What kind of unity did the Lord pray for in John 17?

What was the Lord requesting in John 17:21-23" TARGET="_blank">John 17:21-23?

Most trusted teachers believe Lords words, "that they all may be one," anticipate the unity that will be displayed at the Rapture. I humbly, hesitantly suggest an alternative.

John 13:31" TARGET="_blank">John 13:31 through 16:33 is the Lords "Ultimate Disclosure," finally bringing His disciples into eternal counsels, truth uniquely for the Church, the Body. This disclosure is predicated on His being glorified in heaven (John 13:32)," TARGET="_blank">John 13:32), rather than Peters Jewish expectation of the Son of Mans being glorified on earth (13:37). Instead of an earthly prospect, they were to wait for His coming to receive them to heaven (14:1-3). The Lord then disclosed the Spirits coming from heaven (14:16, 17; 16:7), thus embodying the unique provisions of this age.

In Chapter 17, following His delightful pattern in John, the "Revealer of Secrets" requests the Father to accomplish these revelations: the predication of His disclosure (His glorification, 17:1-5); its prospect (the Rapture, 17:24); and its provision (17:21-23). I take this to be accomplished in the Spirits descent at Pentecost (Acts 2)." TARGET="_blank">Acts 2). "I in them" (verse 23) points to our past, not our future. Pentecost made believers one with Christ (17:21b; 14:20) and made Jews and Gentiles one Body (17:21a, 23; 10:16).

Whether we interpret this request as being fulfilled at Pentecost or to be fulfilled at His coming, we must conclude that the unity of John 17:21-23" TARGET="_blank">John 17:21-23 is not external, but spiritual. Since it is compared with the eternal relationship of the Father and the Son in each verse, this unity cannot be effected or destroyed by men. Only God can produce this unity.

D. Oliver
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Does the example of women publishing tidings about the Ark give weight to the idea of preaching?

The R.V. of Psalm 68:11" TARGET="_blank">Psalm 68:11: “The women that publish the tidings are a great host,” has been used in favour of public preaching of the Gospel by women. What is its real meaning?

Psalm 68" TARGET="_blank">Psalm 68 is primarily connected with the bringing up of the Ark by David to the “resting place” (Psalm 132:8," TARGET="_blank">Psalm 132:8, R.V.) which he had, in accordance with his boyhood’s vow, prepared for it; though, of course, prophetically it looks forward to events far beyond that. It begins in v. with the words uttered by Moses on the occasions when the Ark was being taken up to move onward through the wilderness (Numbers 10:35);" TARGET="_blank">Numbers 10:35); and in its earlier verses it recounts in few words the bright side of Israel’s past history, as connected with what the Ark symbolised—the presence and power of God with His people. Their march through the desert; their arrival in the promised inheritance; and their victories over the nations that dwelt there, and those others that surrounded it; are pictured as won by the Presence of God with them. On various occasions these were celebrated in song, especially by their women-folk; and it is to such celebrations that the words quoted in the question refer.

See examples of them, in Exodus 15:20, 21," TARGET="_blank">Exodus 15:20, 21, after the Red Sea crossing; in Judges 5:1-3," TARGET="_blank">Judges 5:1-3, after Barak’s defeat of the host of Sisera; and in 1 Samuel 18:6, 7," TARGET="_blank">1 Samuel 18:6, 7, after David’s own victory over Goliath. Also compare the rejoicing on this occasion of the bringing up of the Ark as described in 2 Sam. 6. 15-22." TARGET="_blank">2 Sam. 6. 15-22. It is worthy of note that in many respects our psalm may be compared with the above-mentioned Song of Deborah. Those who advocate that women should do what in the New Testament they are forbidden to do, must be hard bestead for proof, if they have to come to Psalm 68:11" TARGET="_blank">Psalm 68:11 for it.

W.R.

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How does a believing wife submit to her unbelieving husband without violating her conscience?

How does a believing wife submit to her unbelieving husband without violating her conscience?

1 Peter 3:1-7" TARGET="_blank">1 Peter 3:1-7 instructs a believer, if, for example, an unbelieving husband (who "obey not the Word) requests her to participate in partying. Submission in marriage first of all involves subjection to the Scriptures, which keeps her from committing sin. Her refusal will be based on her commitment to the Lord Jesus. Although expressing her convictions, she will in every way possible also express her devotion to him and will honor him, so that he may be won without verbal argument. Such a spirit "is of great price."

