ephesians 4:32)." TARGET="_blank">Ephesians 4:32). You may be very aware of your spouse's wrongs; however, the balance in your marriage between acts which you could forgive and acts for which you need to be forgiven is likely closer than you realize. Besides, the Lord has forgiven you far more sins than the wrongs done to you. Even when your spouse doesn't recognize wrongs done, a forgiving spirit doesn't require a penalty for those wrongs.

Confront effectively. Effective confrontation is a difficult but necessary art. Confrontation that creates alienation is not effective, but avoiding confrontation is self-serving and unkind.

Effective confrontation recognizes a behavior that is detrimental to the spiritual, emotional, or physical well-being of the spouse. For the glory of the Lord and the good of the spouse, effective confrontation finds an appropriate time to state some positive means for dealing with that behavior. Tenderness and meekness (Galatians 6:1)" TARGET="_blank">Galatians 6:1) are requisite.

D. Oliver
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Is Satan the Lucifer in Isaiah 14?

What is the meaning of verse 13 in Isaiah 14" TARGET="_blank">Isaiah 14?

The previous chapter begins Isaiah’s burden against Babylon and blends statements about Babylon’s total devastation (yet future, Isaiah 13:9-13, 20;" TARGET="_blank">Isaiah 13:9-13, 20; Revelation 18:21-23)" TARGET="_blank">Revelation 18:21-23) with her overthrow by the Medes in 539 BC (vv 7, 8; 21:2-4; Dan 5:25-31)." TARGET="_blank">Dan 5:25-31). Chapter 14 continues and extends the thought. God’s judgment on Babylon in 538 BC would assure Israel of God’s millennial blessing on Israel. What was going to happen, when some from Israel returned from Babylon (now past, see Ezra, Nehemiah), foreshadows Israel’s yet-future return from the nations and her ascendancy. Likewise, the proverb (vv. 4-20) that Israel takes up against the king of Babylon may have this same duality - bringing together Babylon’s kings (like Belshazzar in the past) and all kings who attempt what Babylon’s kings hoped to accomplish. That includes the Beast, the future "Man of Sin." Babylon’s king fell (Dan 5:30)." TARGET="_blank">Dan 5:30). Political, infernal, and internal national results follow (Isa 14:4-11)." TARGET="_blank">Isa 14:4-11).

Some able commentators apply the next verse to the exalted brilliance of the king this proverb addresses. He became so great and boasted such power. Though proud, he had fallen ("cut down") like a tree. Masterfully, the following verse portrays the thinking of a Nebuchadnezzar (Dan 4:22, 30, 31)," TARGET="_blank">Dan 4:22, 30, 31), a Belshazzar (5:23), as well as the Beast (7:23, 25; 2Th 2:4;" TARGET="_blank">2Th 2:4; Rev 13:4-6)." TARGET="_blank">Rev 13:4-6). Each of those Babylonian kings (the first kings during the "Times of the Gentiles," Luke 21:24;" TARGET="_blank">Luke 21:24; Dan 2:31-44)" TARGET="_blank">Dan 2:31-44) and the Beast (the last of those kings) was (or will be) opposed to God and His people, lifted up with pride, and judged as was the devil (1Ti 3:6)." TARGET="_blank">1Ti 3:6). Each reflects the consummate pride of Satan, who uses each one, particularly the Beast. But, this is a proverb or simile. None of those men were capable of the full extent of pride the devil expressed. None had been exalted so high or would be so shamefully defeated as he.

Therefore, this section of the proverb (vv. 12-15) is about Satan himself, Lucifer. This proverb, combined with Isaiah’s poetic style, uses figurative language (the morning, cut down, stars of God, mount of the congregation, sides of the north, heights of the clouds); it addresses Lucifer for at least two reasons. First, just as Satan, a greater than earth’s greatest kings and lifted up with unmatched pride, could not rival God, so neither could those proud kings prosper in opposing God and His people. Second, this passage exposes Satan as the instigator behind those kings and all else that opposes God’s people.

