Sunday School Activities

You can either make your own Sunday school activities with the programs below or select one of the following Sunday school activities:

Activities for Sunday School Teachers

1. Lesson Activities.

You will find a lesson plan, activity, printable artwork, games and illustrations for 254 stories in the Bible.

Lesson plans - A list of important points that you should review for most of the stories in the Bible. You should have an important message to get accross before you plan one of your Sunday school activities that is supposed to support the teaching portion of the lesson.
Printable activities - This is the list of Sunday school activities that can reinforce your lesson. From 3D models of the tabernacle, to printable coloring books to games that you can print, these Sunday school activities will save your hours of work, especially if you are not the creative type of teacher.

2. Sunday School Worksheets.

Be careful not to over-use puzzles. They lose their effectiveness if you do them every week. With these programs you can turn a Bible vese a Sunday School activity in a 3 mouse clicks. If you want to save even more time, select one of the 325 worksheets that has already been created for you.

3. Online Study Bible

Bible search, commentary, dictionary and other tools to help you prepare a lesson for your next class. Although the Study Bible doesn't count as one of the Sunday school activities, it is important that a Sunday school teacher does more preparation in understanding the scripture than in creating a craft, puzzle or some other interesting Sunday school activity. The teacher needs to know what God's intentions were by reading the scripture rather than trying to apply a certain pre-conceived idea.

4. Newsletter for Sunday School Teachers - The Encourager

The Encourager is a weekly newsletter for Sunday school teachers. The newsletter is the best way to keep up to date with what new Sunday school activities have been created on the site. Each week, a new printable Sunday school activity will arrive at your mailbox - free!

Subscribe to the Encourager

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What is the significance of the hidden manna and the white stone?

What is the significance of the hidden manna and the white stone (Revelation 2:17)" TARGET="_blank">Revelation 2:17)?

Many commentators give varied, helpful insights on the significance of these two items the Lord held out to encourage the overcomers in Pergamos. These insights deserve careful consideration to determine their merit. The suggestions that follow are selected from the many suggestions on the basis of three tests: What best suits the conditions affecting Pergamos? What best relates to truths revealed in the rest of the Revelation? What has historical meaning in Pergamos?

Manna and a white stone are not specifically mentioned in the rest of the book, but their meaning should be within its context.

Two passages may help regarding the hidden manna. One passage is, "Your life is hid with Christ in God" (Col 3:3)," TARGET="_blank">Col 3:3), where "hid" and "hidden" are the same Greek word. These are the only two usages of the word in the epistles that do not involve something hidden by men. The other passage is, "The ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna . . ." (Hebrews 9:4)," TARGET="_blank">Hebrews 9:4), which is the only other passage in the epistles that mentions manna specifically. Later in the book, John sees the "ark of His testament" in God’s temple (Rev 11:19)" TARGET="_blank">Rev 11:19) and "the temple of the tabernacle of the testimony in heaven" (15:5). "The tabernacle of the testimony" is reminiscent of the tabernacle that housed the ark of testimony.

When the city comes down from heaven (21:10), John saw no temple, "for the Lord God Almighty and the Lamb are the temple of it" (v 22). The fulfillment of all that the ark (with its golden pot of manna), the tabernacle, and the temple signified will be the Lord and the Lamb. Overcomers in Pergamos, where they are being taught "to eat things sacrificed to idols" (2:14), turn from this fellowship with idols (1Co 10:20)" TARGET="_blank">1Co 10:20) to enjoy present strength for their hidden, spiritual life. One day they will enjoy fellowship with the exalted, glorious Lamb and with the Lord God Almighty in that heavenly city.

Regarding the white stone, at least four features are given: it is first a stone, it is white, it has a new name inscribed, and that name is known only to the one who receives the stone. The only other NT use of this word "stone" is when Paul speaks of casting his vote (his voting stone) against believers when he persecuted them. Voting rights also belonged to city citizens. The white stone is linked with the rights of citizens of the heavenly city. In the Revelation, white (used 16 times) is associated with heaven 15 times. The exception is the white horse of the one who imitates what is heavenly (6:2). Interestingly, jurors cast a white stone for innocence and a black one for guilt. Antipas, either literally or figuratively, had received the black stone from men. The overcomers would receive the white stone from the Lord.

The inscribed new name contrasts with writing on the parchments for which Pergamos was famous. A new name is linked by the Lord with a victorious people (Isa 62:2)." TARGET="_blank">Isa 62:2). That name is known only to two, expressing a special intimacy between the Lord and the one who holds the stone.

