Ask Dr. Couch

Dr. Couch, what is the filling of the Spirit in Ephesians 5:18?

Good question. The Greek word is "plaroo" and it means to "fill," or to have control. This is the only place where this word is used in regard to believers after Acts, and after the church had matured. It is a Present Passive Imperative (command) and could be translated: "You be daily (continually) controlled by the Spirit." We are to allow His control to come upon us continually! With the command we know that we are to have some awareness of what the Spirit is doing with us. We are to be conscious of His activity with our heart and soul.

I did not know it but Dr. Harold Hoehner, a good friend of mine who died a few years ago, wrote in his classic Ephesian commentary this:

"The Spirit of God directs and empowers a believer to live a life pleasing to God and His will. Those who live under the control of their flesh will not please God and God does not control their lives. … This is the Spirit's activities realized in and through us. Believers are commanded to be filled by the Spirit so that they will understand the will of the Lord and allow God's control of their lives rather than succumbing to the desires of the flesh. If believers were only filled with wisdom, the influence would be impersonal; however, the filling by the Spirit adds God's personal presence, influence, and enablement to walk wisely, all of which are beneficial to believers and pleasing to God. … To be filled by the Spirit enables the Spirit to have all of the believer: The wise walk, therefore, is one that is characterized by the Holy Spirit's control."

What is the difference of the filling of the Spirit in the book of Acts?

First of all the Greek word for filling in Acts is different but still the same, if that makes sense! It is the word "pimplemi" that is distinctly related to "plaroo." "pimplemi" is used only by Dr. Luke in the Gospel of Luke and Acts. It is like a classical Greek word but all scholars realize that it is virtually just like "plaroo".

The first reference to "pimplemi" is found in Acts 2:4, 4:8, 4:31, 9:17, 13:9. In Acts 2:4 we read that the disciples "were filled, controlled with the Holy Spirit." They were "filled, filled up, controlled" (Aorist Passive Indicative). The action of the Spirit came sovereignly upon them. They were not commanded to be controlled like believers are today, as found in Ephesians 5:18.

Peter then was "controlled" by the Spirit (Acts 4:8) and began to speak. It is an Aorist Passive Participle. This is another sovereign work of the Spirit. Peter does not ask for it, it just happened to him. "The action of the Holy Spirit came suddenly upon him" and he began to speak. The Participle ties the action of the Spirit closely together with Peter speaking. "Peter was characterized as having begun to speak ..."

In Acts 4:31 we read the disciples were "filled, controlled by the Holy Spirit, and began to speak the word of God with boldness." This to is an Aorist Passive Indicative. "They were suddenly controlled by the (sovereign work of the) Spirit" and by this control they began to speak! Nicoll notes that they were controlled that they might speak with boldness. Their prayer was immediately answered. They proceeded to speak (the Past Tense) also implying that they continued to speak. They were filled, controlled with the Holy Spirit who was actually working in the apostles!

In Acts 9:17 Ananias laid his hands on Paul and said he was doing so in order that Paul would "regain his sight, and then be filled (controlled) with the Holy Spirit." The Spirit took over in a sovereign way and "Immediately the scales fell from Paul's eyes … and he began to immediately proclaim Jesus" (vv. 18, 20). This is an Aorist Passive Subjunctive. "That you should be immediately controlled by the Spirit ..."

In 13:9-10 we read that "Paul was controlled by the Spirit and said ..." Again, a sovereign work. This is another Aorist Passive Participle. The force of the Participle: "Paul was characterized as one who was suddenly controlled by the Spirit ..."

I hope this helps. Thanks for asking.
—Dr. Mal Couch (2/11)

Ask Dr. Couch

Dr. Couch, is Nebuchadnezzar in Daniel 4:8/9 speaking of the Holy Spirit or of the "spirit of the holy gods" when he refers to the ability of Daniel to give to him the interpretation of his dream?

The Aramaic is virtually the same as the Hebrew wording. The phrase reads: "Ruach Elahin Kede'Shen." I have always held what the Jewish Rabbis and Dr. Merrill F. Unger have stated about this phrase that is used several times in Daniel. The Rabbis say that Nebuchadnezzar was speaking a polytheistic expression that would be natural for one coming out of paganism as he was so doing. The idea that God was Spirit was known to the pagan world, though distorted by their sinfulness. The American Indians believed in the Great White Spirit! This would tell us that all religions, with distortion, go back to early Genesis. The Spirit of God is mentioned in the first few verses of the story of Creation.

Unger writes: "The difficulty of the passage lies in the fact that Nebuchadnezzar spoke like a pagan who had acquired some notions of the one true God, but whose spiritual history was still in the formative stages. So he employed the epithet 'holy,' which belongs solely to God."

Isaiah uttered his great words: "Holy, Holy, Holy, is the Lord of the armies (Hosts), the whole earth is full of His glory" (Isa. 6:3).

Thanks for asking.
—Dr. Mal Couch (2/11)

Ask Dr. Couch

Dr. Couch, can you explain the popularity, and the seeming endorsement by pastors and churches, of women Bible teachers? They seem to have a "body wide ministry." Is there any scriptural support for this?

ANSWER: There is not a problem of women teaching women the Word of God and giving practical biblical guidelines for living the Christian walk. But to be quite frank, I sense that the women teachers that are so popular like to show off their talent. While they attract women to their ministry, I feel that they often also enjoy the fact that some men tune in and like their expositions of Scripture.

Older women have a place in teaching younger women. Paul writes that they can "encourage the young women to love their husbands, to love their children, to be sensible, pure, workers at home, kind, being subject to their own husbands, that the Word of God may not be dishonored" (Titus 2:4-5). This ministry would set the pattern for what Paul says in 1 Corinthians 11:4-5). The woman can pray and prophesy, and it would be obvious that this would be with women, and not with men or in a mixed group. "Prophesying" would be teaching in this context, not foretelling of future events that are coming. In this 1 Corinthians 11 context, Paul still puts the woman teacher under the authority of the man or of her husband. She is not to operate alone in her ministry.

Paul adds, "I do not allow a woman to teach or exercise authority over a man, but to remain quiet ('unemotional')" (1 Tim. 2:12).

