What does the Bible teach about cloning?

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Should assembly overseers retire when they reach a certain age?

Should assembly overseers retire when they reach a certain age?

Answers to such questions will hopefully give guidance without being critical. In a society whose mantra includes "Question authority!" strong criticism of overseers is all too common, although still contrary to Scripture (Heb 13:7, 17;" TARGET="_blank">Heb 13:7, 17; 1Ti 5:17, 19;" TARGET="_blank">1Ti 5:17, 19; Psa 105:15).

The New Testament does not give us any precedent for the retirement of elders. Perhaps the Old Testament instructions regarding the service of the Levites (Numbers 8:25)" TARGET="_blank">Numbers 8:25) give us some guidance, however. The Levites served from the age of twenty five, but did not "enter into the service" and "do the work" until they were thirty (7 times in Num 4)." TARGET="_blank">Num 4). They ceased active service at 50, but remained "with their brethren" "to keep the charge" (8:25). The ages and the specifics were for the Levites. The principles are intended "for our learning" (Rom 15:4)." TARGET="_blank">Rom 15:4).

Men to whom the Lord has entrusted a specific service, such as the oversight of the flock, give the prime of their years to that service. They never retire from involvement in that work. In their early years, they learn. In their prime years, they serve. In their remaining years, they support those who serve. Their experience and wisdom not only give ballast to the oversight, but greatly enhance the necessary continuity of testimony (2Ti 2:2)" TARGET="_blank">2Ti 2:2) from one generation to the next.

D. Oliver
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Are humans naturally good or evil in nature?

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Does marriage involve mutual submission?

What is the significance of "Likewise" in 1 Peter 3:7" TARGET="_blank">1 Peter 3:7?

Peter uses this word three times in his first epistle. The third use is "Likewise, ye younger, submit yourselves unto the elder" (1 Peter 5:5)." TARGET="_blank">1 Peter 5:5). As the overseers submit to the Chief Shepherd in doing the work He entrusted to them, so the younger are to submit to older believers. This is the Lord’s arrangement; it is done because of submission to Him and for His approval.

The other two uses of "likewise" in the epistle are in chapter three. The chapter begins, "Likewise, ye wives, be in subjection to your own husbands." This links this section of the chapter with the previous chapter. At its conclusion, chapter two highlights the suffering of the Lord Jesus which was inflicted unjustly, but which brought us such great blessing because the Sufferer trusted His God (vv 22-25). This is our pattern to follow (v 22). Earlier in the chapter believers are suffering wrongfully, but as they act in a godly way, blessing results. Now chapter three focuses specifically on a believing wife with an unbelieving husband. Through no fault of her own, she may suffer rejection, but she is to continue, as Sara did, to trust in the Lord and submit to her husband. She expects that her "well-doing" will be used by God for the blessing of her husband.

Most commentators take the "likewise" that begins the next paragraph addressed to husbands to merely balance the message to wives and continue the exhortation within the domestic sphere of marriage. Typically, they understand "as heirs together of the grace of life" to mean that the husband and wife share together in salvation, the grace of spiritual life. They may also understand "your prayers" to refer to the prayers of the husband and wife.

A difficulty with this view is that "likewise" in verse one and here in verse seven links this passage back to the truth in chapter two. The context is suffering wrongfully, which hopefully doesn’t apply to husbands in a Christian marriage. Giving honor to a believing wife "as unto the weaker vessel" hardly qualifies as suffering, or especially suffering wrongfully. The thought of submission which runs through chapter two hardly seems evident here either.

If we understand "the grace of life" to be a description of the exalted state of marriage, this may help. Christianity exalts marriage - whether involving believers or unbelievers - to a higher level. Marriage is a unique provision of God for the good (Genesis 2:18)" TARGET="_blank">Genesis 2:18) of the human family. It has the possibility of involving the highest experience of love known in human relationships (Ephesians 5:25-32)." TARGET="_blank">Ephesians 5:25-32). Christianity teaches that marriage has the potential of being the "crowning grace" of life. In addition, since the teaching addresses husbands, is it not likely that "your prayers" are the prayers of the husband? Why should the failure of a husband to properly honor his believing wife hinder his wife’s prayers?