The white stone linked the overcomer with the heavenly city, with permanence, with victory despite the possibilities of martyrdom, with approval, and with a unique, eternal intimacy with the Lord.

D.Oliver
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Did Abel offer a "sin offering" for his sacrifice?

Should the word “sin” in Genesis 4:7" TARGET="_blank">Genesis 4:7 be “sin-offering” as some translators suggest?

The fact is that the same Hebrew word, "hattath”, may be rendered either “sin” or “sin-offering,” according to the context in which it occurs. In the Authorjsed Version it is given, “sin,” about 17 times, and as “sin-offering” about 120 times; while it is also in a few places rendered, “punishment” (for sin). All this is of interest, because it suggests that the sin, its punishment, and the offering which atones for it, are in a sense equivalent in value, since one word serves for all three.

But naturally the above fact makes it diflicult in a few passages to decide which rendering into English is the proper one. In Gen. 4." TARGET="_blank">Gen. 4. 7 the Newberry Bible gives, “sin offering” in its margin; and this rendering well agrees with the verb “lieth” which follows, for this, as the New- berry margin also points out, is a word used of animals “crouching” or lying down. It is the same Hebrew word that occurs in Genesis 49:14 of an ass crouching down under its load, and in Isaiah 17" TARGET="_blank">Isaiah 17: 2 of flocks lying down to rest.

Of course, the distinction between the various kinds of offerings was not made known at that early time as it was afterwards in Leviticus. Yet God’s act in clothing Adam and Eve with coats of the skin of some animal was doubtless an object lesson to them of the necessity for blood- shedding, as pointing the way to remission of sins. Probably most of the sacrifices offered in times prior to Leviticus took in more aspects of truth than the one, and might be considered from different points of view.

If the verse be taken in this sense, the meaning would be, “If thou art a well-doer shalt thou not be accepted? but if not, a lamb or other animal is readily available, lying as it were at thy very door, to be made use of in offering for thy sin.”

On the other hand, in Cain’s previous “gift-offering” there was no acknowledgement of sinnership on his part. He had assumed the place of a “well-doer,” without having a right to it.

An interesting point which would follow on this view of the passage is that Cain, instead of shedding the blood of the readily available animal, that it might cry for mercy on his behalf, went out to shed his brother’s blood, which cried for vengeance on him (v. 10).

W.R.

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Has God lost control of the world to Satan?

GOD’S GOVERNMENT OF THE UNIVERSE

Is it scriptural to teach that God has ceased to hold the reins of government relative to the universe (presently)?

If so, give a little enlightenment on such verses as Jeremiah 27:5-8;" TARGET="_blank">Jeremiah 27:5-8; Daniel 4:25" TARGET="_blank">Daniel 4:25 and 26; Matthew 22:21;" TARGET="_blank">Matthew 22:21; Romans 13:1-7;" TARGET="_blank">Romans 13:1-7; 1 Timothy 2:1-2;" TARGET="_blank">1 Timothy 2:1-2; 1 Peter 2. 17." TARGET="_blank">1 Peter 2. 17.

I should say it is very unscriptural. There is no such thought, that I know of, in the Scriptures. If Satan and man are in rebellion against God and try to usurp His authority, and apparently succeed to a certain extent, it is only by His permission and within strictly prescribed limits. I think Jeremiah 27:5-8;" TARGET="_blank">Jeremiah 27:5-8; Daniel 4:25;" TARGET="_blank">Daniel 4:25; Matthew 22:21;" TARGET="_blank">Matthew 22:21; Romans 13:1-7," TARGET="_blank">Romans 13:1-7, verses quoted by the questioner, are quite sufficient to prove that God has never relinquished the reins of government of the Universe or of this world even. Satan is certainly called the “Prince of this World,” but it was only by God’s permission, Who “makes the wrath of man to praise Him,” and he is never called this since the Cross and resurrection of our Lord. But nowhere is Satan entitled as Prince of the Universe. How could it be said “The Lord reigneth” (Psalm 93," TARGET="_blank">Psalm 93, Psalm 97," TARGET="_blank">Psalm 97, Psalm 99.)," TARGET="_blank">Psalm 99.), had He ceased to hold the reins of government?
W.H.

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Should a church excommunicate a disagreeable person?

To what circumstances does Matthew 18:17" TARGET="_blank">Matthew 18:17 apply?

