Does the Gap Theory agree with the Bible?

How well does the Gap Theory square with the Bible as a whole?

If we compare Scripture with Scripture (1 Corinthians 2:13)," TARGET="_blank">1 Corinthians 2:13), we find several passages that make the Gap Theory untenable. First, Exodus 20:11" TARGET="_blank">Exodus 20:11 puts the creation of everything that God made inside of six literal days: "In six days the Lord made the heavens, the earth, the seas and everything that moveth therein and rested the seventh day." This allows no gap, and requires a recent creation. Exodus 31:17" TARGET="_blank">Exodus 31:17 says the same thing and Nehemiah 9:6" TARGET="_blank">Nehemiah 9:6 links the creation of the heavens and earth (Genesis 1:1)" TARGET="_blank">Genesis 1:1) with the days that follow in Genesis 1." TARGET="_blank">Genesis 1. Further, Romans 5:12" TARGET="_blank">Romans 5:12

states that "By one man sin entered into the world, and death by sin," and 1 Corinthians 15:21" TARGET="_blank">1 Corinthians 15:21 also affirms that "By man came death." And Romans 8:20-22" TARGET="_blank">Romans 8:20-22 reveals that the groaning of creation results from Adam's sin. If suffering and death came by Adam, then suffering and death did not predate Adam. Yet death is a necessary prerequisite for becoming a fossil. If fossils are assigned to the gap period, then death must have prevailed on the earth before sin entered into the world. How then could God pronounce everything that He had made "very good" (Genesis 1:31)" TARGET="_blank">Genesis 1:31)? In what sense are vast graveyards full of dead things "very good"? God's assessment of the creation at the end of the sixth day must mean that Satan had not yet fallen, that no death had occurred, and that the earth was just as He intended it to be.

D. Vallance
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If a damaging rumor about a believer proves to be false, should the person be cleared publicly?

If a damaging rumor about a believer proves to be false, should the person be cleared publicly?

If the inaccurate rumors were dealt with publicly (for example, by a public rebuke, 1 Timothy 5:20)," TARGET="_blank">1 Timothy 5:20), they should be cleared publicly. Otherwise, as is more usually the case, those who become aware that what they have heard or repeated is false should be as diligent to correct and contain the damage as they were to further it. They would do the right thing if they apologized to the individual, too. As far as the wronged believer is concerned, he may kindly request the believers who have told others these inaccuracies to repair the damage to the assembly's testimony by correcting their mistakes. Beyond that, the wronged believer should leave it to the Lord to vindicate his name (Proverbs 20:22)." TARGET="_blank">Proverbs 20:22). It's a safe "rule of thumb," that when a believer can trust the Lord to clear his name he is in the right; when he insists that others clear his name, he casts suspicion on his cause.

D. Oliver
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Can we interpret dreams?

Are there consistent principles for understanding our dreams?

Dreams are one of ways in which God speaks to His servants, through His servants, and also to the unconverted.

God speaks in dreams consistent with His purposes and plans. We have three principles: interpretation; confirmation; and prevention by warning.

We observe that in the Biblical revelation He spoke in dreams when the Word of God was incomplete.

God revealed His purposes through dreams to Joseph, Jacob, and Gideon.

God warns in dreams as He did with the Magi and Joseph in the New Testament.

God uses dreams to awaken realities in the unregenerate. The butler and the baker (Genesis 40)," TARGET="_blank">Genesis 40), and Nebuchadnezzar (Daniel 2)" TARGET="_blank">Daniel 2) are classic examples. Job 33:14," TARGET="_blank">Job 33:14, 15 confirms this. To the unregenerate, the principle of interpretation is needed.

It is interesting to note that Job, in his dilemma, speaks of being "scared" by dreams (Job 7:14)" TARGET="_blank">Job 7:14) and the wise king in Ecclesiastes 5:7" TARGET="_blank">Ecclesiastes 5:7 contrasts the vanities of dreams with the fear of God.