The full potential of marriage is within the reach of a believing couple. If the believing husbands in this verse are living with unbelieving wives, just as the believing wives, in the previous verses, are living with an unbelieving spouse, what an encouragement to them! God has handed these husbands the possibility that their marriages will rise to their full potential if they show Christian grace and consideration. Thus honoring a wife who rejects the gospel and perhaps appears to reject her own husband can only be the result of submission to the Lord. In so doing, he will cooperate with the Lord in seeing his prayers answered in His wife’s salvation.

D. Oliver

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Under what conditions are we not to have fellowship with one "who is called a brother" (1 Corinthian

Under what conditions are we not to have fellowship with one "who is called a brother" (1 Corinthians 5:11)" TARGET="_blank">1 Corinthians 5:11)?

Paul gave instructions to the Corinthians not to keep company with those put away, even so much as social eating (verses 9, 11). He likewise instructed the Thessalonians to withdraw from those walking disorderly (2 Thessalonians 3:6)" TARGET="_blank">2 Thessalonians 3:6) and not to keep company with them (verse 14). When therefore the assembly must deal with an individual whose behavior endangers the behavior of others (1 Corinthians 5:6-8;" TARGET="_blank">1 Corinthians 5:6-8; 2 Thessalonians 3:11)" TARGET="_blank">2 Thessalonians 3:11) or who needs to learn the seriousness of his sin (2 Thessalonians 3:14)," TARGET="_blank">2 Thessalonians 3:14), social contact must be limited. In all other cases, saints should cultivate social contact with each other (Hebrews 13:1-3)." TARGET="_blank">Hebrews 13:1-3).

D. Oliver
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Who decided the books that make up the Bible?

Who decided the books that make up the Bible?

Some "Church councils" have served some important and beneficial ends. Constantine convened the first official council at Nice in 325, but that council was to decide its issues by the Scriptures. The council did not decide the Canon (the books recognized as the authoritative rule for Christian living - the inspired books). It was to act on what was already recognized as the Christian Scriptures. Church councils did not decide the Canon. Long before 325, post-apostolic Christian writers referred to various writings as the Scriptures; in total, they referred to the 27 New Testament books we recognize today. Those men didn’t make them canonical, but recognized that they were part of the Canon.

In the New Testament itself are instances where writers recognize other current writings as Scriptures. Paul in 1 Timothy 5:18" TARGET="_blank">1 Timothy 5:18 Paul treats Deuteronomy 25:4" TARGET="_blank">Deuteronomy 25:4 and Luke 10:7" TARGET="_blank">Luke 10:7 equally as Scripture. Peter places all of Paul’s epistles on a par with "the other Scriptures" (2Pe. 3:16)." TARGET="_blank">2Pe. 3:16). The Spirit by inspiration is beginning to make the NT Canon clear. Those who were born of God recognized the authority and quality of the inspired writings.

D. Oliver
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How could the Lord acknowledge an assembly when it had departed so far (Revelation 2 and 3)?

How could the Lord acknowledge an assembly when it had departed so far (Revelation 2" TARGET="_blank">Revelation 2 and 3)?

The assembly at Corinth was badly damaged by the influence of the world around it. Galatian believers had been influenced by serious doctrinal error. These and other assemblies, including those in Revelation 2" TARGET="_blank">Revelation 2 and 3, began as assemblies, through God’s work, consistent with the pattern. The Lord determines how far an assembly can depart. He reads the heart and judges righteously. We are not responsible to make that decision. He requests permission of no one and informs no one.

We are responsible, though, to preserve the integrity of the assembly of which we form a part. Whether or not a certain company is an assembly, if its practices and associations will damage young believers or lead any astray, we shouldn’t associate ourselves with that assembly.

David Oliver
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What is "my Father's Kingdom" in Matthew 26?

ASPECTS OF THE KINGDOM

To what time do the references to the Kingdom belong in Matthew 26:29" TARGET="_blank">Matthew 26:29 (“My Father’s Kingdom”); Mark 14:25" TARGET="_blank">Mark 14:25 (“the Kingdom of God”; see also Luke 22:16);" TARGET="_blank">Luke 22:16); and 2 Peter 1:11" TARGET="_blank">2 Peter 1:11 (“the Everlasting Kingdom”)? Are these terms interchangeable?

