Material on noah ark for children church

Material on Noah's Ark for children church

The following lesson activities will help a Sunday school teacher plan a lesson using Noah's ark for a Children's church activity.

3D model of Noah's Ark - Scale model 130:1 includes artwork of Noah, his wife and the animals.

Worksheet and Lesson Plan - Guided discussion on Noah's Ark and the flood.

Go to the main Sunday school page for puzzles, lesson plans and other activities for Sunday school teachers.

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Who was the "virgin" who "shall conceive" in Isaiah 7?

Could you explain Isaiah 7:15-16" TARGET="_blank">Isaiah 7:15-16?

The context of these verses must include verse 14: "Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest ("fearest," JND) shall be forsaken of both her kings." Ahaz, Judahs king, feared the combined might of Syria and Israel (the 10 northern tribes). The current heir in Davids royal house thus received assurance of Judahs deliverance. The sign of this deliverance was a child named Immanuel, conceived, brought forth, and named by an unmarried woman. Although living in poverty (eating butter - or curds - and honey), the child would not be morally mature (knowing to refuse evil and choose good) before the forced removal of Israels and Syrias kings destroyed their feared alliance. Viewing this entire passage as referring to Christ (Matthew 1:22,23)" TARGET="_blank">Matthew 1:22,23) brings with it the insurmountable problem of suggesting that there was a time when the Lord did not know to refuse the evil and choose the good (verses 15b, 16a). His deity demands omniscience and holiness from the moment of incarnation. In addition, the passage seems to clearly state that the promised deliverance (v.16) would come before the son (v. 14) came to moral maturity (v. 15).

Three observations may help: the word "virgin" means an unmarried woman capable of bearing children (E. Young, W. E. Vine); the passage does not sanction her naming her son "Immanuel," a name that only God could rightly bear; this is likely not the same son as foretold in 8:1. If these are reasonable, then the sign the Lord promised was fulfilled in Isaiahs day.

New Testament citations of Old Testament passages sometimes give a deeper meaning (not a differing or contradictory meaning) to that passage. In addition, we need not force every detail of a passage to conform with the prophecy or principle the Spirit highlights in a passage (see Psalm 41:9" TARGET="_blank">Psalm 41:9 with John 13:18;" TARGET="_blank">John 13:18; Psalm 69:4," TARGET="_blank">Psalm 69:4, 5 with John 15:25)." TARGET="_blank">John 15:25). Joseph, current heir of Davids royal house (Mathew 1:16), received news that a virtuous, unmarried woman (verse 20) had conceived a son. The virgin birth of the true Immanuel assured the final and spiritual deliverance of His people (verse 21); this fulfilled the deeper meaning of Isaiah 7:14." TARGET="_blank">Isaiah 7:14.

D. Oliver
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What does the Bible phrase mean - the redemption of their soul is precious?

Please explain Psalm 49:8" TARGET="_blank">Psalm 49:8

Psalm 49:8" TARGET="_blank">Psalm 49:8 (For the redemption of their soul is precious, and it ceaseth for ever:)

Verses 6 and 7 circumscribe the power of riches; for all the wealth of the world cannot redeem a brother, nor give to God a ransom for him. The word for “redeem” is not the more usual word gã’al (subst. go’el. Job 19:25;" TARGET="_blank">Job 19:25; Jeremiah 50:34)," TARGET="_blank">Jeremiah 50:34), but pãdãh—to loose, hence to redeem by paying a price, to let go—preserve (Numbers 18:15;" TARGET="_blank">Numbers 18:15; Psalm 25:22)." TARGET="_blank">Psalm 25:22). The word for “ransom” is the atonement word—Kopher.
Now comes the subject of the question (v. 8): “For the redemption (pidyon, same root as pãdãh) of their soul is precious, and it ceaseth for ever.” This certainly seems ambiguous, but the R.V. is an improvement, if more correct: “For the redemption of their soul is costly, and must be let alone for ever.” This almost goes back to the English version known as “the Great Bible” brought out in 1539, under the superintendence of Miles Coverdale (subsequent to his own well-known translation), the Psalter of which is still found embedded in the “Book of Common Prayer” of the “Established Church.” This version runs: “It cost more to redeem their souls, so that he must let that alone for ever.” The meaning then seems plain; Redemption is beyond man’s means, so it is wiser to let that alone. But verse comes in as the positive solution. “But God will redeem (pãdãh) my soul from the power of the grave, for He will receive me.”
W.H.

