Who decided the books that make up the Bible?

Who decided the books that make up the Bible?

Some "Church councils" have served some important and beneficial ends. Constantine convened the first official council at Nice in 325, but that council was to decide its issues by the Scriptures. The council did not decide the Canon (the books recognized as the authoritative rule for Christian living - the inspired books). It was to act on what was already recognized as the Christian Scriptures. Church councils did not decide the Canon. Long before 325, post-apostolic Christian writers referred to various writings as the Scriptures; in total, they referred to the 27 New Testament books we recognize today. Those men didn’t make them canonical, but recognized that they were part of the Canon.

In the New Testament itself are instances where writers recognize other current writings as Scriptures. Paul in 1 Timothy 5:18" TARGET="_blank">1 Timothy 5:18 Paul treats Deuteronomy 25:4" TARGET="_blank">Deuteronomy 25:4 and Luke 10:7" TARGET="_blank">Luke 10:7 equally as Scripture. Peter places all of Paul’s epistles on a par with "the other Scriptures" (2Pe. 3:16)." TARGET="_blank">2Pe. 3:16). The Spirit by inspiration is beginning to make the NT Canon clear. Those who were born of God recognized the authority and quality of the inspired writings.

D. Oliver
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Can people come back from the dead to talk to us?

Recently a friend asked about a message he heard from a church where the preacher claimed he asked God to take his life and let him visit the other side of death for the purpose of returning to tell his congregation what awaits on the other side.

The result was that the pastor saw certain members of his congregation suffering in hell because of certain errors in their life. Does God allow his servants to come back to life to warn others of dangers ahead?

Rather than debate whether or not God is capable of resurrecting a person (which of course he has done in the past and will do again in the future), it is wise to look into the scripture to see whether God will resurrect someone for the purpose of preaching to others.

Luke 16" TARGET="_blank">Luke 16 is quite clear about this situation. Lazarus and his rich friend both have died. Lazarus is in heaven and the rich man in hell. The rich man asks for Lazarus to go back to his house and warn his brothers not to come to this awful place. Abraham refuses to send Lazarus because the brothers already have the Bible at their disposal – “Moses and the prophets.” God uses his word to warn people, not appearances of dead people.

Luke 16:25-31" TARGET="_blank">Luke 16:25-31 But Abraham said, 'Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. (26) And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.' (27) And he said, 'Then I beg you, father, to send him to my father's house-- (28) for I have five brothers--so that he may warn them, lest they also come into this place of torment.' (29) But Abraham said, 'They have Moses and the Prophets; let them hear them.' (30) And he said, 'No, father Abraham, but if someone goes to them from the dead, they will repent.' (31) He said to him, 'If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.'"

Also consider that God has already warned us about hell in his word. If a messenger from beyond the grave would return to tell us about his experience, it should be exactly as Jesus described in Luke 16" TARGET="_blank">Luke 16 which makes the messenger unnecessary. If the witness tells of details that do not agree with the Bible, he is a false messenger and should be rejected.

We are not left to imagine what might be the final end of a person in Hell. Revelation 20:11-15" TARGET="_blank">Revelation 20:11-15 tells us that every one dead in sins will be raised, judged and then hurled into the Lake of Fire.

Additionally to this example, prayer directed toward the dead is strictly forbidden. Deuteronomy 18:11" TARGET="_blank">Deuteronomy 18:11 says that anyone who “consults with the dead” is “detestable to the Lord.” King Saul went to a witch to talk to the departed spirit of the prophet Samuel which lead to his death “because he was unfaithful to the LORD; he did not keep the word of the LORD and even consulted a medium for guidance” (1 Samuel 28:1-25;" TARGET="_blank">1 Samuel 28:1-25; 1 Chronicles 10:13-14)." TARGET="_blank">1 Chronicles 10:13-14).

Shad Sluiter
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How do we "make disciples" and fulfill the Great Commission?

What is the most important help in "making disciples"?

The responsibility to "make disciples" extends "to the end of the age" (Matthew 28:19, 20)." TARGET="_blank">Matthew 28:19, 20). We need every available spiritual means to encourage all believers to "obey all things."

