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Stephen Vance

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101 Ways to Teach a Memory Verse

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Bonnie Sharp

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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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Personal Story of Becky Kew - "In our small town of 800 people, it seemed as if drinking was all there was to do. I remember times when my Mom and Dad fought. I used to wonder: Why do they love this brown bottle so much when it brings so much misery? Why don't they love me? Is this all my fault?  One time he had her pinned down on the coffee table and I really thought that this time, he would kill her." (more)

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In light of Matthew 22:30" TARGET="_blank">Matthew 22:30 and 1 Corinthians 15:50-54," TARGET="_blank">1 Corinthians 15:50-54, shall we know one another in heaven?

This is an oft-raised question and one that shews how diverse are men’s minds. To many the very possibility of non-recognition seems unthinkable. If we are to know as we are known, does not that bespeak a deeper and wider knowledge than before, not a feebler and narrower, “when the mists have rolled away”?

Abraham knew Lazarus and the “rich man,” and all about their past; and the “rich man” knew Abraham and Lazarus, and can we suppose that Lazarus, did not know on whose bosom he was pillowing his head? See Luke 16:23, 25." TARGET="_blank">Luke 16:23, 25.

This speaks, no doubt, of the intermediate state, but the principle is the same. The apostles knew Moses and Elias on the Holy Mount. What point would there be in making to ourselves friends with our money, that they may receive us into everlasting habitations? (See Luke 16:9)," TARGET="_blank">Luke 16:9), for how could these “friends” do so, if they could not recognise their benefactors?

I think the true conclusion is that we shall know those whom we have known and all others of the redeemed besides. This does not mean that earthly relations which are of a temporary character, will continue, and this is I think all that Matthew 22:30" TARGET="_blank">Matthew 22:30 teaches, but nothing is hinted as to a change of personality or a loss of identity. As for 1 Corinthians 15:50-54," TARGET="_blank">1 Corinthians 15:50-54, surely no changes wrought in the saint by the putting on of immortality or incorruptibility, will exceed the wonderful change wrought in Christ by His glorification, and yet “He is the same” and is recognisable through it all, as John experienced (see Revelation 1:1-10)." TARGET="_blank">Revelation 1:1-10).

William Hoste

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What is the meaning of the text, “Thou has magnified Thy word above all Thy name” (Psalm 138:2)" TARGET="_blank">Psalm 138:2)?

Perhaps this statement will be more easily understood if we use an illustration. The Churches of Macedonia (i.e. the Philippians, etc.) had a good “name” with the Apostle Paul, as liberal givers from their very beginning (Philippians  4:10-16). Yet on an occasion when he sought their help for the supply of the need of poor saints in Juda, they did far beyond his highest expectation, as he tells us in 1 Corinthians 8:1-5." TARGET="_blank">1 Corinthians 8:1-5. In effect, he says of them: “They have magnified their liberality above all their name for it.”
Now, God’s “Name” represents the sum of His manifestations of Himself. As has been said by others, it is the product of His deeds, and is according to His historically manifested glory. In plainer words, it is His reputation for lovingkindness to His people, faithfulness to His promise, etc., as may be seen by its use in such passages as Exodus 16" TARGET="_blank">Exodus 16 and Joshua 7:9." TARGET="_blank">Joshua 7:9. David, who according to its title is the author of Psalm 138," TARGET="_blank">Psalm 138, has already known much of the name and fame of the Lord, both from the history of His people, and from His previous dealings with himself. But on the occasion for which he gives praise so fervently in this psalm, he feels that God has shown His faithfulness in keeping His word, even beyond all that past experience would have led him to expect, and so he says, “I will . . . praise Thy name for Thy loving- kindness and Thy truth; for Thou has magnified Thy word above all Thy name.”
Possibly the occasion may be that which is referred to in 2 Samuel 7," TARGET="_blank">2 Samuel 7, where at least he is found speaking in a strain very similar. He says there, “Thou hast brought me hitherto; and this was yet a small thing in Thy sight, O Lord God; but Thou hast spoken of Thy servant’s house for a great while to come; . . . for Thy word’s sake . . . hast Thou done all these great things . . . to make Thee a name; . . . and let Thy name be magnified for ever” (2 Samuel 7:18-26)." TARGET="_blank">2 Samuel 7:18-26).
W.R.

