Do His stripes (Isaiah 53:5) refer to Christ

Do His stripes (Isaiah 53:5)" TARGET="_blank">Isaiah 53:5) refer to Christ’s scourging or to God’s stroke?

The context of the verse indicates that the stroke is from God. In the previous verse, the nation considered Him to be smitten by God because they counted it blasphemy that He claimed to be God’s Son (see Matthew 26:65, 66; 27:43)." TARGET="_blank">Matthew 26:65, 66; 27:43). Verse 5 is a contrast; it was indeed God’s hand that smote Him, but the reason was not in Him, but in us. God pierced ("wounded"), crushed ("bruised"), chastised, and bruised ("stripes") Him. The "healing" from transgressions and iniquity to wholeness ("peace") was not, could not be, by the shame and suffering inflicted by man.

D. Oliver

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Bible games for a group that are online here include:

1. Lost Bible Searchers Game . This small group Bible game requires players to traverse the map of the Bible world collecting pages from books of the Bible.

2. Books of the Bible Game . This collection of six Bible games for a group uses cards with information from the books of the Bible to help students learn their order and some facts about each book.

3. Criminal Suspects of the Bible . This Bible game for a group requires students to identify the bad guy based on a police record of his/her crime.

4. Tribulation Survivor Game . This is Bible game for a group that should be used after teaching about the Great Tribulation in Revelation. Participants are living the Great Tribulation with the goal of surviving great disasters, persecution of the Antichrist and famine.

For some other Bible games for a group, browse the 350 Sunday school worksheets that contain a coloring page, crossword puzzle and other activities to review a Bible story.

Use one of the puzzle makers below to create your own Bible Games for a Group.

Word Find

Word Scramble

Crossword Puzzle Creator

Cryptogram Puzzle Creator

Fallen Quotes

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Is there any difference between a Christian and a disciple?

DISCIPLESHIP
Is there any difference between a Christian and a disciple? (John 6:66)." TARGET="_blank">John 6:66).

Are all Christians disciples?

Luke 14:27," TARGET="_blank">Luke 14:27, “cannot” Can one be a disciple and not a Christian?

What of Judas (John 12:4)." TARGET="_blank">John 12:4). Can we speak correctly of “discipleship” as a call distinct from conversion?

In Acts 11:26" TARGET="_blank">Acts 11:26 we read “that the disciples were called Christians first in Antioch,” so here the two terms are not to be separated, especially when one remembers that, as I firmly believe, the new name was God-given. The verse runs as in the Revised Version: “And it came to pass, that even for a whole year they were gathered together with the church, and taught much people; and that the disciples were called Christians first in Antioch,” so that the “gathering together,” “the teaching,” and the naming of the disciples in the new way, were three concomitant facts of spiritual significance. The English word, “dis-ciple,” is from the Latin, “dis-co,” “I learn by study,” and is the equivalent in the New Testament of “mathtës,” “a learner” (from “manthanö,” “I learn”). It is certainly used in two meanings like our word “scholar.” A boy goes to school and becomes at once “de facto” a scholar in that school, though he may not yet have learnt anything, but he is regarded according to the intention of his being there. He may not become a “scholar,” in the deeper sense of being proficient for years to come; in fact he may never deserve the name.

So we read in John 4:1," TARGET="_blank">John 4:1, “Jesus made and baptized more disciples than John.” They became disciples by obeying the Lord’s call. They professed themselves His followers and they were marked as such by baptism. But of some such we read in John 6:66," TARGET="_blank">John 6:66, “Many of His disciples went back and walked no more with Him.” But did this take the Lord by surprise? In no way was He surprised, for in ver. 64 we read, “But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not and who should betray him.” When these special disciples became such the Lord knew they were not real. It is the same to-day. Perhaps one of the best proofs that we ever did believe in the Lord Jesus isto be Continuing daily to believe on Him. There is, it is to be feared in these days of easy profession, a possibility of taking ourselves too easily for granted. The exhortation is “that they that have believed in God might be careful to maintain good works” for “faith without works is dead” (Titus 3: 8;" TARGET="_blank">Titus 3: 8; James 2:20)." TARGET="_blank">James 2:20).