New believers retain their former personality traits. Some love to learn something new (Acts 17:21);" TARGET="_blank">Acts 17:21); others like the challenge of advancing beyond others (Galatians 1:14);" TARGET="_blank">Galatians 1:14); still others love to fit into their new-found society and they eagerly conform (Acts 8:13)," TARGET="_blank">Acts 8:13), while the timid can be intimidated (Diotrephes did this, 3 John 1:9, 10)." TARGET="_blank">3 John 1:9, 10). Playing on these natural traits cannot produce spiritual results. The Lord predicates discipleship on this condition: "if any man will come after me" (Luke 9:23)." TARGET="_blank">Luke 9:23). Hearts drawn to Christ by an all-consuming devotion gladly embrace all He commands (John 14:15, 23)." TARGET="_blank">John 14:15, 23). Fostering devotion to Christ, coupled with patient, practical teaching, is essential to making disciples.

D. Oliver
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Are there ways to improve our singing?

Are there ways to improve our singing?

Hopefully, the answer is yes. If we are preparing our children for usefulness in divine things, experience with choral music in school can prove very instructive. Singing together as families while driving or while sitting at the table encourages singing. Singing along with wholesome Christian recordings is helpful. Getting together in fellow-believers homes to sing the hymns we love is uplifting and beneficial to assembly singing. Learning about music could hardly be harmful.

More important than the art in our singing, though, is the heart in our singing. Since singing is so entwined in our past (Psalm 40:3)," TARGET="_blank">Psalm 40:3), present (Mark 14:26;" TARGET="_blank">Mark 14:26; Ephesians 5:19;" TARGET="_blank">Ephesians 5:19; Colossians 3:16)," TARGET="_blank">Colossians 3:16), and future (Revelation 5:9)," TARGET="_blank">Revelation 5:9), it is difficult to believe - despite ample evidence -that a believer who puts his mind to it and his heart into it cannot sing. If we grasp that our songs express our praise of God, no believer would mumble along or not even mouth the words during the singing (heavenly conditions!). Our Lord deserves our best. Singing "with the spirit" (1 Corinthians 14:15)" TARGET="_blank">1 Corinthians 14:15) means that the songs come from the deepest part of our being; they are heartfelt. Is it wrong to say that singing "with the spirit" will produce spirited singing? A Christian who enjoys his salvation and joyously sings hymns from the Believers Hymn Book while hoeing his beans or driving his car will start the assemblys singing in a manner that will draw the others to join in the singing. In a small assembly, singing may be difficult, but whatever their number, worshipful hearts will cultivate "a joyful noise unto the Lord" (Psalm 100:1)." TARGET="_blank">Psalm 100:1).

Those responsible for the public worship included some David "set over the service of song" and they "ministered . . . with singing" (1 Chronicles 6:31, 32)." TARGET="_blank">1 Chronicles 6:31, 32). Evangelical congregations are hiring those with a "song ministry" Will redeemed hearts not gladly volunteer for this service and "serve the Lord with gladness, come before his presence with singing" (Psalm 100:2)" TARGET="_blank">Psalm 100:2)?

D. Oliver
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Do animals have spirits?

Does Ecclesiastes 3:21" TARGET="_blank">Ecclesiastes 3:21 teach that animals have spirits?

Ecclesiastes is inspired, but records the thoughts of men "under the sun," ideas derived without the benefit of divine revelation. For instance, "the earth abideth for ever" (1:4) is deemed true only when the scriptures are ignored. We cannot, therefore, base doctrine on the statements of Ecclesiastes. Furthermore, the varied translations of this verse, "Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?" leave some questions as to its meaning. These statements may be merely what was commonly accepted in Solomon’s day. Five of the first six times "living soul" is used in Genesis 1" TARGET="_blank">Genesis 1 and 2, it refers to animals ("living creatures," 1:20, 21, 24, 30; 2:19; see also Job 12:10)." TARGET="_blank">Job 12:10). What distinguishes men, though, is that the Lord God "breathed into his nostrils the breath of life; and man became a living soul" (2:7) Adam was formed uniquely by God, Who is spirit and directly "breathed" life into him. God’s creative purpose was to make man capable of relating to Himself (1:26; 3:8). This requires that man be a spirit being, for "God is a Spirit: and they that worship Him must worship Him in spirit..." (John 4:24)." TARGET="_blank">John 4:24). The creation, until what is introduced in Genesis 2:7," TARGET="_blank">Genesis 2:7, was material. This indicates that animals are totally material, their body and soul being no different. The soul gives individuality; for man, that involves a spiritual and eternal identity, but only a material and temporal identity for animals. Paul’s statement that our bodies - without our soul and spirit - are "soulish" (literally "natural," I Corinthians 15:44)" TARGET="_blank">I Corinthians 15:44) may support this.

