We must first consider the context in which this verse is housed. Beginning in Hebrews 9:18, the sacred writer spoke of "the first testament," and he wrote, "Whereupon neither the first testament was dedicated without blood." Then, he continued to speak of the institution of the old covenant in the succeeding verses. 

In verse 20, he penned, "Saying, This is the blood of the testament [quoting Exodus 24:8]." Verse 22 tells us, "Almost all things are by THE LAW purged with blood; [the semicolon indicates a continuation] and without shedding of blood is no remission." This is clearly talking about the position of "blood" under "the law." 

Verse 22 alludes to the words of the Law recorded in Leviticus 17:11. Under the old covenant, there was the "shedding of blood." Hebrews 9:7 explains on that Day of Atonement, "Into the second [room of the Old Testament Tabernacle] went the high priest alone once every year, not without blood." This "blood" came from "the sin offering" (Exodus 30:10), which required an animal's blood to be shed. 
Contextually, Hebrews 9:22 is speaking of what occurred under "the law." It is not speaking of "the blood of Christ," spoken of earlier (Hebrews 9:14). Just as those under the old economy looked forward each year to the Day of Atonement, in like manner, those who embraced John's message looked forward in faith. They were instructed "that they should believe on him which should come after him, that is, on Christ Jesus" (Acts 19:4). 

When they did that, they became "just men" (Hebrews 12:23). The adherents of John's message were justified by their faith. They were looking forward to that new day of atonement. Their "remission" was based on the blood to be shed and offered as an atonement. The distinction was the superiority of "the blood of Christ" (Hebrews 9:14), the atonement He provided, and the redemptive plan He instituted by the shedding of that "blood." This is another element of transition from the old covenant to the new covenant. (See the Q&A section of the February 2026 issue for more detail concerning the transition time.) They looked forward to the redemptive work, and we look back to it. 

When Christ shed His blood, it was first applied "for the redemption of the transgressions that were under the first testament" (Hebrews 9:15). That included those who were baptized under John's ministry. (The February 2026 issue provides more detail and insight concerning the work and position of John the Baptist, or Baptizer.) When they believed, there was justification, but the "remission" did not truly occur until Christ shed His blood on the Cross and the New Testament atonement plan was implemented. 

Earl R. Borders

Sadly, this question has engendered confusion over the years. In the truest, most absolute sense, the Scriptures speak of "that first covenant [the Old Testament]" and "the second [the New Testament]" (Hebrews 8:7). So, there are only two Testamental Dispensations. 

The Hebrew writer penned: "For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead" (Hebrews 9:16-17). So, in reality, the New Testament was not in force until Christ died.

Many times, confusion arises because our understanding is deficient in some manner. Certainly, the Lord does not want us confused, and He certainly never gave us His Word to confuse us ("God is not the author of confusion"; 1 Corinthians 14:33). We are instructed to "study" to be "rightly dividing the word of truth" (2 Timothy 2:15). This requires us to do as Isaiah 28:13 admonishes and lay "precept upon precept; line upon line, line upon line; here a little, and there a little." Every Scripture must be compatible with the entire harmony and scheme of the Scriptures. 

To properly understand there was a time of transition, we must recognize some truths concerning the ministry of the one styled in Matthew 3:1 as "John the Baptist" ("Baptizer"; Wuest's Expanded Translation of the Greek New Testament) and of Christ. John was a unique man who was a definite fulfillment of prophecy. 

In Malachi 4:5, the prophet wrote, "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord." Concerning John in Matthew 11:14, Jesus proclaimed, "If ye will receive it, this is Elias [Greek for the Hebrew Elijah], which was for to come." John was designated as "my messenger," who "shall prepare the way before me" (Malachi 3:1). In Matthew 11:10, Jesus said this was fulfilled in John. 

Notice the curious statement Jesus made concerning John. Matthew 11:11 states, "Among them that are born of women there hath not risen a greater than John the Baptist ['baptizer'; Wuest's]: notwithstanding he that is least in the kingdom of heaven is greater than he." How can these expressions be so? It is because John was one who was "born of women," and the "least in the kingdom" is "born of the Spirit" (John 3:6). 