In His sovereignty, God can still speak by dreams in order to reach sinners; however, wisdom is needed since we have the completed Word of God! A believer could get upset by dreams and have doubts. Let such rest assured that the Scriptures are our ONLY foundation for spiritual and eternal matters; put no confidence in dreams!

We can be sure that God does not save in dreams. It would be the exception when God uses dreams to awaken eternal realities in the subconscious mind. We must be absolutely clear that our faith rests in nothing outside the written Word of God.

A. Hull
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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 assembly have a say in the decision of commending a full-time evangelist?

Does the assembly have a say in the decision of commending a full-time evangelist?

An assembly is not a democracy. Elders guide the assembly in its decisions; they are guides (Hebrews 13:7," TARGET="_blank">Hebrews 13:7, mg.) they "stand before" (1Ti 5:17," TARGET="_blank">1Ti 5:17, "rule") the flock as examples and leaders. Not having omniscience, either individually or collectively, they will benefit by input from the flock. For that reason, those in the assembly ought to respectfully and honestly communicate to the elders any concerns they may have about a person whom the assembly plans to commend. Having communicated that concern, the matter must be left with the Lord and with the overseers, who are responsible to fairly assess what has been said.

D. Oliver
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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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Sunday school printables

Listed here are a few of the features Sunday school printable on the site. For a complete listing of over 120 ready-to-print Sunday school printables, click here . For three specific recommendations, read on...

Printable Nativity Scene

Your Sunday school class can finish this printables in about one hour. Using a scissors and tape, your students will re-create the night in which our Savior was born. Also included is a small house where the wise men came to visit.

Click here or the picture to download the printable PDF file.

Printable 3D Tabernacle

In about one hour you and your students can create a 3D printable model Moses' tabernacle. Click here for the Tabernacle Model. Requires Acrobat reader.

Printable Noah's Ark

3D model of Noah's Ark - A scale model to reconstruct the Ark that survived the flood at 130 to 1 scale.

Worksheet and Lesson Plan - Talking points to accompany the lesson of Noah's Ark and the flood.

Other Printable Resources

If you are a Bible class teacher, you may also be interested in the items in the Sunday School section of this site.

- Word puzzle creators to create your own crossword puzzles and word games.

- Subscribe to The Encourager, a weekly newsletter for Sunday school teachers that usually includes Sunday school printables. This is best for teachers who find themselves scrambling every Saturday night to find something to teach. Let us help with a weekly idea.

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Does giving thanks for the bread and cup differ from other prayers at the Lord's Supper?

Does giving thanks for the bread and cup differ from other prayers at the Lord's Supper?

When believers gather to break bread on the first day of the week, it is an opportunity to call to remembrance the person and work of our Lord Jesus Christ (I Corinthians 11:24, 25)," TARGET="_blank">I Corinthians 11:24, 25), His deity, incarnation, holy life and testimony, the efficacy of His death and glorious resurrection, His ascension to heaven, and His present position seated at the right hand of God. The words of the Lord Jesus were, "This do in remembrance of Me," not, "This do in remembrance of My death." In the Lord's Supper, we remember the Lord and proclaim His death. The consequence of this causes worship and thanksgiving. Although the Breaking of Bread is never called a "worship meeting," worship is the normal attitude of the individual believer toward God.

In 1 Corinthians 10:16," TARGET="_blank">1 Corinthians 10:16, the apostle writes, "The cup of blessing which we bless" and "the bread which we break." This is the act of each individual believer. On behalf of the assembly, a brother gives thanks for the bread and the cup, thanking God that He gave His Son in a human body and His Son's blood was shed to make propitiation for sin. These prayers of thanksgiving have a more specific focus than do the other expressions of worship.

J. Abernathy
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Did Samuel come back from the dead to talk to Saul?

Did Samuel really come back when Saul consulted the witch of Endor (1 Samuel 28" TARGET="_blank">1 Samuel 28: )?

Attempts have been made to prove the contrary, in order to avoid even the appearance of justifying the practice of Spiritism. But this is a weak argument. We must not manipulate the Word of God even on the plea of defending the truth. That is doing evil that good may come. It is a poor heresy that cannot allege some fancied support in Scripture.

