Why will there be sacrifices made in Jerusalem during the Millennium?

What will be the nature of the Jewish sacrifices offered at Jerusalem during the Millennium?

They cannot, of course, in any way be connected with sin since Christ has died and “their remaineth no more sacrffice for sin.” Will they be sacrifices of praise and adoration or of remembrance?

Here again we see the importance of dispensational truth—according to the oft-quoted words of Augustine: “Distinguish the dispensations and the Scriptures will agree.” Here, what is quite out of place in the present Church era, will evidently from Ezekiel 43:26" TARGET="_blank">Ezekiel 43:26 once more be in vogue. After the measures of the altar are given (chap. 43. 13), the ordinances of the altar are laid down, and the sin offering is mentioned again and again (e.g., vv. 21, 22, 25, and Ezekiel 44:27-29)," TARGET="_blank">Ezekiel 44:27-29), but certainly not in the sense of taking sin away. The Old Testament dispensation was characterised by an altar on which typical sacrifices (a shadow of good things to come) were offered, the present is characterised by a table, on which the memorial symbols of bread and wine are presented, and partaken of, in remembrance of the One Sacrifice of Christ, the only and sufficient ground for the atonement and taking away of sin. But the future millennial age, when the earthly people are once more restored to the place of testimony and blessing, will be characterised once again by an altar of remembrance—on which literal sacrifices will be offered, no longer pointing forward, but backward—and that by earthly priests—the sons of Zadok alone (chap. . 15). So that we see that what is a Satanic delusion to-day:—the pretended offering up again and again of the sacrifice of Christ, will in a future dispensation be renewed in a figurative and memorial sense.

W.H.

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Is the prodigal son a backsliding believer or a lost sinner?

Does the story of the prodigal illustrate the recovery of a swaying believer or the salvation of a lost sinner?

Most definitely the latter. The context confirms this. In Luke 15" TARGET="_blank">Luke 15: Christ replies to the Pharisees' criticism, "This man receiveth sinners." In verses 11-32, He compares His reception of such with the father's reception of a rebellious son. These sinners, portrayed in the prodigal, were not believers who strayed, but the ungodly. To construe that this interpretation makes God the "Father" of sinners simply overburdens the allegorical framework of the parable. Describing a straying believer as "dead" though, is going too far. Also, the term "lost," as chapter Luke 19:10" TARGET="_blank">Luke 19:10 shows, refers to the perishing, Further, the Savior interprets the sheep and silver as denoting 'one sinner that repenteth." Luke uses the word "sinner" 18 times, always describing the ungodly. Similarities do exist between the sinner's conversion and the saint's restoration, but some of the language true of one cannot be used of the other.

D. Gilliland

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Will the Holy Spirit leave the world at the Rapture?

THE HOLY SPIRIT AND THE CHURCH
Does the Holy Spirit go back to Heaven with the Church at the close of the present Dispensation, or, does He still remain here, to convict of sin, righteousness, and judgment?

In other words, is He here in Person only from Pentecost until the “Rapture”?

We learn from 2 Thessalonians 2:5" TARGET="_blank">2 Thessalonians 2:5 that the common view that the apostle in this passage was correcting the teaching of the first epistle is quite mistaken. Exactly the reverse is the case; he was confirming it; “Remember ye not, that when I was yet with you, I told you these things?” Add to this the fact that in verse 10 he actually appeals to “the coming of the Lord and our gathering together unto Him,” as revealed in 1 Thessalonians 4:11-20" TARGET="_blank">1 Thessalonians 4:11-20 to counter the false teaching abroad “that the day of the Lord” was then present (see R.V.), for the other must take place first. Verse 6 teaches, I believe, the same truth. Some suggest that “that which letteth” is law, and “he who letteth” the executive of law, government But this seems forced and unnatural. Is it not more in harmony with the context to interpret “that which letteth” to be the Church indwelt by the Spirit, and He who letteth, the Spirit indwelling the Church? When the Church goes at the coming of the Lord, the Holy Spirit will, as an indwelling Person, go too. He will therefore be no longer in this scene as the One in Whom the Church is baptised and united to a Risen Christ. That wonderful and unique work of God belongs only to the present dispensation.

But the departure of the Spirit in this sense does not mean that He will cease to work in the world. He will resume His activities of pre-Pentecostal times toward God’s people and the world. What we read in Revelation 7" TARGET="_blank">Revelation 7 and 14, shows clearly that He will carry on a mighty work of conversion, through the sealed of Israel, far beyond, it would seem, anything known in the present dispensation. This began with 120 sealed ones, that will begin with 144,000 and the zenith will be, “a multitide that no man can number.” We must, however, avoid the thought that the wicked one will be revealed at the moment of the rapture of the Church. This chapter warns us against such an idea, for the apostacy will first fully develop and then the way will be open for the manifestation of the Man of Sin.

