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The Moral Glories of Our Lord

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Gais Goeff

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Gloria Christopherson

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Printable Activity: 8 page mini coloring book and full-sized pictures to tell the story of Peter preaching the gospel for the first time to Gentiles - Cornelius and his family.

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Why in 2 Samuel 24" TARGET="_blank">2 Samuel 24 was it counted a sin in David to number the children of Israel, whereas Moses was commanded by God to do so? (Exodus 30:12)." TARGET="_blank">Exodus 30:12).

Perhaps the very point our questioner notes as to Moses having been commanded to take the census of the people goes some way toward solving this difficulty. A thing may be commanded at one time, and not at another. For instance, the Feast of Tabernacles was commanded to be observed on the I 5th day of the seventh month, but to keep the feast in the 8th month, as Jeroboam did “out of his own heart,” was a flagrant offence (1 Kings 12:32)." TARGET="_blank">1 Kings 12:32).  So, spurious imitations of God’s ordinances to-day become positive acts of disobedience; for instance, baptising infants, or making of the breaking of bread an idolatrous act, the “eucharist” or the mass. Moses was commanded in Exodus 17:6" TARGET="_blank">Exodus 17:6 to smite the rock, but when he did this in Numbers 20:11-12," TARGET="_blank">Numbers 20:11-12, it was counted a sin unto him. In Exodus 30." TARGET="_blank">Exodus 30. 12 the Lord gives a direction to be followed when an occasion arose for numbering the people—each one was to give a half shekel as a ransom for his soul unto the Lord. It was, so to speak, a recognition before the Lord that the life numbered was in reality forfeited and needed to be ransomed. There is no mention of this being observed in David’s case, though that was a command to the people in general. In Numbers 1:2, 3," TARGET="_blank">Numbers 1:2, 3, Jehovah commanded Moses to take the sum of all the congregation of the children of Israel—”From twenty years old and upward, all that are able to go forth to war in Israel.” It was clearly a matter of order and importance that the number of the people should be known at the commencement of their desert journeyings, and it is given as 603,550. Then again in chap. 26, Moses and Eleazar were commanded to number the people at the close of their wanderings. They actually shewed a decrease of nearly 2,000, surely an eloquent commentary on the effect of their disobedience. Had they taken possession of the land when this was proposed to them they would, no doubt, have shown a large increase over a like period. In the case of David’s census, we read that “the anger of the Lord was kindled against Israel and He moved David against them to say, Go, number Israel and Judah” (2 Samuel 24:1)," TARGET="_blank">2 Samuel 24:1), of which census a man of the world like Joab, and also the captains of the host, saw the futility. Joab’s words are remarkable; he expresses the desire that God might add a hundred-fold to the people, that the king might see the increase, i.e. without any need of a census. In 1 Chronicles 21:1" TARGET="_blank">1 Chronicles 21:1 we read, “Satan stood up against Israel,” which simply means that Jehovah in inflicting judgment on His people for their transgression, allowed Satan to move in the matter as His agent. Men may make difficulties and cavil at God’s ways, but He is Sovereign and He will be justified by all, when His ways and the secrets of men are known. In reality there was no command to David from Jehovah to number the people. It was an arbitrary act of self-will and self-glorying, resulting in the infliction of the plague on the very ones on whom God would inflict judgment. We see, then, in the “Samuel” account God in government carrying out His judgment on David and the people—He is the ultimate cause; but in the “Chronicles,” Satan is presented as the instrumental cause—He tempts David to engage in the path of self-will, and the King allows himself to be led astray and is responsible, as he admits himself (2 Samuel 24:17)." TARGET="_blank">2 Samuel 24:17). David, however, knows the grace of God, as well as His government, and his prayer is: “Let me fall now into the hands of the Lord; for His mercies are great: and let me not fall into the hands of man” (v. 14); and so he is led to build an altar unto the Lord and offer burnt-offerings and peace- offerings, typical of the sacrifice of Christ.

W.H.

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Should a Christian celebrate the Passover?