The liberal feminists try to say that the above verses are cultural and not applicable for us today, but this is not so. Looking at the passages closely we find that he is not arguing from the standpoint of culture but from the position of biblical doctrine. These verses stand as guidelines for women today. Women are more emotional and not as objective as men. God wants male leadership in the churches and not feminize the congregations.

Finally, women can teach women, and they should! We can respect this, though I think that there is a not of showmanship going on with the popular women teachers that are seen on TV today.

Thanks for asking.
—Dr. Mal Couch (2/11)

Ask Dr. Couch

Dr. Couch, what is the Palestinian Covenant and is it unconditional? And what does unconditional mean?

ANSWER: Let's back in to these questions. To be unconditional means that there are no human or Jewish conditions to be fulfilled for that covenant to be valid. The Palestinian Covenant is an extension of the Abrahamic Covenant that has three main parts. Promises to Abraham and his descendants concerning (1) a land, (2) a Seed, and (3) a blessing. The Abrahamic Covenant is unconditional in that to fulfill the covenant is not dependent on the faithfulness of Abraham. God will sovereignly bring the covenant to its completion. It is not based on human faithfulness, though the Jews will be believing in the Lord and be faithful to Him when the covenant is finalized in the Kingdom.

The key verses on the Abraham Covenant are found in Genesis 12:1-3. God told Abraham,

"Go to the land which I will show you, and I will make you a great nation (a great Seed), and I will bless you, and make your name great; and so you shall be a blessing; and I will bless those who bless you, and the one who curses you I will curse, and in you all the families of the earth shall be blessed."

Deuteronomy 28-30 lets us know that the Abraham Covenant is unconditional and that it will be ultimately fulfilled by the Lord in order to establish the promised Kingdom. Deuteronomy 30:1-9 tells us that God is going to bring the Jews back to their land and that the Jews will obey Him "with all their heart and soul according to all that I command you today, you and your sons" (v. 2). The Lord will do "this and that" in a very sovereign way. Verse 10 is a bad translation. It reads "If you obey the Lord your God to keep His commandments ..." But the "If" is the Hebrew word "key" that should better be translated "When." That is, this will all happen "When they obey the Lord" as performed in a sovereign way by the Lord in the hearts of the Jewish people. In fact, in the side notes of the NAS it says the verse should be translated "For you will obey the Lord ..."

And Unger writes: "The divine redemptive program is not to be frustrated. God's grace will provide a remnant to fulfill the promises of restoration. Israel's disobedience and failure will not avail to overthrow God's purposes of grace."

In his classic work "Things To Come" by J. Dwight Pentecost, we see that this Covenant is unconditional and certain to be fulfilled. Pentecost writes:

"The Palestinian Covenant must be unconditional. It is called by God an eternal covenant in Ezekiel 16:60. This covenant has the guarantee of God that He will will effect the necessary conversion which is essential to its fulfillment. Romans 11:26-27; Hosea 2:14-23; Deuteronomy 30:6, Ezekiel 11:16-21 all make this clear. This conversion is viewed in Scripture as a sovereign act of God and must be acknowledged to be certain because of His integrity.

"From the original statement of the provisions of this covenant, it is easy to see that, on the basis of a literal fulfillment, Israel must be converted as a nation, must be regathered from her world-wide dispersion, must be installed in her land, which she is made to possess, must witness the judgment of her enemies, and must receive the material blessings vouchsafed to her. Since these things have never been fulfilled, and an eternal and unconditional covenant demands a fulfillment, we must provide for just such a program in our outline of future events."

Thanks for asking.
Dr. Mal Couch (2/11)

COURAGEOUS HEARTS

It can almost be said that the German Army officer, Claus Shank Graf von Stauffenberg, gave his life as a sacrifice for the Jews of Russia. As an elite officer from a special German family, Stauffenberg loved his country but detested what Adolf Hitler was doing to it during World War II. Posted in Russia he saw how Hitler had commanded the death of every Jew the Germans could find as they swept across the steppes of the vast regions of the Soviet Union. The death of God's earthly people caused him to determine to lead a group of officers to attempt to get rid of Hitler in his diabolical leadership of the German people.

Stauffenberg was also a strong Christian. His faith was firm in the Lord of the Bible. Posted from Russia to North Africa, he was badly wounded by American airplanes that attacked his convoy traveling on African roads. He lost one hand, two fingers of the other hand, and also one eye. While mending from his wounds he plotted to get rid of Hitler.

Stauffenberg enlisted the support of a large group of other officers. While attending a meeting with Hitler in a forest retreat, he set a bomb under Hitler's map table. Leaving the room, Stauffenberg escaped the explosion that killed many of the officers though Hitler survived the attack.

Quickly caught, Stauffenberg was murdered by officers who turned against him. Standing before the firing squad, he cried out "Long live holy Germany!" Over 300 hundred officers were killed who were accused of the Operation Valkyrie plot to try to get rid of the Fuehrer. The Gestapo, Germany's secret police, acted fast to rid the Army of all of the plotters. If the plotters had been successful the war may have been shortened by ten months or more.

Only eternity will tell us how many more believing German Christians gave their lives in order to get rid of one of the most evil men in all of history! —Dr. Mal Couch (2/11)

