Were there other people born to Adam and Eve who never sinned?

Were there other people born to Adam and Eve who never sinned?

No.

Adam and Eve had their first child, Cain, after being expelled from the Garden of Eden. The promise to Eve in Genesis 3:15" TARGET="_blank">Genesis 3:15 indicates that the Seed (offspring) of the woman was yet to come and give a mortal wound Satan, the serpent.

Genesis 3:15" TARGET="_blank">Genesis 3:15 I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel."

Eve named her firstborn son Cain whose name means "acquisition" saying "I have gotten a man with the help of the LORD." Eve may have thought that she had just given birth to the Promised Seed that would lead to the downfall of Satan the redemption of mankind. Cain was obviously not the chosen line of descent that would lead to the Messiah. That honor would go to Seth, the third-born child.
Genesis 4:1-10" TARGET="_blank">Genesis 4:1-10 gives us the story of the birth of both Cain and Abel and the following argument between God and Cain about the nature of their sacrifices. Cain brought a bloodless sacrifice from the fruit of the ground and was rejected. Abel brought the lamb which was received, establishing for us the model of the shedding of blood for forgiveness (see Hebrews 11:4)." TARGET="_blank">Hebrews 11:4).

Although the details are not give for how long Adam and Eve were in the garden, Genesis 4:3" TARGET="_blank">Genesis 4:3 is the first time that the Bible mentions a significant passing of time.

Genesis 4:3" TARGET="_blank">Genesis 4:3 In the course of time Cain brought to the LORD an offering of the fruit of the ground.

There must have been other children born to Eve, notably girls, but their names are not mentioned in the Scriptures. Cain and Seth both took wives in marriage, presumably their sisters.

Shad Sluiter

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How could Cornelius the centurian's prayers ascend to heaven as a memorial since he was not saved?

Is there a difference between what is implied in Acts 10:4, 22," TARGET="_blank">Acts 10:4, 22, 31 and what is taught in Romans 3:10" TARGET="_blank">Romans 3:10 -12?

Romans 3:10-12" TARGET="_blank">Romans 3:10-12 and the wider context state categorlcally that all, without exception, born of human parents are unrighteous. This must of necessity include Cornelius. The words, "Peter... shall tell thee words, whereby thou and all thy house shall be saved" (Acts 11: 14)," TARGET="_blank">Acts 11: 14), and subsequent verses clearly teach that prior to Peter's visit all who heard him preach were in their sins. Until all who heard Peter actually believed the message and received the Holy Spirit, none in Cornelius' house were saved.

How then are we to understand how Cornelius' alms and prayers "went up for a memorial before God" even though he wasn't vet saved? Consider the saints of the Old Testament. Their piety and righteousness were not a prerequisite to God's favor, but rather a response to God's dealings. Consider Cornelius in this context: his good works are not a result of being intrinsically good, but a response to what he had learned of God. He was responding to light from God. God then reveals to Cornelius further truth by sending Peter to preach. Again, Cornelius receives God's message. We must conclude that Cornelius is not good in himself, just as Romans 3:10-12" TARGET="_blank">Romans 3:10-12 teaches, but is reckoned righteous as a result of his response to the gospel Peter preached.

S. Wells

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What is the New Testament

What is the New Testament’s pattern for commending a person for the work of the Lord?

Paul and Barnabas returned to Antioch, from which they had been commended to the grace of God for their work (Acts 14:26)." TARGET="_blank">Acts 14:26). The details of that commendation give us a New Testament precedent to follow. The leaders of the Antioch assembly fasted (13:2) due to a spiritual burden. The outcome indicates they were burdened about the spread of the gospel "unto the uttermost part of the earth" (1:8). The Spirit identified the men He had called for that work (13:2). The leaders continued their waiting on God through prayer and fasting. The assembly then expressed its identification with Barnabas and Saul when the leaders laid their hands on these two. The assembly had not acted on its own but was the vehicle through which the Spirit worked, for the two were "sent forth by the Holy Spirit" (v 4). Their later report (14:26) in Antioch implies they were accountable to the assembly.

In summary, an assembly’s commendation expresses its concern for the work of God. The Spirit of God uses the assembly to send out those whom He has called and now intends to use in the field. Assembly leaders guide the assembly’s concern for the work of God and for specific areas of labor. This should characterize every assembly, whether or not suitable young men are part of that assembly.

