How distinct are the Persons of the Trinity - the Father, Son and Holy Spirit?

Are there three distinct Persons in the Godhead, to be distinguished from one another?

It is wise to be humble as we approach the high and holy subject of the Being of God. Any mere discussion of Him, before whom the angels veil their faces, the Three in One and the One in Three, should be guided by Him. We must not try to define or explain or measure where the Word of God is silent; in fact our wisdom is to limit ourselves as far as possible to the words of Scripture. We "cannot by searching find out God" (Job 11:7)," TARGET="_blank">Job 11:7), except in so far as He is pleased to reveal Himself.

God has never condescended to prove His existence, nor yet explain His mode of Being; but He reveals Himself in His Works and Word; and even then we need God the Spirit to teach us. The great truth of the Old Testament is the Unity of the Godhead. “The Lord our God is one Lord” (Deuteronomy 6:4)," TARGET="_blank">Deuteronomy 6:4), and we believe this as strongly as any Jew or so-called Unitarian. But from the very first verse of Genesis we are made aware of a Plurality in that Unity. The word for “created” is in the singular, but “God” is a plural word— Elohim, though when this stands for strong ones or false gods, it takes a plural verb (e.g., see Exodus 32:4)." TARGET="_blank">Exodus 32:4). In verse 2 a Personal Being in the Godhead is differentiated: “the Spirit of God.” Then in verse 26 we read, “Let us make man in our image.” Later, in Exodus we become aware of another Person—the Angel of the Lord, to whom Divine honours are paid (chap. 23.20-22)—and yet He is distinct from Jehovah. In Matthew 3:1" TARGET="_blank">Matthew 3:1 the word “messenger” (“messenger of the covenant”) is in the Hebrew the same as “angel”. We are brought face to face with a Personal Wisdom possessed by Jehovah “before His works of old” (Proverbs 8: 22-31);" TARGET="_blank">Proverbs 8: 22-31); and in Proverbs 30:4" TARGET="_blank">Proverbs 30:4 we are asked, Who is the Creator and “what is His Son’s name?” Who then is this Angel of His presence— and Who this Spirit against whom Israel rebelled and Who was grieved with their ways? (see also Zechariah 12:10" TARGET="_blank">Zechariah 12:10 and Zechariah 13:7)." TARGET="_blank">Zechariah 13:7). Clearly even in the Old Testament there are in the Unity of the Godhead, three Personal Subsistencies.

In the New Testament this becomes clearer. In Matthew Jesus is identified with Immanuel—”God with us.” But “God so loved the world that He gave His only-begotten Son” is equally true, so that the Giver and the Given One are both God. Again in John 1:1" TARGET="_blank">John 1:1 we read “The word was with (or in relation to—pros) God, and the Word was God” and in V. 14, “the Word became flesh.” To Him at His baptism the heavens were opened and He saw the Spirit of God descending like a dove and heard a voice from heaven saying, “This is my beloved Son in whom I sin well pleased” (Matthew 3:16-17)." TARGET="_blank">Matthew 3:16-17). Later, He “by the Eternal Spirit offered Himself without spot to God” (Hebrews 9:14)" TARGET="_blank">Hebrews 9:14) and then after the Lord ascended, the Father sent the Spirit, in His and His own name, to testify of Christ.

All who believe are to be baptized into the Name of the Father and of the Son and of the Holy Ghost (Matthew 28.)," TARGET="_blank">Matthew 28.), and to such comes the message, “The grace of the Lord Jesus Christ and the love of God and the communion of the Holy Ghost be with you all” (2 Corinthians 13:14)." TARGET="_blank">2 Corinthians 13:14). “For through Him we both have access by one Spirit to the Father” (Ephesians 2:18)." TARGET="_blank">Ephesians 2:18). We do not confound the Persons nor do we divide the Substance. There is a distinction in the Divine Functions. The Father preordains—determines “the times and seasons,” and gives the Son; The Son creates, redeems, intercedes; The Spirit calls, gives life, indwells. But those three Divine Persons are coequal, coeternal, co-substantial in the Unity of the Godhead.
W.H.

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Should a Christian celebrate the Passover?

Should a Christian celebrate the Passover?

The Jewish holiday of Passover commemorates the Exodus of the children of Israel from their slavery in Egypt. Moses commanded the people to choose a lamb, prepare it with bitter herbs and apply the blood to the doorposts and lintel of the doors of their houses. Those Egyptians who chose not to participate in this ceremony, lost their first born sons at midnight. Pharaoh then permitted the people of Israel to leave the country. Jewish homes still celebrate the Passover today with some changes to the original details of the meal as recorded in Exodus 11" TARGET="_blank">Exodus 11 and12.