D. Oliver
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What is "my Father's Kingdom" in Matthew 26?

ASPECTS OF THE KINGDOM

To what time do the references to the Kingdom belong in Matthew 26:29" TARGET="_blank">Matthew 26:29 (“My Father’s Kingdom”); Mark 14:25" TARGET="_blank">Mark 14:25 (“the Kingdom of God”; see also Luke 22:16);" TARGET="_blank">Luke 22:16); and 2 Peter 1:11" TARGET="_blank">2 Peter 1:11 (“the Everlasting Kingdom”)? Are these terms interchangeable?

It is evident that the expression, “My Father’s Kingdom” in Matthew 26" TARGET="_blank">Matthew 26: 29 refers to the same Kingdom as “the Kingdom of God” in Mark 14: 25," TARGET="_blank">Mark 14: 25, for the same occasion is referred to. It may be noticed that the Lord does not say “our Father’s Kingdom,” but “My Father’s Kingdom.” It reminds us of “My Father and your Father,” where there is a distinction with a difference. We might refer also to Matthew 13:43" TARGET="_blank">Matthew 13:43

“Then shall the righteous shine forth as the sun in the Kingdom of their Father.” The One whose Kingdom it is, will be in special relation to the redeemed—His own children—who will share in it; but as the Kingdom in its millennial aspect (which is specially in view here) will embrace in its scope many, who will not be children of God, born in the earth during its course, it is called also “the Kingdom of God.” He will be God of such, but not Father. Though the Millennial Kingdom is only the first stage of the Everlasting Kingdom, of 2 Peter 1:11" TARGET="_blank">2 Peter 1:11 and though our Lord Jesus Christ will reign over both in the Father’s Name, the two are quite distinct. In the Millennial Kingdom, though Satan will be excluded, evil will still be present, and the reign will close with the last great rebellion under Satan, who will be liberated for a short space. Then will all the enemies of God and of His Christ be subdued for ever under His feet and judged, so that in the Everlasting Kingdom, in which Christ will continue to reign for ever, there will be no “evil concurrent,” no opposing will, and righteousness will no longer “reign” as in the Millennium, but “dwell.”

W.H.

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If overseers entrust deacon work to a person who is not "blameless," what can other believers do?

If a believer knows of something that disqualifies an individual from doing a work entrusted to him, tell the elders courteously. They may not be aware of what others have observed.

Elders are fallible humans, as is the individual who thinks they are mistaken. If that individual knows facts of which the elders are not aware, he should graciously inform them. He must also recognize that self-seeking may cloud his perception.

Otherwise, the examples of Saul and David help us. Samuel anointed Saul, an unprofitable leader. Saul reflected the condition of a people who wanted to imitate other nations and valued stature and strength above spirituality. Saul’s leadership was detrimental to Israel and to David personally. Psalm 12" TARGET="_blank">Psalm 12 expresses David’s sorrow due to such unrighteous rule. The response therefore of godly believers to perceived mistakes in recognizing elders is two-fold: self-searching (recognizing that everyone in an assembly shares some responsibility for its faulty spiritual condition)and supplication (God is their only recourse).

Every person who assumes leadership will answer to God for that responsibility. David did not rebel against Saul nor did he count it proper to harm or embarrass Saul. God will deal with the wrong man in leadership. Meanwhile, David trusted the Lord his God (1 Samuel 30: 6)" TARGET="_blank">1 Samuel 30: 6) when the path of God’s purpose for him seemed hopelessly delayed (27:1). David was not the king until God united His people to make him king (2 Samuel 2:4)." TARGET="_blank">2 Samuel 2:4). Until that time, God was at work in David.

The biblical response in these circumstances is waiting on God and submitting to Him and to the individuals God holds accountable for leadership (Hebrews 13:17)." TARGET="_blank">Hebrews 13:17).

Having fulfilled his responsibility regarding the overseers’ decision, the dissenting believer should further fulfill his responsibility to submit to his guides (Hebrews 13:8)." TARGET="_blank">Hebrews 13:8).

D. Olive

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Why did people in Genesis live so long?

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