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Learning Unit

How to Build a Learning Unit - Sunday school teachers are often given total freedom to select and teach Bible lessons. This 3 part article offers advice and specific examples on how to create, refine and teach a series of lessons to your class (more).
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Gospel Hall dot Org exists to share information about assemblies of Christians who gather to the Name of the Lord Jesus Christ, to raise awareness of the gospel message and teaching about Christian living in a New Testament Church.

FAQs

Are there two Babylons?

Are Revelation 17" TARGET="_blank">Revelation 17 and 18 dealing with two different aspects of Babylon?

Babylon is mentioned twice (Revelation 14:8;" TARGET="_blank">Revelation 14:8; Revelation 16:19)" TARGET="_blank">Revelation 16:19) before chapter 17. Both mentions relate to the judgment of Babylon. Some translations omit "city" in chapter 14: "‘Great Babylon has fallen, has fallen, which of the wine of the fury of her fornication has made all nations drink’" (14:8, JND). In the second reference, the context (16:19) emphasizes the city: "the great city" (Jerusalem), "the cities of the nations," and "great Babylon," referring to the literal city. This is parallel to the references of chapter 17 and 18. Chapter 17 highlights her "abominations" (vv. 4, 5) and her opposition to the saints and martyrs (v 6). Chapter 17 likewise unfolds a mystery, truth uniquely revealed by God. God declares Babylon to be the mother of harlots and of abominations - the source of all spiritual impurity. This corresponds to the emphasis in chapter 14. Five times in chapter 18, Babylon is noted as a "great city" (vv. 10, 16, 18, 19, 21), the same emphasis as in chapter 16, verse 19.

The two initial references to Babylon refer to judgments at two different times. Chapter 14 refers to a judgment before the instigation of the "mark of the beast" (14:11, see 13:17) in the middle of the 7 year period. The second reference is the climax of the "vial judgments," bringing us to the end of the seven years. This likewise corresponds to the judgments in chapters 17 and 18. The Harlot is destroyed by the 10 kings at the time when they give their kingdom to the beast (vv 16, 17). The word "for" at the beginning of verse 17 connects the actions of the two verses. This is the "middle of the week," when the Beast reaches the summit of his power. From the connection of chapter 18 with the beginning of chapter 19 (see vv 1-3), the destruction of the city (chapter 18) is just before the return of Christ to the earth. Further, the judgment in chapter 17 is at the hands of the 10 kings and the beast (v 16), while "the kings of the earth" (including at least the 10 kings) bewail the destruction of the city (Revelation 18:9)" TARGET="_blank">Revelation 18:9) by a direct intervention of God (18:20, 21).

Chapter 17 interprets the Harlot as a symbol: "The woman . . . is the great city." Noted as sitting on many waters (v 1, interpreted as peoples, multitudes, nations, and tongues, v 15), the beast (v 3), and seven mountains (v 9), the woman exerts influence thus described demographically, politically, and historically respectively. The Harlot, therefore, pictures the spiritual institution which characterizes the city. Chapter 18 presents the commercial enterprise of the city.

The spiritually abominable institution of unholy worship will be destroyed to open the way for the worship of the Beast, which marks the beginning of "the great tribulation" (Matthew 24:21;" TARGET="_blank">Matthew 24:21; Revelation 7:14)." TARGET="_blank">Revelation 7:14). The commercial character of the proud and morally corrupt city will continue until the Lord judges the city, removing every vestige of the Harlot and preparing for the introduction of the Bride.

D. Oliver
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Crossword Puzzles for Print

Crossword Puzzles for Print are designed to let you create and print a crossword puzzle of any theme in a short amount of time.

Create a Crossword Puzzle to print in 3 mouse clicks.
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Select a general crossword theme or a Bible story.
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Review the suggested answers.
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Review and print.

Option #1 : I want to create a puzzle using a chapter from the Bible such as this: John 3:1-16," TARGET="_blank">John 3:1-16, Genesis 2" TARGET="_blank">Genesis 2 or Luke 2:1-19" TARGET="_blank">Luke 2:1-19 Type the name of a Bible book, chapter and (optional) verses here ->

Option #2: I want to make a puzzle by providing my own clues and answers such as this: WASHINGTON | "First president of the United States."

Printable kids crosswords are brought to you free by Gospel Hall dot org. See the extensive collection of Sunday School lessons, free activites and worksheets in the Kids Sunday School section.

