How do the churches of Revelation prophetically show ages of the church?

How do we interpret this view?

The Lord presents the seven churches as golden lampstands, precious witnesses of divine truth. Any "prophetic" or mystery interpretation must therefore focus on divine testimony and its preservation until the Rapture.

Second, the conditions affecting the 7 churches to which John sent the Revelation could, in greater or less degree, affect any assembly. In the mystery interpretation, the Lord discloses the predominating influences that will affect divine testimony until the Lord comes.

Third, others have pointed out the interesting parallels between characteristics of the seven churches and those of the judges, kings, and the parables in Matthew 13." TARGET="_blank">Matthew 13. This supports the thought that these seven predominant influences will be sequential, a sort of cycle of evil that consistently has challenged divine testimony in various ages. The influences that plagued these seven churches will run their cycle until the Lord comes. They are the very forces that appear in the rest of the Revelation, at their apex under the Man of Sin. What encouragement it gives those involved in divine testimony to see that the Lord will eventually destroy these forces when He comes!

D. Oliver
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Did Christ use the power of resurrection in his own resurrection?

Did Christ use the power of resurrection in his own resurrection (John 10:18)" TARGET="_blank">John 10:18)?

In John 10:17, 18," TARGET="_blank">John 10:17, 18, the Lord Jesus declares that He is God: "I lay down My life, that I might take it again. No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again."

While speaking as the sovereign Lord, He displays the beauty of His meekness, obedience and perfect unison with the will of His Father, saying, "This commandment have I received of My rather." As the Lord Jesus determined His own death, so also His resurrection was His own work. Verse 18 states that He had the power to do both, although in this verse He refers only to using that power to "lay it down of Myself." However, in verse 17 He stated that the purpose for this was "that I might take it up again."

The scriptures teach that God is one God without division, yet in a trinity of Persons. It is instructive to notice that each of the Persons, Father, Son and Spirit, is engaged in the work of Christ at Calvary, salvation, eternal life, the coming of the Holy Spirit and also in the resurrection of Christ. (I Corinthians 6:14," TARGET="_blank">I Corinthians 6:14, John 10:18," TARGET="_blank">John 10:18, 1 Peter 3:18)." TARGET="_blank">1 Peter 3:18).

J. Smith

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Sunday School Curriculum

How to use the Sunday School Curriculum

This Sunday School Curriculum was created to provide a Sunday school teacher the direction for 3 years of lessons without repeating Bible stories.

The sunday school curriculum is found in the Sunday school lessons section of this site.

It's purpose of Sunday School Curriculum is to support the creativity of a teacher by giving him/her a framework to follow. It works as a guide for teaching the entire Bible and God's workings with people of every part of the globe and from every walk of life.

You will see that there are more stories in the Sunday school curriculum than could be covered a single Sunday School year. The typical school year for the Sunday School Cirriculum lasts fifty two weeks, but churches sometimes have special weeks for their Sunday School such as a program or some Sundays could be utilized for guest teachers who teach a lesson to the entire group. The Sunday school cirriculum is designed to be generalized enough so that various age groups can be accomodated.

Emphasis for each age group.

K to middle school

Teachers using the Sunday School Cirriculum with the youngest students should emphazie what the Bible says about God's Character and Person and His Personal Interest in each of us. The early years are the critical time when we form our first opinions of God.

Teenage Classes

Those who use the Sunday school curriculum for middle and high school students may wish to emphasize how people of the Bible obeyed God and followed sound advice. During this critical time of life, it is important that the students learn how to apply the Scriptures to personal decisions and needs.

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How do we properly display reverence for the Lord

How do we properly display reverence for the Lord’s presence in the assembly?

How wonderful to be at home in the Lord’s presence! Knowing He will never leave us (Hebrews 13:5)," TARGET="_blank">Hebrews 13:5), we can enjoy His presence when shampooing our hair or sipping our coffee. Yet, the more we know Him, the more we will fear - or revere - Him (Pro 9:10)." TARGET="_blank">Pro 9:10).

Our gathering together as an assembly publicly expresses His presence (1Co 14:25)." TARGET="_blank">1Co 14:25). We have come together as a "House of God" (1Ti 3:15)." TARGET="_blank">1Ti 3:15). The principles of the Old Testament do not change: "Holiness becometh Thine house, O Lord, forever" (Psa 93:5). Again, "God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about Him" (89:7). We cannot view the House of God as merely another house like our own. As reverence for God becomes more foreign to our culture, it ought to be more highly prized by us.