D. Oliver

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Should a Christian purchase insurance?

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Will the Church go through the Tribulation?

Will the Church go through the Tribulation?

The Bible affirms the Church, which is the Body of Christ, will not experience "the Great Tribulation" or "the Time of Jacob's Trouble." In this period of divine judgment, God will deal with the spiritual blindness and sins of Israel to restore her to Himself. Daniel 9:24-27" TARGET="_blank">Daniel 9:24-27 is an important passage describing Israel's history from the desolation of Jerusalem by Babylon (2 Chronicles 36:15-21)" TARGET="_blank">2 Chronicles 36:15-21) to their restoration and blessing under Christ as their King. Believers of this dispensation are not mentioned in this prophecy or any other relating to Israel's earthly hope or judgment. Our hope is heavenly for the wrath of God due us was on our wondrous Substitute at Calvary (Romans 8:1, 32-39)." TARGET="_blank">Romans 8:1, 32-39).

2 Thessalonians 2:3-12" TARGET="_blank">2 Thessalonians 2:3-12 states the Day of the Lord, which includes the outpouring of His wrath upon the nations (first 42 months) and Israel, begins at the appearing of "the Man of Sin." There must be a "taking out of the way" first. Till the Rapture, the work of the Holy Spirit and the presence of the Church restrains the manifestation of this "Wicked One" and therefore God's wrath.

The Church, having been raptured, will not be God's witness on earth during that period. 144,000 Jews are raised up preaching a message for the hope of Israel, not the hope of the Church.

In Christ, we are "children of light" and not "of darkness," saved from the coming wrath appointed for the world (1 Thessalonians 1:10; 5:2-9)." TARGET="_blank">1 Thessalonians 1:10; 5:2-9).

Revelation 3:1" TARGET="_blank">Revelation 3:1 0 promises, "I will keep thee from the hour of temptation which shall come upon the whole world." Ours is a "blessed hope," "a comfort," an imminent event, "For our citizenship (Young's Literal) is in heaven; from whence also we look for the Savior (Deliverer), the Lord Jesus Christ" (Philippians 3:20)." TARGET="_blank">Philippians 3:20).

J. N. Smith
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What should we do if two assemblies can't cooperate well on a joint project?

What Bible principles guide us regarding involvement in an outreach work that a neighboring assembly opposes?

While we are responsible to "go into all the world" with the gospel (Mar 16:15)" TARGET="_blank">Mar 16:15) and can see the need of souls in a neighboring community, some other Biblical principles may also apply to such a choice.

Each assembly is responsible to God for it own decisions. The Lord teaches this direct accountability when He introduces His instruction regarding an assembly (Matthew 18:18)." TARGET="_blank">Matthew 18:18). Therefore, if an assembly is concerned about the people, methods, or associations of an outreach work involving its own believers, an assembly believer from a different assembly should respect that assembly’s concerns.

The safest course of action is to consult with those who guide (Hebrews 13:17" TARGET="_blank">Hebrews 13:17 RV mg.) the assembly where you are. They likely have a better understanding of the issues involved. Perhaps they will know how it is possible to be involved in that outreach in a way acceptable to both them and the neighboring assembly. That is possible, but unlikely. The Lord’s awareness of His mission moved Him "into the next towns" (Mark 1:38)" TARGET="_blank">Mark 1:38) and we have "next towns" to visit with the gospel if the door is closed in one town.

David Oliver
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How do I respond when the overseers change their view in discretionary matters?

How do I respond when the overseers change their view in discretionary matters?

Issues of truth and consequent Scriptural practices are not discretionary matters. The application of Scriptural principles to specific cases is discretionary. Overseers guide the assembly in such decisions (Hebrews 13:7," TARGET="_blank">Hebrews 13:7, AV mg.). Decisions regarding the seriousness of substance abuse, the determination of railing, the appropriateness of certain apparel (not the overseers' taste), or the issues mentioned in the previous questions are discretionary. The decisions communicated by the elders and apostles in Jerusalem included this element (Acts 15:20, 21)." TARGET="_blank">Acts 15:20, 21). Overseers will give account to the Lord in such matters whether they have gone too far or fallen short of the Lord's will in these matters. No doubt, the overseers would love to be like the children of Issachar, "men that had understanding of the times, to know what Israel ought to do" (1Ch 12:32)." TARGET="_blank">1Ch 12:32).