Theology in John Part 4 By John Pappas, Th.M, Th.D

Spiritual transformation results in eternal life. That is the great truth of Scripture in chapter three. Chapter four says believers can never lose the gift of eternal life that God has given them (cf. John 4:14; 6:32, 37-40). These truths are developed in this gospel by use of the unique Johnanian theological discourse.  In this article John's theological discourses will be examined as the common purpose stated in the gospel is: "that you may believe you have life in His name" (John 20:31).   Spiritual transformation does not come by any means of man by himself, but rather by an external agent, namely, God. And although all three persons of the Godhead participate in this transformation, John concentrates in the early chapters upon the means of salvation - believing in His name; Jesus Christ, the Anointed Savior.  The apostle John puts it this way, "But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." (John 1:12-13).     The opening theses of John's gospel might be summarized as follows: The Eternal One – the Word, and specifically, Jesus Christ, the One who reveals both the Father and Himself to mankind by the testimony of His word is not only Creator and Sustainer of all life (physical life), but by intervening in creation, reveals Himself through special revelation, even though the revelation concerning eternal life is presented to all mankind, mankind will not, nay, refuses to accept the testimony, thus he stays in darkness.    John's main point for the book is special revelation and he highlights this point not only within the opening verses but it is highlighted by the purpose statement of John 20:31 "these [things] are written that you might believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name." This brings me to the high point of this article, namely, special revelation and the key element in belief is the doctrine of illumination.   Special revelation Within the doctrine of revelation (that is, God revealing Himself to mankind) there is general revelation and special revelation. General revelation is that which is revealed by God that all men know or observe; both nature and the law written in the heart fall into this category. Nature is general revelation since it reveals the triune nature of God in all that means (e.g., God's attributes of infiniteness, goodness, righteousness, holiness, wrath, etc; cf. Ps. 19:1-6; Romans 1) to all people. The law written upon the heart of all mankind is another example (cf. Rom. 2:15). The purpose of general revelation is given as legal – so that no one has an excuse (cf. Rom. 1:20). The fall has, however, clouded the heart and it no longer can see correctly for its desire is for evil always (cf Rom. 3:9-18). The result is that knowledge based on general revelation is not infallible as the apostle Paul explains:   18  For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, 19 because what may be known of God is manifest in them, for God has shown it to them. 20 For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, 21 because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened. 22  Professing to be wise, they became fools, 23 and changed the glory of the incorruptible God into an image made like corruptible man—and birds and four-footed animals and creeping things. (Rom. 1:18-23)   Special revelation is that which is revealed by God to mankind through various means. God revealed Himself and His word to mankind through the pre-incarnate Christ (cf. Gen. 2; 3; 16), through angels (cf., Dan. 9; Luke 2; Rev. 1), the prophets (2 Sam. 23; Zech. 1), dreams (cf. Gen. 20 & 31), and visions (cf. Isa. 1; 6; Ezek. 1), but the key is brought to light by John's use of "the Word," that is, Jesus Christ is the Word, the One who has brought special revelation - the knowledge of God to mankind independent of the any possible corruption by mankind. Thus man has no excuse with respect to special revelation, since He himself came into the world to reveal the Father (cf. John 5:19; 6:46; 8:19, 28; 10:25; 10:30; John 12:49; 14:7-11; 15:15).     The purpose of special revelation is related to the legal mandate of a testimony or witness that God has preserved in writing within the Bible. There is the testimony of the Old Testament and the testimony of the New Testament. The content of the written testimony involves everything related to mankind concerning God and is preserved as historical stories, involving specific events and people to serve as a testimony to all mankind.   General call Related to special revelation is the general call. This is God securing a faithful, reliable source preserved in what he calls His Word and proclaiming that Word to all mankind in order for men to repent and turn away from their sin of unbelief and believe in the One true God who has revealed Himself in His Word by His word.   The general call is for everyone but is the revealed character of mankind that mankind is hopelessly lost. Man's will, because of the fall, has been bound in the slave market of sin. He is a slave to sin. The general call serves as a general invitation, a general testimony to all men to believe in Him and serves a legal function, in that all men are held responsible (cf. Matt. 22:14; Luke 14:-16-24; John 7:37).   To highlight the general call, Jesus – God in the flesh, went to His own people, pronouncing the gospel of the kingdom, and they did not accept Him or His message (cf. John 1:11). And in order to validate the messenger and His message, He used miracles. But, this only brought curiosity not belief. The general call is required of God to proclaim Him among all people so that He can work with His word to perform His work of spiritual transformation.          Effectual call The effectual call is the act of God in illumination, transforming the heart of some men to respond to the general call - the proclamation of the word of God (Rom. 8:30; 1 Cor. 1:2). John uses the word born again or regeneration (John 3). Jesus uses miracles to get the attention of the Jewish leadership in order to teach this lesson. Even though a miracle is seen and brings many to follow Him in order to see further, the miracle does not bring one to faith. Rather, it is a miracle when God brings individuals to believe. That is the testimony of John. Many believed, but Jesus says He knew their heart and after they hear more of what He has to say, some leave (cf. John 6:66). The miracle only served to get their attention. It is God who has to draw one to Him, not only is salvation a gift but faith is also a gift (Eph. 2:8-9).    It is a necessary fact that when one is called (cf. Rom. 8:28-30), that it is the work of the Holy Spirit that illuminates the word, bringing about understanding (cf. 1 Cor. 2:11-13) convection of sin and faith in Christ's atonement.   Dr. Ryrie puts it this way: "God regenerates (John 1:13) according to His will (James 1:18) through the Holy Spirit (John 3:5) when a person believes (1:12) the Gospel as revealed in the Word (1 Pet. 1:23)." (Charles Ryrie, Basic Theology, p. 376)   John's teaching method The apostle John wrote his gospel account not only in chronological order, but with a unique Jewish teaching method (or should I call it the Old Testament teaching method) – that is, to teach theological doctrine through story and events. The events lead up to a related theological truth. And since Jesus, God in the flesh, the Son of God, is the central character in the story. The related events serve to weave a wonderfully complex physical yet spiritual story. A tapestry of teaching from event to event, miracle to miracle, discourse to discourse all leading the reader to the revelation of who God is and how it is one becomes saved.      