The Jewish holiday of Passover commemorates the Exodus of the children of Israel from their slavery in Egypt.  Moses commanded the people to choose a lamb, prepare it with bitter herbs and apply the blood to the doorposts and lintel of the doors of their houses.  Those Egyptians who chose not to participate in this ceremony, lost their first born sons at midnight.  Pharaoh then permitted the people of Israel to leave the country.  Jewish homes still celebrate the Passover today with some changes to the original details of the meal as recorded in Exodus 11" TARGET="_blank">Exodus 11 and12.
 

The New Testament says that Christ is the fulfillment of the Passover event (1 Corinthians 5:7-8)" TARGET="_blank">1 Corinthians 5:7-8) and that Christians should recognize the spiritual significance of the feast of Unleavened Bread, which immediately precedes the Passover.

There are some Christians who not only see the spiritual lessons of Christ’s salvation prefigured in the Passover, they also wish to celebrate the Passover in all of its details.  They say that the Passover is a cultural event.  Continuing the supper allows Jewish believers to retain their cultural heritage and at the same time embrace Christ as their savior.  A second reason for a Christian to celebrate the Passover is to use the event as an evangelism tool to explain the gospel to Jewish friends.

A Christian may choose not to celebrate the Passover based on the teaching of the Epistle of Hebrews.  The whole point of the Book of Hebrews is that Christ is the fulfillment of the law.  All Old Testament rituals were mere shadows of the coming Promised Messiah.  We should leave all old practices now that they have become obsolete.  Hebrews 13:10-13" TARGET="_blank">Hebrews 13:10-13


10 We have an altar, whereof they have no right to eat which serve the tabernacle.

 11For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.

 12Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

 13Let us go forth therefore unto him without the camp, bearing his reproach.

 14For here have we no continuing city, but we seek one to come.

 

The “Last Supper” of the Lord Jesus and his disciples was a commemoration of the Passover of Moses.  It was the last time to be practiced before Christ introduced the New Covenant.  (Matthew 26:28)." TARGET="_blank">Matthew 26:28).  The epistles never command us to remember the Passover, but to break bread remembering the death of Christ (1 Corinthians 11:23-34)." TARGET="_blank">1 Corinthians 11:23-34).

If a believer chooses to celebrate the Passover, he should be fully aware that there is no sanction for it in the Bible.  However, it would be wrong for another believer to condemn him for doing so.  Colossians 2:16-17" TARGET="_blank">Colossians 2:16-17 and Romans 14:5" TARGET="_blank">Romans 14:5 say that believers are free to conduct celebrations of Sabbaths and other holidays.

Shad David Sluiter

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Does the title "El" apply only to any singular Person of the Trinity, or does it apply to the Trinity as being One in nature and essence?

(See Mr. Newberry’s Study Bible note on the Divine titles).

It seems that Mr. Newberry’s note is correct and instructive as far as it goes. Though El is a singular form (but not of Elohim, which is Eloah), I do not think it necessarily expresses a single Person of the Holy Trinity, though this is true in some cases (e.g. Immanu—El, with us— God). It means a “mighty one,” or simply “might,” and even any deity; but is used often too of the true God. The special emphasis of the word is the Divine Unity, whereas that of Elohim is plurality in Unity.

It is hardly ever used in prose writings without some adjunct or attribute, as Mr. Newberry’s references show.

Almighty God - ElShaddai;

the Everlasting God,—El-’Olam;

a jealous God, El-qanna’, and so on.

El-Elohe-Israel, is a special name of God—”God the God of Israel.”

The word is however much more frequent in poetical books such as the Psalms and Job—and sometimes with the definite article— “The God”; see Psalm 18:32" TARGET="_blank">Psalm 18:32—”The God girdeth me with strength”; Psalm 68:21" TARGET="_blank">Psalm 68:21—”The God shall wound the head of His enemies”; Job 8:3" TARGET="_blank">Job 8:3— “Doth the God pervert judgment?”—where the thought represented seems to be the True God. There are gods and gods, gods many and lords many, but our God is THE GOD—the only God. Perhaps the true key to the use of the word is that it may mean simply “a god”. The adjunct or attribute shows that the One True God is meant.

W.H.

