Avrell Bowden - "If I die tonight, where will I be? Heaven or hell?” People make commitments to God an confessions of faith that sometimes have no reality.  At age 6 I made a false profession of salvation. That is, I told people I was saved. (more)

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Eternal Security

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Don Panchito

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Brian Elliott - God’s good news was always bad news to me. All it seemed to do was remind me that some day I was going to die and leave this world to meet God. It constantly reminded me I was going to hell. (more)

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  I speak in tongues more than you all - A biblical exploration about the gift of tongues. Two pitfalls are pointed out: The dangerous error of counterfeiting the truth and the chilling error of a dead orthodoxy.

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Is the Lord Jesus sometimes spoken of as an angel?

How can this be, seeing He is the Son of God, higher than the angels, and the Object of their worship?

We cannot be too jealous for the glory of our Lord Jesus Christ. The first chapter of Hebrews establishes His superiority over the angels in various ways, which we need not recapitulate. He has a place, a relation, prerogatives, and glory far transcending those of the highest of angelic beings. But the Hebrew word, “malak,” from a root “to depute,” and the Greek word, “angelos,” from a root meaning, “to announce,” both usually translated “angel,” are also frequently translated “messenger,” e.g., Genesis 33:3;" TARGET="_blank">Genesis 33:3; Numbers 20:14;" TARGET="_blank">Numbers 20:14; 1 Kings 19:2;" TARGET="_blank">1 Kings 19:2; 2 Kings 5:10;" TARGET="_blank">2 Kings 5:10; Haggai 1:13;" TARGET="_blank">Haggai 1:13; Isaiah 42" TARGET="_blank">Isaiah 42: 19 (presumably of Christ Himself); and in N.T., Matthew 9:10," TARGET="_blank">Matthew 9:10, referring to John Baptist; Luke 7:24," TARGET="_blank">Luke 7:24, messengers of the Baptist; Luke 9:52;" TARGET="_blank">Luke 9:52; 2 Corinthians 7:7;" TARGET="_blank">2 Corinthians 7:7; James 2:25." TARGET="_blank">James 2:25.

So that when we affirm that there are places where the words “malak” and “angelos” represent the Lord Himself, we are not bringing him down to the level of His own creatures, the angels, but emphasising the fact that He was the MESSENGER OF JEHOVAH. There is indeed a number of O.T. passages where we are obliged to understand the angel mentioned as a Divine Being. In Genesis 48:16," TARGET="_blank">Genesis 48:16, for instance, could it be a mere angel of whom Jacob speaks as His Redeemer, whose blessing he invokes on his grandsons? Is not this to place an angel on the level of God?

Then in Exodus 3:2," TARGET="_blank">Exodus 3:2, “the angel of the Lord” becomes “God” in v. 4. Later on Jehovah speaks of sending an angel before Israel, and adds, “Beware of him and obey his voice; provoke him not, for he will not pardon your transgressions, for My Name is in him” (Exododus 23:21). Could all this apply to a mere angelic being? In the case of Manoah, how could anyone but a Divine Person dare to identify Himself with the burnt offering? Certainly Manoah and his wife believed they had seen God (Judges 13:20-22)." TARGET="_blank">Judges 13:20-22). To assert that God made Himself known by merely angelic beings is a flagrant denial of the truth of the words, “The only begotten Son who is in the bosom of the Father, HE hath declared Him” (John 1:18)." TARGET="_blank">John 1:18). He did not cease to dwell there. When thus revealing God, the Son of Man was in heaven, though on earth (John 3:13)." TARGET="_blank">John 3:13). Blessed paradoxes! Human reasonings stumble at them; faith bows to God’s word and adores.

To close I would refer to Malachi 3" TARGET="_blank">Malachi 3: , where the word “malak” is translated twice “messenger”—(1) as applying to John the Baptist, (2) to the Son of God manifest in flesh as the Messenger of the covenant,” exactly the same Hebrew expression as is used in the rest of the O.T. for the “angel of the covenant.” Is it not conclusive then that this Being is Divine, and represents Him whom we know to-day as the Lord Jesus Christ?

W.H.

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Was it only at His incarnation that our Lord became

(1) “The Image of the invisible God”; (2) “The Firstborn of every creature”; and (3) “The express Image of His Person”?

I believe that all three expressions were true of Him before then; and this is the opinion of most commentators on the passages, both ancient and modern.
 
With regard to Colossians 1:15-20," TARGET="_blank">Colossians 1:15-20, it seems to me that the simplest and most useful division of the attributes of Christ contained in these verses, and of the verses themselves, is into two groups.

(i) Those which were true of Him from the beginning (vv. 15-17).
(2) Those which were true of Him from the Cross (vv. 18-20).

In the first of these groups He is “The Image of the invisible God”; in the second He is “The Head of the Body, the Church.” In the former He has the title, “Firstborn of every creature”; in the latter He has that of “Firstborn from the dead.” In each case a reason is appended for the application to Him of these titles. He is “Firstborn of every creature, for by (or ‘in’) Him were all things created that are in heaven and that are in earth.” He is “Firstborn from the dead . . . for it pleased the Father . . . by Him to reconcile all things unto Himself. . . things in earth or things in heaven.”

Now since the reason assigned for the title, “Firstborn of every creature,” is that all things were created by Him, I cannot see how that title, or the one coupled with it, “Image of the invisible God,” can be referred to His incarnation only. Both declare His dignity as Originator and Sustainer of the first creation, just as those in verse i8 declare His pre-eminence in connection with the new creation.