"Let him be unto thee as an Aheathen man..." cannot mean "personal withdrawal"; this destroys assembly unity (Ephesians 4:3;" TARGET="_blank">Ephesians 4:3; 1 Corinthians 12:27)." TARGET="_blank">1 Corinthians 12:27). The of fender is put among "them that are without" (1 Corinthians 5:13)." TARGET="_blank">1 Corinthians 5:13). This case is more subjective than 1 Corinthians 5:13" TARGET="_blank">1 Corinthians 5:13 and 1 Timothy 1:20;" TARGET="_blank">1 Timothy 1:20; therefore it requires greater care. Such action is clearly a last resort. Rushing to enforce this passage denies other NT teaching (James 2:13;" TARGET="_blank">James 2:13; 1 Corinthians 13:5, 7)." TARGET="_blank">1 Corinthians 13:5, 7). The initial problem must involve a moral issue of right and wrong ("trespass" is translated "sin" 38 of 43 times) which is public in nature; "forgiving one another" (Ephesians 4:32)" TARGET="_blank">Ephesians 4:32) in personal matters means not exacting payment for wrongs. The circumstances must include a thorough attempt to both contain the problem ("between him and thee alone") and also, by patiently explaining his fault, win the brother. Should this fail, reliable witnesses must impartially and indisputably document the original offense and further attempts to resolve it (1 Timothy 5:21)." TARGET="_blank">1 Timothy 5:21). Telling the church is still intended to resolve it favorably. The church speaks to the offender through its guides, who are "apt to teach," "patient," and "take care of" the believers as one would an emergency room patient (1 Timothy 3:2, 3, 5;" TARGET="_blank">1 Timothy 3:2, 3, 5; Luke 10:34, 35)." TARGET="_blank">Luke 10:34, 35). When the offender still will not recognize his sin, heaven decrees his excommunication. Dependent on God, the elders guide the assembly in administering heaven’s decision. The believer is put away for refusing to submit to God’s Word.

D. Oliver
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Were there 12 or 13 tribes of Israel?

How could there be ten tribes in revolt in Israel, when the tribe which provided the priests and Levites remained for the worship of the Lord in the Temple, in addition to Judah and Benjamin?

When thinking of this matter of the revolt from Rehoboam, and the division afterwards into two kingdoms, have you not for the moment forgotten that there were actually thirteen tribes in Israel?

Jacob had of course only twelve sons, but the giving of tribeship to Joseph’s two sons, Ephraim and Manasseh, brought the number of the Tribes to thirteen. See Genesis 48:5, 22." TARGET="_blank">Genesis 48:5, 22. This is described in 1 Chronicles 5:1-2" TARGET="_blank">1 Chronicles 5:1-2 as giving the birthright. (i.e. the double portion, as in Deuteronomy 21:17)" TARGET="_blank">Deuteronomy 21:17) to the Sons of Joseph. Arid Ezekiel 47:13" TARGET="_blank">Ezekiel 47:13 shows that the arrangement will persist even in Millennial times.

The expression “The Twelve Tribes,” as used in Exododus 24:4; Matthew 19:28;" TARGET="_blank">Matthew 19:28; James 1:1;" TARGET="_blank">James 1:1; Revelation 21:12;" TARGET="_blank">Revelation 21:12; etc., became a kind of ideal description for them, and that the more readily because of Levi having no possession in the sense that the other tribes had. But when a list of twelve is given, either one tribe is omitted, as Dan in Revelation 7:4-8," TARGET="_blank">Revelation 7:4-8, or Manasseh and Ephraim are joined in one, as in Deuteronomy 27:12-13." TARGET="_blank">Deuteronomy 27:12-13.

This thought of twelve as an ideal number is also the most probable explanation of the statement, “He was seen.. . of the Twelve”, in 1 Corinthians 15:5," TARGET="_blank">1 Corinthians 15:5, since Judas was not present on the occasion referred to.

W.R.

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What does the "unity of the Spirit" mean in Ephesians 4?

What is the meaning of Ephesians 4:3" TARGET="_blank">Ephesians 4:3?