Testimony. One of the most important words within Johnanian theology is the doctrine of the testimony. John the Baptist is the "voice in the wilderness…" whose testimony in John is to reveal the Lamb of God who takes away the sin of the world.  His testimony concerns nothing that was not already revealed in the Old Testament. There was nothing new in his testimony he simply served to point out the promised Messiah who was to come as Savior of the world (Isa. 53).   The witnesses that testify to Christ are: the witness of John the Baptist (1:7-8; 5:33-35); the witness of the Father (5:32-37; 8:18); the witness of the Son (self-witness; 3:11; 8:14-18; 18:37); the witness of the Holy Spirit (15:26; 16:13-14); the witness of the Scriptures (1:45; 5:39-46); the witness of Jesus' works (5:17, 36; 10:25; 14:11; 15:24); the witness of the disciples (15:27; 19:35; 21:24); and the witness of the lives changed by Jesus through the miracles (4:39; 9:25, 38; 12:17).     Miracles. Miracles are used by God to validate the messenger of God as authentic. Miracles are, however, used for a special purpose in the book of John. They are used in a twofold manner; (1) to bring people to belief in Christ as God; and (2) to manifest Jesus' glory (2:11). The miracle is used though as a teaching tool. The miracles are not random, rather, they are directed towards unique teaching points. The miracle is related to the theological discourse surrounding it. The miracles serve to build upon each other as the discourse builds to reveal not only who Jesus is, but how the world though Him might be saved.   Miracles do not happen continuously throughout Israel's history; instead they are prominent in several periods. Miracles are prominent when God wants man to take note of something He is doing and accompanying the great miracles of God are the counter miracles of the Devil. For example, miracles were notable during Israel's bondage in Egypt through Moses; in the wilderness and subsequent conquering of the promised land through Joshua; with Daniel when Israel is in captivity in Babylon; in Jesus' days with Him and the apostles; and finally during the Tribulation with the witness.   With respect to this article the miracles in the book of John serves to prove Jesus is God (John 20:30-31), to prove Jesus is the promised Messiah (John 5:36), to point out the period, that is, the Kingdom is at hand (John 10:37-38). John does not present all the miracles that Jesus performed; only those that serve to contribute to the theological teaching at hand.  Miracles serve to enhance the spiral teaching technique so unique to the Jewish mind.       Theological Discourse Interspersed throughout the gospel, John weaves several theological discourses. They are woven together with the miracles and special notable Christological identifications (the "I AM" statements).  There are twelve theological discourses:   Regeneration (2:23-3:21) Eternal life, reconciliation and spreading the good news (4:1-26) The deity of Christ (5:16-47) The true Bread of Life (6:26-59) The source of truth (7:14-20) The Light of the world (8:12-20) The true object of faith (8:21-30) Spiritual freedom (8:31-59) The Good Shepherd (10:1-21) Unity of the Godhead (10:22-38) The world's redeemer (12:20-36) The Upper Room Discourse: a.        The approaching separation (13-14:31) b.      Union with Christ (15:1-27) c.       The Holy Spirit and the future (16:1-27)     Discourse 1 - Regeneration (2:23-3:21). The first discourse concerns true salvation. It starts with chapter 2:23 as Jesus had just performed a miracle transforming water to wine in Cana, near Jesus' birth place in Nazareth in the region of Galilee - his home base. He next moves to Jerusalem on the Passover and cleanses the outer Temple court of the money exchangers, merchants and inspectors. The action causes a stir in the city and the Jewish leadership sends a representative to meet with Jesus to find out who he is.   The introductory section 2:23-25 opens up the discourse with the main point that mankind may be curious about Jesus and some will even pretend to follow Him, but not all of them are of Him.        To be regenerated, to be born again means one has to be born from above, that is, it has its source from God not man and involves the Holy Spirit who has to perform His indwelling work by changing the heart of man. A new birth is one that involves a testimony of who Jesus is, He is the Son of Man (3:13), the One uniquely related to Mankind, and the Son of God, the only one who can represent mankind before God because He is the perfect, spotless Lamb of God who represents mankind on the cross to take away the sin of the world.   To be regenerated means one has to believe in the one lifted up on the cross (3:14-15)  just like that foretold by Moses in the wilderness, that whosoever believed that Jesus is the Son of Man will not perish but have eternal life. The Son of Man (3:17) is also called the Son of God, the Son uniquely related to God, the only begotten Son of God, making Him uniquely legally representing mankind and God in the flesh. In essence, those who reject Him reject God (3:18), those who believe Him, believe God (3:17). But it is God who has to transform the individual in order for him or her to believe, and that mechanism involves the illumination of the truth in a dark world by the agent of regeneration – the Holy Spirit (3:19-21).   The imagery involved includes the contrast of light and dark. The narrative starts with Nicodemus meeting Jesus at night (3;1). The verbs used in the discourse for "to know" is "to see" thus enforcing the light and dark imagery. The imagery involves knowledge and deeds. The light and dark imagery reaches its height in verses 19-20.   19  And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. 20  For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. (John 3:19-20)   The second major literary imagery involves the Old Testament concept of water baptism which involved an external ceremony representing the new life of obedience to the Law and in fellowship with the Jewish community. Jesus moves this OT practice to the baptism of the Spirit where the Spirit joins the believer to the body of Christ at the time of regeneration. It is no mistake that John the Baptist (lit. John the baptizer) declares that it is Jesus who is "the true light" that gives light to every man (1:9). This imagery involves the idea cleansing, but here, the cleansing is internal not external – spiritual not physical. What a picture this is as John moves from the miracle of water transformed to wine to the great discourse of the born of water and spirit to the events at Jacobs well and the discourse of the water that Jesus gives is eternal life!        Discourse 2 - Eternal life, reconciliation and spreading the good news (4:1-26).  The second discourse involves the proclamation of the word to the world that brings salvation of the world. The first step is to bring the word to the Samarians who are half Jew, half Canaanite. The reconciliation of the divided nation of Israel and Judah is a Messianic promise and will find complete fulfillment in the Millennium, but here Jesus opens the door of reconciliation by going where no Jew would go – to the Samarians and Jacob's well.   The significance of the location being a plot of land that Jacob purchased for the family that defines who the Jews is, namely, one of Jacob's twelve sons form the twelve tribes of Israel in the land. And the location of the well is part of the land that is allocated to the twelve. It is here that Jesus pronounces that He is the source of life and He will (in the future) give living water that will result in everlasting life. The imagery is heightened by the great white harvest discussion.   