Does marriage involve mutual submission?

What is the significance of "Likewise" in 1 Peter 3:7" TARGET="_blank">1 Peter 3:7?

Peter uses this word three times in his first epistle. The third use is "Likewise, ye younger, submit yourselves unto the elder" (1 Peter 5:5)." TARGET="_blank">1 Peter 5:5). As the overseers submit to the Chief Shepherd in doing the work He entrusted to them, so the younger are to submit to older believers. This is the Lord’s arrangement; it is done because of submission to Him and for His approval.

The other two uses of "likewise" in the epistle are in chapter three. The chapter begins, "Likewise, ye wives, be in subjection to your own husbands." This links this section of the chapter with the previous chapter. At its conclusion, chapter two highlights the suffering of the Lord Jesus which was inflicted unjustly, but which brought us such great blessing because the Sufferer trusted His God (vv 22-25). This is our pattern to follow (v 22). Earlier in the chapter believers are suffering wrongfully, but as they act in a godly way, blessing results. Now chapter three focuses specifically on a believing wife with an unbelieving husband. Through no fault of her own, she may suffer rejection, but she is to continue, as Sara did, to trust in the Lord and submit to her husband. She expects that her "well-doing" will be used by God for the blessing of her husband.

Most commentators take the "likewise" that begins the next paragraph addressed to husbands to merely balance the message to wives and continue the exhortation within the domestic sphere of marriage. Typically, they understand "as heirs together of the grace of life" to mean that the husband and wife share together in salvation, the grace of spiritual life. They may also understand "your prayers" to refer to the prayers of the husband and wife.

A difficulty with this view is that "likewise" in verse one and here in verse seven links this passage back to the truth in chapter two. The context is suffering wrongfully, which hopefully doesn’t apply to husbands in a Christian marriage. Giving honor to a believing wife "as unto the weaker vessel" hardly qualifies as suffering, or especially suffering wrongfully. The thought of submission which runs through chapter two hardly seems evident here either.

If we understand "the grace of life" to be a description of the exalted state of marriage, this may help. Christianity exalts marriage - whether involving believers or unbelievers - to a higher level. Marriage is a unique provision of God for the good (Genesis 2:18)" TARGET="_blank">Genesis 2:18) of the human family. It has the possibility of involving the highest experience of love known in human relationships (Ephesians 5:25-32)." TARGET="_blank">Ephesians 5:25-32). Christianity teaches that marriage has the potential of being the "crowning grace" of life. In addition, since the teaching addresses husbands, is it not likely that "your prayers" are the prayers of the husband? Why should the failure of a husband to properly honor his believing wife hinder his wife’s prayers?

The full potential of marriage is within the reach of a believing couple. If the believing husbands in this verse are living with unbelieving wives, just as the believing wives, in the previous verses, are living with an unbelieving spouse, what an encouragement to them! God has handed these husbands the possibility that their marriages will rise to their full potential if they show Christian grace and consideration. Thus honoring a wife who rejects the gospel and perhaps appears to reject her own husband can only be the result of submission to the Lord. In so doing, he will cooperate with the Lord in seeing his prayers answered in His wife’s salvation.

D. Oliver

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Should we use the name Jesus or Lord Jesus Christ?

Should we refer to the Lord Jesus Christ as "Jesus" in our gospel preaching?

As seen in the Gospels and Acts, the Spirit carefully associates "Jesus" with the Savior's humanity, rejection, and sacrifice. Tender references to "Jesus," the lowly Sufferer, are appropriate. Primarily, though, we preach "the Lord Jesus" (Acts 11:20; 19:10)." TARGET="_blank">Acts 11:20; 19:10). The object of sinners' faith is "the Lord Jesus Christ" (Acts 16:31; 20:21)." TARGET="_blank">Acts 16:31; 20:21). The Spirit is evidence (John 16:7-11)" TARGET="_blank">John 16:7-11) that "God hath made that same Jesus... both Lord and Christ" (Acts 2:38);" TARGET="_blank">Acts 2:38); therefore, Spirit-empowered preaching will honor the Lord. The informality of our times calls for greater emphasis on His authority as Lord.

