Does God have different expectations for a husband and a wife?

Does God have different expectations for a husband and a wife?

For the wife, the Scriptures teach that fondness for her husband is a learned behavior (Titus 2:4)." TARGET="_blank">Titus 2:4). Romantic love is a pleasant start, but this deepening fondness is an ongoing education and the grace manifested in Christ is our ultimate teacher (Titus 2:11, 12)." TARGET="_blank">Titus 2:11, 12).

Submission to her husband is enjoined on the Christian wife (Ephesians 5:22, 24;" TARGET="_blank">Ephesians 5:22, 24; Colossians 3:18;" TARGET="_blank">Colossians 3:18; 1 Peter 3:1)." TARGET="_blank">1 Peter 3:1). This is not a form of benevolent slavery. Submission recognizes, respects, and supports her husband's God-given role.

For the husband, the Bible says, "Husbands, love your wives" (Ephesians 5:25)," TARGET="_blank">Ephesians 5:25), to which Paul adds (Colossians 3:19)" TARGET="_blank">Colossians 3:19) "and be not bitter (exasperated, irritated, indignant) against them." This love is not dutiful, but is a joyous devotion to understanding and meeting the varied and unique needs of his wife, to contribute to his wife's fulness in God's purpose for her.

The wife's role is to complete her husband, providing him with the insights, emotional sensitivity, and balance required for them, as one, to accomplish God's will. The husband's role is to care for his wife by giving her the security and leadership she desires. The Lord has suited each for the role He designed. The beauty of marriage is understanding these differences and working within the framework of God's design for each spouse.

D. Oliver
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Can Satan speak to a believer with a physical voice?

Can Satan speak to a believer with a physical voice?

Angels spoke with human voices when they appeared as humans (Luke 24:4-6, 23)," TARGET="_blank">Luke 24:4-6, 23), so these spirit beings can communicate with a physical voice. These elect angels appear as humans by divine direction, not by their own will. Their speech capabilities are divinely imparted. This does not seem to be the case for Satan or for fallen angels who serve him.

To speak to Eve, the devil used a serpent (Genesis 3:1, 14)." TARGET="_blank">Genesis 3:1, 14). To communicate with the Lord in the presence of His disciples, he used Peter (Matthew 16:23)" TARGET="_blank">Matthew 16:23) and Peter was responsible for his words (v. 23b). Evil spirits used the voice of those whom they possessed (Mark 5:5, 7, 9)." TARGET="_blank">Mark 5:5, 7, 9).

The one apparent exception requires some examination. Satan spoke to the Lord during His temptation in the wilderness (Luke 4:1-12)." TARGET="_blank">Luke 4:1-12). While the temptations involved physical issues such as hunger, bread, bowing in worship, and coming suddenly to His temple, was the conversation in the spiritual, mental realm? Or, for this unique occasion of divine purpose, did God allow Satan the special power of a human voice?

If a believer hears a physical voice that he attributes to Satan, one of three things is possible: a satanically induced thought comes with such power that it seems to have a physical voice; a nearby person has allowed himself to be an accomplice of Satan; the voice is delusional.

D. Oliver
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Is the purpose of marriage only to bear children?

Did God establish different roles for man and woman merely for the purpose of their bearing children?

Forming Eve (Genesis 2:22)" TARGET="_blank">Genesis 2:22) was God's climactic act in creation. This anticipates giving Christ His Bride (John 17:24;" TARGET="_blank">John 17:24; Ephesians 5:32)." TARGET="_blank">Ephesians 5:32). Nothing is dearer to the heart of the Son. No work of the Godhead will ever surpass this. Differing roles not only enable procreation, but also display the relation of Christ to His Church. Also, the headship of man over woman parallels the headship of Christ over man (1 Corinthians 11:3)." TARGET="_blank">1 Corinthians 11:3). Since this relates to the eventual subjection of all things to God (1 Corinthians 15:28)," TARGET="_blank">1 Corinthians 15:28), the roles of man and woman express very precious truths. We do well to cherish and uphold these in an unbelieving world.

D. Oliver

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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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How should an assembly approach the subject of homosexuality?

How can we fulfill this responsibility effectively?

Those who teach the young or work with younger believers must be prepared to handle this subject appropriately. Bible Readings on related subjects or relevant passages should include considered comments on this topic.

At some point in gospel meetings or gatherings for Christian teaching, believers or unbelievers who have this tendency, who have imbibed society’s thinking on the subject, or who have committed such acts will be present. On some occasions, parents whose hearts are broken because of the intrusion of this sin into their family will be present. Harsh denunciations of this sin, expressions of personal revulsion, or snide references to the common idioms for this behavior are insensitive and unbecoming. Any form of speech that offends the moral sensitivities of the listeners or that compromises the dignity of God’s Word and sacred truth is inappropriate. Any statements deemed as irrational or merely emotional are counterproductive; the compelling authority of Scripture is our sole basis of persuasion.