The New Testament says that Christ is the fulfillment of the Passover event (1 Corinthians 5:7-8)" TARGET="_blank">1 Corinthians 5:7-8) and that Christians should recognize the spiritual significance of the feast of Unleavened Bread, which immediately precedes the Passover.

There are some Christians who not only see the spiritual lessons of Christ’s salvation prefigured in the Passover, they also wish to celebrate the Passover in all of its details. They say that the Passover is a cultural event. Continuing the supper allows Jewish believers to retain their cultural heritage and at the same time embrace Christ as their savior. A second reason for a Christian to celebrate the Passover is to use the event as an evangelism tool to explain the gospel to Jewish friends.

A Christian may choose not to celebrate the Passover based on the teaching of the Epistle of Hebrews. The whole point of the Book of Hebrews is that Christ is the fulfillment of the law. All Old Testament rituals were mere shadows of the coming Promised Messiah. We should leave all old practices now that they have become obsolete. Hebrews 13:10-13" TARGET="_blank">Hebrews 13:10-13

10 We have an altar, whereof they have no right to eat which serve the tabernacle.

11For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.

12Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

13Let us go forth therefore unto him without the camp, bearing his reproach.

14For here have we no continuing city, but we seek one to come.

The “Last Supper” of the Lord Jesus and his disciples was a commemoration of the Passover of Moses. It was the last time to be practiced before Christ introduced the New Covenant. (Matthew 26:28)." TARGET="_blank">Matthew 26:28). The epistles never command us to remember the Passover, but to break bread remembering the death of Christ (1 Corinthians 11:23-34)." TARGET="_blank">1 Corinthians 11:23-34).

If a believer chooses to celebrate the Passover, he should be fully aware that there is no sanction for it in the Bible. However, it would be wrong for another believer to condemn him for doing so. Colossians 2:16-17" TARGET="_blank">Colossians 2:16-17 and Romans 14:5" TARGET="_blank">Romans 14:5 say that believers are free to conduct celebrations of Sabbaths and other holidays.

Shad David Sluiter

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Are earthquakes a sign of the end of the world?

Are earthquakes a sign of the end of the world?

Jesus mentioned in Matthew 24" TARGET="_blank">Matthew 24 that there would be a number of signs that precede his return to the earth. These signs include false prophets claiming to be Christ, wars, famines and earthquakes.

Matthew 24:5-8" TARGET="_blank">Matthew 24:5-8 many will come in my name, saying, 'I am the Christ,' and they will lead many astray. (6) And you will hear of wars and rumors of wars. (7) For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places. (8) All these are but the beginning of the birth pains.

These signs will occur in the beginning of the time of tribulation, leading up to the key event mentioned in Matthew 24:15," TARGET="_blank">Matthew 24:15, the abomination of desolation, when the Antichrist takes up his position as a god worthy of worship.

There are no signs given to us to predict when Christ will return for His Church in the rapture. Any signs we can distinguish, whether politically, spiritually or physically, show us that Christ’s return to the Mount of Olives is coming closer. Make no mistake, that the current pace of earthquakes and wars will have no comparison with the time of tribulation.

Matthew 24:21-22" TARGET="_blank">Matthew 24:21-22 For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be. (22) And if those days had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short.

Shad Sluiter
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What does it mean that God created man in His image?

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Does Matthew 18, verses 15 to 20 deal with an interpersonal problem?

Does Matthew 18," TARGET="_blank">Matthew 18, verses 15 to 20 deal with an interpersonal problem?

"If thy brother trespass against thee" clearly seems to involve a trespass against an individual. However many translations and most of the manuscripts from which our translations come either omit "against thee" or note that it may not have been in the original writings.

Rather than leaving us in confusion, this calls for greater care in understanding the passage. If "against thee" belongs in the passage, the Lord is instructing an individual who has been injured by another's sin. If "against thee" was not in the Lord's teaching, the teaching is more general and addresses one who is concerned about his brother who has strayed. Actually, the context, an important aid in interpreting any passage, supports either possibility.