D. Oliver

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Is the Song of Solomon a figure of the church?

Who are the speakers in the Song of Solomon?

Some say they are Christ and the Church; others, God and Israel. Who is the questioner In Song of Solomon 5:9" TARGET="_blank">Song of Solomon 5:9?
The Song of Songs is not, of course, a mere love-song; nor is it a song of espousals, but a marriage song. Certain companies of persons are introduced and take part in the dialogue, e.g., the watchmen, the daughters of Jerusalem; but the Bridegroom and the bride are the principals. Who are they? The Church was an unrevealed mystery in the Old Testament, so may safely be ruled out. Surely there can be no doubt that we have in this Book, a beautiful picture of the affections of Jehovah toward the true Israel, and the response of the bride. “I am married to you, saith Jehovah” (Jeremiah 3:14)." TARGET="_blank">Jeremiah 3:14). “Thy maker is thy husband” (Isaiah 54:5). The watchmen of the city seem to represent men of the world with no sympathy for the bride, while the daughters of Jerusalem may stand for nominal Israel. These distinctions being made, the inspired language of the Book fits in well with the affections of a believer to-day toward Christ, when enjoying communion with the “Lover of his soul.” The spiritual believer knows how to use the Book in this way to his own soul’s blessing and to the glory of Christ.
W.H.

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What is the main thrust of Matthew 18?

What is the main thrust of this passage?

"For" at the beginning of verse 20 indicates that this verse provides the reason for the previous teaching.

How does the Lord provide for the protection of His "little ones?" Is there a place where righteousness reigns? What authority does it have? How will it be able to make right decisions?

The church (v. 17) is the place where His own find ultimate protection. There they can be preserved, corrected, and restored to Him (vv. 15-17). The church is to be a place of impartiality where justice prevails. It has divine authority (v. 18). Obeying His infallible Word and humbly depending on God for guidance (v. 19), it carries out God's will.

The reason for this is because He dwells there ("there am I"). This is not merely stating that He is present when believers are together. The church (v.17) has the character of the House of God (1Ti 3:15)." TARGET="_blank">1Ti 3:15). This is the place of His administration, the "gate of heaven" (Gen 28:17)." TARGET="_blank">Gen 28:17). Here heaven and earth are united in carrying out the will of God (Mat 6:10; 18:18)." TARGET="_blank">Mat 6:10; 18:18). When the King reigns on earth, He will be the One in Whom this administration centers (John 1:51)." TARGET="_blank">John 1:51). Anticipating that, He administers through His own, by His Word, on behalf of His own where two or three are gathered to His name. Here He protects His own and maintains heaven's righteous standard.

This verse is a powerful statement, giving God's view of an assembly.

D. Oliver
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What is the difference between Adam

What is the difference between Adam’s original humanity and the Lord’s?

As others have said, Adam’s was innocent humanity (implied in Genesis 2:17; 3:5);" TARGET="_blank">Genesis 2:17; 3:5); His is holy humanity (Luke 1:35)." TARGET="_blank">Luke 1:35). In exploring the meaning of such statements, irreverent curiosity about the Lord’s humanity is as dangerous as looking into the ark was for the men of Bathshemesh (1 Samuel 6:19)." TARGET="_blank">1 Samuel 6:19). Of the meal offering which presents the perfections of the Lord’s life, God said, "It is a thing most holy" (Leviticus 2:3)." TARGET="_blank">Leviticus 2:3).

In order for the Lord Jesus to be our Redeemer, He must be truly human, "near of kin" to us (Leviticus 25:49)." TARGET="_blank">Leviticus 25:49). As "the Last Adam, the Second Man" (1 Corinthians 15:45, 47)," TARGET="_blank">1 Corinthians 15:45, 47), He must be physically related to Adam. The body prepared for Him (Hebrews 10:5)" TARGET="_blank">Hebrews 10:5) was not a separate creation but a superintended conception (Luke 1:31, 35)." TARGET="_blank">Luke 1:31, 35). The Spirit of God both empowered the conception and preserved Him from the contamination of fallen humanity.