It is evident that the expression, “My Father’s Kingdom” in Matthew 26" TARGET="_blank">Matthew 26: 29 refers to the same Kingdom as “the Kingdom of God” in Mark 14: 25," TARGET="_blank">Mark 14: 25, for the same occasion is referred to. It may be noticed that the Lord does not say “our Father’s Kingdom,” but “My Father’s Kingdom.” It reminds us of “My Father and your Father,” where there is a distinction with a difference. We might refer also to Matthew 13:43" TARGET="_blank">Matthew 13:43

“Then shall the righteous shine forth as the sun in the Kingdom of their Father.” The One whose Kingdom it is, will be in special relation to the redeemed—His own children—who will share in it; but as the Kingdom in its millennial aspect (which is specially in view here) will embrace in its scope many, who will not be children of God, born in the earth during its course, it is called also “the Kingdom of God.” He will be God of such, but not Father. Though the Millennial Kingdom is only the first stage of the Everlasting Kingdom, of 2 Peter 1:11" TARGET="_blank">2 Peter 1:11 and though our Lord Jesus Christ will reign over both in the Father’s Name, the two are quite distinct. In the Millennial Kingdom, though Satan will be excluded, evil will still be present, and the reign will close with the last great rebellion under Satan, who will be liberated for a short space. Then will all the enemies of God and of His Christ be subdued for ever under His feet and judged, so that in the Everlasting Kingdom, in which Christ will continue to reign for ever, there will be no “evil concurrent,” no opposing will, and righteousness will no longer “reign” as in the Millennium, but “dwell.”

W.H.

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Is the virtuous woman in Proverbs 31 a real person?

Do we have examples in scripture of virtuous women (Proverbs 31:10-31)" TARGET="_blank">Proverbs 31:10-31)?

Perhaps this question implies that the "virtuous woman" of Proverbs 31" TARGET="_blank">Proverbs 31 is an impossible dream, but the question is thought-provoking.

Ruth had a reputation as a "virtuous woman" (Ruth 3:11)," TARGET="_blank">Ruth 3:11), the only woman so designated. The word means strength, efficiency, and, in this case, moral wealth primarily. Proverbs 31" TARGET="_blank">Proverbs 31 is King Lemuel's mother's teaching (verse 1). Some suggest Lemuel, meaning "for God," is another name for Solomon. Did she use this name to impress on Solomon that her highest ambition was that he would be "for God"? How instructive for mothers today! Could it be then that his mother told him to find a wife like his great-great-grandmother, Ruth? How sad he didn't take his mother's advice!

We may not have enough information to induct some Bible women into this "Hall of Virtue," but some of the many worthy candidates are Mary (the Lord's mother), both Mary and Martha of Bethany, Hannah, Abigail, Jehoshabeath, Puah and Shiphrah, and Lydia. Two additional candidates both failed in some features in this description, but recovered and are worthy candidates: Sarah and Bathsheba. This is of particular interest if Bathsheba is the source of these words. God is a God of recovery.

D. Oliver
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Printable Cryptograms

Printable Cryptogram Puzzle Maker

Printable Cryptogram Puzzle Maker is a program that allows you to turn a phrase, such as a verse from the Bible or a quote from a famous speech into a printable word cryptogram worksheet.

Click here to go to step one of the printable word search puzzle page.

Instructions for the Printable Cryptogram Puzzle maker

1. Type in a famous phrase or select a verse from the Bible to make into a cryptogram puzzle.
2. The Cryptogram Puzzle maker will automatically encode the message using a random letter substitution algorithm. You may also choose to modify word spacing to make the cryptogram harder.

3. The third step is simply to view the printable cryptogram worksheet and print it.

Hints:

If your phrase does not make a very good printable word scramble, try adding a few more words to the sentence. The cryptogram puzzle program needs between 5 and 15 words. Phrases that have common words such as "the" "is" "or" "an" "and" etc. are useful starting points for decoding a cryptogram.

In addition to the printable cryptogram puzzles, you can make

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Printable Cryptogram Puzzle Maker