As to an animal’s "spirit," the word is often translated "breath." Its context determines its meaning. "The breath of life" is used of both man (Genesis 2:7)" TARGET="_blank">Genesis 2:7) and animals (6:17; 7:15, 22), but the first is from God and is therefore spiritual, imparting life; the second is physical, indicating what has breathe and is therefore living. This is likely the best way to understand any thought of "spirit" in the animal creation.

D. Oliver
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Did Angels marry human beings?

Does Genesis 6:1-5" TARGET="_blank">Genesis 6:1-5 refer to the marriage of angels with human beings? If not, please give reasons for rejecting this theory.

I believe it is a purely fanciful speculation, without any real base of probability or Scripture. What is in question is rather the intermarriage : of men of the Seth line—the godly seed, with women of the Cain line— the worldly seed. Hitherto these had kept apart, as they always should. It is affirmed that the expression, “Sons of God,” always refers in Scripture to angels. It certainly does, I judge, in Job 1:6;" TARGET="_blank">Job 1:6; Job 2:1" TARGET="_blank">Job 2:1 and Job 38:7." TARGET="_blank">Job 38:7. But these are holy angels; Satan with the brazen audacity, which characteriSes him and his followers, presents himself among them, but there is no reason to suppose he or other fallen beings could thus be described. Or are we asked to believe that holy angels were tempted by lust toward women? The whole idea is grotesque. Angels are of a entirely different order of creation to human beings. But analogous xpressions such as, “Sons of the Most High,” and “Sons of the living God” (Psalm 82:6;" TARGET="_blank">Psalm 82:6; Hosea 1:10)," TARGET="_blank">Hosea 1:10), seem to refer to men, and in the New Testament the exact expression is applied to Godfearing men and women (see Matthew 5:9;" TARGET="_blank">Matthew 5:9; Romans 8:14, 19)." TARGET="_blank">Romans 8:14, 19). And I judge it is the same here. Then it is stated, but quite incorrectly, that the result of this “unholy union” was nephilim, which is the Hebrew word for “giants” anglicised, so as to convey to our minds something mysterious and monstrous. But a careful reading of the passage shows that these “giants” were already in the earth at the time, before these marriages took place, and then we get the words, “And also after that (giving the facts of verse 2), when the Sons of God came in unto the daughters of men,” the result was “men of renown,” not half-angels_haf but true human beings, so that the union seemed to succeed, but God only saw increased depravity in the earth.

The only other place where this word, (nephilim occurs is Numbers 13:33" TARGET="_blank">Numbers 13:33: “And there we saw the giants, the sons of Anak (which come) of the giants.” There is not a hint that these were not real men, like the rest of the Anakins, e.g., Goliath and his four brethren, etc. ft is asserted that “nephilim is connected with a verb, “to fall,” and that these mysterious beings were “fallen”_”apostates” etc., but Gesenius denies this meaning, and says the true meaning is, “fallers on,” or “attackers,” i.e., violent men. There must, it is supposed, have been a further “angelic intermarriage” after the flood to account for the appearance of these “giants” in the land of Canaan; for all the first company would have been drowned We may suppose what we like, but there is no hint of such a thing in Scripture. As a matter of fact the whole speculation seems directly opposed to our Lord’s own words, when Speaking of the resurrection state :—“In the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven” (Matthew 22:30)," TARGET="_blank">Matthew 22:30), ergo.—the thing is impossible. This surely ought to suffice to show that “the angels that kept not their first estate,” of Jude 6," TARGET="_blank">Jude 6, have nothing to do, as has been affirmed, with the “sons of God” in Genesis 6." TARGET="_blank">Genesis 6. Such speculations have no real scriptural ground, and we should avoid them carefully.

W.H.

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What does the phrase mean We shall not all sleep, but we shall be changed?

Can you please tell me the meaning of the verse in 1 Corinthians 15:51" TARGET="_blank">1 Corinthians 15:51

Is it speaking of spirits?

It says...Behold, I tell you a mystery: We shall not all sleep, but we shall be changed.

First we must answer the question - what is a mystery in the Bible?

The word "mystery" in the Bible refers to a newly-revealed teaching that previous generations did not know. The word "mystery" carries with it the connotation of being creepy or mysterious as in a crime-solving story. However, the idea of a Bible mystery is that the truth was previously hidden, but not revealed.