As to Hebrews 1:3," TARGET="_blank">Hebrews 1:3, it is agreed by Mr. Hoste that Christ was always ‘The Brightness of His glory,” and when once this is granted I cannot Conceive how the next clause, “The express Image of His Person,” is to be divorced from its fellow, and referred to something which only became true of Him at His incarnation. Both clauses hang closely united Upon the same participle, “Being,” which precedes them; and if the view mentioned were correct, this participle would be bearing its literal meaning in the one clause, and then would have to be thought of as though it meant “becoming” in the next clause. On the other hand, when we take them together, as is usually done, we get in them an interesting contrast with the two opening expressions of v. x. In time past God spake in the prophets “by divers portions” (a portion now and a portion again), and “in divers manners” (some less clear and some more clear than others). But now God has spoken in His Son, in whom is, not merely a few rays shining out from time to time, but the whole effulgence of His glory; and not merely dim outlines and shadows, but the exact “image” of His substance. And of course it is implied that the revelation thus made is, like Himself, both full and perfect. On this the subject matter of the entire epistle is based. The passage should be read in the R.V., and its connection noted with the word “enlightened” in Hebrews 6:4," TARGET="_blank">Hebrews 6:4, and “illuminated” (same Greek) in Hebrews 10:32." TARGET="_blank">Hebrews 10:32.

William Rogers

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What should be our attitude towards a brother who is divorced and remarried, while his first partner is alive?

Should he be allowed to minister the Word to the saints? What saith the Scriptures?

It entirely depends on the circumstances of the case. If the person in question was granted a divorce by the Courts against his wife, on account of marital unfaithfulness, then I believe the divorce was according to Scripture, because the above cause is specifically admitted as sufficient by our Lord Himself (see Matthew 5:32;" TARGET="_blank">Matthew 5:32; Matthew 19:9)." TARGET="_blank">Matthew 19:9). In this case the divorced persons are not to be regarded as merely separated, but as no longer married. If this were so in the case before us, then I hold the brother was quite free to remarry, and should certainly be allowed to minister to the saints, if otherwise qualified to do so. But if he were the guilty party, or if he obtained a divorce on any less plea than the scriptural one mentioned above, he violated God’s Word in being remarried; he is an adulterer (see Matthew 19:9)," TARGET="_blank">Matthew 19:9), and should not be allowed to break bread, and, of course, not to minister to the saints.

W.H.

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What the bible says about loaning money to family

There are some Biblical principles about lending money to friends, family, fellow-believers and business accociates.  First, a general principle about debt is "The rich rules over the poor, and the borrower becomes the lender's slave"(Proverbs 22:7)." TARGET="_blank">Proverbs 22:7).  In a family, people should be treated as brothers rather than masters.  Perhaps you could avoid straining a relationship with a family member by getting money from a bank instead of a family member.

Loaning Money to Unbelievers

In the Old Testament, the law prohibited the Jews from charging money to each other.  "You shall not charge interest to your countrymen: interest on money, food, or anything that may be loaned at interest" (Deuteronomy 23:19)." TARGET="_blank">Deuteronomy 23:19). You may charge interest to a foreigner, but to your countryman you shall not charge interest, so that the Lord your God may bless you in all that you undertake in the land which you are about to enter to possess" (Deuteronomy 23:20)." TARGET="_blank">Deuteronomy 23:20).

Collecting Bad Loans

Christians should be willing to release money if the loan goes bad.  Ask your questions BEFORE loaning money.  What is the loan for?  How will it be paid back?  Is there a guarantee collateral?  Once the money is out of your hands, you no longer have control of it.  With a Christian relationship on the line, the Bible says "Does any one of you, when he has a case against his neighbor, dare to go to law before the unrighteous, and not before the saints?" (1 Corinthians 6:1)." TARGET="_blank">1 Corinthians 6:1). We are told that it is better to be defrauded than to lose our witness by suing one another (1 Corinthians 6:7)." TARGET="_blank">1 Corinthians 6:7).

Christian Attitudes toward People

The Christian standard of exacting money shows our attitudes toward relationships. People are more important than possessions and relationships with others should be preserved even at the loss of personal belongings.  

Luke 6:34" TARGET="_blank">Luke 6:34: "If you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, in order to receive back the same amount."

Luke 6:30-31," TARGET="_blank">Luke 6:30-31, "Give to everyone who asks of you, and whoever takes away what is yours, do not demand it back. And just as you want people to treat you, treat them in the same way."

A gift as an alternative to a loan

If your friend or family member is asking for a loan and has a legitimate need, that means he needs help.  A loan is a nice way of giving people short-term help in a real way.  However, if you have a healthy relationship that you don't wish to put into jeopardy, consider giving him a gift instead.  Philippians 2:3" TARGET="_blank">Philippians 2:3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

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Is there help when I fail in my thought life?

Failings need not produce hopelessness, for "I can do all things through Christ which strengtheneth me" (Philippians 4:13)." TARGET="_blank">Philippians 4:13). Therefore, despite our failure, we have a Savior who can deliver us from sin's power. Resolving the problem through human determination or methods is inadequate. If the means is not spiritual, the result won't be spiritual.

"If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1:9)." TARGET="_blank">1 John 1:9). Immediate confession of wrong thoughts restores communion with the Lord, which provides the strength needed to withstand temptation. Confession is not a process that strengthens our resolve; it is an immediate return to normal Christian living.

Trying to force wrong thoughts from the mind only makes the problem worse, reinforcing wrong thinking. Replace wrong thinking with right thinking. Turn to Christ. Enjoy the wonderful contrast He is to all our miserable failures.

D. Oliver

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