In Matthew 11:9, Jesus was speaking of John when He said, "A prophet? yea, I say unto you, and more than a prophet." John occupied the position as the last of the Old Testament prophets, and he came "in the spirit and power of Elias [Elijah]" (Luke 1:17). There had not been a public message from God since Malachi, 434 years earlier. (These 434 years were the "threescore and two weeks" the Prophet Daniel prophesied of in Daniel 9:25.) 

John's role was unique. He was "to make ready a people prepared for the Lord" (Luke 1:17). Jesus said John was "more than a prophet" because of the special position he occupied. He came "in the spirit and power of Elias [Elijah]," and he was "saying, Repent ye: for the kingdom of heaven is at hand" (Matthew 3:2).   John was preaching "the baptism of repentance for the remission of sins" (Mark 1:4; Luke 3:3). All this was "to make ready a people prepared for the Lord" (Luke 1:17).

One truth that must be recognized—the doctrine of repentance is not solely a New Testament doctrine. Ezekiel 14:6 records, "Thus saith the Lord God; Repent, and turn yourselves from your idols." Ezekiel 18:30 says, "Repent, and turn yourselves from all your transgressions." The repentance aspect of John's message was the same as the Old Testament message. The distinction was what followed his message of repentance—"the kingdom of heaven is at hand." For people to be made ready (Luke 1:17) required sin to be dealt with. Thus, it was necessary to "preach the baptism of repentance for the remission of sins" (Mark 1:4). 

Israel was covenantally still under the Old Testament. When Jesus healed the ten lepers (subsequent to John's ministry), He said, "Go shew yourselves unto the priests" (Luke 17:14), in compliance with the Law (Leviticus 14:2).  However, the ministry and message of John were unique; no other prophet had that message. This aspect of "remission" was a precursor to a new dispensation that was "at hand" (Matthew 3:2). It was John's message concerning "remission," "prepare," and "the kingdom" that was transitory, and Christ continued this message concerning "the kingdom" (Matthew 4:17; Mark 1:15; Luke 4:43). 

Prior to John's ministry, access into "the kingdom of God" (Luke 16:16) was not an availability. However, "since that time [John] the kingdom of God is preached, and every man presseth into it" (Luke 16:16). Thus, at that juncture, a positive response to the message enabled people to enter "into it." The Emphatic Greek Diaglott renders it as, "Every one into her presses." 

Repentance and remission were necessary, and the result was the ability to enter the kingdom. However, "the kingdom of God" did not "come with power" (Mark 9:1) during John's ministry, nor during the earthly ministry of Christ.   Christ said in Mark 9:1, "Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power." It came "with power" on the Day of Pentecost (A.D. 33), as Christ told them in Acts 1:8, when He said, "Ye shall receive power, after that the Holy Ghost is come upon you." The experience the people had (with repentance and remission) also had a preparation component. 

Acts 19:4 reads, "That they should believe on him which should come after him [John], that is, on Christ Jesus." They had to have an operation of faith. When they exercised that faith, they became "justified by faith" (Romans 5:1).

Earl R. Borders

​The answer, as evidenced by James 5:14-15, is a resounding yes! Part of the divine commission Jesus gave prior to His Ascension was, "They shall lay hands on the sick, and they shall recover" (Mark 16:18). Recovery is not instantaneous healing. The instruction in James is predominantly for those cases where brethren are there, but one with "the gifts of healing" is not present. Thus, any God-called minister has the liberty to participate in laying hands on and praying for the sick. They do not have to either wait for or seek out one who has the special gifts. Provision has been made through this avenue recorded in James.