W.H.

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sunday school lessons for children

Sunday School Lessons for Children

There are several good resources here for Sunday school lessons for children. Choose one of the following:

1. Lesson plans - in order to help you develop a long-term plan as well as apply Bible stories to life, over 250 Sunday school lessons for children will keep you on track for about three years of Sunday school teaching. Each lesson contains several talking points and a memory verse.

2. Printable activities - printable maps, 3D models, puzzles, self-evaluation quizzes and games will help you make your Sunday school lessons for children of all ages more engaged in your story. Most of these activities are PDF files or Power Point presentations. Most of projects require taping and cutting or coloring to complete.

3. worksheets - although somewhat repetative, puzzles can be used occasionally to review the points you make in your Sunday school lessons for children. The worksheets include crosswords, word finds, word scrambles and others. Each worksheet is specific to a Bible story which avoids the problem with most puzzle books - general questions that apply to no specific part of the Bible.

4. Newsletter - when Saturday night comes to your house and you need to invent another Sunday school lesson for your children, a weekly lesson in your inbox might be just what you need to start your thinking process started. The visitor metrics to this site spike every Saturday by about 20% above the normal amount of daily visitors. Each week the new items are added to the printable activities section. This newsletter will get you the newest updates to the site first. Feedback from subscribers provides new ideas for future activities.

All material on the site is free to use. Please use it and share it with others who are creating Sunday school lessons for children. Although the activities retain their copyrigh, permission is granted for non-profit use in an educational environment.

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Are the "sons of God" in Genesis 6 the angels of Jude 6?

Are the "sons of God" in Genesis 6" TARGET="_blank">Genesis 6 the angels of Jude 6" TARGET="_blank">Jude 6?

Capable men have differed on this for years. Here are three suggestions for differentiating between these passages.

First, the phrase, "sons of God," does not necessarily mean angels. Three times it does (Job 1:6; 2:1; 38:7)," TARGET="_blank">Job 1:6; 2:1; 38:7), but at least 4 times this word describes Israels relationship to God as "sons" (Exodus 4:22;" TARGET="_blank">Exodus 4:22; Hosea 1:10;" TARGET="_blank">Hosea 1:10; Deuteronomy 14:1;" TARGET="_blank">Deuteronomy 14:1; Psalm 73:15)." TARGET="_blank">Psalm 73:15). This expresses a relationship of favor with God, distinguished from all others; that may be its thought in Genesis 6." TARGET="_blank">Genesis 6.

Second, in their context, these verses are the bridge between the genealogy of the godly in chapter five and the corruption that demanded the righteous judgment of the flood. Since other passages hold men - not fallen angels - responsible for the evil of those days (Genesis 6:12, 13;" TARGET="_blank">Genesis 6:12, 13; Job 22:15-17;" TARGET="_blank">Job 22:15-17; 2 Peter 2:5)," TARGET="_blank">2 Peter 2:5), the context favors the view that a lack of separation by a favored generation hastened the corruption.

The context in Jude also seems to differentiate the two passages. With Egypt and Sodom, these angels form part of one of Judes many triplets. As with those referred in Jude 4," TARGET="_blank">Jude 4, these all sinned while privileged and then suffered judgment, as those in verse 4 would. If Lucifers thought brought immediate judgment (Isaiah 14:12, 13)," TARGET="_blank">Isaiah 14:12, 13), the sin of these in Jude 6" TARGET="_blank">Jude 6 must likewise have called for immediate banishment to everlasting chains. Even if the "sons of God" in Genesis 6" TARGET="_blank">Genesis 6 were angels, they were previously fallen (judged) angels, who for a prolonged period - as is supposed - cohabited with women. This is not an illustration of those who sin while privileged and therefore suffer severely.

D. Oliver
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What is the place of instrumental music in New Testament teaching?

What is the place of instrumental music in New Testament teaching?

During early Christian days, instrumental music in assembly gatherings was likely impractical, if not impossible, due to a combination of poverty, mobility, simplicity, and persecution. Its absence is not only practical, but also consistent with New Testament teaching. In this age, worship is in heaven, in the holiest (Hebrews 10:19)," TARGET="_blank">Hebrews 10:19), and rises from redeemed spirits. A capella singing testifies to this truth. Every aspect of worship and service in the assembly has priestly character. "The sacrifice of praise," "the fruit of our lips" (Hebrews 13:15)," TARGET="_blank">Hebrews 13:15), must include songs of praise. New Testament singing is "to the Lord" (Ephesians 5:19;" TARGET="_blank">Ephesians 5:19; Colossians 3:16)." TARGET="_blank">Colossians 3:16). Gospel hymns have a clear message for unbelievers, but they include notes of praise to God. Songs touch cords of deep emotion in the heart of a believer and thus draw the spiritual response of worship.