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1 Corinthians 6:1-6" TARGET="_blank">1 Corinthians 6:1-6  When one of you has a grievance against another, does he dare go to law before the unrighteous instead of the saints?  (2)  Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you incompetent to try trivial cases?  (3)  Do you not know that we are to judge angels? How much more, then, matters pertaining to this life!  (4)  So if you have such cases, why do you lay them before those who have no standing in the church?  (5)  I say this to your shame. Can it be that there is no one among you wise enough to settle a dispute between the brothers,  (6)  but brother goes to law against brother, and that before unbelievers?

There were problems in the church at Corinth with conflicts between brothers.  Christians should be above such petty behavior.  And then Paul suddenly writes the surprising statement that Christians will judge angels.  He adds no explanation in the immediate context to help us understand where, when or how this will happen. 

It is known from from Jude 1:6" TARGET="_blank">Jude 1:6 and 2 Peter 2:4," TARGET="_blank">2 Peter 2:4, 2 Peter 2:9" TARGET="_blank">2 Peter 2:9 that angels will be judged. It is also clear from scripture that Christ will be the Judge (John 5:22)." TARGET="_blank">John 5:22).  It must be that we are united to Christ that gives us this right to be involved with the judgment upon angels.  Since Christ will include us in this task in the future, shouldn’t we be able to handle matters of judgment in this life?

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Why was the veil of the temple torn in the middle when Jesus died?

The tearing, or rending, of the temple veil when Jesus died on the cross was a strong symbolic act of God.  The rent veil shows physically that a believer's access to God is open through the value of the work of Christ.

Matthew 27:50-51" TARGET="_blank">Matthew 27:50-51 is the Bible reference that tells about the veil of the temple being torn:

(50)  And Jesus cried out again with a loud voice and yielded up his spirit.
(51)  And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split.

What was the Temple and its significance?

For centuries the temple was the central point of Old Testament Jewish worship. Many chapters from the books of Exodus and Leviticus give great detail as to how sacrifices were to be conducted, how the priests were to act and dress and what days were to be celebrated.  All of this ceremony centered first on Moses' Tabernacle that was carried through the wilderness journeys and then was reconstructed on even a grander scale in the building of Solomon's Temple.  The central point of the Temple was the innermost room, called the Holiest of Holies, which was hidden by the heavy Veil of the Temple.  Here the Ark of the Covenant was housed.  Only once a year a single priest was permitted to enter to atone for the sins of the people.  The Shekinah Glory of the presence of God filled the room with unapproachable light.

Hebrews 9:1-9" TARGET="_blank">Hebrews 9:1-9 gives the New Testament commentary on the innermost sanctuary…

Hebrews 9:1-9" TARGET="_blank">Hebrews 9:1-9

(1)  Now even the first covenant had regulations for worship and an earthly place of holiness.
(2)  For a tent was prepared, the first section, in which were the lampstand and the table and the bread of the Presence. It is called the Holy Place.
(3)  Behind the second curtain was a second section called the Most Holy Place,
(4)  having the golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden urn holding the manna, and Aaron's staff that budded, and the tablets of the covenant.
(5)  Above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.
(6)  These preparations having thus been made, the priests go regularly into the first section, performing their ritual duties,
(7)  but into the second only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the unintentional sins of the people.
(8)  By this the Holy Spirit indicates that the way into the holy places is not yet opened as long as the first section is still standing
(9)  (which is symbolic for the present age). According to this arrangement, gifts and sacrifices are offered that cannot perfect the conscience of the worshiper,

Leviticus 16:11-19" TARGET="_blank">Leviticus 16:11-19 tells of the annual ceremony that was conducted inside the veil.