Paul instructed the Corinthians to so consider one another and to so act in their gatherings that God’s presence was unmistakable. Our actions on entering (the assembly does not become "house of God" when the meeting begins), during, and after the gathering should express this reverence.

Our clothing likewise expresses this reverence. When Joseph went from the prison to the palace (Gen 41:14)," TARGET="_blank">Gen 41:14), he changed his garments - to look more casual? In the setting of teaching us principles regarding His visible presence among His people, the Lord specified garments unique to men who functioned in His presence (Exo 28:1-3). We worship "in spirit and in truth" (John 4:23)," TARGET="_blank">John 4:23), not in form and ritual; therefore, we do not have "priestly garments," but we learn the principle that clothing expresses reverence. Paul taught that, in contrast to the immoral and immodest worship of Diana, believing sisters adorn themselves modestly (1Ti 2:9)." TARGET="_blank">1Ti 2:9). Our adornment reflects the character of the God we worship. Culture, relative poverty, necessity, or circumstances must be considered. Some must come from their work in work clothes. At least they are present. We cannot legislate what clothes others must wear, but, for the Lord’s honor, we ought to choose clothing that will express our reverence for Him and our recognition that being in His presence is a transcendent privilege. We buy our clothing in the same stores as "sons of this age" (Luk 20:34," TARGET="_blank">Luk 20:34, ESV), but the casual spirit of this age doesn’t dictate how we display reverence.

D. Oliver
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Do Christians need to obey Old Testament laws?

Be the first to give an answer to this question. Write an answer in the comment section below. Please provide your name and if you have a website or blog, be sure to include the URL and email address in your answer.

Answers will be reviewed.

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How many people left Egypt in the Exodus?

Is it reasonable to think that around 2 million Israelites left Egypt during the Exodus?

In Exodus 12:37," TARGET="_blank">Exodus 12:37, the "strong men" numbered about 600,000. If, on average, most of these were married and had only 2 children, the population would be about 2 million.

A similar measurement comes from Numbers. The number of those who arrived at Sinai (Numbers 1:1)" TARGET="_blank">Numbers 1:1) included 603,550 males who were 20 years old or older (1:45, 46). We may approximate the remainder of the population (the children under 20 and the women) by comparing the 2 numberings of the Levites. In the first numbering (3:15), all the males from 1 month old totaled 22,000 (3:39). The second numbering counted the males from 30 to 50 (4:46-48) and totaled 8580. Therefore, approximately 40% of the total male population (22,000) was from 30 to 50 years old. About 20%, then, were 30 to 39 and another 20% were 40 to 50, although each 10 year group (birth -9, 10-20, etc.) is likely smaller than the preceding 10 year group. If we add another 20% for the 20 years old and upward, the first figure of 603,550 males (20 years old and upward) would be about 60% of the male population. In round figures, if 600,00 is 60" TARGET="_blank">is 60%, then the male population would be about 1 million. Adding an equal female population brings the figure to about 2 million.

D. Oliver
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Can social discipline be lifted for a person who has been put away from the assembly?

Can social discipline be lifted for a person who has been put away from the assembly?

Social discipline is intended to preserve other believers from doing what the offender has done. When the excommunicated person changes his behavior., social contact with the other assembly believers no longer poses any threat to their behavior. For example, when a couple put away for fornication marries, they no longer endanger the behavior of others. On occasion the excommunicated individual chooses to remove himself from contact with believers, perhaps going back into the world. In that case, 1 Corinthians 5:9," TARGET="_blank">1 Corinthians 5:9, 10 applies. He is no longer in the class of those from whom believers must withdraw.

In Matthew 18:18," TARGET="_blank">Matthew 18:18, the Lord teaches that, because the Lord is in the midst (verse 20), the assembly must carry out Gods mind on earth. Through Gods Word, the decision of God in heaven and the assembly on earth are the to the same. The assembly imposes discipline ("whatsoever ye shall bind") and exempts from or lift discipline ("/whatsoever ye shall loose") in concert with heaven. The social discipline in 2 Thessalonians 3" TARGET="_blank">2 Thessalonians 3 was temporary until the behavior changed. Therefore, the Lord intends the social discipline in both 2 Thessalonians 3" TARGET="_blank">2 Thessalonians 3 and 1 Corinthians 5" TARGET="_blank">1 Corinthians 5 to be lifted at the appropriate time.