This indicates an added reason for not amplifying the emotional impact of gospel singing by the use of instruments. To make songs a primary thrust of reaching those who are spiritually dead is to build on an emotional response, rather than reaching the mind and conscience with the gospel. This directs the Seed of the Word to stony ground that receives the Word "with joy," an emotional response (Luke 8:13)," TARGET="_blank">Luke 8:13), but is not fruitful. The Lord indicates that fruitful hearts are those who understand the truth (Matthew 13:23)." TARGET="_blank">Matthew 13:23). Singing is only a supplement to preaching, the primary thrust of evangelism.

Therefore, there is scriptural reason in every assembly gathering to maintain the public testimony that worship is spiritual in character.

D. Oliver
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What does "whosoever is born of God doth not commit sin" mean?

What does "whosoever is born of God doth not commit sin" mean?

In his first epistle, John refutes false teaching about the distinction between the spiritual and physical realms. By classifying everything physical as sinful, false teachers dissociated the believer's body from his spirit. This implies that as long as a believer's spirit is enlightened, his bodily behavior is irrelevant. John contends that our relationship to God requires behavior consistent with God's revealed character.

Some have thought that I John 3:9" TARGET="_blank">John 3:9 should read, "Whatsoever is born of God doth not commit sin," meaning that what God has produced in us (a nature?) is incapable of sinning. This interpretation would play into the hands of John's protagonists. That would indicate either that a believer is an enlightened spirit without sin in a body that sins or that his spirit doesn't practice sin, but his body does. John is teaching that the believer is one entity; his spirit and body are not independent parts. The believer is "born of God."

The key word is "commit," meaning a child of God cannot practicing sinning. Sinning cannot characterize one who is born of God because God is light. The epistle teaches that God's family will display likeness to the Father. A believer - not merely his body - still has the capability of sinning (1:8) and commits acts of sin (1:10); sin cannot, however, characterize him internally or externally.

D. Oliver
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Why did the Lord forbid seething a kid in its mother

Why did the Lord forbid seething a kid in its mother’s milk?

This is stated three times in the Law (Exodus 23:19; 34:26;" TARGET="_blank">Exodus 23:19; 34:26; Deuteronomy 14:21)." TARGET="_blank">Deuteronomy 14:21). Twice this ritual is contrasted with giving their first fruits to the Lord (Exodus 23:19; 34:26)." TARGET="_blank">Exodus 23:19; 34:26). The other time, this prohibition precedes the statement of their responsibility to bring their tithes to the Lord and to eat before Him at their three harvest festivals. Their tithes, their festivals, and their first fruits all expressed their indebtedness to the Lord. Their fruitfulness in the land depended solely on His power.

This lends credence to the suggestion that seething a young goat in its mother’s milk was a heathen practice. The heathen attributed the prosperity of their flocks to this superstitious ritual, which had no evidence to support its effectiveness.

Believers in the business world are wise to utilize every proven means of success in their work, but never to depend on them, no matter how effective. The Lord wants us to learn dependence on Him in all our endeavors.

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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How does Satan communicate?

How does Satan communicate?

Satan was a created cherub (Ezekiel 28:14)," TARGET="_blank">Ezekiel 28:14), one of the angelic orders. As such, he operates in the realm of spirits. Though fallen, he remains a spirit being.

Two references will suffice to show his work in the spirit realm. In Acts 5:3," TARGET="_blank">Acts 5:3, Peter asked Ananias, "Why hath Satan filled thine heart to lie to the Holy Ghost?" Since the human spirit is related to knowledge, to the mind (1 Corinthians 2:11)," TARGET="_blank">1 Corinthians 2:11), Satan is able to insinuate thoughts into the human mind.

The soul is also part of man’s spirit being and relates to the emotions (Matthew 12:18; 26:38)." TARGET="_blank">Matthew 12:18; 26:38). Since the Lord tempts no man with evil (James 1:13)," TARGET="_blank">James 1:13), it seems necessary to understand that "an evil spirit from the Lord" (1 Samuel 16:14)" TARGET="_blank">1 Samuel 16:14) that afflicted Saul was permitted by God, not directed by Him. This evil spirit affected Saul’s emotions, bringing him into a form of depression and violent anger.

The conclusion, then, is that Satan communicates with men through their mind and emotions.

In both of these cases, Satan’s communication does not override the responsibility of the individual. Ananias was responsible for the acts he committed in response to Satan’s initiative. As strong as Satan is, we can resist (James 4:7)" TARGET="_blank">James 4:7) his mental and emotional attacks. Our will determines our response to Satan’s communication.

D. Oliver
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