Circumstances, cultures, and mores change so that what is appropriate in one location or generation may not be the same in another. Therefore, at times, overseers may change their views, not about truth, but about the application of truth.

If a believer in the assembly does not agree with their judgment about changing the application of truth, he is responsible to first judge his own heart as to his motivation and as to the importance of the matter. If he concludes the issue is important, he is responsible to express this courteously and reasonably to the overseers (see the principle in 1Ti 5:1" TARGET="_blank">1Ti 5:1 for addressing older believers). When he has committed this matter to the Lord in prayer (Phi 4:6, 7)," TARGET="_blank">Phi 4:6, 7), he is responsible to carry out the other behaviors in that passage (vv 4-8, rejoicing, yielding, thinking positively) and to submit to the overseers (Heb 13:17)." TARGET="_blank">Heb 13:17).

D. Oliver

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What are some examples of deacon work?

What are some examples of deacon work?

Those whom the Lord calls to preach His word are deacons (Acts 12:25)." TARGET="_blank">Acts 12:25). Those who have regular responsibility to preach the gospel or arrange the speakers for assembly gospel meetings are deacons. Those who have primary responsibility to open and teach the believers in assembly Bible Readings are doing deacon work. A man entrusted with the responsibility of superintending an assembly’s Sunday School work serves as a deacon. Sunday School teachers have a spiritual responsibility for imparting divine truth to young people (as do the children’s mother and father), but the structure of the Sunday School is more like an extension of the home than an assembly meeting, so I question if Sunday School teachers are deacons in the spiritual sphere addressed in 1 Timothy 3." TARGET="_blank">1 Timothy 3. A brother or sister may be entrusted with the responsibility of arranging a dinner to take care of believers attending an assembly gathering. In that case, they are deacons in the Christian sphere, as was Phebe, but not in the sphere described in 1 Timothy 3." TARGET="_blank">1 Timothy 3.

D. Oliver
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Should Christian women wear pants?

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Is it right to teach that Satan fell first of all in Eden

Is it right to teach that Satan fell first of all in Eden’s garden?

Perhaps there is scarcely any subject which lends itself more readily to speculation, and concerning which speculation ought to be more carefully avoided, than the mysterious fall of Satan. No fact is more clear; hardly one mentioned with more reserve. If the above question means whether his fall took place in the actual Garden of Eden of Genesis 2" TARGET="_blank">Genesis 2: , the answer can only be, “No.” Satan comes on the scene in it as a fallen being, already the enemy of God and man. His fall had taken place long before, and, as I believe, in another scene. This fall is referred to by our Lord in Luke 10:18" TARGET="_blank">Luke 10:18: “I beheld Satan as lightning fall from heaven.” This would indicate that heaven was his original abode. The reason of his fall is given in 1 Timothy 3:6," TARGET="_blank">1 Timothy 3:6, to be pride, but nothing is said specially of his pride in the Eden episode. His fall is referred to also in Isaiah 14," TARGET="_blank">Isaiah 14, in words which must go far beyond the Assyrian: “How art thou fallen from heaven, 0 Lucifer, son of the morning!” Again in Ezekiel 28," TARGET="_blank">Ezekiel 28, his fall is described, no doubt in symbolic language: “By the multitude of thy merchandise, they have filled the midst of thee with violence, and thou hast sinned” (Ezekiel 28:16)." TARGET="_blank">Ezekiel 28:16). “Thine heart was lifted up because of thy beauty; thou hast corrupted thy wisdom by reason of thy brightness” (v. 17). Pride, corruption, and violence characterised his fall, as they have also our fallen race. What has probably given colour to the idea referred to above are the words in Ezekiel xxviii. 13 addressed to Satan concerning his fall:
“Thou hast been in Eden the garden of God.” If God prepared for Adam, the head of the earthly creation, a delightful abode suitable for his highest enjoyment, is it not likely that He would do the same for the head of the angelic creation? Just as there is now, besides the earthly paradise that was, a heavenly paradise, so there may have been two Edens. It has been suggested that Lucifer’s Eden may have occupied the same site in the original earth of Genesis 1:1," TARGET="_blank">Genesis 1:1, as the Eden of the Adamic earth. Some think there would be a fitness in this. Certainly heaven and earth were not so wide apart once as now, but the idea seems to lack direct scriptural support. W.H.

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