Consider the first possibility ("if thy brother trespass against thee"). At the beginning of the chapter (vv. 1-4), the Lord states the requirement for entering the kingdom. Apart from the simplicity, lowliness, and dependence that characterizes a child, no one will enter the kingdom. These who thus enter are like the One Who is meek and lowly (v. 4; 11:29); He identifies them with Himself. They are of inestimable worth to Him. Unbelievers who harm them face severe judgment, for He came to save them (vv. 6-11). As dependent as children and defenseless as sheep, His own have His protection against unbelievers who wrong them. But what if another believer wrongs his brother (not now pictured as a child or sheep)? The Lord has given full administrative authority to His own - to the assembly - to protect such a wronged brother.

Consider the second possibility ("if thy brother trespass"). In verses 11 through 14, the Lord shows that both He and His Father have shepherd hearts in their concern for these "little ones." How suitable that one who belongs to this family should be like the Father and His Son and should persistently seek the recovery of his sinning and straying brother!

This second possibility flows more smoothly since it fits the context of the verses immediately preceding it. Furthermore, this second view includes the first view. The straying brother's sin may be an interpersonal problem, but it is not limited to that. It includes other kinds of sins.

D. Oliver
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Is it just believers in the free world who seem to be spared from the persecution?

Is it just believers in the free world who seem to be spared from the persecution?

Apart from the availability of international news, believers in the "free world" would likely assume that persecution for Christ is an ancient concept. Mass murders, economic oppression, social isolation, and immoral harassment consistently face many believers. The persecution is systematic, violent, and persistent. Our Christian brothers and sisters in some countries know by experience that "we must through much tribulation enter into the kingdom of God" (Acts 14:22)." TARGET="_blank">Acts 14:22). Some who come from foreign shores to the "free world" hear and receive the gospel message. As a result, they face strong opposition from their family. Sometimes, returning to their native country involves the threat of death. "Remember... them which suffer adversity, as being yourselves also in the body" (Heb 13:3)." TARGET="_blank">Heb 13:3).

The Scriptures also remind us, "Yea, and all that will live godly in Christ Jesus shall suffer persecution" (2Ti 3:12)." TARGET="_blank">2Ti 3:12). In subtle ways, believers living in the "free world" face coercion to conform to ungodly thinking and practices. Their beliefs draw scorn, belittlement, dismissal, and isolation in the classroom and workplace. When they make every attempt to be considerate, reasonable, consistent, and faithful, their testimony, although blessed by God, may often meet the stone wall of condescending sneers. Our God still places highest value on faithfulness (1Co 4:2)." TARGET="_blank">1Co 4:2).

D. Oliver
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What is the significance of the hidden manna and the white stone?

What is the significance of the hidden manna and the white stone (Revelation 2:17)" TARGET="_blank">Revelation 2:17)?

Many commentators give varied, helpful insights on the significance of these two items the Lord held out to encourage the overcomers in Pergamos. These insights deserve careful consideration to determine their merit. The suggestions that follow are selected from the many suggestions on the basis of three tests: What best suits the conditions affecting Pergamos? What best relates to truths revealed in the rest of the Revelation? What has historical meaning in Pergamos?

Manna and a white stone are not specifically mentioned in the rest of the book, but their meaning should be within its context.

Two passages may help regarding the hidden manna. One passage is, "Your life is hid with Christ in God" (Col 3:3)," TARGET="_blank">Col 3:3), where "hid" and "hidden" are the same Greek word. These are the only two usages of the word in the epistles that do not involve something hidden by men. The other passage is, "The ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna . . ." (Hebrews 9:4)," TARGET="_blank">Hebrews 9:4), which is the only other passage in the epistles that mentions manna specifically. Later in the book, John sees the "ark of His testament" in God’s temple (Rev 11:19)" TARGET="_blank">Rev 11:19) and "the temple of the tabernacle of the testimony in heaven" (15:5). "The tabernacle of the testimony" is reminiscent of the tabernacle that housed the ark of testimony.

When the city comes down from heaven (21:10), John saw no temple, "for the Lord God Almighty and the Lamb are the temple of it" (v 22). The fulfillment of all that the ark (with its golden pot of manna), the tabernacle, and the temple signified will be the Lord and the Lamb. Overcomers in Pergamos, where they are being taught "to eat things sacrificed to idols" (2:14), turn from this fellowship with idols (1Co 10:20)" TARGET="_blank">1Co 10:20) to enjoy present strength for their hidden, spiritual life. One day they will enjoy fellowship with the exalted, glorious Lamb and with the Lord God Almighty in that heavenly city.