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Is there a difference between the

Is there a difference between the “Principalities” and “Powers” mentioned in Ephesians 1:21; 3:10; 6:12;" TARGET="_blank">Ephesians 1:21; 3:10; 6:12; Colossians 1:16;" TARGET="_blank">Colossians 1:16; 2:10 and 2:15?

Some of the statements made concerning them suggest that they are good, others that they are evil.

The words “principalities” and “powers,” when used together, define the status of certain who hold high place of rule, whether among men, or among angelic beings. In the former connection they are found in Titus 3." TARGET="_blank">Titus 3. i, where we are exhorted to be subject to them; while of the latter the clearest example is perhaps Ephesians 6:12, in which they are definitely set in contrast with “flesh and blood.” In some passages, as Romans 8:38," TARGET="_blank">Romans 8:38, Ephesians 1:21," TARGET="_blank">Ephesians 1:21, Colossians 1: 16," TARGET="_blank">Colossians 1: 16, they occur in a statement of such a character that it might perhaps be thought of as inclusive of both.
With regard to those principalities and powers which are angelic, there certainly does seem to be a difference on the lines indicated in the question above. Against those mentioned in Ephesians 6:12" TARGET="_blank">Ephesians 6:12 we have to fight, and verse I shows that their leader is the Devil. But on the other hand, the principalities and powers of Ephesians 3:10," TARGET="_blank">Ephesians 3:10, who are even now learning lessons through the Church of the manifold wisdom of God, can scarcely be thought of as other than good, especially when comparison is made with the similar statement of 1 Peter 1:12," TARGET="_blank">1 Peter 1:12, “Which things angels desire to look into.” It must not be thought however that their being described as “in heavenly places” is sufficient proof of their goodness, since this is the very same term which is rendered “high places” in connection with those of chapter 6. z (see R.V.).
According to Col 1:16," TARGET="_blank">Col 1:16, all principalities and powers were created by Christ, and this of course implies that they were all good originally. But we read in Jude 6" TARGET="_blank">Jude 6 (R.V.) of “Angels which kept not their own principality,” an expression which will at once suggest a reason why there should now be found both good and evil amongst them. Then in Revelation 12:7-9" TARGET="_blank">Revelation 12:7-9 we read of a conflict between good angels under the leadership of Michael and evil angels led by the Devil, in which the latter and his host will be defeated, and cast down to the earth from the heavenly position until then occupied by him.
W.R.

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What is the difference between the Kingdom of God and the Kingdom of Heaven?

THE KINGDOM OF GOD AND THE KINGDOM OF HEAVEN

Some hold that there is a difference between the Kingdom of God and the Kingdom of Heaven, and that only those who are born again are in the former, while all who profess are in the latter. If such be the case, how can they explain Matthew 5:20" TARGET="_blank">Matthew 5:20 and Matthew 18:3" TARGET="_blank">Matthew 18:3? I was under the impression that both were the same, and that conversion and regeneration also were the same. Am I correct?

Some, I believe, maintain that the Kingdom of God is the real thing and the Kingdom of heaven inclusive of all profession. But does not the first Beatitude seem to refute this? “Blessed are the poor in Spirit for theirs is the Kingdom of heaven” (Matt. 5. 2)." TARGET="_blank">Matt. 5. 2). A comparison of Matthew 13" TARGET="_blank">Matthew 13: and Luke 13" TARGET="_blank">Luke 13: shows that in the two chapters the same parables—of the mustard seed and of the leaven—are referred, in the former to the Kingdom of heaven, in the latter to the Kingdom of God. This would seem to indicate that the difference cannot be vital. In the one phrase, the seat of the authority exercised is emphasised. It comes from “the heavens”: In the other, the one who exercises the authority is the predominant thought—it is God Himself.

I believe both are real. How could it be otherwise when both belong to God? It is dangerous, however, to shuffle Bible terms. But in the Kingdom of Israel remnants of the Canaanites, e.g., the Gibeonites remained, but were not subjects of the Kingdom. In the Kingdom of this land, foreigners, enemy spies, alien communists, ever hostile to our king, may live and lurk; they must recognise the law of the land, but they are not recognised as British subjects and they can be repatriated at the will of the Sovereign. So there are doubtless some who profess the name of Christ who are not really subjects of the Kingdom. They will be purged out, but it does not follow they were ever included in the Kingdom.

As regards the terms, “conversion,” and “regeneration,” they may coincide and I believe do, but they are far from being synonymous.Conversion is the turning of the sinner to God and represents the man-ward side of things; regeneration is the new-birth wrought in the soul by the Holy Spirit, when conversion takes place. This represents the God-ward side.

W.H,

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