"Endeavoring to keep the unity of the Spirit in the bond of peace" doesnt refer to a manmade unification, but to the unity of the one Body (verse 4) formed at Pentecost. If we recognize the distinction between the Church, the Body (of which there is only one), and the church of God (of which there are many, 1 Corinthians 11:16)," TARGET="_blank">1 Corinthians 11:16), we must conclude that groups of congregations do not form this unity. It was formed positionally by the Spirit at Pentecost; it is expressed practically in each assembly. The Body is not Gods testimony in this age; churches of God are (Revelation 2, 3)," TARGET="_blank">Revelation 2, 3), therefore each assembly displays this truth. Churches are united in their obedience to the Lord (1 Corinthians 11:16)" TARGET="_blank">1 Corinthians 11:16) and their accountability to Him (Revelation 2, 3)," TARGET="_blank">Revelation 2, 3), but each is distinct and complete in itself (Revelation 1:20;" TARGET="_blank">Revelation 1:20; 1 Corinthians 14:23)." TARGET="_blank">1 Corinthians 14:23).

Paul often stresses unity within the assemblies he addresses. This may be a primary objective in Romans (see 12:4, 5) and Galatians (5:15, 25). The need for unity within the assembly runs through 1 Corinthians (eg., 1:12-24). In Ephesians, Paul declares that God established in the Body a unity between Jews and Gentiles (2:11-18). By their walk, believers maintain unity by living above their natural prejudices (4:25). We are responsible for right behavior toward all believers, but Paul here emphasizes behavior in the assembly because the assembly testifies to the truth of the one Body.

D. Oliver
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Where does the Lord intend me to focus my service?

Where does the Lord intend me to focus my service?

All service begins with devotion to the Lord; serving Him is the ultimate. The Law teaches us this principle: love for God is first and flows out in love for our neighbor (Mark 12:29-31;" TARGET="_blank">Mark 12:29-31; Romans 13:8-10)." TARGET="_blank">Romans 13:8-10). Never did an act of service bring such glory and honor to God as the death of the cross (Philippians 2:6-8)." TARGET="_blank">Philippians 2:6-8). Never has an act of service brought such benefit to others: "With His stripes we are healed" (Isaiah 53:5)." TARGET="_blank">Isaiah 53:5).

The sphere in which we express that service is the assembly. Believers are "to do good and to communicate." This injunction is in the context of an assembly, with submission to elders following it and offerings of praise "outside the camp" preceding it (Hebrews 13:13-17;" TARGET="_blank">Hebrews 13:13-17; see also 10:25). The self-sacrificing love that is kind to others ( 1Corinthians 13)" TARGET="_blank">1Corinthians 13) was essential to the functioning of the Corinthian assembly.

Of course, our service is not limited to the four walls of an assembly’s meeting place. "Let us do good unto all men, especially unto them who are of the household of faith" (Galatians 6:10)." TARGET="_blank">Galatians 6:10). When Paul wrote, essentially all "the household of faith" was in the various assemblies then existing. God intends for our service to focus on the assembly and to flow out from there.

Any service we render to others then must be consistent with the principles of the assembly and as an extension of the assembly’s testimony. That is true of every facet of our lives and will not keep us from serving, but it will channel our service. Joining in any other association or taking any other name than the Lord Jesus Christ in order to serve others denies the sufficiency of the design of God’s house to fulfill our Christian service.

D. Oliver
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Is the meaning of "known of Him" the same in Galatians 4 as in 1 Corinthians 8?

Is the meaning of "known of Him" the same in Galatians 4:9" TARGET="_blank">Galatians 4:9 as in 1 Corinthians 8:3" TARGET="_blank">1 Corinthians 8:3?

Yes, this understanding of the phrase lends meaning to the passage.

A number of commentators indicate that the expression, "ye have known God - or rather are known of God" is equivalent to "ye are saved." This is in contrast to the previous verse, when, in their unconverted state, they had no knowledge of God and were in bondage to idols. Now, how ironic that they were saved and yet had

turned to another form of bondage, keeping the ceremonial law!

There may also be a further thought in Paul’s adding, "or rather are known of God." He may be noting, in contrast to their reliance on their own initiative in keeping the law, that salvation ("ye have known God") was the result of God’s initiative toward them ("rather are known of God"). They responded to God’s initiative then and are to likewise respond to God’s initiative by the Spirit’s work in their daily living.

Understanding the expression to mean the same as in 1 Corinthians 8:3" TARGET="_blank">1 Corinthians 8:3 may further extend Paul’s argument and may more completely fit the context. Paul goes back to their salvation ("ye have known God") and to their happy condition at that time ("known [approvinglyl of Him"). When they were enjoying God’s smile on them, they welcomed the message of salvation apart from the law (verse 14), enjoyed true blessedness, and would have given him their eyes (verse 15). Instead of enjoying such divine favor, they had now gone backward through their subjection to the ceremonial law.

D. Oliver
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Do children who die become angels?

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.

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