However, there were many who proved themselves true disciples, in the primary sense, but such were called to go on and become disciples in the fuller meaning. To do so meant and ever means a costly thing, as Luke 14:26-33" TARGET="_blank">Luke 14:26-33 testifies. It involves the sacrifice of natural ties, of self, yea, of all. Though the word “disciple” does not occur in the New Testament after Acts zi. i6, the verb manthanö occurs often, e.g. Ephesians 4:20;" TARGET="_blank">Ephesians 4:20; Philippians 4:11;" TARGET="_blank">Philippians 4:11; 1 Timothy 2:11;" TARGET="_blank">1 Timothy 2:11; 2 Timothy 3:4" TARGET="_blank">2 Timothy 3:4 (and for the false thing, see 2 Timothy 3:7);" TARGET="_blank">2 Timothy 3:7); and the commission of Matthew 28:19," TARGET="_blank">Matthew 28:19, “Go ye therefore, and teach all nations” (marg. “make disciples of”), carries the thought on throughout the present dispensation, and the truth is prominent in the Epistles.

Philippians 3" TARGET="_blank">Philippians 3: is a good example of true discipleship: “What things were gain to me (i.e., as a religious Jew) those I counted (lit. I have counted: hëgmaj) loss for Christ. Yea doubtless and I am counting (hgoumaj) all things but lOSS. . . but dung, that I may win Christ” (Vi’. 7, 8).

A man said to a friend of mine, “I would give the world to have What You’ve got.”

“Well,” replied my friend, with a smile, “that is about what it cost.”

W.H.

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What is legalism?

Please explain "legalism." Is it the same as what "legalizing teachers" promoted in New Testament times?

"Legalism" as promoted by Judaizing teachers (Acts 15:1)" TARGET="_blank">Acts 15:1) taught that a person needed to keep the law in order to be saved. This is different from the commonly accepted (but not Biblically defined) concept of legalism today. Legalism is not a close, careful and complete obedience to the Word of God. That is faithfulness. Legalism goes beyond the Word of God and adds rules and requirements, not for salvation, but as either a test of reality or as a measure of spirituality. It may involve a sincere desire to please the Lord and take the form of "interpreting" what certain verses mean or "applying" Scriptures. Because it is of the flesh (Galatians 5:19,20)," TARGET="_blank">Galatians 5:19,20), it usually demands adherence to its view and allows no time for personal faith to accept or for personal exercise to develop (Romans 14:3)" TARGET="_blank">Romans 14:3)

A.J. Higgins

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What does the Bible say about sex before marriage? or premarital sex?

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.

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Do worshippers offer animal sacrifices during the Millennial reign?

Do worshippers offer animal sacrifices during the Millennial reign?

Yes. At the end of Ezekiel 39," TARGET="_blank">Ezekiel 39, God speaks of gathering His people from the lands of their enemies and pouring out His Spirit on them (vv 25-29). The last nine chapters, from 40 to 48, picture the Millennial temple and city. Seven of those nine chapters refer to offerings and to the priests who offer them. The city and the temple are literal, for the rebuilding of the city (40:2-3) and the return of the glory of God (43:2) are linked with the literal destruction of the city (40:1) and the departure of God’s glory (43:3). Therefore we must also interpret the priests and the sacrifices literally.

D. Oliver
Which of the offerings will be offered? (Zechariah 14:21)" TARGET="_blank">Zechariah 14:21)

The last nine chapters of Ezekiel include references to all five of the major offerings. The sin offering is mentioned 14 times, the trespass offering four times. Eighteen times Ezekiel refers to the burnt offering(s), and 14 times to the meal offering(s). "The sacrifice" is mentioned three times, twice in conjunction with the burnt offering; the other time the priests are boiling it - not burning it - in preparation for eating. This would refer to the peace offering.

D. Oliver
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Will all people eventually be saved?

UNIVERSALISM

Do not scriptures such as Colossians 1:20," TARGET="_blank">Colossians 1:20, Ephesians 1:10;" TARGET="_blank">Ephesians 1:10; 1 Timothy 2:4-6;" TARGET="_blank">1 Timothy 2:4-6; 1 Timothy 4:10;" TARGET="_blank">1 Timothy 4:10; Romans 5:19;" TARGET="_blank">Romans 5:19; 1 Corinthians 15:22-28;" TARGET="_blank">1 Corinthians 15:22-28; Philippians 2:9-11;" TARGET="_blank">Philippians 2:9-11; teach the universal salvation of the race? Will not all men be saved?

This questioner is a “Universalist,” believing that all fallen creatures will one day be restored to Divine favour, and brought to heaven.