Jesus tells the Samarian woman that she has had many husbands, a real life application of their discourse concerning idolatry, salvation and true worship. This serves as a picture of the division of the two, Judah and Israel and their collective idolatry. Upon hearing this, the woman pronounces His words to be that of the Messiah, of which He proclaims He is the Messiah! It is at this point that Jesus looks out over the land and proclaims the doctrine of sowing (the good news that Jesus is the Messiah), and reaping. One sows another reaps. One spreads the gospel of Christ (that is, that Jesus came in the flesh to die on the cross as the Lamb of God who takes away the sin of the world and was buried and was raised from the dead), another reaps (gathering together in fellowship and discipleship). It is not one person who does it all, but different members of the Church that are involved, and where one day the worker sows, on another he will reap, but both the reaper and sower can rejoice together in their combined labor.   Discourse 3 - The deity of Christ (5:16-47). The next great sign involves a Jewish nobleman's son who was on his deathbed. The encounter is brief and leaves the reader unsatisfied. Jesus simply states (and it seems in an irritated way), "Unless you see signs and wonders, you will by no means believe."  After the man pleads for his son's life, Jesus states, "Go your way, your son lives." The nobleman trusted that Jesus was able to perform the miracle of saving his son, so he left his son's side at the point of death in order to travel the long journey to find Jesus. As a result of the encounter both the son is saved physically and the nobleman and his house believe, but did the teaching encounter stick with the nobleman? We are left unsure. Does the nobleman testify concerning faith apart from seeing a miracle? We do not know.   We next encounter the miracle of the man who receives his site. The man who sat at the pool of Bethesda ("house of grace" or "house of mercy") waiting for a chance to be healed, a chance for mercy. It has been about a year, Jesus is back in Jerusalem on the "feast of the Jews," probably Passover and this miracle is meant to build upon the last miracle. That is, Jesus' reputation as the miracle worker has spread beyond ignoring the miracle worker and it is time for the Jewish leadership to acknowledge Him for who He claims to be – the Messiah, but they refuse even though they have a first-hand testimony of a miracle that of the man healed of his sight.   Again the events of the narrative serve to build the theological discourse. Jews desire a sign, but when shown a sign, the Jewish leadership refuses to believe the message of the messenger. It is at this point that the Jews turn to violence against Jesus as they seek to kill Him. The reason is given because He did work on the Sabbath. What work? Healing! There is provision in the Law for acts of necessity or mercy (this act is performed at the "pool of mercy"), but the Jewish leadership are not interested in justice. The man carried his bed on the Sabbath, the law is broken, and the letter of the law must be maintained.   It is at this point that Jesus uses the literary expression "amen, amen" ("truly, truly" verily, verily" or "most assuredly"). Jesus' response to the Jewish leadership makes them even more furious and they seek to kill Him even more. The first "amen, amen" statement concerns the oneness and unity of the Father and the Son. The Jewish leadership understands completely what He said. They understand He made Himself equal with God and who is equal with God save God Himself!   The second "amen, amen" statement contains three aspects. (1) Life and judgment are in the Son. That is, those who believe in Jesus have eternal life and will not come into judgment; (2) those who believe in Jesus will also experience the resurrection to life; (3) the self-bearing witness of Jesus. This point is extremely import for His legal case for it is the witness that must be heard in order to execute judgment. The Jewish leadership ignored the testimony of the man that was healed, so Jesus testifies to them Himself, but He also points them to the other witnesses in this case. That is, Jesus says John the Baptist, His works (miracles), the Father, and the Scriptures all bear witness of Him. This is the great fourfold witness section of the gospel.   This theological discourse contains a major deity of Christ section for John. The argument can be broken into three points. (1) Jesus is equal with God in nature (quality, Gr. isos) (vs. 17-18); (2) Jesus is equal with God in power (they do not work alone, but together); (3) Jesus is equal with God in authority (Judgment and life itself given to the Son).  Jesus is equal with God by use of the unique term "only begotten Son" (cf. Ps. 2).     The equivalence statements come to an application in the form of the condition for everlasting life. The condition is given as hearing "My" word, thus making His word equal with God and enforcing the statement concerning authority has been granted to the Son. The condition of hearing "My" word is clarified by the use of "believing" what is heard, or believing the testimony. This truth is highlighted in verse 24 by the Greek.   Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life. (John 5:24)   John uses the Greek present tense for "hearing" (continue to believe), "believing" (continue to believe), and having (continue having or possess) eternal life, and not in condemnation (continue not to be condemned), while the words for death are past tense (actually, perfect tense meaning the action occurred in the past and the condition is completed). Verse 24 is theologically precise in it pronouncement and says that those who are saved continue to hear Jesus, believe His word, believe that Jesus is equal with God (or Jesus is God in the flesh) and at the point of belief, has already and completely passed from "the dead" (the world of the living-dead) into "the living" (the world of the living). What a great God we have.       The statement "For as the Father has life in Himself, so He has granted the Son to have life in Himself" (v. 26) serves as the introductory point for the seven great "Life" statements. I am the Bread of Life (6:33-35) The Light that gives life (8:12; 9:5) The Door to abundant life (10:9) The Shepherd who gives His life for His sheep (10:11,14) The Resurrection and the life (11:25) The way, the truth, and the life (14:6) The vine that gives the branches life (15:5)            This section forms an "inclusio," that is, it ends just as it starts: "Jesus can do nothing of Himself." His will is the Fathers will. They are one and the same. The Father/Son equivalence dominates this section as is the obedience of the Son to do the will of the Father. The Father/Son imagery is prominent in this section. The Son's relationship to the Father is highlighted. For example, just as with a human father/son relationship, the Son speaks for the Father in His absence. The Son can represent the Father in all their dealings, so the statement of being given authority and judgment is placed within the human context for understanding the relationship. The Son has the same attributes as the Father. They are equal (Greek isos "equal in quality"). This does not mean that the Son was born in the physical sense nor does it mean that Christ had a beginning or end, but has the Jewish meaning of relationship – of Sonship, a legal term reflecting relationship and authority.      In the next article the rest of the theological discourses will be looked at as John moves the reader to the heights of Jewish theological teaching.

