Suzy Fitch

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Creation - A series of ten messages by Norman Crawford on what the Bible says about the origins of the earth.  In the series, Mr. Crawford examines the definitions of "science", assumptions about uniformity, the basis of faith, the Gap Theory, fossile dating.  This series was taped at a weekend conference in Canda.

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Larry Perkins

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Printable Scale Model of Noah's Ark

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Bob MacLeod

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Was it God’s will for Elimelech to move to Moab?

The story of Elimelech's decision is found in Ruth 1" TARGET="_blank">Ruth 1:

The answer to this seems obvious. God placed the tribes of Israel in their assigned area (Joshua 13:6)." TARGET="_blank">Joshua 13:6). His purpose for His people was to possess that land for Him, so its produce would provide offerings for His honor. Elimelech left his God-given heritage. He may have ration-alized his decision because conditions in Bethlehem were not right, as the famine indicated. He may have reasoned that he had to take care of his family’s need for food. Such pragmatic reasoning based on the wrong of others and the justifiable needs of his family did not change his responsibility to produce worship for God according to God’s revealed will.

In addition, God warned Israel of the snares (Deuteronomy 12:30)" TARGET="_blank">Deuteronomy 12:30) they would encounter by association with the nations around them. They learned to live with them, become associated with them, and become like them (Judges 3:5, 6)." TARGET="_blank">Judges 3:5, 6). In particular, the Lord made a clear distinction between His people and the Moabites (Deu 23:3)." TARGET="_blank">Deu 23:3). Eli-melech disobeyed the Lord both in leaving Bethlehem and in going to Moab.

To some, however, the answer is not so obvious, because of the good outcome of Elimelech’s action. In God’s grace, He brought Ruth into the royal lineage, thereby raised up David (Ruth 4:17)," TARGET="_blank">Ruth 4:17), and preserved the promised lineage of Christ (Genesis 49:8-10;" TARGET="_blank">Genesis 49:8-10; Mat 1:5, 16)." TARGET="_blank">Mat 1:5, 16). But God’s Spirit rejects the argument, "Let us do evil, that good may come" (Romans 3:8)." TARGET="_blank">Romans 3:8). The end does not justify the means. Solomon’s conclusion in his search for wisdom was, "God will bring every deed into judgment . . . whether good or evil" (Ecc 12:14)." TARGET="_blank">Ecc 12:14). We are accountable for the moral quality of our every action; God is responsible for the outcome. God graciously allows "redemptive good" to come from evil, but that doesn’t justify the evil. Judas’ betrayal of the Lord Jesus is a case in point.

David Oliver

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Is the “eternal life” asked for by the young man (Matthew 19:16)" TARGET="_blank">Matthew 19:16) the same “eternal life” spoken of by John in his 1 John 1:2," TARGET="_blank">1 John 1:2, etc? If so, why did the Lord Jesus answer—”Keep the commandments”?

I would judge “eternal life” to be one; there cannot be two kinds, but no doubt there are many manifestations and degrees of it. Eternal life is not mere endless existence, it is that with the added quality of harmony with God. In Psalm 133:3" TARGET="_blank">Psalm 133:3 we read, “for there the Lord commanded the blessing, even life for evermore”, and in Daniel 12:2" TARGET="_blank">Daniel 12:2 that “Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” Clearly, the saved of the Gentiles will not enjoy this life in the same degree as the true Israel, nor these as the Church, but all the elect and redeemed will enjoy it in their measure. “This is life eternal that they might know Thee the only true God and Jesus Christ whom Thou hast sent” (John 17:3)." TARGET="_blank">John 17:3). It is, then, to know and enjoy God in Christ. “This is the true God, and eternal life” (1 John 5:20)." TARGET="_blank">1 John 5:20). “He that believeth on Me hath everlasting life” (John 6:47)." TARGET="_blank">John 6:47). The young man of Matthew 19:16" TARGET="_blank">Matthew 19:16 was using words he had heard, but of which he knew nothing yet by experience. Of course, you can have eternal life without being able to give any account of it, but your relation to God is changed, though you may not be able to define what has happened.

The very needs and cries of an infant prove it has life, and you would not doubt it because the little one could not explain what life was. The Lord, of course, knew all about the young man, his stage of experience and small capacity, and treated him accordingly in His perfect wisdom. He even pressed home the law to its legitimate conclusion—”Thou shalt love they neighbour as thyself” (though this naturally proved beyond the capacity of the Jews), to bring him face to face with his own deep need. Though we do not hear of this young man again, no doubt, “the word that went out of his (Christ’s) mouth did not return void.” We, too, should seek to diagnose the condition of men, and apply to them the right treatment, in order to bring them to Christ.

W.H.

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ASSEMBLY FELLOWSHIP

Would it be correct to say that there is only one Fellowship in Scripture, into which alt believers are brought upon accepting Christ as their Saviour? If this be so, how are we to understand the Fellowship of 1 John 2" TARGET="_blank">1 John 2? Again, does not the New Testament teach Assembly Fellowship, into which a believer can be received, and from which he can be put away? and are letters of commendation necessary? Further, does the local church in any district include all the Christians in that district? and should a professed believer who belongs to a sect, but who comes to our Lord’s Day Morning Meeting and expects to get breaking bread, be received, though he has no intention of severing his ecclesiastical association?

The statement that “There is only one fellowship in Scripture, into which all believers are brought on accepting Christ as their Saviour,” is absolute nonsense. The particular kind of fellowship implied in any passage where the word “Fellowship” occurs has to be gathered from the context there; and an examination of this will reveal that there are various “fellowships” spoken of in the New Testament. Moreover, it is to be remembered that the Greek word “Koinonia,” which is usually translated “fellowship,” in the N.T. is also rendered, “communion,” “communication,” “contribution,” and “distribution.”