Let us examine each verse in turn:

there is nothing in Phil. 2:9-11" TARGET="_blank">Phil. 2:9-11 about willing submission. All will bow the knee and confess Christ as Lord, if not willingly, then unwillingly. When the Lord utters the terrible words to certain ones, “Depart ye cursed into everlasting fire, prepared for the devil and his angels,” is there a hint that this will mean their conversion and restoration?

Certainly 1 Corinthians 15" TARGET="_blank">1 Corinthians 15: 22-28 is a strange passage to prove the salvation of all. It refers to the terrible scenes in Revelation 20" TARGET="_blank">Revelation 20 when Satan and the impenitent will be judged and cast into the lake of fire. It is said that Christ at the end will “put down all rule and all authority and power” (v. 24). If this meant their reconciliation, then death would be reconciled too, for “destroyed,” in verse 26, is the same in the Greek (Katargeo) as “put down” in verse 24. The real meaning is explained in v. 25: “all His enemies will be put under His feet,” or “made His footstool,” as in Psa. cx. This would be a peculiar way of expressing reconciliation. It was not thus that the father in Luke 15" TARGET="_blank">Luke 15 welcomed the prodigal. Joshua did treat the Amorite kings just in this way, and it sealed their doom, and they were executed before nightfall.

Romans 5:19" TARGET="_blank">Romans 5:19 does not say a word about all being saved, but merely that “as many were made sinners by the disobedience of Adam, so many will be made righteous by the obedience of Christ”. The condition of repentance and faith is enforced throughout the epistle. How divorce it from this verse? Romans 2:5" TARGET="_blank">Romans 2:5 tells us of those who refuse to repent.

1 Timothy 4:10" TARGET="_blank">1 Timothy 4:10 simply says that God is the Saviour of all men, “specially of them that believe.” Why “specially,” if all are equally saved? Many believe, and I think they are right, that Saviour here means “Preserver.” (The French—version has usually ‘Conservateur,” i.e, Preserver.) The Lord cares for all, and in a special way for His people.

1 Timothy2:4-6" TARGET="_blank">1 Timothy2:4-6 does not say that all will be saved, but that God is willing that all should be saved. We glory in this truth, and we are sure that wherever He can righteously apply the saving efficacy of the blood of Christ, He will do so. The ransom is paid for all. It is sufficient for all, efficient for them that believe. But those who refuse to believe will perish in spite of the work of Christ. To some the Lord had to say, “Ye will not come to Me that ye might have life”. Neither Ephesians 1:10" TARGET="_blank">Ephesians 1:10 nor Colossians 1:20" TARGET="_blank">Colossians 1:20 says a word about “things under the earth,” or infernal things, as Phil. 2:10" TARGET="_blank">Phil. 2:10 does, when the sujection of all is in view. It is, moreover, “all things” that are to be reconciled. How could heavenly persons need it? But sin has entered the heavenly sphere; discord has marred the harmony there as here, and things, so far, need adjustment or harmonising. Certainly, all things in heaven and earth will be “headed up” in Christ (Ephesians 1:10)," TARGET="_blank">Ephesians 1:10), but the impenitent are not included. They will be vessels of wrath to display God’s power and wrath. The questioner allows there are some verses which seem to teach otherwise, and quotes one—John 3:36" TARGET="_blank">John 3:36—which he really explains away by leaving out the first part, and dwelling on the fact that “the wrath of God abideth in the unbeliever” is in the present. But it is clear that the future is referred to from the first words, “He that believeth not, shall not see life.” This cannot refer to the present, for as long as breath is in the body, a man may turn, believe, and see life; but once the unbeliever passes from this scene he will never see life, but will exist under the wrath of God for ever. Space will only allow me to point out, that our Lord gave no hint of a future probation and restoration of all. Do His words (to quote only one Gospel) in Matthew 10:28;" TARGET="_blank">Matthew 10:28; Matthew 13:42;" TARGET="_blank">Matthew 13:42; Matthew 18:9;" TARGET="_blank">Matthew 18:9; Matthew 25:46," TARGET="_blank">Matthew 25:46, teach universal salvation? The Lord spoke of many passing down the broad road to perdition; of a “closed door,” and of many asking in vain for admission; of “a great gulf fixed,” which none might pass! The hope of Universalists is a false hope, as all who trust in it will one day find. “He that believeth and is baptized shall be saved, He that believeth not shall be damned."

William Hoste

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Is it possible that the Lord

Is it possible that the Lord’s brothers were only half brothers?

