Specifically, how does the Spirit lead us in our gatherings?

Specifically, how does the Spirit lead us in our gatherings?

A highly respected elder once responded to this question by saying that the Spirit’s leading is the application of scriptural sense. As large a subject as this is, a few scriptural principles will cover most situations. Every one has an obligation to prepare to contribute as guided by the Spirit (1Co 14:26)" TARGET="_blank">1Co 14:26) and in keeping with his Spirit-given capabilities (1Co 12:11)." TARGET="_blank">1Co 12:11). A servant mind (Phi 2:5)" TARGET="_blank">Phi 2:5) recognizes that this functioning is not about self (1Co 13:4, 5)," TARGET="_blank">1Co 13:4, 5), but to glorify the Lord (1Co 1:29, 31)" TARGET="_blank">1Co 1:29, 31) and to help others (1Co 12:7)." TARGET="_blank">1Co 12:7). We function as part of a priesthood (1Pe 2:5)" TARGET="_blank">1Pe 2:5) and therefore all that we do must coordinate with others (1Co 14:29" TARGET="_blank">1Co 14:29a). We recognize the value of the discernment of others whom the Spirit has gifted (1Co 14:29" TARGET="_blank">1Co 14:29b). All is done with courtesy and consideration for others (1Co 14:32)." TARGET="_blank">1Co 14:32). We act in response to a touched spirit that is genuine (John 4:23)," TARGET="_blank">John 4:23), an overflowing heart (Psa 45:1).

Observing these principles with a prayerful and submissive heart will cover most of the circumstances. The mystical prompting of the Spirit will handle the rest.

D. Oliver
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Can people in heaven see us? What do people in heaven do?

What does the Bible teach about the present condition awareness, and occupation of believers who have died?

Although the Bible does not take up this subject in detail, we can draw a number of conclusions:

   1. Believers in heaven are very happy (Revelation 14:13)." TARGET="_blank">Revelation 14:13).
   2. They are with Christ, beholding the One who loved them and gave Himself for them; they are far better off in such a wonderful place (Philippians 1:21, 23)." TARGET="_blank">Philippians 1:21, 23). They no longer have the flesh and the trial of suffering that so troubled them on earth (Romans 7:24," TARGET="_blank">Romans 7:24, 25a).
   3. They rest from their labors until the Rapture when they receive glorified bodies in which they will commence their eternal service for God (Revelation 14:13; 22:3, 4)." TARGET="_blank">Revelation 14:13; 22:3, 4).
   4. They recognize others and converse with one another (Luke 13:28;" TARGET="_blank">Luke 13:28; Matthew 17:4;" TARGET="_blank">Matthew 17:4; Luke 16:24)." TARGET="_blank">Luke 16:24).

A. Joyce

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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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What is the sin of "railing"?

What is railing as referred to in 1 Corinthians 5:11" TARGET="_blank">1 Corinthians 5:11?

In practice, the issue of railing has been one of the most difficult problems to handle. The accusation of railing has been abused at times. An answer to this question requires great care and the fear of God.

The noun translated "railer" in 1 Corinthians 5:11" TARGET="_blank">1 Corinthians 5:11 is used in only one other passage (1 Cor. 6:10)." TARGET="_blank">1 Cor. 6:10). The related noun, "railing," appears twice in 1 Peter 3:9" TARGET="_blank">1 Peter 3:9 ("not rendering . . . railing for railing") and once in 1 Timothy 5: 14," TARGET="_blank">1 Timothy 5: 14, translated "speak reproachfully." The related verb is always translated "revile" in its four uses (John 9:28;" TARGET="_blank">John 9:28; Acts 23:4;" TARGET="_blank">Acts 23:4; 1 Cor. 4:12;" TARGET="_blank">1 Cor. 4:12; 1 Pet. 2:23)." TARGET="_blank">1 Pet. 2:23). The other related word is translated "reviled again" (1 Pet. 2:23)." TARGET="_blank">1 Pet. 2:23).

A blending of the meanings given by various language helps (Vine, Thayer, Strong, Moulton and Milligan, and Kittel) and commentators indicates that railing is abusive, insulting language intended to wound, vilify, and defame another. It is persistent, purposeful character assassination.