Compassionate teaching regarding the life-transforming power of God’s grace offers hope for those enslaved by sin. The sanctifying power of God’s Word, of the indwelling Spirit, and of abiding in Christ can deliver from lust. None of us have avoided some experience with lust and sin’s slavery; we cannot be condescending.

In no case should our aversion to the subject limit our interest or expressions of loving help to those engaging in such behavior. Neither our words nor acts should build an emotional or social wall between "us and them." Fulfilling our responsibility to care for others, reach all with the gospel, maintain a godly testimony, and preserve holiness in our own lives requires divine wisdom and power.

D. Oliver
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Is the phrase "Jesus died for you" true if the person rejects Christ?

Why do some object to telling sinners that "Jesus died for you?"

This objection points out a weakness in understanding the gospel. No precept or principle guides us to tell the sinner, "the Lord Jesus died for you." The gospel declares a divine provision for ALL (John 3:16,17;" TARGET="_blank">John 3:16,17; 1 Timothy 2-5)" TARGET="_blank">1 Timothy 2-5) and this great provision is extended to "whosoever believeth in Him." The context of the truth of substitution always involves those who have already appreciated the death of Christ for them personally (Galatians 2:20; 3:13;" TARGET="_blank">Galatians 2:20; 3:13; 1 Corinthians 15:3)." TARGET="_blank">1 Corinthians 15:3). Keeping to scriptural terms is important in our gospel witness and will never cripple us. To distinguish between the death of Christ on BEHALF of all and the death of Christ in the STEAD of "the many" (Mark 10-45)" TARGET="_blank">Mark 10-45) is important: one is satisfaction and provision; the other is substitution (Romans 3:22;" TARGET="_blank">Romans 3:22; 1 John 2:2)." TARGET="_blank">1 John 2:2).

A. Hull

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What is the relationship of a full-time worker to his home assembly?

What is the relationship of a full-time worker to his home assembly?

He is one of the brothers in the assembly. While he is a servant of Christ and not of men (Galatians 1:10)," TARGET="_blank">Galatians 1:10), he is as accountable to the assembly’s elders as are any others in the assembly (Hebrews 13:17)." TARGET="_blank">Hebrews 13:17). Epaphras, a "servant of Christ" was "one of you," identified with all the believers in the Colossian assembly (Colossians 4:12)." TARGET="_blank">Colossians 4:12). The worker’s labors are an extension of that assembly’s interests, not merely his own private enterprise. Because of this, the assembly shares a prayerful interest in his work. He may have a good knowledge of the Word and may therefore be a helpful resource for the overseers, but their work has not been entrusted to him. The ideal is that elders and full-time workers esteem one another highly for their work’s sake (1 Thessalonians 5:13)." TARGET="_blank">1 Thessalonians 5:13).

D. Oliver
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Does an elder "assume" the position of leader or is he appointed?

Should the oversight meeting be open to all elder brethren of consistent walk in life, or only to a few, who “assume” the care and rule of the meeting?

I think one qualified by God for such a work would be very slow to “assume” anything;

1 Timothy 3:1-7;" TARGET="_blank">1 Timothy 3:1-7; Titus 1: 6-9;" TARGET="_blank">Titus 1: 6-9; and 1 Peter 5:1-5" TARGET="_blank">1 Peter 5:1-5 give us the qualifications of an overseeing elder: first, he must” desire” it (or “stretch forward” to it, as the original expresses). But that is not enough; he may even be “consistent in walk and life,” and yet fail to manifest the necessary qualification for eldership. Does he rule his home well for instance? or is it a matter of common knowledge, that he is ruled in the home? An overseer of this type is a great hindrance, for sometimes it is the power in the home that seeks to rule the church by his means.

Has he a “good report of them that are without”? Does he “hold fast the faithful Word”? Has he a pastor’s heart, to feed the flock of God?

I think one qualified by God for such a work would be very slow to “assume” anything; he would be apt to do the work, show fitness for it, and have a heart for the Lord’s people, but it would not be for him to push himself into a prominent position; rather his fellowship would be sought. Elders caring for the saints should be on the look out for brethren who are manifesting any spiritual activities, and seek to encourage such, remember that age comes on apace, and that soon perhaps their work will need other hands to take it up.

W.H.

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What does the phrase mean We shall not all sleep, but we shall be changed?

Can you please tell me the meaning of the verse in 1 Corinthians 15:51" TARGET="_blank">1 Corinthians 15:51

Is it speaking of spirits?

It says...Behold, I tell you a mystery: We shall not all sleep, but we shall be changed.

First we must answer the question - what is a mystery in the Bible?

The word "mystery" in the Bible refers to a newly-revealed teaching that previous generations did not know. The word "mystery" carries with it the connotation of being creepy or mysterious as in a crime-solving story. However, the idea of a Bible mystery is that the truth was previously hidden, but not revealed.

