Is the covering on a sister’s head meant to cover the sister herself or her hair?

Paul speaks of a man with his head covered and of a woman with her head uncovered (1Co 11:4, 5)." TARGET="_blank">1Co 11:4, 5). In the next verse, he says, "If a woman be not covered," and at the end of the verse, "Let her be covered." This is not teaching that the woman is to be covered, as though the head covering hides her. When her head is covered, the woman’s covering properly displays the truth of headship.

Paul is not teaching that the woman or her hair need to be hidden or covered. He is teaching headship, therefore when her head is covered, that is the woman’s covering.

D. Oliver
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Was Melchizedek an appearance of Christ in the flesh?

What are we to gather from the scriptural reference to Melchizedek?

Was he a man of God of his time—a priest of the Most High, indeed, or was he actually the Son of God?

In dealing with this perennial question one wishes to recognize the views of some esteemed brethren who take a contrary view to that expressed here. They believe that this was a Theophany or appearance of the Second Person of the Godhead in a temporary human form (all such theophanies being necessarily Christophanies), and that Melchizedek was actually the Son of God. But is there nothing in the fact that he is said to have been made “like unto the Son of God”? You don’t say a man is like himself; he is himself, but he may closely resemble someone else. However, many such theophanies occur to us—the man who wrestled with Jacob at Jabbok, the man with sword in hand who appeared to Joshua, the angels who appeared to Gideon and Manoah, etc.

One thing characterises them all. At first the appearance seems only human—an ordinary man, but at the end the superhuman, nay the Divine, character of the appearance is manifested. Note this in each of the cases referred to above. This is entirely absent in the case before us. In no sense are we informed that Abraham recognised Melchizedekas Divine, but he did recognise him as a king and as a priest of the Most High God, who ministered to his bodily needs and was greater than himself, therefore able to bless him and worthy to receive tithes from him. Again, Christ might have appeared as a King, but surely not as King of a well-known place as Salem or Jerusalem. Whoever Melchizedek was, his office as priest only shews that God in calling Abraham for a certain object, had not for that left all the world in darkness, but still had notable witnesses, outside His purpose concerning His chosen people to be. Those who stand for the deity of Melchizedek rely much on the expressions used by the Spirit of him in Hebrews 7" TARGET="_blank">Hebrews 7: , and make rather “in and out” efforts to shew how each expression applies to Christ. I believe the whole effort is in vain, for these expressions if forced to apply to Christ must be interpreted either of Him in incarnation or of Him before incarnation, and this cannot be done.

As a matter of fact, I believe there is one point and only one which the Holy Ghost would emphasise by His silence in Genesis 14" TARGET="_blank">Genesis 14: concerning the parentage, genealogy, birth and death of Melchizedek, and that is the conventIonal continuity and endless character of His priesthood. The meaning is not that this man was actually without parents nor that he is alive somewhere to-day, but that by the fact that he appears suddenly on the page of Scripture and that no mention is made of his decease, he is thus qualified to be an apt figure of Him Who is Priest for ever after the order of Melchizedek and Whose Priesthood can never pass to another.

W.H.

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Do the Scriptures teach that an overseer is to rule the Church?

RULE
Do the Scriptures teach that an overseer is to rule the Church?

Does “obey them that have the rule over you,” imply that we have rulers in the Church to-day?

Three words are translated “RULE” in the New Testament in reference to oversight:

(1) P0IMAINO (from POIMN, a shepherd), used by our Lord to Peter—”Feed (better, ‘shepherd’) my sheep” (John 21:16)." TARGET="_blank">John 21:16). The word in vv. 1 and 17 for “feed,” is BOSKO; but feeding, though of the first importance, is only one item of shepherding.

(2) POIMAINO also occurs in Acts 20:28" TARGET="_blank">Acts 20:28 and 1 Peter 5:2," TARGET="_blank">1 Peter 5:2, “feed the flock”; also in Matt. 2:6," TARGET="_blank">Matt. 2:6, “RULE”—”that shall rule (marg. feed) my people Israel.” (z) PR0" TARGET="_blank">PR0I- STMI, as in 1 Timothy 3:5" TARGET="_blank">1 Timothy 3:5 “If a man know not how to RULE his own house, how shall he take care (EPIMELBOMAI) of the church of God?” This word for “take care” occurs only here and in Luke 10:34, 35," TARGET="_blank">Luke 10:34, 35, of and by “the good Samaritan.”