These are separate gifts for separate and distinct purposes. Let us consider "the working of miracles" (1 Corinthians 12:10). Jesus manifested this gift. John 2:1-10 relates the account of Jesus turning the water into wine. That was a miraculous event! Three Synoptic Gospel accounts relate Christ feeding five thousand men, not counting the women and children (Matthew 14:21). Afterward, He had "twelve baskets full" (Matthew 14:20) remaining. A miracle is not always related to healing, though it may be. 
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"Gifts of healing" (1 Corinthians 12:9) are specific for that purpose—"healing." The Apostle Peter had those "gifts" (it is mentioned in the plural because there are many different manifestations). When Peter spoke to the lame man "at the gate ... which is called Beautiful" (Acts 3:2), he said, "Such as I HAVE give I thee ... rise up and walk" (Acts 3:6). The Apostle Peter had a special gifting. In Acts 5:15, we read of people being divinely healed by "the shadow of Peter passing by." These "spiritual gifts" (1 Corinthians 12:1) differ in their purpose and performance.

First Corinthians 12:9 speaks of "to another faith by the same Spirit." This could be exhibited by such events as when the Apostle Paul received the divine call to "come over into Macedonia and help us" (Acts 16:9). The next verse reveals how they took faith in the call—"immediately we endeavored to go into Macedonia." That was "faith" operating

There is no Scriptural premise that indicates any individual has, or will, receive "all of them." First Corinthians 12:11 speaks of the Spirit "dividing to every man SEVERALLY as he will." God may desire to use certain brethren for a very certain, and special, sacred service; so He equips them with various and several gifts for that usage. The Spirit will witness to the individual the gifts they have and for what purpose. "The Spirit itself beareth witness with our spirit" (Romans 8:16). 
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The wise man penned in Proverbs 18:16, "A man's gift maketh room for him." When an individual truly has a gift, or gifts, bestowed upon him, the saints will recognize it, and spiritual leadership will make "room for him.

First Corinthians 12:11 addresses this question, saying, "dividing to every man SEVERALLY as he will." So, the answer is yes. Peter and Paul are prime examples of this. The Apostle Peter had "the gifts of healing," but he also had "discerning" (1 Corinthians 12:9-10). Consider his discernment concerning Ananias and Sapphira (Acts 5:1-11). Peter had "prophecy" (1 Corinthians 12:10). Second Peter, Chapter 2, is full of "prophecy." Peter also operated the gift of "tongues" (1 Corinthians 12:10) in Acts, Chapter 2.
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The Apostle Paul had "the word of wisdom" and "the word of knowledge" (1 Corinthians 12:8). Peter said in 2 Peter 3:15-16, "Even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood." 

No doubt, the Apostle Paul had other gifts, such as "faith" (Acts 27:21-44; 28:3-6), "prophecy" (Acts 20:29-30; 2 Thessalonians 2:1-12; 1 Timothy 4:1-4; 2 Timothy 4:1-4) and "discernment" (Acts 14:9 says "perceived," which means "to discern clearly"; Strong's Exhaustive Concordance). I am certain many other Scriptures and gifts could be cited.

A spiritual "gift" is just that—a "gift." It is something one did not have before and was then divinely given. A "talent" is not to be confused with the Parable of the Talents, in which talents were instruments of monetary value. A "talent" such as we think of today has a totally different meaning. (Webster's New World Dictionary defines talent as "any natural ability or power; natural endowment; a special, superior ability in an art, mechanics, learning, etc.") 

The key word for describing a talent is NATURAL (natural ability, natural endowment). "Spiritual gifts" (1 Corinthians 12:1) are supernatural. They come from a supernatural source. "But all these ['all' the 'gifts'] worketh that one and the selfsame Spirit" (1 Corinthians 12:11). 
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A "talent" comes from a natural source or inclination. When an individual is saved (gains a real experience of salvation), and he presents his body "a living sacrifice" (Romans 12:1), the Greek word for "bodies" is soma. According to The New Strong's Expanded Dictionary of Bible Words With Vine's Complete Expository Dictionary, "The word stands ... for the complete man." 