There are several of these teachings revealed in the New Testament that were not known in the Old Testament including:
•   The Mystery of the Jew and Gentile sharing equally in God's Plan - Ephesians 3:1-12" TARGET="_blank">Ephesians 3:1-12
•   The mystery that the Holy Spirit would indwell believers permanently - 1 Corinthians 2:6-16" TARGET="_blank">1 Corinthians 2:6-16
•   The mystery that the Church would be raptured out of the world at the end of the age of the Church - 1 Corinthians 15:51-58," TARGET="_blank">1 Corinthians 15:51-58, 1 Thessalonians 4:13-18" TARGET="_blank">1 Thessalonians 4:13-18
•   The mystery of the will of God - Ephesians 1:9" TARGET="_blank">Ephesians 1:9
•   The mystery that God would come and live among us in the form of a man - 1 Timothy 3:16" TARGET="_blank">1 Timothy 3:16

The mystery of 1 Corinthians 15:51" TARGET="_blank">1 Corinthians 15:51 refers to the moment of the rapture. All who believe in Christ will not remain in the grave. Believers in the Old Testament knew that they were awaiting eternal life for them, but the details of the nature of the resurrection were unclear until the New Testament was completed.

The chapter refers to spirits (or the souls) and bodies of believers who have died. The body appears to be asleep while dead. The Scriptures refer to the dead in Christ as sleeping. Those who die in their sins are "dead". However, the spiritual part of the person is "with Christ which is far better" (Philippians 1:23)" TARGET="_blank">Philippians 1:23) until the moment of the rapture. Christ will return to the earth, resurrect those who have died in Christ and take living believers directly to heaven.

Shad Sluiter

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What is the rock that Jesus promisee that the Church would be built on?

In Matthew 16:18" TARGET="_blank">Matthew 16:18 does the Rock represent Christ? Or does it mean Truth? Or does it mean the Word of God? If it is Christ, can you give Scripture to prove this?

No doubt, our questioner is aware that this is a much disputed passage; though personally we believe the true meaning is not far to seek, in the light of the context and of the general analogy of Scripture. The disciples’ answer to the Lord’s question, “Whom do men say that I the Son of Man am?” led on to His second question, “But whom say ye that I am?” The Lord desired to hear from their own lips their confession of Him. All were addressed, but one—Simon Peter—replied, “Thou art the Christ, the Son of the living God” And the Lord pronounced him—”Simon Bar-jona”—blessed (lit, happy), for this had not been learned in the schools of men, but direct from His Father. Not only so, but as Simon Peter had confessed his Lord’s Name before His fellow-disciples, now on the principle of Luke 12:8," TARGET="_blank">Luke 12:8, the Lord confesses his name—”And I say also unto thee, that thou art Peter.” In other words He confirms to him the name of Petros or a Stone, which He had conferred on him at his introduction by his brother Andrew (John 1:41)." TARGET="_blank">John 1:41).

Moreover, the Lord has something more important to dwell on, namely, the noble, God-given confession by Peter of His true Messiahship and glory as the Eternal Son—something bigger than a “Petros,” a stone,—a “Petra,” a rock. This distinction is common in classical Greek, and though in Aramaic, the language in which our Lord usually spoke, the difference is not shown, both words being Cepha, the fact that the inspired evangelist, in translating, brings out the classical difference, seems to show clearly that the Spirit of God intended the difference to be preserved. Peter is never certainly spoken of as a rock (petra) in any other place of Scripture, but he himself speaks of Christ as the rock (petra) of offence, and this is the word used in 1 Corinthians 10:4" TARGET="_blank">1 Corinthians 10:4—”They drank of that spiritual rock (petra) that followed them, and that rock (petra) was Christ.”

Peter was “a living stone” along with his fellow disciples, but Christ was the living Rock. Our Lord’s words accordingly are not, “Thou art Petros, and upon thee I will build my church,” but “Thou art Petros and upon this rock (petra) I will build my church.” Perhaps we shall be told this is only Protestant and heretical doctrine. But was then Hilary, bishop of Poitiers in the 4th century, heretical? and yet he writes, “The rock petra is the blessed only rock faith—confessed by the mouth of Peter.” Was Jerome heretical, who writes, “Christ has founded His church on this rock, and it is from this rock that the Apostle Peter has been named”? Chrysostom whom we cannot admit was a heretic, says, “On this rock I will build my church, that is on the faith of the confession of Peter,” and so Ambrose of Milan, Basil of Seleucia, and indeed over forty of the early fathers and ecclesiastical writers (not all, we presume, Protestants or heretical teachers) held that the rock was Christ Himself as revealed in the confession of Peter. So Augustine of Hippo: “On this rock (petra) I will build my church, not on Peter, the stone that thou art, but on the rock that thou hast confessed, I will build thee, who in this reply standest for the church.” We may thank God that we have something more stable than vacillating Peter upon which to build for eternity.

W.H.

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