(11)  "Aaron shall present the bull as a sin offering for himself, and shall make atonement for himself and for his house. He shall kill the bull as a sin offering for himself.
(12)  And he shall take a censer full of coals of fire from the altar before the LORD, and two handfuls of sweet incense beaten small, and he shall bring it inside the veil
(13)  and put the incense on the fire before the LORD, that the cloud of the incense may cover the mercy seat that is over the testimony, so that he does not die.
(14)  And he shall take some of the blood of the bull and sprinkle it with his finger on the front of the mercy seat on the east side, and in front of the mercy seat he shall sprinkle some of the blood with his finger seven times.
(15)  "Then he shall kill the goat of the sin offering that is for the people and bring its blood inside the veil and do with its blood as he did with the blood of the bull, sprinkling it over the mercy seat and in front of the mercy seat.
(16)  Thus he shall make atonement for the Holy Place, because of the uncleannesses of the people of Israel and because of their transgressions, all their sins. And so he shall do for the tent of meeting, which dwells with them in the midst of their uncleannesses.
(17)  No one may be in the tent of meeting from the time he enters to make atonement in the Holy Place until he comes out and has made atonement for himself and for his house and for all the assembly of Israel.
(18)  Then he shall go out to the altar that is before the LORD and make atonement for it, and shall take some of the blood of the bull and some of the blood of the goat, and put it on the horns of the altar all around.
(19)  And he shall sprinkle some of the blood on it with his finger seven times, and cleanse it and consecrate it from the uncleannesses of the people of Israel.

How big was the veil?

The veil was an immense piece of heavy cloth.  Accoring to 1 Kings 6:2" TARGET="_blank">1 Kings 6:2  "The house that King Solomon built for the LORD was sixty cubits long, twenty cubits wide, and thirty cubits high."  Thirty cubits high would make the veil about 45 feet tall. 

The Jewish historian Josephus claimed that the temple height was raised to 40 cubits (60 feet) tall.  Alfred Edersheim, in his book, The Life and Times of Jesus the Messiah tells about its thickness.   "The Veils before the Most Holy Place were 40 cubits (60 feet) long, and 20 (30 feet) wide, of the thickness of the palm of the hand, and wrought in 72 squares, which were joined together; and these Veils were so heavy, that, in the exaggerated language of the time, it needed 300 priests to manipulate each."

There is also an apparently false reference in the Ryrie Study Bible in Exodus 26:31-35" TARGET="_blank">Exodus 26:31-35 about what Josephus claimed about the veil.  “Josephus reported that the veil was 4 inches thick, was renewed every year, and that horses tied to each side could not pull it apart." But no such reference can be found in Josephus' writings (see Josephus Wars 5.5.4 for Josephus' original description of the veil).

What is the symbolism of the torn veil?

When the veil was torn open, at least three teachings of Christ became evidently clear. 

First, the atonement ceremony that the priest had to perform once a year was shown to be obsolete.  The sacrifice and shed blood of Christ provided a new way into the holiest of all. 

Hebrews 10:19-22" TARGET="_blank">Hebrews 10:19-22

(19)  Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus,
(20)  by the new and living way that he opened for us through the curtain, that is, through his flesh,
(21)  and since we have a great priest over the house of God,
(22)  let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.

The famous quote from Jesus in John 14" TARGET="_blank">John 14 is a reference to our ability to speak directly to our heavenly Father. John 14:6" TARGET="_blank">John 14:6  Jesus said to him, "I am the way, and the truth, and the life. No one comes to the Father except through me.

Second, the pathway into the very presence of God is opened once and for all for both Jews and Gentiles. The Temple was strictly off limits to any Gentile worshipers ever since its grand opening.  But the death of Christ created a new unity between the two groups as stated here in Ephesians.

Ephesians 2:11-22" TARGET="_blank">Ephesians 2:11-22

(11)  Therefore remember that at one time you Gentiles in the flesh, called "the uncircumcision" by what is called the circumcision, which is made in the flesh by hands--
(12)  remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world.
(13)  But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.
(14)  For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility
(15)  by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace,
(16)  and might reconcile us both to God in one body through the cross, thereby killing the hostility.
(17)  And he came and preached peace to you who were far off and peace to those who were near.
(18)  For through him we both have access in one Spirit to the Father.
(19)  So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God,
(20)  built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone,
(21)  in whom the whole structure, being joined together, grows into a holy temple in the Lord.
(22)  In him you also are being built together into a dwelling place for God by the Spirit.

Third, the opening of the Holiest of All revealed to the priests and to the whole world that the Shekinah glory had left the Temple.  Jesus spoke on several occasions about the abandonment of the Temple by God.