IT IS ALL OVER … GOD'S HAND IS RAISED AGAINST US!

If you have not noticed, it is all over for the world. What will happen soon no one knows for certain but it all ties in with what I have been teaching for almost 50 years. America is doomed morally and economically. The Middle East is collapsing more rapidly than we could have imagined! Revolution is in the air (Soon in America and the rest of the world) and there is no turning back.

What is so disappointing is that the churches do not "get it." Few pastors are teaching on the Apostasy and Prophecy, informing our people what is coming. If you look carefully, the church is asleep (1 Thess. 5:4-9), and this has to do with the fact that believers are not interested in prophetic truth. Read 5:1-3.

Something may take place soon that will throw the entire globe into turmoil.

In the OT God is seen as a Sovereign whose hand is raised up against His people. When His hand comes down judgment will descend. We are near that great event of judgment that will quickly take place.

"God's anger burned against His people, and He stretched out His hand against them and struck them down" (Isa. 5:25). "His anger did not turn away … Yet the people do not turn back to Him who struck them, nor do they seek the Lord of Host" (9:12-13; 10:4). "For everyone of them is godless and an evildoer, and every mouth is speaking foolishness. In spite of all of this His anger does not turn away, and His hand is stretched out. For wickedness burns like a fire ..."

The Tribulation, that is, the Wrath of God, is not far away. God has a plan devised against THE WHOLE EARTH; and this is the hand that is stretched out against ALL THE NATIONS. For the Lord of hosts has planned, and who can frustrate it? And as for His stretched out hand, who can turn it back?" (14:26-27).

Finally, the world, nor the Christian church, sees the judgment coming. Our people in the pews are asleep. They do not know of biblical prophecy nor do they observe the signs of the times. Believers do not see the destruction coming from the hand of the Lord. Isaiah writes: "O Lord, Your hand is lifted up yet they do not see it" (26:11). Also, we read: "Behold, the Lord is about to come out from His place to punish the inhabitants of the earth for their iniquity; and the earth will reveal her bloodshed" (v. 21).

CONFERENCE CDs BEING PREPARED!

Some of the best scholars are coming together at the Walvoord Study Center to deal with what is coming on the earth in the next few months. A set of CDs will be offered dealing with (1) Egypt, (2) the Revolutions now taking place in the Middle East (that may spill over into America), and (3) the Economic and social fall of America.

Scholars such as Dr. Tom McCall, Jeff Gutterman, and others will be holding a Conference the first of March that will be recorded and offered for purchase. This will coincide also with a new book out with Drs. Andy Woods and Mal Couch, dealing with Darwin, Evolution, and the American Constitution. The book will also have a section on The Denial of Christ's Second Coming. If you want to have this volume pre-ordered, please email us. You will be put on the list. Also, you may want the CD set (Cost at this time unknown). The Conference is not open to the public!

Time is short! Don't miss out!

Ask Dr. Couch

Dr. Couch, I understand the word "Atonement" is not used in the NT. Is this correct?

ANSWER: The word is used in the KJV but this is incorrect. The word is used in the OT in many places. In Hebrew the word is "kipper" meaning "to tent, to pitch a tent, spread over, put a cover over." God covers the sins of Israel until Christ comes in order to complete the work of redemption. Our English word "to cover" comes from this word. Sometimes it is translated "reconciliation."

The Day of Atonement comes in the Fall. God forgave for another year Israel's sins. The word is first used in Exodus 29:36. Aaron was to offer a sacrifice as an atonement for a sin offering and he was to purify the altar and make it holy, "consecrate" it. The altar was to be seen as holy because upon it the animal sacrifice was to be offered. The offering represented the death of Christ for the sins of Israel. But of course, they did not see this at that time! To make an atonement here is in the Piel Intensive form and could be translated "For a sin offering, Aaron shall distinctly (intensely) make a 'covering, atonement' for the altar and make it holy ..."

The Jewish people were not to simply make a covering with little thought about it. This was a very important issue with God, Aaron, and Moses!

There is a grammatical surprise in the way "kippur" (atonement) is used in the OT. It is almost always used in what is called the Piel verb form. This makes the action very intense and definite. "An atonement, reconciliation was definitely made ..."

The Lord is very serious about an atonement, covering being carried out. This is an important subject with Him. If Israel's sins as a nation, or as an individual were not covered, God could not bless nor deal with them.

Thanks for asking.
Dr. Mal Couch (2/11)

LOSING OUR WISE MEN

What is missing in our up-and-coming new culture, that wants change, is wise men. (And Change is not wisdom!) But this generation does not know this! I heard a talk show host say just what I've said the last few months. This generation of those under thirty, and the invading ignorant minorities, want change but not wisdom. And wisdom is not change!

Job understood the problem even in his day. He wrote that "Wisdom is with aged men, with long life is understanding" (Job 12:12). But God can take away wisdom, counsel, and understanding. With Him are "wisdom and might, counsel and understanding" (v. 13). God can tear down and what He destroys cannot be replaced (v. 14); He can send forth flood waters (v. 15), can use the misled (v. 16), make fools of judges (v. 17), take away the strength of kings (v. 18), overthrow those who think they are secure (v. 19), deprive the smart ones of speech (v. 20), take away the discernment of the elders (v. 20b), brings the light from darkness (v. 22), make the nations great (SUCH AS AMERICA) and then destroy them (v. 23), deprive the leaders of the earth from having intelligence (v. 24), and make the intelligent ones stagger like drunks (v. 25).

In other words, GOD IS IN CHARGE! The Lord is the Author of history, and, He is taking it where He wishes it to go!

Job concludes, "Behold, my eye has seen all of this, my ear has heard it all and understands it" (13:1). But America does not. We are swimming in entertainment, fun and games, and have no clue as to where God is leading this world.

—Dr. Mal Couch (2/11)

Ask Dr. Couch

Dr. Couch, are elders voted on by the congregation or are they appointed by other elders, or the apostles, in the case of the establishing of the NT churches?

ANSWER: Elders are not to be voted on in churches. That is a congregational system that is not biblical. Sheep do not vote on their shepherds; that does not make sense. Some wrongly use Acts 14:23 to try to prove that elders were voted on but this won't fly!

It is the account of Paul and Barnabas who "appointed" elders "in every church, having prayed with fasting, ..." The Greek word is Cheirotoneo that has the word "Hand" ("cheiro") in it, thus leading some to say, "Well, this is the holding up the hand to vote." But those who say that miss the point of how words change and adjust in usage. While the word once meant to raise the hand, we have only two men, Paul and Barnabas, who were deciding on the elders. It would be ludicrous to think that Paul counted 1, 2, 3, and said, "Now Barnabas, raise your hand and vote!" Because two men were doing the selection they were not voting in the normal sense. In fact, the NAS correctly translates the word "to appoint" with the idea of discussing the issue and "selecting" who the elders were to be.

Voting was confined only to wealthy people of the city-states and the Roman senates. The common people did not vote as we would normally think.