PROISTEMI is used too of the RULE OF THE CHURCH in 1 Timothy 5:17." TARGET="_blank">1 Timothy 5:17.

(3) HGEOMAI (from AGO, to lead), to be a leader, to rule (in New Testament this latter only in present participle), is used of Barnabas and Silas—”CHIEF MEN among the brethren” (Acts 15:22);" TARGET="_blank">Acts 15:22); of Joseph—”GovEiuoR over Egypt” (Acts 8:10);" TARGET="_blank">Acts 8:10); and in Hebrews 13:7, 17," TARGET="_blank">Hebrews 13:7, 17, 24 in the expression, “them that HAVE THE RULE OVER” (marg., in two latter verses, “guides,” which seems to do well).

Overseers, then, are shepherds, feeding, guiding, tending the flock; also ruling, but not inthese]fassetiye, domineering way of a Gentile king, “not as lords over God’s heritage,” but with gentle control for the good of the sheep, whom they love, because they belong to the Chief Shepherd who has entrusted them to their care (1 Peter 5:2-4)," TARGET="_blank">1 Peter 5:2-4), and it is for the sheep to be subject to this godly rule.

W.H.

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Bible Activity Worksheets

Bible activity worksheets

You can either make your own Bible activity worksheets with the worksheet programs below or select several of the 350 Bible Activity Worksheets that have been already created. These pre-made Bible activity worksheets are in PDF format. The worksheets contain a word search activity, a crossword puzzle activity and a Bible coloring page activity worksheet.

Select a Bible worksheet creator from one of these programs:

Word Find

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What is the role of an elder in a local assembly?

What is the role of an elder in a local assembly?

Peter gives three responsibilities: "Feed the flock . . . taking the oversight . . . being ensamples" (1 Peter 5:1-3)." TARGET="_blank">1 Peter 5:1-3).

"Feeding" the flock translates the verb, to shepherd or tend. The Lord distinguishes between feeding and tending sheep in His post-resurrection interview with Peter (John 20:15-18)." TARGET="_blank">John 20:15-18). He gave Peter the responsibility of feeding His lambs (v 15) and His sheep (v 17). Using a different word, He also entrusted to Peter the shepherding of those sheep (v 16). Judging from Psalm 23," TARGET="_blank">Psalm 23, shepherding means providing for every (spiritual) need (v 1). The shepherd provides rest for the sheep in the "green pastures" of God’s Word (v 2, 1 Timothy 5:17" TARGET="_blank">1 Timothy 5:17b, 1 Thessalonians 5:13" TARGET="_blank">1 Thessalonians 5:13b). He refreshes (Psalm 23:2" TARGET="_blank">Psalm 23:2b, Philemon 1:7)" TARGET="_blank">Philemon 1:7) them "by still waters." He restores and leads them in right ways (Psa 23:3), reassures them by his presence (v 4), and fosters fellowship ("a table," v 5), a refuge from their enemies. He honors each one with respect (v 5b with Luke 7:46)" TARGET="_blank">Luke 7:46) and the abundance of his care causes God’s people to rejoice (Psa 23:5c).

"Taking the oversight" means he "diligently looks" (same word in Hebrews 12:15)" TARGET="_blank">Hebrews 12:15) at the sheep to know their condition (Pro 27:23" TARGET="_blank">Pro 27:23a), and he watches for enemies that will destroy the flock (Acts 20:29)." TARGET="_blank">Acts 20:29).

"Being examples" (ESV) bears a similar thought as the word "rule" (1 Timothy 5:17," TARGET="_blank">1 Timothy 5:17, 1 Th 5:12,)," TARGET="_blank">1 Th 5:12,), which means to be "set before" or leading so as to protect and care for others. So the elder is responsible to lead by example. His worthy walk will draw others to follow him and be guarded by righteousness (Proverbs 10:2" TARGET="_blank">Proverbs 10:2b).

The elder, then, is to feed, heed, and lead the flock.

D. Oliver
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How should 2 Thessalonians 2:2 be translated?

Which of the two readings of 2 Thessalonians 2:2" TARGET="_blank">2 Thessalonians 2:2 is correct?

The Authorized Version reads, "That ye be not soon shaken in mind,... as that the day of Christ is at hand." Darby's translation reads, "that ye be not soon shaken in mind, . . . as that the day of the Lord is present."