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The sentance scramble maker program will take any sentence that you make and turn it into a word scramble program like those you find in the newspaper.  The sentence scramble maker is designed to make Bible verses into word scramble puzzles, but you can use any sentance you like and scramble it.

Click here to go to the Sentence Scramble Maker.

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Please explain the New Testament teaching of Leviticus 21:21-22" TARGET="_blank">Leviticus 21:21-22

The physical defects, enumerated in Leviticus 21" TARGET="_blank">Leviticus 21 ,as preventing the Sons of Aaron from exercising their public priestly functions, would correspond to-day rather to moral defects.

Clearly there are physical defects, which, while not hindering a brother breaking bread, would disqualify him from leading the assembly in worship to the Father, e.g., dumbness, excessive stammering, defective organs of speech. I remember a good brother thus afflicted, to whose presence none thought of objecting, but to whose audible exercises, which were frequent, some did take exception. Probably he would have been more in the love of the Spirit, had he but rarely taken audible part in the worship. But the physical defects, enumerated in Leviticus 21" TARGET="_blank">Leviticus 21 ,as preventing the Sons of Aaron from exercising their public priestly functions, would correspond to-day rather to moral defects, which though not bringing the person in question under discipline, would render him unfit to lead the assembly in its priestly worship.

How could a brother for instance, who was known to lose his temper in public, or be a quarrelsome person, or had a bad financial record, be indicated as a leader of the saints? How could a bankrupt, who had not paid his creditors, or a man who owed money to the saints or the world, pretend “to offer the bread of God” in the public assembly? The lack of conscience evidenced by attempting to do so, would in itself be but poor proof of the reality of his Christian profession, though he might still be allowed to break the bread, pending possible developments. It might be hoped that his own sense of propriety would keep him silent, but if not, the elder brethren would doubtless feel their responsibility to act.

W.H.

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How do the Scriptures look upon such as habitually absent themselves from the Breaking of Bread, and are seldom or never seen at the Gospel Meeting or the Prayer Meeting? Has Numbers 9:13" TARGET="_blank">Numbers 9:13 any application to them?

I do not think that we could apply Numbers 9." TARGET="_blank">Numbers 9. 13 to them, unless by way of pointing out from it how seriously neglect of obedience to God’s commands was dealt with under law, in any case where there was no legitimate excuse for it. It must, however, be understood that “shall be cut off from among his people”, does not necessarily imply that his fellow-Israelites were to slay him. See Leviticus 20" TARGET="_blank">Leviticus 20: , where in various verses a clear distinction seems to be drawn between “shall be cut off” and “shall be put to death,” the former referring to action taken by the Lord Himself. Something similar is seen, even in the days of grace, in 1 Cor. 11:30," TARGET="_blank">1 Cor. 11:30, where certain members of the assembly had been taken away by death, not indeed for absence from the Supper, but for irreverence when present.

Where there is habitual absence from the meetings, something else lies behind it, the absence being merely a symptom of a deeper disorder. In some instances it means that the person concerned is beginning to turn away from all that he once professed to have and enjoy. In Hebrews 10:25-31" TARGET="_blank">Hebrews 10:25-31 the “FORSAKING OF THE ASSEMBLING OF OUR. SELVES TOGETHER” seems to be viewed as the first manifestatior outwardly of a course which ends in apostasy; and the individual who is guilty of it may eventually prove to be an “adversary” (ver. 27). In other cases the staying away is due to some real or imagined grievance, and if there is any substance whatever in this grievance, an effort should be made to remove it if possible.

Between these two extremes lie many differing degrees of backsliding by which the trouble may be caused, and which should give scope for the exercise of any pastoral gift or activity there may be in the assembly. And in the course of this it may possibly be discovered that due allowance has not been made for the circumstances of the person, and for hindrances which may make regular attendance a difficult matter.

On the other hand, where absence from the meetings has been entire, and for a prolonged period, the point might require to be considered, whether the one concerned is still to be looked upon as a member of the assembly, or whether it should be made clear that he is no longer such. Otherwise, unnecessary reproach may be brought on the saints through his actions, even years afterwards.

W.R.

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The Bible Verse Search program will help you find a Bible verse by searching a keyword or a Bible reference.

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