J. Smith

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Did the wise men visit Jesus in Bethlehem?

Where did the wise men (Matthew 2:1)" TARGET="_blank">Matthew 2:1) find the child Jesus— in Bethlehem or Nazareth?

I do not think there can be any reasonable doubt that it was in Bethlehem. Verse i tells us the narrative happened “when Jesus was born in Bethlehem.” It was thither theywere directed by the teaching of the elders (vv. 4-6) and sent by Herod. Nazareth is not mentioned. It was in Bethlehem and its borders that the slaughter of the innocents took place (ver. 16), after the Child and Mary and Joseph had departed into Egypt. From verse 22 we learn that after the death of Herod they would have returned into Juda, but hearing that Archelaus, his son, was reigning in his stead, Joseph was afraid to go thither and being warned of God in a dream, he turned aside into the parts of Galilee and dwelt in a city, now mentioned for the first time—Nazareth.

W.H. .

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How can a Christian be "perfect" before God?

Is the righteousness of Christ imputed to the believer?

Romans 5:19," TARGET="_blank">Romans 5:19, "As by one man's disobedience many were made sinners, so by the obedience of One shall many be made righteous," compares and contrasts Adam and Christ. God declared all under Adam's headship sinners because of Adam's one disobedient act. That determined our natural standing. Adam's one sin was not imputed to us, but the result of that one sin was. One act of Christ's obedience (the cross) constitutes all under His headship righteous. His obedience "to the extent of death" is not imputed to us. Our righteous standing results from His death, not His life.

God imputed to us neither the righteous acts of Christ nor His own righteousness, a divine attribute. We have been made "righteousness of God in Him" (literally, "the" is missing, indicating the character of our standing) (2 Corinthians 5:21)." TARGET="_blank">2 Corinthians 5:21). Because of the cross, God is righteous to declare the believer righteous and to impute to him a righteous standing, perfectly in accord with His righteous requirements (see Romans 3:21-26; 5:1, 9)." TARGET="_blank">Romans 3:21-26; 5:1, 9).

D. Oliver

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What does it mean "whoever shall fall on this stone shall be broken"?

What is the primary application of Matthew 21:44" TARGET="_blank">Matthew 21:44?

The words of this verse, "And whosoever shall fall on this stone shall be broken: but on whomsoever it hall fall, it will grind him to powder," have a primary reference to the relation of Jew and Gentile to the Lord Jesus Christ. The Jews have fallen on this stone, and they have been broken. To the Jew, Jesus of

Nazareth was a stone of stumbling, and a rock of offence" (I Pet 2:8)" TARGET="_blank">I Pet 2:8) and as a nation they were broken. When Christ comes in judgment upon the Gentiles in their sin and unbelief, He will fall upon them as the "stone... cut out... without hands" (Daniel 2:45)" TARGET="_blank">Daniel 2:45) and will grind them to powder. The broken Israel nation will rise again, but the Gentile nations never will.

H.Alves (the only answer in the first Truth and Tidings magazine "Questions and Answers," August, 1948)

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What constitutes an assembly gathering in which sisters wear a head covering?

What constitutes an assembly gathering in which sisters wear a head covering?

Verses 2 through 16 of 1 Corinthians 11" TARGET="_blank">1 Corinthians 11 contain Paul’s teaching about women’s head coverings. The context before this teaching (10:14-11:1) shows how their actions at the Breaking of Bread (sharing in the cup and the bread) must affect their behavior outside the assembly. The context after this teaching shows how their actions at the Breaking of Bread must affect their relationships with one another. The context is therefore "congregational teaching." Further, the introduction to the subjects of head coverings and the breaking of bread are parallel: "Now I praise you . . ." (v. 2) and "Now . . . I praise you not" (v. 17). He thus joins the two subjects. What he introduces in verse 17 clearly relates to "when ye come together in the church" (v. 18), or literally, "in church." He is dealing with "church gatherings" in these two subjects he has thus linked.