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Should Christians fast?

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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Can a single person be an elder?

Can a single person be an elder?

Yes. If the Spirit has developed shepherd care in the heart of a single brother and the brother expresses that care in a character consistent with 1 Timothy 3:1-7," TARGET="_blank">1 Timothy 3:1-7, Titus 1:6-9," TARGET="_blank">Titus 1:6-9, and 1 Peter 5:13," TARGET="_blank">1 Peter 5:13, God apparently has called him to that work.

This question stems from the words, "the husband of one wife" (1Tim. 3:3;" TARGET="_blank">1Tim. 3:3; Titus 1:6)." TARGET="_blank">Titus 1:6). Three considerations clarify this statement: the context; a comparison; a construction. The context in 1 Timothy 3:2" TARGET="_blank">1 Timothy 3:2 describes moral character. The overseer’s character must be blameless, vigilant, sober, of good behavior. Dealing with hospitality, Paul doesn’t say he must show hospitality (that would describe acts), but that he must be given to hospitality (describing a characteristic). "Apt to teach," judging by its only other usage (2 Timothy 2:24)," TARGET="_blank">2 Timothy 2:24), likewise appears to describe character. The following verse also deals with character and that seems to be the emphasis through verse 6.

By comparison, the expression in 1 Timothy 5:9" TARGET="_blank">1 Timothy 5:9 is "the wife of one husband." The description of the woman here and of the man in 3:2 is consistent. First, this can hardly apply to polygamy, since that doesn’t involve a woman’s being married to more than one man. It hardly seems fair for Paul to state that a true widow who will receive financial support from the assembly can only have been married once. Five verses later, he advises younger widows to marry. If, in later life, they were again widowed, by obeying God’s Word to remarry they became ineligible for financial assistance, even though they otherwise qualified. The expression then must describe her as a woman who was obviously faithful to her husband before her widowhood and retained that dignity when she became widowed. The overseer, by comparison, must be above reproach in relating to women.

The construction of Titus 1:6" TARGET="_blank">Titus 1:6 and 7 is instructive. Verse 7 insists on the irreproachable character of an overseer. Verse 6 is a conditional clause, "if any be blameless" in family life. If married, he must evidently be faithful; if a parent, the respect in which his children hold him supports his character.

D. Oliver
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Is the Holy Spirit's "coming upon" a person in the OT similar to the "indwelling" of the NT?

Is the Spirits "coming upon" a person similar to New Testament truth?

The New Testament doesnt speak of the Spirits coming on believers. The Authorized Version translates three different Old Testament words to express that the Spirit "came upon" individuals. One of the words means simply that the Spirit was with individuals: Baalam (Numbers 24:2);" TARGET="_blank">Numbers 24:2); Othniel (Judges 3:10);" TARGET="_blank">Judges 3:10); Jephthah (Judges 11:29);" TARGET="_blank">Judges 11:29); Azariah (2 Chronicles 15:1);" TARGET="_blank">2 Chronicles 15:1); Jahaziel (2 Chronicles 20:14);" TARGET="_blank">2 Chronicles 20:14); Sauls messengers (1 Samuel 19:20)." TARGET="_blank">1 Samuel 19:20). In the case of Gideon (Judges 6:34)," TARGET="_blank">Judges 6:34), Amasai (1 Chronicles 12:18)," TARGET="_blank">1 Chronicles 12:18), and Zechariah (2 Chronicles 24:20)," TARGET="_blank">2 Chronicles 24:20), the Spirit "clothed Himself" with these individuals. The third word means "rushed" on them and is translated "came mightily," as with Samson (Judges 14:6, 19; 15:14)," TARGET="_blank">Judges 14:6, 19; 15:14), Saul (1 Samuel 10:6, 10; 11:6)," TARGET="_blank">1 Samuel 10:6, 10; 11:6), and David (1 Samuel 16:13)." TARGET="_blank">1 Samuel 16:13). The fact that the Spirit "came upon" at least two unbelievers, Baalam and Saul, is instructive.