No form of analysis could distinguish the material substance of the Lord from Adam’s. However, morally and mentally the Lord differed from him. Without a bias to sin, Adam could sin and did. The Lord could not and cannot sin. Adam possessed amazing intelligence; the Lord was and is omniscient. Though He was a learner (Isaiah 50:4;" TARGET="_blank">Isaiah 50:4; Hebrews 5:8)," TARGET="_blank">Hebrews 5:8), He knew all things (John 16:30)." TARGET="_blank">John 16:30). He possessed all wisdom (Colossians 2:3)," TARGET="_blank">Colossians 2:3), but grew in the display of wisdom (Luke 2:52)." TARGET="_blank">Luke 2:52). Every capability He displayed, He had learned, although they were His inherently.

D. Oliver
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Is King Saul in Heaven?

Is it scriptural to suggest that King Saul is now enjoying the rest of heaven?

Though we should shrink from usurping God’s prerogative in such matters, I fear I know no Scripture which would certainly justify such a statement. It is true he was chosen of God to be King over His people, at their demand, as indeed to-day “the powers that be are ordained of God,” but without any guarantee as to spiritual condition. He was chosen, but it was to suit the people’s choice; he was not a man after God’s own heart. He certainly manifested pleasing traits, now and again, especially at the commencement of his reign, when he comes before us as “a choice young man” :—in fact one of Adam’s best! and he was religious, too, as long as it was convenient, but as soon as any other interest intervened, he broke down lamentably, e.g., in the case of Amalek. He did prophesy on two occasions, but Matthew 7:21-23" TARGET="_blank">Matthew 7:21-23 declares plainly that even this is compatible with a dead faith.

Like the apostates of Hebrews 6," TARGET="_blank">Hebrews 6, he tasted of spiritual powers, but he was deprived of these for his sins. He could easily pass over disobedience to God’s commands (e.g., 1 Samuel 14:32)," TARGET="_blank">1 Samuel 14:32), but when, in the same chapter, the victor Jonathan innocently disobeyed his trivial prohibition, he would have slain him on the spot, had he had his way. The characteristic fruits he bore were envy, jealousy and a murderous spirit to all who opposed him. He had the whole house of Aaron mercilessly and unrighteously butchered in one day, though one of them did escape. He attempted David’s innocent life again and again. He deliberately broke God’s law in consulting the witch of Endor, and he died by his own hand, without any sign of repentance. It is a sad record. The fact that Samuel’s spirit said, “To-morrow thou and thy Sons shall be with me,” is not out of harmony with the belief that till our Lord’s resurrection the Paradise of the departed saints formed one compartment of Hades, the intermediate abode of all the dead.

W.H.

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How old was Abraham when his father died?

In Genesis 11:26" TARGET="_blank">Genesis 11:26 we read, “Terah lived seventy years and begat Abram, Nahor, and Haran,” and in V. 32, “and the days of Terab were two hundred and five years and Terah died in Haran.” Now, taking 70 from 205, would make Abram 135 years when Terah died, while we know from Gen. 12:4" TARGET="_blank">Gen. 12:4 that Abram was 75 years old when he left Haran, and from Acts 7:4" TARGET="_blank">Acts 7:4 that he did not leave Haran till Terah died.

It is not necessary to believe from Genesis 11:26" TARGET="_blank">Genesis 11:26 that Abram, Nahor, and Haran were all born in the same year, but simply that Terah had no children till he was 70, and then had three sons born at intervals. In Genesis 5:32," TARGET="_blank">Genesis 5:32, we have an instance of the same thing, when we read that “Noah was five hundred years old, and Noah begat Shem, Ham, and Japheth,” and yet Genesis 10:21" TARGET="_blank">Genesis 10:21 tells us Japheth was older than Shem. It is equally clear that Abram was not the eldest of the three brothers. He and Shem are put first because of their importance as the progenitors of the chosen race and the Messiah. It is generally held that Haran was the eldest, born when Terah was 70, and that Abram came into the world 6o years later. This would account for the fact that he and his nephew Lot, son of Haran, seem to have been much of the same standing. Besides, we are distinctly told that Abraham was 75 when at the death of Terah, he departed out of Haran. He was born, therefore, when his father was 130 years of age.