When an individual consecrates or sanctifies himself, it includes a surrendering of "natural" talents for sacred, or sanctified, use. When that individual yields that talent or talents to God, then certainly the Lord blesses the talent presented to Him. However, there is still a distinction between the "natural ability" that was developed and a spiritual gift that was given. It could become a sanctified natural talent, or the Lord could choose to add a supernatural gift (or not to add the gift) to the individual. The decision belongs to the Divine

Satan's ability is revealed and set forth in Biblical principles. Jude 3 says we all have a "common salvation." "The devil" (Matthew 4:1) is styled as "the tempter" (Matthew 4:3). The Apostle Paul penned in 1 Corinthians 10:13, "There hath no temptation taken you but such as is common to man." Therefore, we have Biblically established the following principles:  (1) we have a "common salvation"; (2) there is one denoted as "the tempter," and there is a divinely established boundary within which he must operate; and (3) all that he can work is that which is "common to man." 

James 1:14 reads, "Every man is tempted, when he is drawn away of his own lust [The Emphatic Greek Diaglott says 'inordinate desire,' or desires satisfied in an inordinate manner] and enticed." This reveals the next principle: (4) Satan's approach is universal. Just as Acts 10:34 tells us, "God is no respecter of persons," the Lord has set that same boundary on the devil.

What ability does Satan have? Obviously, he can speak to us, trying to affect our thoughts, and if these thoughts are embraced (as in the case of Adam and Eve), he will affect our actions. First John 2:15-16 reveals what avenues ("desire") he appeals to: "the lust of the flesh, and the lust of the eyes, and the pride of life." This is "all that is in the world." The enemy has a divine boundary imposed—to use ONLY these three avenues. We see them used on Eve (Genesis 3:1-6) and on Christ (Matthew 4:1-11; Luke 4:1-12).

Satan works by injecting thoughts into our minds to produce temptation. He uses the three avenues we mentioned to appeal to our desires. This is why we are told, "The weapons of our warfare are not carnal" (2 Corinthians 10:4), and we are instructed to be "bringing into captivity every thought to the obedience of Christ" (2 Corinthians 10:5). 

James 4:7 tells us: "Submit yourselves therefore to God. Resist the devil, and he will flee from you." If we follow this admonition, we can be "more than conquerors" (Romans 8:37). We can be one who "always ... triumph in Christ" (2 Corinthians 2:14) because of "God, which giveth us the victory through our Lord Jesus Christ" (1 Corinthians 15:57).

Earl R. Borders

"The cherubims" in Exodus 25:18-20 portray a beautiful typical picture. In 1 Corinthians 10:11, the Apostle Paul, speaking of the Old Testament events and practices, wrote, "Now all these things happened unto them for ensamples." The Greek word for "ensamples" is tupos, and it means "types." Webster's New World Dictionary defines a type as: "a person, a thing, or an event that represents or symbolizes another, especially another that is to come." The Old Testament Tabernacle is rich in its symbolism of the New Testament realities that, at that juncture (1491 B.C.), were "to come." 

Let us identify what the "cherubims" represent. They were not angelic beings, or angels, as is commonly supposed. Ezekiel 10:15 tells us that "cherubims" are "the living creature that I saw by the river of Chebar." In Ezekiel 1:5, the prophet said while "by the river of Chebar" (verse 1), he saw "four living creatures." Revelation 5:8 speaks of "four beasts" in the King James Version, but the Nestle Greek Text says "living creatures." The Greek word is zoon, and it means "living creatures." 

Revelation 5:9 reveals these "living creatures" are the "redeemed." Thus, "the cherubims" of Exodus, Chapter 25, are representative of the redeemed of all ages.

The description provided in Exodus 25:18 explains that on the Ark of the Covenant, there was a "mercy seat" (a vivid type of Christ). Romans 3:25 speaks of Christ as our "propitiation" ("mercy seat"; The Emphatic Greek Diaglott). In this New Testament dispensation, Christ is our "mercy seat." Thus, He is what is being typified in the Old Testament Tabernacle's "mercy seat."

Exodus 25:18 tells that the "two cherubims" were connected "in the two ends of the mercy seat." Verse 20 says, "Toward the mercy seat shall the faces of the cherubims be." Several beautiful truths are depicted in the types represented in these verses. They were facing "the mercy seat," typical of the saints "looking unto Jesus the author and finisher of our faith" (Hebrews 12:2).