I have not the slightest doubt that Samuel did really come back and hold intercourse with Saul by the sovereign permission of God. Really, the reappearance of Samuel does not touch the question of Spiritism or justify men in seeking intercourse with the dead. This is implicitly condemned earlier in the very chapter when Saul, as we are told, cut off those who had dealings with familiar spirits—and yet so hardened was he that “he sware to the witch by the Lord saying, As the Lord liveth there shall no punishment happen to thee for this thing.” He obeyed God, as long as it suited him. When Saul had overcome the witch’s fears, he told her to call up Samuel. She was in no way perturbed at that, for she knew her familiar spirit would be there to impersonate whomsoever was called up, with greater or less accuracy. Samuel being so widely known, would not be a difficult subject for deception. But when she saw the real Samuel rising out of the earth in a spirit-form, rendered visible to her eyes, she cried out. This was something outside her experience and beyond her ken. (1 Samuel 28:12)." TARGET="_blank">1 Samuel 28:12).

It is interesting to note her description—”I see gods (‘elohim_. mighty ones—sometimes according to Gesenius, used in the singular)— ascending out of the earth.” Clearly the spirit of the departed prophet had taken on a grandeur and majesty befitting a Paradise-dweller, but for purposes of identification, he was seen as he had been known for many years in the days of his flesh, as an old man, clad in his prophetic mantle, and it was in this latter guise that she described him. There was no trickery about this, as there must always be in spiritism whether in the familiar spirit—or in the medium. She was sure what appeared to her was not her familiar spirit. Saul was sure by the description it was truly Samuel. The spirit of Samuel spake like Samuel, going back to the very judgment, which he had been charged to pass on Saul, for his disobedience in the case of Arnalek. What is more, the words of Samuel came true.

God did not let his servant’s words fall to the ground now, any more than when he was alive in the flesh. It really is surprising that otherwise well-taught Christians should be found to question all this.

This consultation of the witch by Saul was the consummation of Saul’s disobedience. He is reproved for enquiring of the witch and not God. He did ask of God in a formal way, but not in the earnest way in which he sought the witch (see 1 Chronicles 10: 13, 14," TARGET="_blank">1 Chronicles 10: 13, 14, where distinct words for the two “enquires” mark this).

W.H.

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Does "doing all the right things" make a group of believers an assembly?

Does "doing all the right things" make a group of believers an assembly?

No. The title used in the New Testament for an assembly is "church of God." This indicates both the ownership and origin of an assembly. It originates with a divine work. Only God can save souls, but the existence of a number of believers doesn’t constitute an assembly. In Athens, we have no indication of the planting of an assembly, although a number there were saved (Acts 17:34)." TARGET="_blank">Acts 17:34). In the "pattern assembly" at Jerusalem, "they that gladly received His word" were baptized and added to "the fellowship" (Acts 2:41, 42)." TARGET="_blank">Acts 2:41, 42). This willingness to receive the truth of God is essential in the planting of an assembly, because believers are to "continue steadfastly in the apostles’ doctrine." How will these new believers know how to function as an assembly without being taught?

More than that, if the Lord is working to plant an assembly, we would expect some indication that He is raising up a plurality of men with shepherd hearts (Acts 20:28)." TARGET="_blank">Acts 20:28). Novices are not yet fitted for that work (1 Tim 3:6);" TARGET="_blank">1 Tim 3:6); however, when God is forming an assembly, we would expect some among these new believers to display a potential for that work.

The Lord Jesus explained His use of the word "church" (Mat 18:17)" TARGET="_blank">Mat 18:17) by saying, "Where two or three are gathered together in My name . . ." (v 20). Those gathered did not gather themselves, but are drawn to "the name" by another agent, evidently the Spirit of God. This is related to the Old Testament expression, "the place which the Lord shall choose to place His name there" (Deu 16:2)." TARGET="_blank">Deu 16:2). The Lord establishes the testimony (places His name) and believers are drawn to what He has established.

"Doing all the right things" will never make a company an assembly if the Lord has not first of all made it an assembly.

David Oliver

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