For some Bible students, this involves a very emotional issue. To them, suggesting a change in the King James Version is equivalent to changing the Bible. We must insist, with them, that the Word of God never changes (Psalm 119:89)." TARGET="_blank">Psalm 119:89). Nevertheless, the King James Version is a translation from handwritten documents, manuscripts, that are copies (more likely, copies of copies of copies...) of the original writings. Researchers have discovered more ancient copies, for instance a manuscript (C. Beatty's) containing most of the New Testament and dated toward the end of the first century (thus, perhaps copied within 30 years of the original writings) was found in the 1930s. These older manuscripts have some differences from the manuscripts used by the KJV translators. It is worth emphasizing that "not one fundamental doctrine of the Christian faith rests on a disputed reading" (P. W. Comfort, "The Complete Guide to Bible Versions").

Without attempting in this brief format to answer the objections raised by those who defend the AV readings, I accept the view of reliable scholarship that supports Mr. Darby's translation.

D. Oliver
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Can Atheists Disprove that God Exists?

While atheists can try to give evidence that God does not exist, they cannot disprove that God exists. Similarly, even though theists can give evidence that God does exist, we cannot prove that He does exist. Despite this, a very good case can be built that shows that it is highly irrational to say that God does not exist.

Atheists have a difficulty if they want to try to show that God does not exist in that it is much easier to show that something does exist rather than that it does not exist. Pretend that I have told you many things about my supposed friend George yet you have never seen or spoken to him. In fact, the only reason you know about George is because I told you about him. You have to decide for yourself if you will believe what I say. I can tell you about George until your ears fall off, but it ultimately comes down to your personal decision whether you choose to believe that George exists or not.

This is the same thing with God. Some people—such as myself—have a true friendship with God. It would seem ridiculous to you if I tried to convince you that your best friend didn’t exist. Because I have a friendship with God, it seems ridiculous to me that someone would say that God doesn’t exist. But the great thing about God is that I don’t have to prove Him to you, He speaks for Himself in many different ways.

One way that God shows us He is real is through creation. As Psalm 19:1" TARGET="_blank">Psalm 19:1 says, “The heavens declare the glory of God, and the sky above proclaims His handiwork”. His glory can be seen in that even though we humans think we are so important, we are but a pale blue dot in comparison to the rest of the universe. Our world barely makes a mark in the solar system, and there is so much out there that we don’t know.

And then our minds can once again be amazed when we consider the complexity of the smallest things in our universe. Scientists used to consider the atom the smallest thing in the universe, but now we know that atoms are merely the beginning. When before we thought we knew everything there was to know, now we have just started to understand how much stuff there is that we don’t understand about how the universe works. Something of this complexity must have a Creator.

Another way in which He speaks to us is through the Bible. It is in the Bible that we read that God loves us but hates our sin. He loves the person (John 3:16," TARGET="_blank">John 3:16, Romans 5:8)," TARGET="_blank">Romans 5:8), but is unable to allow the sin into Heaven (Revelation 21:27)." TARGET="_blank">Revelation 21:27). It is in the Bible that we read about the life of Jesus and how He died to pay for sin (1 Peter 2:24," TARGET="_blank">1 Peter 2:24, 2 Corinthians 5:21)." TARGET="_blank">2 Corinthians 5:21). God tells us in the Bible that “the blood of Jesus his Son cleanses us from all sin” (1 John 1:7" TARGET="_blank">1 John 1:7 ESV).

But perhaps the most direct way in which God spoke to us is by His Son. The Son of God actually came down from Heaven and lived the life of a human from birth until death (John 1:14," TARGET="_blank">John 1:14, Hebrews 1:2)." TARGET="_blank">Hebrews 1:2). Many of His actions are recorded in the gospels (Matthew, Mark, Luke, and John) all the way from His birth to His death to His resurrection and return to Heaven. This God-man is not a mere imagination of a human author; He actually lived and died on this earth.

God has shown Himself to us in many ways, now it is the responsibility of each person to choose. We must each choose to either believe what God says about Himself or to reject it. But please, consider the evidence for yourself—in light of even these few items, how can someone rationally deny that God exists?

Anthony Elliott

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Can we approach the Lord Jesus to worship Him apart from the Father?

We are on holy ground when considering any aspect of divine truth, but especially do we need to approach “with unshod feet,” when it is a question of the Being of God! We can only know what He is pleased to reveal, and even then it is “as in a glass darkly,” and “in part.” There is one God—that is, one Divine Essence; but in that unity there are three Divine Persons or Subsistencies, the Father, the Son, and the Holy Ghost; co-equal, co-eternal, and co-substantial: that is, each of the three possesses the whole Divine substance. We must neither divide the substance, nor confound the persons.