The idea that Joseph had sons before he married Mary or that those referred to as His brothers were merely His close relatives does not satisfy all the statements of Scripture. The term "brothers" in the New Testament is clearly used to refer to those with common parentage (Matthew 20:20, 24)," TARGET="_blank">Matthew 20:20, 24), nationality (Acts 22:1)," TARGET="_blank">Acts 22:1), and spiritual life (Romans 1:13)." TARGET="_blank">Romans 1:13). There are no clear cases of its use for close family relationship apart from common parentage.

In addition, the references to the Lord’s sisters (Matthew 13:56;" TARGET="_blank">Matthew 13:56; Mark 6:3)" TARGET="_blank">Mark 6:3) must refer to those who shared a common parentage. In the New Testament, the word "sisters" is only used in that way or for those who are related spiritually - which are not cousins or half brothers..

Most conclusively, Psalm 69" TARGET="_blank">Psalm 69 is messianic (vv. 4, 9, 20, 21); "My mother’s children" (v. 8) reproached Him, "for neither did His brethren believe in Him" (John 7:5)." TARGET="_blank">John 7:5).

James, Joses, Simon, Judas, and His sisters were the children of both Mary and Joseph.

D. Oliver
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How can I consistently learn the truths of God's Word?

How can I consistently learn the truths of God's Word?

First, carefully read the text. To Timothy, Paul said, "Give attendance to reading" (1 Timothy 4:13)." TARGET="_blank">1 Timothy 4:13). Admittedly, this was public reading, but the principle applies. Again, "Consider what I say (AV), for the Lord will give thee understanding in all things" (2 Timothy 2:7," TARGET="_blank">2 Timothy 2:7, JND). The understanding will be from the Lord by the Holy Spirit, but not without careful mental application on our part. Second, meditate on the text (Joshua 1:8)." TARGET="_blank">Joshua 1:8). This was the constant exercise of the fruitful man in Psalm 1:2." TARGET="_blank">Psalm 1:2. Jeremiah spoke of finding God's words and eating them examination and assimilation (Jeremiah 15:16)." TARGET="_blank">Jeremiah 15:16). Third, have a prayerful spirit. Psalm 119," TARGET="_blank">Psalm 119, which celebrates the supreme delight of an Old Testament saint in God's Word, is saturated with prayer. As we listen to God speaking to us, we in turn speak to Him. Fourth, submit your will to God. The Lord Jesus said the secret to knowing doctrine was a willingness to do His will (John 7:17)." TARGET="_blank">John 7:17). Bible study that is merely technical is not enough. The secret of knowing more is to practice what we already know. Such techniques produce ready scribes like Ezra, who "prepared his heart to seek the law of the Lord, and to do it, and to teach" (Ezra 7:10)." TARGET="_blank">Ezra 7:10).

D. Gilliland

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What is the meaning of Hebrews 2:3?

What is the meaning of Hebrews 2:3" TARGET="_blank">Hebrews 2:3?

During the life of the Lord Jesus on earth, many who followed him and claimed to be disciples proved to be false (John 6:60-66; 8:31-37)." TARGET="_blank">John 6:60-66; 8:31-37). They missed the significance of the miracles, but enjoyed the food (John 6:26)." TARGET="_blank">John 6:26). During the apostolic days, the same was true. They "tasted... the powers of the world to come" (the age to come, JND) (Hebrews 6:5)," TARGET="_blank">Hebrews 6:5), enjoying the apostolic signs that confirmed the Messiahship of the Lord Jesus. The prophesied powers of the coming kingdom (Isaiah 35:4-6)" TARGET="_blank">Isaiah 35:4-6) were present in the service of Christ and His disciples. These signs confirmed that Jesus was the Christ (Hebrews 2:3,4)" TARGET="_blank">Hebrews 2:3,4) who would fulfill the prophets words, "Behold, you God will come with vengeance, even God with recompense; He will come and save you" (verse 4). Those who didnt continue in the Lords words (John 8:31)" TARGET="_blank">John 8:31) were not genuine disciples. Those who let the word slip (or who slipped away from the word, JND) (Hebrews 2:1)" TARGET="_blank">Hebrews 2:1) during the apostolic times were not genuine. In drifting away from the truth about the Son of God, they would not escape Gods judgment (verse 2). This epistle, written before the destruction of Jerusalem in 70 A.D., is heavy with the foreboding clouds of Gods wrath soon to burst on the nation. This is likely in view here and in verses 25-31 of chapter 10.

D. Oliver
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