Although several Old Testament believers are noted as "filled with the Spirit" (Ezekiel, Ezekiel 11:5" TARGET="_blank">Ezekiel 11:5 and Bezaleel, Exodus 31:3; 35:31)" TARGET="_blank">Exodus 31:3; 35:31) or as one "in whom is the Spirit" (Joseph, Genesis 41:38" TARGET="_blank">Genesis 41:38 and Joshua, Numbers 27:18;" TARGET="_blank">Numbers 27:18; Deuteronomy 34:9)," TARGET="_blank">Deuteronomy 34:9), the Spirits permanent residence in believers (John 14:17)" TARGET="_blank">John 14:17) is uniquely a New Testament truth. Because He resides within us, He takes control and enables us, filling us from within. The Old Testament views Him as coming from outside individuals - even unbelievers - to use them for His purpose.

D. Oliver
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What does the Bible say about dinosaurs?

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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How is the Spirits filling different from His anointing?

How is the Spirits filling different from His anointing?

Individuals were anointed with oil to identify them as divinely appointed to a work. They thus had the honor of being identified with God and the work He gave them. They became the "Lords anointed" (1 Samuel 24:10;" TARGET="_blank">1 Samuel 24:10; see also Psalm 105:15)." TARGET="_blank">Psalm 105:15).

The Lord Jesus was Gods Anointed, meaning Messiah or Christ. Referring to His baptism, Peter says, "God anointed Jesus of Nazareth with the Holy Ghost and with power" (Acts 10:38)." TARGET="_blank">Acts 10:38). His work and identification with God follow this statement of honor, for He "went about doing good, and healing all that were oppressed of the devil; for God was with Him." The Savior said, "The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel..." (Luke 4:18)." TARGET="_blank">Luke 4:18).

God never gives a work without enabling the worker; therefore, the Spirit was "upon Me" (enabling) because He "anointed Me" (identification and honor). We likewise have an anointing (1 John 2:20," TARGET="_blank">1 John 2:20, YLT), befitting to those in Gods family who are now able to know God and His truth.

Being filled with the Spirit suggests capability for a work, whereas being anointed with the Spirit expresses honor and identification for a work.

D. Oliver
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How does the Spirit guide a meeting?

THE SPIRIT’S GUIDANCE

Is the Breaking of Bread meeting open for ministry, etc., under the Spirit’s guidance, in a way which would not equally apply to a Conference, a Gospel meeting or a Prayer meeting?

I certainly think it is; but in order to understand why, it is necessary to apprehend the special character attaching to meetings of different kinds. Each has in effect its special character, which predominates, though there is a certain latitude, and other things may have their place up to a point. Thus a Gospel meeting is for the preaching of the good news to sinners; that should characterise the meeting, though a short word to believers present may sometimes be in place and cannot be forbidden. A teaching meeting is for teaching the truth of God to believers, and need not be taken up too much with long prayers and hymn singing; an exhortation meeting is for exhortation, also to believers. In these cases it is a question of the exercise of gift manward. All are not evangelists or teachers; all are not called to exhort, etc. “He gave some, evangelists, some, pastors and teachers” (Ephesians 4:11);" TARGET="_blank">Ephesians 4:11); and in Romans 12:6" TARGET="_blank">Romans 12:6 we are reminded that “we have gifts differing according to the grace given,” either for prophesying (a foundation gift that no longer exists) or for ministry of various kinds—teaching, exhortation, etc. To apply the principle of equality of opportunity to all in such cases is clearly to set on one side the Lordship of Christ, who has given gifts according to His own will. We may invite men known to be qualified to evangelise or teach to the more general meetings for teaching (wrongly called “conferences,” for rarely does anyone confer). Where there are several teachers present, unless some special brother has been invited to minister the Word, there may well be an opportunity for open ministry, not however to all present, but only to those known to possess the gifts needful for edification.