Notice, there are "two cherubims." We found they represent the redeemed of all ages. One symbolizes those "just men made perfect" (Hebrews 12:23), the Old Testament brethren that Christ's redemptive work first applied to (Hebrews 9:15). The other of the "cherubims" represents the New Testament saints. It is a beautiful portrayal of how we are all brought together and connected through Jesus Christ. It also depicts that we are joined as one with Christ, just as He prayed in John 17:21, saying, "That they also may be one in us."

Being connected to the "mercy seat" shows our access to Christ and the presence of God comes through a dispensation of "mercy" and that "mercy" is what connects us both to Christ and to the redeemed of all ages. Another glorious picture is described in Exodus 25:22, which says, "And there will I meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims." It is a beautiful picture that the presence of God is right in the midst of the saints.
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The magnificent typical portrayal of "the cherubims" and their position on the Ark of the Covenant shows us that God's desire has always been His presence, Christ, and the redeemed of all ages be all joined together in a glorious oneness!

Earl R. Borders

Earl R. Borders

This verse and Revelation 21:1 are speaking of the same thing. Second Peter 3:10-14 is running parallel thoughts: verse 10 tells what will occur at "the day of the Lord" (the Second Advent), and verse 11 deals with "what manner of persons ought ye to be." Verses 10 and 12 speak of the event of the Consummation, where conversely, verses 11 and 13 address the question of "what manner of persons ought ye to be" to be ready for that event. The Apostle Peter addressed that question when he penned "in all holy conversation ['conduct'; Greek] and godliness" (verse 11). 

This Scripture text is speaking of a "new earth ['earthen vessels'; 2 Corinthians 4:7], wherein dwelleth righteousness" (verse 13). The "new heavens" (verse 13) is the exalted spiritual position those who are a "new earth" occupy (the church). That is eternal as opposed to the temporal, the firmamental "heavens" that "shall be dissolved" (verse 12). The church is a spiritual reality that is "without spot, and blameless" (verse 14). Ephesians 5:27 substantiates this truth—the "new heavens" verse 13  speaks of is the exalted position occupied by the New Testament church. 

(The Book of Revelation Explained, Volume VI, explains Revelation 21:1 more thoroughly.)

Earl R. Borders

There are several aspects to this question that must be considered. Some are of the persuasion that food should never be served in a church building, and they reference 1 Corinthians 11:22, where the Apostle Paul penned: "What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not?" To understand this apostolic rebuke, we must study what occurred in Corinth, one of the largest commercial and trading centers of the ancient world. In this city were all the various positions on the socioeconomic scale (rich, poor, bond, and free).

Thank God, one thing salvation and the Gospel of Jesus Christ did was to remove all the societal distinctions and barriers between people. "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus" (Galatians 3:28).

One thing the morning-time brethren practiced was the "feasts of charity" (Jude 12), similar to what we may term a "Fellowship Dinner." It was a meal where everyone contributed what they could and everyone partook of all the meal. However, this practice had gone severely wrong in Corinth. In 1 Corinthians 11:21, the Apostle addressed what was occurring in Corinth, saying, "Every one taketh before other his   own supper: and one is hungry." Instead of bringing food to share with poorer brethren, they were eating their own meal in front of poorer, hungry brethren with no thought of sharing. 

In verse 22, Paul reproved them for the practice that "shame[s] them that have not ... shall I praise you in this? I praise you not." The Scripture is not advocating that food was never to be partaken of in a church building; rather, if you are going to participate in the practice of eating your own meal, exclusive of others, do it at home.

The Apostle correlated these verses with teaching concerning "the Lord's supper" (1 Corinthians 11:20). In 1 Corinthians 11:23-31, he related what he had "received of the Lord" (verse 23). He instructed them (and us by extension since it was incorporated into the Scriptures) that this was a solemn occasion. He wrote, "Ye do shew the Lord's death till he come" (verse 26). The Lord's Supper is to be a time of solemn self-examination. Verse 28 charges, "Let a man examine himself." It is a time when we are admonished, "If we would judge ourselves, we should not be judged" (verse 31). It is a sober time for introspection and prayer, not one designed for fellowship or lighter activity.