These three Persons are in necessary relations to one another, and it is important not to confound these relations. Each possesses the Personal properties essential to Himself, and which cannot be predicated of or communicated to the others. Thus it belongs to the Father to “beget:” His are the eternal counsels; the Son is the Only-begotten, the Incarnate One; He alone suffered for sin. The Spirit proceedeth from the Father and the Son. The Spirit reveals the Son, by whom the Father is declared or interpreted. Now, it is not derogating from one Divine Person to refrain from attributing to Him what the Holy Scriptures assign to Another.

Thus we never read of worship being offered to the Holy Spirit, though He is omnipotent, omnipresent, omniscient, eternal, divine as the Father and the Son. But we do read, even in the days of His humiliation, of worship being rendered to the Lord Jesus, and He accepted it. And in Revelation 5:8-13" TARGET="_blank">Revelation 5:8-13 Divine worship is paid to the Lamb in heaven. Nevertheless, the Lord proclaims in John 4:23, 24," TARGET="_blank">John 4:23, 24, that the true Worshippers will worship the Father, and that it is the “Father who is seeking worshippers”—”God is Spirit, and they that worship Him must worship Him in spirit and in truth.” The apostle Paul indicates, too, in that pregnant verse (Eph. ii. 18), the true Divine order. “Through Him (Christ Jesus) we both (believers from Jew and Gentile) have access by the Spirit unto the Father.” The Lord is the way to the Father and the substance of worship; the Spirit the power; the Father the recipient of the worship of the people.”

W.H.

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Does the believer have two natures?

Why do some question the use of the expression, the believers two natures?

Sometimes defining terms helps resolve differences. At issue is what constitutes a nature? If we accept that a nature is the essential characteristics and qualities of a person or thing, we can suggest three possible objections.

A first objection is that this expression is not biblical. Some point out that we have become "partakers of the divine nature" (2 Peter 1:4)." TARGET="_blank">2 Peter 1:4). This cannot mean we have been made to share in the "essential characteristics" of deity, because those characteristics are non-transferable. If this referred to a "new nature," we would hardly have expected the word "partakers." Peter would more likely state that we received it or that God imparted it, since "nature" seems to imply something that has now become native to a believer. The suggested meaning is that, as possessors of new life - eternal life, we share the quality of life possessed by God.

A second objection is that it is difficult to define any "entity" or nature imparted at salvation. What was imparted to us at salvation is a new principle and power. We have been made alive spiritually and have received eternal life. Our quickened spirit or mind now has a relationship with God and delights in righteousness (Romans 7:22, 23)." TARGET="_blank">Romans 7:22, 23). Because of this relationship, a new law or principle is now active in the believer.

In addition, the Spirit of God now resides within us. He empowers the believer to live righteously. This is a more intimate and effective provision than Old Testament believers enjoyed, yet they lived righteously as a result of having been made spiritually alive. Our minds have always been able to make moral choices, but when made alive spiritually our mind functions properly by responding to God and to righteousness.

A third objection is that "the essential characteristics and qualities of a person7 define that person. Is a believer, then, "defined" by "our old man" (Romans 6:6)," TARGET="_blank">Romans 6:6), his old standing in Adam, or by "the new man" (Colossians 3:10)," TARGET="_blank">Colossians 3:10), his new standing in Christ? The essential characteristics of a believer in Christ are "righteousness and true holiness" (Ephesians 4:24)." TARGET="_blank">Ephesians 4:24). Every believer is a new creation (2 Corinthians 5:17)" TARGET="_blank">2 Corinthians 5:17) and this defines his characteristics.

Many able teachers and commentators refer to the believer's two natures, so it is best not to crusade on this point.

D. Oliver
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Does the parable of the 10 virgins teach a second chance of salvation after the Rapture?

Does this teach a second chance of salvation after the Rapture? (Matthew 25:1-13)" TARGET="_blank">Matthew 25:1-13)

Perhaps the question comes from the suggestion of the wise virgins that the foolish go to buy oil. Both classes are Jews who are waiting for the coming of the Bridegroom, the Son of Man returning with His Bride, the Church. The Lord does not give us their history (as to whether they had heard the gospel before the Rapture), but he does give us their heritage. They had the Old Testament prophetic Scriptures to assure them of the Lord’s return to earth in keeping with the signs, the times, and seasons. The issue of a second chance after the Rapture is not in this passage.

D. Oliver
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