Luke 13:35" TARGET="_blank">Luke 13:35  Behold, your house is forsaken. And I tell you, you will not see me until you say, 'Blessed is he who comes in the name of the Lord!'"

Luke 13" TARGET="_blank">Luke 13 refers to a coming time of judgment against Israel in which the city, the temple and the land would be plundered and abandoned during a period of exile.  It can be assumed that the priests repaired the torn veil and continued their empty rituals, but the torn veil showed the world that God had already abandoned the place.

Conclusion

 Sin has always been an obstacle for man to approach God since Adam was exiled from the Garden of Eden.  God chose to dwell among his people in the Holiest of Holies from the time of Moses to Christ but with severe restrictions.  One priest, once a year, could come to the Holiest of All with the blood of an animal to cover his sins and the sins of the people.  But when Jesus died, he completed the requirements of the sacrifices once and for all.  The rending of the temple veil was physical evidence that the way was opened forever and for all people.  We now approach God with the boldness of one who carries the value of the blood of Christ.

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Can Atheists Disprove that God Exists?

While atheists can try to give evidence that God does not exist, they cannot disprove that God exists.  Similarly, even though theists can give evidence that God does exist, we cannot prove that He does exist.  Despite this, a very good case can be built that shows that it is highly irrational to say that God does not exist.

Atheists have a difficulty if they want to try to show that God does not exist in that it is much easier to show that something does exist rather than that it does not exist.  Pretend that I have told you many things about my supposed friend George yet you have never seen or spoken to him.  In fact, the only reason you know about George is because I told you about him.  You have to decide for yourself if you will believe what I say.  I can tell you about George until your ears fall off, but it ultimately comes down to your personal decision whether you choose to believe that George exists or not.

This is the same thing with God.  Some people—such as myself—have a true friendship with God.  It would seem ridiculous to you if I tried to convince you that your best friend didn’t exist.  Because I have a friendship with God, it seems ridiculous to me that someone would say that God doesn’t exist.  But the great thing about God is that I don’t have to prove Him to you, He speaks for Himself in many different ways.

One way that God shows us He is real is through creation.  As Psalm 19:1" TARGET="_blank">Psalm 19:1 says, “The heavens declare the glory of God, and the sky above proclaims His handiwork”.  His glory can be seen in that even though we humans think we are so important, we are but a pale blue dot in comparison to the rest of the universe.  Our world barely makes a mark in the solar system, and there is so much out there that we don’t know. 

And then our minds can once again be amazed when we consider the complexity of the smallest things in our universe.  Scientists used to consider the atom the smallest thing in the universe, but now we know that atoms are merely the beginning.  When before we thought we knew everything there was to know, now we have just started to understand how much stuff there is that we don’t understand about how the universe works.  Something of this complexity must have a Creator.

Another way in which He speaks to us is through the Bible.  It is in the Bible that we read that God loves us but hates our sin. He loves the person (John 3:16," TARGET="_blank">John 3:16, Romans 5:8)," TARGET="_blank">Romans 5:8), but is unable to allow the sin into Heaven (Revelation 21:27)." TARGET="_blank">Revelation 21:27).   It is in the Bible that we read about the life of Jesus and how He died to pay for sin (1 Peter 2:24," TARGET="_blank">1 Peter 2:24, 2 Corinthians 5:21)." TARGET="_blank">2 Corinthians 5:21).  God tells us in the Bible that “the blood of Jesus his Son cleanses us from all sin” (1 John 1:7" TARGET="_blank">1 John 1:7 ESV).

But perhaps the most direct way in which God spoke to us is by His Son.  The Son of God actually came down from Heaven and lived the life of a human from birth until death (John 1:14," TARGET="_blank">John 1:14, Hebrews 1:2)." TARGET="_blank">Hebrews 1:2).  Many of His actions are recorded in the gospels (Matthew, Mark, Luke, and John) all the way from His birth to His death to His resurrection and return to Heaven.  This God-man is not a mere imagination of a human author; He actually lived and died on this earth.

God has shown Himself to us in many ways, now it is the responsibility of each person to choose.  We must each choose to either believe what God says about Himself or to reject it.  But please, consider the evidence for yourself—in light of even these few items, how can someone rationally deny that God exists?

Anthony Elliott

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