Therefore, sisters cover their heads in any gathering in which they are "in church," which does not mean in the building where they meet. This is when they gather as a church. The New Testament gives seven gatherings of the church: meetings for teaching, the breaking of bread, the prayer meeting (Acts 2:42)," TARGET="_blank">Acts 2:42), discipline meetings (1Co 5:4)," TARGET="_blank">1Co 5:4), a report meeting (Acts 14:27)," TARGET="_blank">Acts 14:27), a gospel meeting (1Th 1:8;" TARGET="_blank">1Th 1:8; the principle in 1Co 14:22)," TARGET="_blank">1Co 14:22), and an elders’ meeting (Acts 20:17)." TARGET="_blank">Acts 20:17). This last meeting is the only "non-public" meeting and includes only part of the assembly. The teaching of the woman’s head covering applies to each of these public assembly meetings. At any other gatherings, covering her head is at the discretion of the sister.

D. Oliver
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What is the proper use of assembly funds?

What is the proper use of assembly funds?

1 Corinthians 16:1-4," TARGET="_blank">1 Corinthians 16:1-4, linked with 2 Corinthians 8, 9," TARGET="_blank">2 Corinthians 8, 9, guides us. These funds were a special offering for fellow-believers suffering from natural disaster (see also Acts 11:28-30)." TARGET="_blank">Acts 11:28-30).

1 Timothy 5:3-16" TARGET="_blank">1 Timothy 5:3-16 teaches and qualifies the assembly's responsibility to meet the needs of the indigent among its number.

Although not supported in Corinth by the Corinthians (1 Corinthians 9:12;" TARGET="_blank">1 Corinthians 9:12; 2 Corinthians 11:7, 9)," TARGET="_blank">2 Corinthians 11:7, 9), Paul received support from the Philippians (Philippians1:5; 2:30; 4:10-19)." TARGET="_blank">Philippians1:5; 2:30; 4:10-19). He intimates that churches support the gospel financially (4:15) and states (1 Corinthians 9:14)" TARGET="_blank">1 Corinthians 9:14) that "they which preach the gospel should live of the gospel." Assemblies or individual believers who benefit from ministry should "communicate" with those who minister (Galatians 6:6)." TARGET="_blank">Galatians 6:6). This material communication (fellowship) expresses their share in this work of God.

Therefore, the Lord intends the use of assembly funds to express both Christian kindness and also the assembly's partnership in the work of God locally (Galatians 6:6)" TARGET="_blank">Galatians 6:6) and further afield (2 Corinthians 11:8, 9)." TARGET="_blank">2 Corinthians 11:8, 9).

Overseers guide the assembly (Hebrews 13:7, 17, 24," TARGET="_blank">Hebrews 13:7, 17, 24, mg.) in its distribution of funds. They are accountable to the Lord, the assembly, and the government (in that order) for this distribution.

D. Oliver
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Who were the 12 disciples of Christ?

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.
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Did the Spirit inspire only the thoughts of Scripture?

Did the Spirit inspire only the thoughts of Scripture?

The Lord Jesus said, "The Father...gave Me a commandment, what I should say, and what 1 should speak" (John 12:49)." TARGET="_blank">John 12:49). He never used meaningless repetition. The thoughts He spoke ("what I should say") and the very words to express those thoughts ("what I should speak") resulted from His Fathers commandment. As it was with the Living Word, so with the written Word. In inspiring the Scriptures, the Spirit used human minds and vocabulary in a way that only God could do. The Psalmists heart was inditing or overflowing with a good matter (Psalm 45:1)." TARGET="_blank">Psalm 45:1). The fire burned as he mused (Psalm 39:3)." TARGET="_blank">Psalm 39:3). In both cases, he expressed his thoughts, yet they were the exact words of the Spirit. David said, "The Spirit of the Lord spake by me, and His word was in my tongue" (2 Samuel 23:2)." TARGET="_blank">2 Samuel 23:2). The Spirit used Davids intelligence, circumstances, personality, and education, yet literally produced "the Word of God."

God did not determine His Word from what He foreknew of Davids thoughts and words; God is the author of His Word. "Every Scripture is God-breathed" (2 Timothy 3:16," TARGET="_blank">2 Timothy 3:16, Literal) is a graphic way of saying that God breathed out or spoke every word.

D. Oliver
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