So this word changed in meaning by usage. Paul and Barnabas did not vote on elders. They discussed the issue and then appointed those they felt were qualified. This is what is to be done today. Elders select elders. The sheep do not have anything to do with this process. Voting causes competition and division. The selection of wise men by wise men is the biblical way to go!

Thanks for asking.
—Dr. Mal Couch (2/11)

Hebrew Word Study

Deuteronomy 4:39 is a great verse of Scripture. It reads "Know therefore today, and take it to heart, that the Lord; He is God in heaven above and on the earth below; there is no other." What an awesome truth! There is only One God, not two, three, or more. To avoid Him, to ignore His presence is absolutely foolishness.    The passage reads: "You know, perceive ..." Or, "become acquainted with ..." "This day ..." better reads "THE Day ..." During this day you need to become aware of and not forget ..." Moses exhorts the people to gratitude towards God (the orthodox Rabbis).    The Rabbis: "Know, become acquainted this day and LAY it to your heart ..." The heart represents the emotions. The Jews were to sense with their feelings the truth of what Moses is about to write. "THAT the Lord (the Everexisting One, HE is THE ELOHIM ("The God Who Is Plural") in the Heavens!" This means that He transcends the entire universe and His rule encompasses all of Creation!    He is in Charge!    "From Above." "The Upward, the Higher and Higher, the Ascent!" From the highest! "And upon the Earth that is beneath" the heavens!    "There is None yet, still, besides NO MORE!" There is then no other god. This summarizes the lesson to be learned from all that has gone before. This is a solemn warning of the dangers of idolatry that threatens the Jews upon their entering the Promised Land.    Verse 39 leads to verse 40: "So you shall keep His statutes and His commandments which I am giving you today, that it may go well with you and with your children after you, and that you may live long ON THE LAND WHICH THE LORD YOUR GOD IS GIVING YOU FOR ALL THE DAYS (Forever)!" Eternity is for "All the Days!" The land belongs to the Jews eternally, forever, even though they have been unfaithful. Their restoration is certain!    —Dr. Mal Couch (2/11)

CHURCH OF ENGLAND DUMBING DOWN!

Infant baptism is of course a joke but it's been in vogue for centuries in the Catholic and many of the "high" Protestant churches. They make it a step towards salvation by a misreading of the Gospels. Too, the purpose is to make the parents feel good in thinking that this makes their children Christians, which it does not.

As well, it adds numbers to these churches. For example, the Church of England can claim thousands more as part of their Church by infant baptism. The unsaved in England get the message. Recently, many of their members have held "de-baptism" services in order to get themselves or their children out of that apostate religious organization.

But the Church of England has gone one step further in admitting the joke of their baptismal ceremonies. They have shortened the services and down graded the language so that those going through the services might understand just a little bit more of what they are doing in baptism.

Why is it that those closest to that Church do not see the stupidity and hypocrisy of the dead ceremony of what they are doing? Why is it that no one reads the Bible as to what baptism is really all about? Why is it that human nature gravitates to error more quickly than the truth? The high churches use Mark 10:14 ("Permit the little children to come unto Me") as one of their verses claiming infant or child baptism. Of course Mark 10 won't work. This has nothing to do with child baptism! And they use the passage about Crispus who believed "with all his household" (Acts 18:8) to claim that there had to be children in the house who came to Christ along with the adults. (See also 11:14). All such claims fall flat! They have no basis whatever in attempting to prove infant or child baptism (and salvation).

I believe the youngest child who can exercise true faith and belief is indeed saved! God has mercy on those who cannot put forth such belief. Most evangelicals hold to the fact that God shows grace on the children who are below the age of accountability. While we may not know what that is, we trust God's faithfulness and fairness in this matter of silence. But for certain, infant baptism is not biblical for putting the child into the church or for saving the child without true trust in Christ for his salvation.

The Church of England is so ritualistic that few trust its proclamations. And few could explain salvation or Christianity from all of the coated-over ritual that it is putting forth for popular consumption. Apostasy is alive and well with most of our churches. We cannot be far off from the rapture of true believers. The wrath is not far behind!

--Dr. Mal Couch (2/11)

THE GATHERING STORM AND EGYPT

THE GATHERING STORM AND EGYPT

The April issue of THE GATHERING STORM CD will be a winner! It will cover, with guests, a look at what is happening in Egypt in regard to Islam and what all of this means for Israel. DON'T MISS THE APRIL EDITION! The donation cost: $10. Order with your check from: Scofield Ministries, 120 CR 3222, Clifton, TX 76634.

Or, if you are not taking this yearly and monthly CD, you can get it for only $30 for the entire year. Many more great studies or in the works.

KILLING OUR WOMEN

I saw a commercial a few days ago about a woman in the Army who lost both legs in a combat area in Iraq. She was smiling and was showing that she was proud to have lost her legs while serving her country. While this is certainly a sad story, I kept wondering where were the men who were supposed to be protecting her? And, I thought also that our government told us women were not to be put out in harm's way; why was she so exposed, a future wife and mother!

I ask again, where were the men; where were the John Waynes who give their lives for their homes, their families, their wives, and the mothers of their children?

I'm sure many would say, "Well, Dr. Couch, women now have the right to be wounded or killed for their country. Don't you understand?"

My answer is that nothing has really changed. To protect women is still a mandate for men, the problem is that the mind-set of such women, and of the men in our country, has changed. And this of course does not make it right. We have moved to such a position because of the feminist agenda. And the change came about the same time that it became okay to abort and kill unborn babies, and also to allow for "anything goes," such as the homosexual movement.

Looking at the woman with no legs makes me ask, "But where were the protective men?" How could the younger men in the Army think that this was alright, to so harm and wound a mother or wife, or a future mother or wife? So this generation has no problem with what is happening?

Then expect euthanasia on you, if you are older. It will be permissible to kill you when you get in the way, because after all, the standards in our culture have shifted, and the younger generation accepts this change!

Fifty years ago our entire culture would have been shocked at the killing or the wounding of this young girl even for the cause of her country. This is why men went to war: to spare our families from such wounding and from such terrible sights that these women would be exposed to.