Railing may involve some degree of truth (John 9:28;" TARGET="_blank">John 9:28; 1Tim. 5:14)," TARGET="_blank">1Tim. 5:14), but is directed in a derisive, destructive way. In Acts 23," TARGET="_blank">Acts 23, Paul understands that when the Scriptures forbid speaking evil of a ruler (v. 5), this includes railing (or reviling, v. 4). Therefore, although evil speaking may not be railing, all railing is evil speaking. The use of this family of words (railer, railing, revile) in the Septuagint (the Greek translation of the OT) adds another element to its meaning. The uses include hatred (Gen. 49:23)," TARGET="_blank">Gen. 49:23), striving or chiding - expressing disapproval (Ex. 21:18; 17:2, 7;" TARGET="_blank">Ex. 21:18; 17:2, 7; Num. 20:3, 13;" TARGET="_blank">Num. 20:3, 13; Deu. 33:8)," TARGET="_blank">Deu. 33:8), slander (Pro. 10:18)," TARGET="_blank">Pro. 10:18), brawling (25:24), and contention (26:21; 27:15). This seems to add the thought of contentiousness to the meaning of railing.

Contrasting with most of the other sins in the passage (1 Cor. 5:11)," TARGET="_blank">1 Cor. 5:11), railing requires a subjective judgement (made by spiritual leaders) as to when its continued practice constitutes the offender a railer.

D. Oliver
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What did the Lord mean, "Let this cup pass from Me: nevertheless not as I will?"

What did the Lord mean, "Let this cup pass from Me: nevertheless not as I will?"

Before Gethsemane, the Lord Jesus said, "What shall I say? Father, save Me from this hour: but for this cause came I unto this hour. Father, glorify Thy name" (John 12:27,28)." TARGET="_blank">John 12:27,28). After Gethsemane He said, "The cup which My Father hath given Me, shall I not drink it?" (John 18:11)." TARGET="_blank">John 18:11). There was no possibility of His turning from or being unwilling to go to Calvary. Gethsemane itself carries a weight of grief and a depth of wonder exceeding perhaps any other scene. This is holy ground! Together, Matthew, Mark, and Luke’s accounts portray immense emotional suffering that expressed itself physically. His sorrow was to the point of death, to the limit of the human frame. His anguish was accompanied by godly reverence and dependence (Hebrews 5:7)." TARGET="_blank">Hebrews 5:7). Each statement of prayer includes the submission of His will to the Father’s. It could not have been otherwise.

Such was the enormity of Golgotha’s awaiting suffering that He would never have endured it unless this was His Father’s will. Each exploration of an alternative was fully submissive. Gethsemane’s question was, "Can divine Persons find any other way but Calvary to deal with sin?" Gethsemane’s answer? " No."

D. Oliver
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Does God ever refuse to forgive in this life? If one is COflSCIOUS of having resisted the call of Go

Does God ever refuse to forgive in this life?

If one is COflSCIOUS of having resisted the call of God, may not that make it impossible for Him to forgive?

It is quite certain that God will never refuse forgiveness in this life to anyone who comes to Him as a sinner in the Name of the Lord Jesus, pleading in faith His atoning work. No other plea can suffice, but that will always reach the ear of God. “To Christ give all the prophets witness, that through His Name, whosoever believeth in Him shall receive remission of sins” (Acts 10:43)." TARGET="_blank">Acts 10:43). “We have redemption through His blood, even the forgiveness of sins” (Ephesians 1:7)." TARGET="_blank">Ephesians 1:7). This is the forgiveness of God as Judge. Then to believers, the Father’s forgiveness, for the restoration of communion, is granted on confession. “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9)." TARGET="_blank">1 John 1:9).

As to Divine forgiveness, there may seem to be an exception in Matthew 12:31," TARGET="_blank">Matthew 12:31, where the assurance of “forgiveness of all manner of sin and blasphemy” is qualified by the Lord with the words, “but the blasphemy against the Holy Ghost shall not be forgiven unto men,” the reason of His saying this being, “because they said He hath an unclean spirit.” I know this is usually taken as proving that the Pharisees had actually committed the “unpardonable sin;” for myself I feel more and more persuaded, taking other Scriptures into consideration, that the Lord was rather warning them of the terrible danger of refusing the future testimony of the Spirit, at and after Pentecost.