The first occurrence of the word is in Acts 2:42," TARGET="_blank">Acts 2:42, where it is said that the new converts “continued steadfastly in the . . . fellowship.” Here we have a “fellowship” in which one may “continue” or not continue; and to apply it to the fellowship of life in Christ, in which all true believers cannot avoid continuing, is to make the statement in the verse meaningless.

It is next found in Romans 1:26" TARGET="_blank">Romans 1:26 (where in our English Version it is rendered “contribution”). Could it be said that every saint of the present dispensation, or even every saint then living, had fellowship in the gift which the saints of Macedonia and Achaia sent to those of Jerusalem?

The epistle to the Philippians supplies perhaps the most interesting examples of the various uses of the word “fellowship.” In Philippians 1:5" TARGET="_blank">Philippians 1:5 we read of their Fellowship in the Gospel. Are all saints in this? In Philippians 2:1 we have mention of Fellowship of the Spirit. If all have this, why does Paul say, “If there be any”? In Philippians 3:10" TARGET="_blank">Philippians 3:10 he speaks of the Fellowship of His Sufferings, which he himself desired to know. But could saints who never had the least experience of persecution for Christ’s sake, claim to be in that fellowship? Lastly in Philippians 4:15 (see R.V.) we get the

Fellowship of Giving.

As to the passage in 1 John 1:3-7," TARGET="_blank">1 John 1:3-7, in which we have the last four occurrences of the word “fellowship” in the Scriptures, the expression in verse 3, “that ye also may have fellowship with us,” implies a fellowship which they might or might not have, according to the extent of their knowledge of Christ and His Word; or perhaps it would be more accurate to say, of which they might have more or less, according to whether they knew more or less of Christ and His Word. The further references in verses 6, 7, are clearly to a fellowship in which we can only claim to be, so long as we walk in the light. The man who says he is in it, while yet he is not walking in the light, is described as lying.

As to the next question—whether there is such a thing as “Assembly fellowship, into which a believer can be received, and from which he can be put away”—only a person of warped mind would deny this. When Paul said, in 1 Corinthians 5:13," TARGET="_blank">1 Corinthians 5:13, “Put away from among yourselves that wicked person,” and the Corinthians obeyed him, was the one who was so “put away” to continue in the circle and insist on breaking bread, as being a member of the so-called “local church?” And if, while yet in the position of having been “put away,” he goes to reside in another town, must the Assembly in that town also set him down at the Table, because since he now has his home there, he is a member of their “local church?” If these things are so, we may leave the first epistle to the Corinthians out of future editions of our Bibles.

With regard to the meaning of the word “church,” when used locally, I have to say what already I have said about that other word “fellowship.” What it includes or does not include in any particular case must be judged from the context there. In 1 Corinthians 10:32" TARGET="_blank">1 Corinthians 10:32—it evidently takes in every saved person in the district, just as the other two terms in the verse, “Jews” and “Gentiles,” take in all the others in the district. But in the same epistle at 1 Corinthians 11:18" TARGET="_blank">1 Corinthians 11:18 and 1 Corinthians 11:18, 28, 35," TARGET="_blank">1 Corinthians 11:18, 28, 35, it just as plainly means none but those who come to the Meeting; and this is made even clearer by 1 Corinthians 14:23," TARGET="_blank">1 Corinthians 14:23, in which, after the whole church has come together, there may still come in one who is spoken of as “unlearned,” yet who is distinguished (by the little word “or” that follows) from an “unbeliever.” In other words, he is a saved man, but not yet in the “local church,” in the sense in which the term “church” is used in this verse.
Moreover, not only can a person be put out of a local church when he deserves it, but according to 3 John io, he may be “cast out of the church” even when he does not deserve it. One might well ask, Who were still “in” this local church after Diotrephes had cast these brethren “out” of it? Or were the cast out brethren “out” and “in” at the same time?

As to “letters of commendation,” is it not clearly enough stated in 2 Corinthians 3:1" TARGET="_blank">2 Corinthians 3:1 that some needed them, though Paul, being well-known to everyone, did not? How often would some require a thing to be stated in Scripture, in order to feel themselves bound to act accordingly?

With regard to the other matter—the case of a professed Christian who belongs to some sect, but comes to our meeting and expects to get breaking bread for one Lord’s Day only, and then returns to his own company—I would need a good deal of convincing that the one who wished so to act was an honest man. If he believes that we are right, why should he not come to stay with us? If he believes us to be wrong and his own sect right, why should he want to do wrong even for one Lord’s Day? And if he can do without “breaking bread” on fifty-one Sundays in the year, why should he be insistent on being allowed to do so on the remaining one?

W.R.

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We have over 320 pictures in the collection of coloring pages for Sunday school. Click here .

Sunday School coloring pages are a good way to retell a story. However, there are other Sunday school activities with these pages.

1. Lessons outlines and Activities.

• Lesson plans - A kick-start to help you prepare for next class.
• Printable activities - Crafts, foldable paper models, worksheets, more sunday school coloring books, PowerPoint and other items to make your lesson more interesting and active.

2. Sunday School Bible Verse Puzzle Maker.

• You can turn a Bible vese or chapter into a Sunday School class activity in a 3 mouse clicks.

3. Online Study Bible

Bible search, commentary, dictionary and other tools to help you prepare a lesson for your next class. 

4. Newsletter for Sunday School Teachers - The Encourager

Get a weekly class activity in your mailbox. There are two options for the Encourager:

• Subscribe to the Encourager.
• View or download the Encourager archives.

4. Sunday School Teaching Help

The Sunday School Helper is an online book with ideas for organizing a lesson, maintaining discipline in the classroom, selecting an appropriate Bible verse, learning styles and much more.

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