There are several of these teachings revealed in the New Testament that were not known in the Old Testament including:
•   The Mystery of the Jew and Gentile sharing equally in God's Plan - Ephesians 3:1-12" TARGET="_blank">Ephesians 3:1-12
•   The mystery that the Holy Spirit would indwell believers permanently - 1 Corinthians 2:6-16" TARGET="_blank">1 Corinthians 2:6-16
•   The mystery that the Church would be raptured out of the world at the end of the age of the Church - 1 Corinthians 15:51-58," TARGET="_blank">1 Corinthians 15:51-58, 1 Thessalonians 4:13-18" TARGET="_blank">1 Thessalonians 4:13-18
•   The mystery of the will of God - Ephesians 1:9" TARGET="_blank">Ephesians 1:9
•   The mystery that God would come and live among us in the form of a man - 1 Timothy 3:16" TARGET="_blank">1 Timothy 3:16

The mystery of 1 Corinthians 15:51" TARGET="_blank">1 Corinthians 15:51 refers to the moment of the rapture. All who believe in Christ will not remain in the grave. Believers in the Old Testament knew that they were awaiting eternal life for them, but the details of the nature of the resurrection were unclear until the New Testament was completed.

The chapter refers to spirits (or the souls) and bodies of believers who have died. The body appears to be asleep while dead. The Scriptures refer to the dead in Christ as sleeping. Those who die in their sins are "dead". However, the spiritual part of the person is "with Christ which is far better" (Philippians 1:23)" TARGET="_blank">Philippians 1:23) until the moment of the rapture. Christ will return to the earth, resurrect those who have died in Christ and take living believers directly to heaven.

Shad Sluiter

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How will the weather be affected during the Millennium?

How will the weather be affected during the Millennium?

David longed for a just King to reign in the fear of God. That would be as "a morning without clouds" (2Sa 23:4)." TARGET="_blank">2Sa 23:4). The word "as" introduces figurative language, but this does describe the weather patterns of the Millennium, which may be more pleasant than any weather since creation.

The weather during that reign will contribute to a fruitful ecological system. In Psalm 72" TARGET="_blank">Psalm 72 (as both the KJV and JND translate it), places that rarely produce a harvest will wave with abundance of grain (v 16). While the results of sin will be rolled back from creation, they will not be eliminated. The curse of sin will not touch the heavenly city, but the nations will still need "healing" during the Millennium (Rev 22:2, 3)." TARGET="_blank">Rev 22:2, 3). The complete removal of every trace of sin awaits the Day of God (2Pe 3:11-13)," TARGET="_blank">2Pe 3:11-13), the new heavens and the new earth (Rev 21:1-5)." TARGET="_blank">Rev 21:1-5). We know that some regions of the earth will lack needed rain (Zech 14:16-19)." TARGET="_blank">Zech 14:16-19). This will be the direct result of disobedience to the King.

This leads to the conclusion that the weather during the Millennium will be controlled by the Lord in such a way that fruitfulness will abound and, where appropriate, sin will be directly and immediately punished by means of the weather. Justice will not only control the governmental systems, but the ecological system as well. Except where human depravity will express itself, conditions in that day will be "right."

D. Oliver

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What does the Bible say about gambling? Is gambling a sin?

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 in your answer. You may optionally include an email address. Answers will be reviewed.

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Are some overseers entitled to more spiritual weight than others?

Are some overseers entitled to more spiritual weight than others?

This questions requires particular balance in its answer, because the answer is both "yes" and "no." The consistent character, experience, and Biblical understanding of some overseers gives them greater "moral authority." The insights of such men deserve particular consideration. That consideration is afforded by others. If a man demands or obviously expects that consideration, he loses moral authority. Neither personality nor manipulative skill gives spiritual weight, not even age alone (Pro 16:31)." TARGET="_blank">Pro 16:31).

While each overseer is personally accountable to the Lord (Acts 20:28;" TARGET="_blank">Acts 20:28; Heb 13:17)," TARGET="_blank">Heb 13:17), the oversight functions as a unit (1Ti 4:14)" TARGET="_blank">1Ti 4:14) in which each elder is essential to the working of the whole. Spiritual weight will influence the decisions of the overseers only to the extent it addresses the issue at hand with the truth of the Word of God. Oversight decisions are not by majority vote, by weighted votes, or by a poll of all in the assembly, but through a consensus that considers all the overseers. Only such consideration fulfills the servant-leadership role the Lord described and exemplified (Mark 10:42-45;" TARGET="_blank">Mark 10:42-45; Phi 2:3-8)." TARGET="_blank">Phi 2:3-8).

The suggested answer then is "yes," because the character and Biblical insights of some will have greater influence on the oversight’s deliberations, and "no," because each overseer has equal responsibility for the decisions made by the oversight.

D. Oliver
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