W.H.

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What should a believer do when others speak against fellow believers ?

What should a believer do when others speak against fellow believers ?

Believers often discuss assembly activities and therefore the Christians involved. As always, the fear of God should govern our tongues at such times. Romans 16" TARGET="_blank">Romans 16 shows us the sweetness of Paul’s spirit; his remarks express appreciation for assembly saints and their labors for God. Appreciate God's grace seen in others (Acts 11:23)." TARGET="_blank">Acts 11:23). "Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves" (Phil 2:3)." TARGET="_blank">Phil 2:3).

Malicious conversation against fellow saints, particularly overseers, is unacceptable (Eph 4:30-32)." TARGET="_blank">Eph 4:30-32). A response upholding these believers may silence such criticism. At the least, you can express your disagreement by silence or a quiet suggestion that we "speak not evil one of another" (James 4:11)." TARGET="_blank">James 4:11). In addition, privately express your concern to the offender in an inoffensive way that encourages submission.

Deliberate malice to blemish the character of another believer is very serious. Those speaking against others require shepherd visitation (1 Thessalonians 5:14)." TARGET="_blank">1 Thessalonians 5:14). Failure to respond to such shepherding invites the extreme, sad discipline of excommunication as a railer (1 Cor 5:11)." TARGET="_blank">1 Cor 5:11).

J. Smith

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Should Christian women wear pants?

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 and email address in your answer.

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In what ways does the Spirit of God lead us?

In what ways does the Spirit of God lead us?

Since it identifies us as sons of God (Rom 8:14)," TARGET="_blank">Rom 8:14), being led by the Spirit of God should characterize our lives. Paul’s teaching assumes that all believers are led by the Spirit (Gal 5:18)." TARGET="_blank">Gal 5:18). The Spirit leads us both rationally (through our minds) and mystically (through an inexplicable awareness). The former needs to be emphasized and is more easily explained. If we are not willing for be led by the Spirit daily, we will not likely be sensitive to His leading in "special experiences."

The Spirit of God and the Word of God both reflect the same source and must agree. Generally, therefore, the Spirit leads through the clear directives of Scripture. Thankfully, He not only directs but also enables our walk (Gal 5:16-18)." TARGET="_blank">Gal 5:16-18).

The more we walk in the Spirit, the deeper will be our acquaintance with "the things of the Spirit of God" (1Co 2:10-16)." TARGET="_blank">1Co 2:10-16). As the Spirit unfolds to us the mind of God, we learn through the Word of God the principles by which God works. Increasingly, therefore, the principles of Scripture will guide us. Daily subjection of our will to the Scriptures cannot be distinguished from the leading of the Spirit in our lives. To more fully know the mind of God through His Word is a life-long challenge. The Spirit leads us rationally by enriching our minds with the practical knowledge of God. As we submit, He both directs us and enables us to please God.

One of the greatest difficulties in life is to be honest with ourselves. That is why the mystical leading of the Spirit is difficult to discuss. Too often we attribute our own preference to the leading of the Spirit. The Spirit of God superindends our circumstances and often directs us through them, but always in keeping with the Word of God.

Two verses in Psalm 25" TARGET="_blank">Psalm 25 instruct us in knowing God’s ways. Verse 12 emphasizes reverence for God, acting to please Him. Verse 10 points to meekness. The meek humbly submit to God and totally depend on Him. Who could boast about possessing these qualities? To hear a voice behind us "saying, This is the way, walk ye in it" (Isa 30:21)" TARGET="_blank">Isa 30:21) is always an evidence of God’s grace. Nevertheless, this is not something for which we need to beg God. He desires to lead us through His Word (rationally) and to prompt us as we are sensitive to His will (mystically). Self-consciousness and self-occupation will not produce this. In many ways, this is a sacred secret between the soul and God. We obey His written Word and, through the Spirit, He takes care of the rest.

D. Oliver
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