To follow the example set forth by the institution of this ordinance by Christ, the Gospel accounts record this after the communion portion of the ordinances was observed: "And when they had sung an hymn, they went out" (Matthew 26:30; Mark 14:26).

My personal feeling is, following the ordinances (especially the solemn occasion of "the Lord's supper") would not be the most appropriate service to follow with a time of refreshments. I feel the people would be better served to leave still meditating upon "the Lord's death."
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That being said, in some foreign fields where saints may walk many miles to assemble, it would not be a kindness to have them leave to commence a lengthy journey, many times by foot, without some form of being fed or refreshed. This is where "there are differences of administrations" (1 Corinthians 12:5), and pastors in their separate fields of labor must seek divine guidance and Holy Ghost direction concerning the appropriate course of action. The Bible does not expressly mandate either way. Again, this is where the ministry, being led of the Spirit, must determine what is best for their particular field.

Earl R. Borders

The Scriptures do not teach celestial angels have either free moral agency or the power of choice. Such flawed teaching has its roots in the erroneous doctrine that the devil was once an angel in Heaven who rebelled against God and was cast out. We know that teaching is not so since the Scriptures teach he was a devil "from the beginning" (John 8:44). The thought of angels having the power of choice is rooted in that teaching.

How do we know angels do not have "free will"? First, "free will," choice, or free moral agency are all various expressions indicating the ability to choose to sin or not to sin. For there to be a choice to sin, there must be the ability to be subject to temptation. The Scriptures are clear concerning the avenue through which temptation works. James 1:14 tells us, "But every man is tempted when he is drawn away of his own lust, and enticed." This verse reveals two things: (1) "every MAN is tempted" (temptation is solely an experience for mankind); and (2) all temptation stems from human "lust" ("inordinate desire"; The Emphatic Greek Diaglott).

To understand what desires James was alluding to, we must consider 1 John 2:16, which reads, "For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." 

Angels are not "of the world." Neither do they have "flesh" nor human "life" with which to be tempted. Colossians 1:16 lets us know they are created beings, stating, "For by him ['his dear Son'; verse 13] were all things created, that are in heaven." Hebrews 1:13-14 tells us "angels" are "all ministering spirits." They are spirit beings, hence, not fleshly creatures, or "of the world." Therefore, they are not subject to temptation, and there must be temptation to exercise a power of choice.

Several Scriptures are often used to support the false belief that angels can sin. Let us look at some of them. First Kings 22:19-22 portrays a response to divine will. In verse 20, the Lord posed a question to elicit a response: "Who shall persuade Ahab, that he may go up?" That was the divine will. The "host of heaven" (verse 19) responded to perform the divine will. This passage has nothing to do with the exercise of any will for them to sin or make a moral choice. 

Because angels have no free moral agency does not mean they are unintelligent or unable to make decisions in other matters. In Genesis 19:17-22, the angel instructed Lot to "escape to the mountain," but Lot requested, "this city is near to flee unto ... let me escape thither." In verse 21, we read the angel changed his mind. He made a decision, but this decision was not a matter of moral consequence concerning sin.

In Luke 8:32, we read, "They besought him that he would suffer them to enter into them." This does not speak of angelic beings, for verse 33 refers to them as "devils." This verse reveals demons have desires but are subject to the power of Christ. Again, the question posed in this verse has no moral consequence because neither angels nor demoniac spirits possess the power of moral choice. Both are spirit beings created to perform a certain function.
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Second Timothy 2:26 speaks of "the devil" and "his will." Obviously, he has a "will," but that "will" is to desire accordingly and perform and fulfill the purpose and divine will for which he was created. The devil has no power to choose concerning to sin or not. He serves, according to Matthew 4:3, as "the tempter," not the tempted.

If angels were subject to "free will" and had the ability to choose to sin, they must also have an opportunity to avail themselves of salvation. The Apostle Peter, penning in 1 Peter 1:12 concerning "salvation" (verse 10), wrote it was an experience which "the angels desire to look into." The clear implication is that it is something they are unable to comprehend or enjoy. Why? Because it does not pertain to them due to the type of being that they are

Earl R. Borders

Earl R.  Borders