Regarding the white stone, at least four features are given: it is first a stone, it is white, it has a new name inscribed, and that name is known only to the one who receives the stone. The only other NT use of this word "stone" is when Paul speaks of casting his vote (his voting stone) against believers when he persecuted them. Voting rights also belonged to city citizens. The white stone is linked with the rights of citizens of the heavenly city. In the Revelation, white (used 16 times) is associated with heaven 15 times. The exception is the white horse of the one who imitates what is heavenly (6:2). Interestingly, jurors cast a white stone for innocence and a black one for guilt. Antipas, either literally or figuratively, had received the black stone from men. The overcomers would receive the white stone from the Lord.

The inscribed new name contrasts with writing on the parchments for which Pergamos was famous. A new name is linked by the Lord with a victorious people (Isa 62:2)." TARGET="_blank">Isa 62:2). That name is known only to two, expressing a special intimacy between the Lord and the one who holds the stone.

The white stone linked the overcomer with the heavenly city, with permanence, with victory despite the possibilities of martyrdom, with approval, and with a unique, eternal intimacy with the Lord.

D.Oliver
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When should a church collect money?

Why does the assembly collection customarily follow the Lords Supper?

"Upon the first day of the week let every one of you lay by him in store, as God hath prospered him" (1 Corinthians 16:2)." TARGET="_blank">1 Corinthians 16:2). This is a personal responsibility enjoined on each believer (not couple) in the assembly. Paul has in view, though, "the collection for the saints" (verse 1) and wants to avoid a "gathering" when he comes to Corinth (verse 2). He teaches, therefore, that on the first day of the week the believers should contribute to a collective fund. These communications (Hebrews 13:16)" TARGET="_blank">Hebrews 13:16) are sacrifices, a part of our worship. Offering up spiritual sacrifices is the first priority of our gathering, but we should not conclude our gathering without these material offerings - whether by passing a basket or contributing to a box conveniently located in the place we meet.

D. Oliver
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Is there a time gap in Daniel 9:26 and 27?

What warrant have we for insisting on a “gap” or parenthesis in Daniel 9:26," TARGET="_blank">Daniel 9:26, between verses 26 and 27?

There must be a gap, if not between the two verses, at least between V. 27 and the great events in the early part of v. 26, with the consequent scattering of the Jews. This verse seems to work itself out in a long defined period of war and desolation. Then comes v. 27, showing us some one king making a covenant with the many “for a week.” Who is this but the prince of v. 26, whose people destroyed Jerusalem centuries before? And who are “the many” but part of the scattered Jews
restored to their land, and recognised as a nation? This restoration is taking place before our eyes, for the first time for 1850 years; but no “prince” has yet appeared to make the seven years’ covenant, so v. 27 is still future. Neither party will imagine why the covenant will be specially for “one week,” but “the wise will understand.”

W.H.

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What is the filling of the Spirit?

What is the filling of the Spirit?

Three related new Testament words express the truth of the filling of the Spirit. Two of the words are either an adjective describing those who are full of the Spirit (Luke 4:1;" TARGET="_blank">Luke 4:1; Acts 6:3, 5; 7:55; 11:24)" TARGET="_blank">Acts 6:3, 5; 7:55; 11:24) or a verb that expresses being full of the Spirit (Acts 13:52;" TARGET="_blank">Acts 13:52; Ephesians 5:18)." TARGET="_blank">Ephesians 5:18). These passages highlight individuals who are characteristically under the control of the Spirit. The other word is more indicative of the Spirits filling an individual to give him capability for a God-given responsibility (Luke 1:15, 41, 67;" TARGET="_blank">Luke 1:15, 41, 67; Acts 2:4; 4:8, 31; 9:17; 13:9)." TARGET="_blank">Acts 2:4; 4:8, 31; 9:17; 13:9). In these cases, with the possible exception of Luke 1:15," TARGET="_blank">Luke 1:15, this filling is the work of a moment. Perhaps that helps us understand this difficult statement about John the Baptist; the Spirit would remarkably and constantly give him enablement for his unique work.

The Spirits filling involves both control and capability. Our responsibility (Ephesians 5:18)" TARGET="_blank">Ephesians 5:18) is to continually allow the Spirit to have full control in our lives.

It is interesting that, apart from Ephesians 5:18," TARGET="_blank">Ephesians 5:18, only Luke speaks of this truth. In his gospel, only One, the Lord Jesus, is characteristically under the control of the Spirit (Luke 4:1)." TARGET="_blank">Luke 4:1). In Acts, when the Lord had ascended, he identifies nine individuals who were full of the Holy Spirit. Seven times in his two books, Luke records that the Spirit filled believers.

D. Oliver
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