I talk with many men in the military who tell me how things are changing. For example, women are expected to change heavy truck tires just like the men, but of course they cannot do it. (And remember, she is receiving the same pay as the men who can change those tires!) So the officers just put the women onto other duties and don't say anything, and we are told the women are performing equal work—they are not! The women have won legally because no one can do anything about what is happening from the perspective of what is right, and from common sense. Practicality is out the window and we, the public, are being fooled! Too, the men in the military can say absolutely nothing or they would possibly lose their jobs.

Prepare for worse things to happen because the door is open since now both men and women are seen as the same. How foolish! This has never happened in the history of humanity before, but now it is taking place! Our standards used to be higher but now they are in the gutter because of the feminist agenda, secular psychology, and evolution. I hope your young daughter does not join the military! --Dr. Mal Couch (2/11)

WINTER READING

If you want to know what is happening in our nation you need to read the book on how our military is abusing our girls by placing them in combat areas. The book: "Co-Ed Combat" "The New Evidence that Women Shouldn't Fight the Nation's Wars" The book is by Kingsley Browne and is published by Sentinel.

Also, if you want any three of our books FREE for shipping only, look through our Bookstore and then send a donation check for postage to: Scofield Ministries, 120 CR 3222, Clifton, TX 76634. Do not email your order. Send your order with the donation check and indicate the books you want.

Browne writes: "The nation depends upon the military to preserve its liberty and security. To weaken the military's ability to do so in order to benefit a small number of women who desire combat service is an ill-advised trade. In a time when we face enemies with far more primitive views of sexual equality than even a complete exclusion of women from the military would represent—is little short of lunacy." -- Dr. Mal Couch (2/11)

If you want to know what is happening in our nation you need to read the book on how our military is abusing our girls by placing them in combat areas. The book: "Co-Ed Combat" "The New Evidence that Women Shouldn't Fight the Nation's Wars" The book is by Kingsley Browne and is published by Sentinel. Also, if you want any three of our books FREE for shipping only, look through our (add link here) Bookstore on this website and then send a donation check for postage to: Scofield Ministries, 120 CR 3222, Clifton, TX 76634. Do not email your order. Send your order with the donation check and indicate the books you want. Browne writes: "The nation depends upon the military to preserve its liberty and security. To weaken the military's ability to do so in order to benefit a small number of women who desire combat service is an ill-advised trade. In a time when we face enemies with far more primitive views of sexual equality than even a complete exclusion of women from the military would represent—is little short of lunacy." -- Dr. Mal Couch

THE NEW TESTAMENT GIFT OF PROPHECY

What was the gift of prophecy first mentioned in 1 Corinthians 12:10? This was forthtelling. The only ones foretelling were the apostles, and one time, Agabus. All of the great Bible scholars point this out.

The BKC says: "The focal problem in the matter of the use and abuse of gifts seemed to be the Corinthians fascination with tongues, a gift which apparently lent itself more readily to perversion from something intended 'for the common good' (12:7) to something employed for personal enhancement (14:4)."

Prophecy was meant to edify or build up the church, Nicoll notes. He adds, "Prophecy employed the mind, and had a deeper seat; it was to give the hidden things of God. Hence the prophet is regularly distinguished from the teacher."

Mitchell notes "Prophecy (12:10) is the communication of special revelation from God. It could have been a foretelling, as in Acts 11:28, or simply forthtelling. Most of the New Testament epistles fall into the category of foretelling. … After the canon of the New Testament was completed, the special needs for this gift" ended.

This is what I have been teaching for decades. I did not know that Mitchell said the same thing! Prophecy in 1 Corinthians 12-14 was forthtelling or having the gift of being a "super teacher," giving information that was not revealed for the edifying of the church. The apostles could foretell, that is, give future prophecy but that is not in view here in the gift of prophecy in 1 Corinthians. --Dr. Mal Couch (2/11)

NEW TESTAMENT GREEK STUDY

I am blessed with owning every Greek lexicon one can have, and also, every major Greek commentary that is worth owning. I put these great works "to work" in dealing with 1 Timothy 2:12, the passage that reads: "I do not allow a woman to teach or exercise authority over a man, but to remain quiet." Paul argues from the perspective of doctrine not from the direction of culture, as the modern feminists would try to claim.

So here is a thorough study on the passage, and especially the expression "to exercise authority." This is a Present Infinitive from "authenteo." "To authenticate, to have absolute sway, authority over." The clause then reads: the woman is not to be continually having authority over a man. The context has to do with pastoral leadership. She is not to be a pastor! She is also not "to teach" (Present Infinitive) of "didasko," or "didactic." She is not to be teaching with pastoral authority over men!

The "why" is an issue we won't go into here, though Paul gives his reasons.

The key lexicons show that the word "authenteo" is used only once in the NT and that is here. Balz & Schneider translate the word "to rule over." The Classical Greek Lexicon translates the word "to take in hand," with the idea that the woman reaches for a role that she should not have. She bullies her way into this place of authority. Nicoll translates the word here as "to have dominion" over the men with her grabbing misplaced teaching authority. She is acting on her own authority, he adds, or she is autocratic!

The feminist movement was to a degree alive and well in NT days. Thayer indicates that the woman wanted to be absolute master over men in the church.

The great Greek scholar A. T. Robertson puts it this way: The woman is not permitted to have this authority in the church. He points out that in the 1920s and 1930s many churches were allowing women to teach mixed groups in the Sunday school which was wrong, he further noted.

Women can teach a woman's class and especially a class for younger women as to how they can love their husbands and their children biblically (Titus 2). But they are forbidden to teach a mixed study. Feminine Christian women today ignore the 1 Timothy passage. They claim it was a cultural mandate by Paul that is out of vogue today, but this is not so. This rule still stands.

Elicott writes: "The whole purpose of these weighty admonitions of the great founder of the Gentile churches relegates Christian women to their own legitimate sphere of action and influence—the quiet of their own homes. Paul shows what is the only proper sphere in which women should work, and to which she should exercise her influence and power; while man's work and duties lay in the busy world without, woman's work was exclusively confined to the quiet stillness of home." The BKC adds: "The females of the congregation should receive instruction from the male leadership with quietness and full submission. They should not attempt to turn the tables by clamoring for the office of congregational teacher or by grasping for authority over men."

While this is not popular today, it stands as what is right from the inspiration of the Holy Spirit upon the Word of God. The Lord has His purposes from these directives. --Dr. Mal Couch