The assembly applied the Word of God, binding the discipline. The assembly is now to apply the Word of God in lifting or loosing the discipline, thus carrying out the Lords mind on earth. Just as the discipline is not an act of the overseers, but of the assembly, and has been handled in the presence of all the assembly, so lifting the discipline should be handled in the same way.

How will the assembly know when social discipline should be lifted?

This involves a subjective judgment by the overseers in guiding the assembly. As shepherds they know the spiritual state of the disciplined person and have an ongoing interest in bringing that individual back to the Lord and eventually to the assembly. Even if there is no spiritual recovery, shepherds, who see the wanderers, will know that the time comes that he wondering offender no longer endangers other believers with this behavior.

Social discipline is not intended to heap shame on a person for all the years of his life, but to cause him to be ashamed that his sin has had such serious results and has endangered others. When his behavior no longer endangers others, it is time to end the shame and lift the social discipline.

D. Oliver
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What is the full name of Jesus? Is it Lord Jesus Christ or just Jesus?

Is the name Jesus enough to refer to Christ or does he have a fuller title like "Lord Jesus Christ, Emmanuel, King of Kings, Lord of Lords, Father of Eternity"? These, and many more titles, are not sufficient to capture the fullness of him who is "the image of the invisible God, the firstborn of all creation." Colossians 1:15." TARGET="_blank">Colossians 1:15.

Last names, or surnames, were not used in Jesus' time. It wasn't common in Europe for people to use them until the middle ages.

Surnames were initially based on who the father was (Mike Thomson), the occupation that one had (Mike Miller), or what town a person lived in (Mike Berlin).

Jesus might have been named Jesus bar Joseph, Jesus Carpenter, Jesus Nazareth if they used surnames. Yeshua bar Yosef (Aramaic name form) of Nazareth (Jesus son of Joseph of Nazareth).

A common way to refer to Christ is to use the three, short, but descriptive titles "Lord Jesus Christ" or "Jesus Christ". There is no one single formula used in the Bible. The appropriate name is used in all situations to emphasize something about Him. Sometimes, the name Jesus is used to emphasize his humble birth and earthly life (Acts 9:27;" TARGET="_blank">Acts 9:27; Acts 19:15;" TARGET="_blank">Acts 19:15; Acts 21:13;" TARGET="_blank">Acts 21:13; Acts 26:9)." TARGET="_blank">Acts 26:9).

Jesus is his earthly name, used to emphasize that he is the Savior (Matthew 1:21)." TARGET="_blank">Matthew 1:21). The Bible refers to him as simply Jesus in many of the gospels of Matthew, Mark, Luke and John. Certainly they show no respect to him for using his earthly name. He is referred to more fully in the epistles as Jesus Christ our Lord. Romans 6:23" TARGET="_blank">Romans 6:23

For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

The name of Christ is "one who is anointed" by God which has the idea of being chosen or the Promised One. John 4:25-29" TARGET="_blank">John 4:25-29

John 4:25-29" TARGET="_blank">John 4:25-29
(25) The woman said to him, "I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things." (26) Jesus said to her, "I who speak to you am he." (27) Just then his disciples came back. They marveled that he was talking with a woman, but no one said, "What do you seek?" or, "Why are you talking with her?" (28) So the woman left her water jar and went away into town and said to the people, (29) "Come, see a man who told me all that I ever did. Can this be the Christ?"

He is Lord, in the full sense in that he is God. Acts 2:36" TARGET="_blank">Acts 2:36

Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.

Shad David Sluiter

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Is Christ a mixture of man and God?

Had the Lord Jesus Christ, a spirit, a soul, and a body, as a perfect Man, together with, yet different from, His being God?

This is no unnecessary matter for consideration, for not only is the Deity of Christ attacked to-day, but also His true Humanity, and that in circles where one might hope for better things. This arises partly from ignoring the labours of God’s servants in the past, especially in the first centuries of the Christian era, which we cannot afford to do. God overruled the early attacks on the Person of His beloved Son to consolidate and define the truths of His Deity and Humanity, and we owe a debt of gratitude to those whom He raised up to “contend earnestly for the faith.”