Too often what is called “the open platform” has been abused, either because of too much liberty granted by elder brethren convening the meetings, or because of too much liberty taken by brethren present, who are not truly qualified to teach, but who get up on the plea of “the liberty of the Spirit,” and waste valuable time by unedifying talk. Let those who are gifted to teach wait on their ministry, and consider their brethren. The liberty of the Spirit is not anybody’s liberty to do as they like, but for the Spirit to do as He wills and use whom He chooses. The breaking of bread meeting is quite different; it is not primarily for ministry, though there may be secondary opportunities for this, when the true object of the meeting is over, which is to “shew the Lord’s death” (thus remembering Him in the breaking of bread), and to worship the Father. The object of those present is not to receive instruction, but to obey the Lord’s command, and as priests to offer spiritual sacrifices acceptable to God by Jesus Christ. As all believers, by the fact of the new birth, are constituted priests, the meeting is left open for all present to worship the Father, whether silently or vocally.

In the 1 Corinthians 11" TARGET="_blank">1 Corinthians 11: passage there is not a hint of any arrangement of speakers for ministry, and much less of anyone to preside and, as clergyman, minister, or pastor, “administer the sacrament” or “dispense the elements.” The bread is “the bread which we break,” the cup is “the cup of blessing which we bless.” These are terms which make breaking the bread and giving thanks for the cup a general privilege, rather than an ecclesiastical monopoly. The same principle applies to a prayer-meeting. All may pray, the women silently (1 Corinthians 14:34), the men “everywhere lifting up holy hands, without wrath and doubting” (1 Timothy 2:8);" TARGET="_blank">1 Timothy 2:8); that is, it is they who lead in prayer. How can a prayer-meeting be rightly anything but “open” for the Spirit’s guidance? He alone knows the state of each soul; He alone knows the particular needs, and can make known that need to each and give suitable words to express it. Accordingly, there is not a hint in 1 Timothy 2" TARGET="_blank">1 Timothy 2: of anyone presiding over or directing the prayer-meeting.

W.H.

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Is it right to divide an assembly and form another within reach of the existing one?

Is it right to divide an assembly and form another within reach of the existing one?

An army must defend its ground (Ephesians 6:10-18)" TARGET="_blank">Ephesians 6:10-18) and advance to new ground (I Thessalonians 1:8)." TARGET="_blank">I Thessalonians 1:8). Each assembly has a gospel responsibility to not only see souls saved and added to its fellowship but also to replicate itself in seeing other assemblies formed. Working locally and commending full time workers to preach the gospel accomplishes this.

While a new work may take some from the number of the existing assembly, it should never cause disunity in the assembly. When believers apparently want to see a new assembly planted for their own convenience, or to gain "place," or to avoid being subject to their overseers, they appear willing to "divide the child" to further their own agenda (1 Kings 3:1627)." TARGET="_blank">1 Kings 3:1627). On the other hand, Christians will avoid dissension by not judging others' motives (1 Corinthians 4:5)." TARGET="_blank">1 Corinthians 4:5). Workers will avoid dissension by remembering that when God works He unites His people (Isaiah 32:17)." TARGET="_blank">Isaiah 32:17).

The ideal would be for the entire assembly to unite behind gospel outreach in the region where God has planted the assembly. If God works, it will be evident. If main's hand forces the beginning of a gathering it is evidently not God's planting (1 Corinthians 3:9)." TARGET="_blank">1 Corinthians 3:9). If a gathering is a "church of God," God has produced it; it is a testimony where the Lord has placed His name (Deuteronomy 12:5)." TARGET="_blank">Deuteronomy 12:5).

Assertiveness may advance a business, but a balance between energetic, scriptural efforts and waiting on God advance God's work. At best, we work together with God (2 Corinthians 6:1)." TARGET="_blank">2 Corinthians 6:1).

D. Oliver
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