The rejection of Christ did not shut the door of forgiveness, for the Spirit was poured forth; but if His testimony were rejected there could only remain judgment. No one who finally rejects that testimony will ever, I believe, feel the need of forgiveness, much less ask for it. How many there are who did at first resist the offers of God’s mercy, and the pleadings of His Spirit, but who afterwards were led to repentance. Was not Paul’s “kicking against the pricks” a case in point? But it is not poor, timid, anxious souls who have finally resisted the appeal of the Spirit, but hardened and impenitent sinners like the murderers of Stephen.

W.H.

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Did Joseph practice fortune telling or divination?

Are we to understand from Genesis 45:5," TARGET="_blank">Genesis 45:5,18 that Joseph actually used divination?

Though divination was common in Egypt, it is hard to suppose that a pious believer in the true God like Joseph should use such practices. Moreover, as one in close touch with God and an interpreter of dreams, etc., what drawing could he have to descend to such heathenish customs?

The cup may very well have been similar to those used for this purpose, but it is noticeable that Joseph only says to his brethren, “wot ye not that such a man as I can certainly divine?” (v. 15), without affirming that he did. It must be admitted that his word through his steward does seem to go further. The true explanation may be that in order to keep up his character before his brethren, as an orthodox Egyptian, so as the more effectually to carry out his deliberate plan for their conviction and restoration, he might feel justified in conveying this momentary impression that he divined. If he did so, it is not commended nor is it specifically blamed. We are aware in reading the Old Testament that even men of God had not the same standards of truthfulness, that are binding on us to-day. The word here for “divine” (nihesh) is translated, “I have learned by experience” (Genesis 30:27)," TARGET="_blank">Genesis 30:27), and “did diligently observe” (1 Kings 20:33)," TARGET="_blank">1 Kings 20:33), but generally, “to use enchantments” (2 Kings 17" TARGET="_blank">2 Kings 17: I7 2 Kings 21:6)." TARGET="_blank">2 Kings 21:6). Such divination is strictly forbidden later in the Word of God (see Levticus 19:26; Deuteronomy 19:10)." TARGET="_blank">Deuteronomy 19:10).
W.H.

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Did saints who rose from the dead after Jesus died go to heaven?

Did they go to heaven in glorified bodies?

Being raised from the dead is different from being resurrected. Paul refers to the coming resurrection as an "out resurrection" (Phi 3:11)" TARGET="_blank">Phi 3:11) from among the dead. Those who share in this "out resurrection" will come out from the number of the dead, leaving many of the dead behind to come to life in a later resurrection. More than that, they will leave death behind, never to die again.

These mentioned in Matthew 27" TARGET="_blank">Matthew 27 were raised from the dead and, like Lazarus, came back with their own bodies, which were still subject to death. "Putting on immortality" awaits the first resurrection (1Co 15:52)," TARGET="_blank">1Co 15:52), the "out resurrection." If those saints who came out of their graves went to heaven bodily, this relatively small band would be the only believers who have had their bodies in the Lord’s presence through the many centuries since the Lord ascended.

D. Oliver
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Was Shem or Japeth the oldest son of Noah?

Which of Noah’s sons was the eldest?

In Genesis 9:24" TARGET="_blank">Genesis 9:24 Ham is spoken of as Noah’s younger (or “youngest,” R.V.) son, though some commentators would connect the expression there with his grandson Canaan because of the prominence given to the latter in the curse of verse 25. This leaves us as the two elder ones, Shem and Japheth, and the decision between them depends on the rendering which is accepted as the correct one of Genesis 10: 21." TARGET="_blank">Genesis 10: 21. The AN. gives it, “Shem . . . the brother of Japheth the elder,” which would imply that Japheth was oldest; but the R.V. with more probability translates it, “Shem . . . the elder brother of Japheth,” which would
give the honour to Shem.

W.R.

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Printable Nativity Scenes

A printable manger scene for your Sunday school craft. This Christmas, create a creche with the baby Jesus, Mary, Joseph, the wise men and the shepherds at the stable in Bethlehem the first Christmas night.

This printable nativity scene can be printed, cut and taped in less than one hour.

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

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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.

- Sunday school worksheets ready made for almost every story in the Bible.

- Other printable activities such as a printable 3D model of the Tabernacle or a 3D printable model of Noah's ark .

- Subscribe to The Encourager, a monthly newsletter for Sunday school teachers.

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