One truth which emerged as Scriptural from these conflicts was what is known as the “Hypostatical Union,” that is the union in the Lord Jesus Christ of two whole and perfect natures, the Divine and the Human, in equal relation with One Divine Person, the Eternal Son of God, of one substance with the Father. We cannot penetrate this mystery for “No man knoweth the Son but the Father;” we believe what is written. However, even the Arian heresy of the 4th century turned to the furtherance of the truth. The Arians taught the quasi-Godhead and quasi-Manhood of Christ. For them He was neither perfect God, nor true man, but something less than the former and more than the latter; and the spiritual element in His manhood (i.e., the spirit and soul) was replaced by His imperfect Godhead. The Arian controversy was a matter of life and death. Anus was a popular soft-spoken man and exercised a notable influence, as such men do to-day. However, the truth prevailed, and the Godhead of Christ, of the same substance as the Father, was established on a firm Scriptural basis, but His Manhood remained undefined.

It was the heresy of Apollinarius of Laodica (in Syria), an earnest opponent of Anus, that led to this. He taught that in the manhood of Christ the rational soul was lacking, and was replaced by the Godhead. This is virtually the error taught in some circles to-day. It was proved to be entirely unsatisfactory and unscriptural. If Christ were truly man, He must have been in possession of all that constitutes complete humanity—spirit, soul, body, will, etc. Indeed, His own words testify to this: “This is My body”; “My soui is exceeding sorrowful, even unto death”; “Father . . . not as I will, but as Thou wilt”; “Father, into Thy hands I commend My Spirit.” (Matthew 26:26, 38, 39;" TARGET="_blank">Matthew 26:26, 38, 39; Luke 23:46)." TARGET="_blank">Luke 23:46). Thus the words, “The Word became flesh”, imply something much more than that a Divine Person took a body, which might have meant little more than a Theophany of the Old Testament, but rather that He entered into manhood, that He became incarnate as truly “born of a woman,” a virgin, with all that perfect unfallen humanity implies. He was not less man, because sinless; not less experienced in human joys, sorrows, affections, weariness, hunger, pain, because truly God; not less capable of death, because not liable to death.

He was, moreover, not a dual Personality, as Nestorius of Constantinople taught (430 A.D.), but one Divine Person, in equal relation with His dual natures. As man, He is able in all points to sympathise with His people’s infirmities; as God, He is able to succour them.

W.H.

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Why does only Matthew mention people raised from the dead when Jesus died?

Why is this fuller account only in Matthew?

Matthew 27:50-53" TARGET="_blank">Matthew 27:50-53

The events at the cross on that day were not typical acts; rather, they fulfilled the types concerning the Lord’s death. The rending of the veil was not a typical act in an earthly sanctuary which showed that the death of Christ gave access to God in the heavenly sanctuary. The rent veil showed that the death of Christ ended the typical sacrifices of the Old Covenant. God was finished with those types; they were fulfilled in the once-for-all offering of the body of Christ (Hebrews 10:10)." TARGET="_blank">Hebrews 10:10). We do not enter the heavenly sanctuary through a rent veil nor through the "rent body of Christ." We enter through the veil, that is to say His flesh (v 20). It is a living way (v 19), by means of a living Christ.

Matthew writes for the Jews, Mark for Roman proselytes (like Cornelius), and Luke for Gentiles. The Gentiles needed to know that the Jewish system of sacrifices had ended. Instead of being excluded from the value of the offerings, they have an equal claim on divine blessings because of the cross. Mark and Luke therefore include the rending of the veil.

On the other hand, the Jews needed confirmation that their sacrificial system had ended. That may be the reason that Matthew tells about the darkness (Matthew 27:45)" TARGET="_blank">Matthew 27:45) and the earthquake (v 51). When the sacrificial system was initiated, it was with a thick cloud (Exodus 19:16)" TARGET="_blank">Exodus 19:16) and a quaking mountain (v 18). The God Who spoke then, spoke now with the same "presence" and power. He ended that sacrificial system. The second confirmation ("in the mouth of two of three witnesses . . .") was the appearance in Jerusalem of saints returned to life. The Law came with the threat of death (Exodus 19:12, 21)" TARGET="_blank">Exodus 19:12, 21) at Sinai. The end of the legal system of sacrifices came at Jerusalem through the life-giving "word of the cross" (1 Corinthians 1:18," TARGET="_blank">1 Corinthians 1:18, ESV).

D. Oliver

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