Was Caleb (see Joshusa 10:6) an Israelite?

The Lord’s injunction in Numbers 13:2" TARGET="_blank">Numbers 13:2 (R.V.) with regard to the sending of the spies was, “Send thou men . . . of every tribe of their fathers shall ye send a man, every one a prince among them.” In obedience to this, Moses “sent them according to the commandment of the Lord, all of them men who were heads of the children of Israel” (v. 3). There follows a list of their names and tribes, in which is included, “Of the tribe of Judah, Caleb the son of Jephunneh” (v. 6). Thus in this passage, the first in which Caleb is mentioned, it is affirmed, not only that he was of the tribe of Judah, but that he was a “prince” and “head” of that tribe.

His being called “the Kenezite” (or “Kenizzite”) in Numbers 32:12" TARGET="_blank">Numbers 32:12 and Joshua 14:6," TARGET="_blank">Joshua 14:6, 14 has led some to assert that he was not an Israelite, but one of that Canaanitish race called “Kenizzites” in Genesis 15:19" TARGET="_blank">Genesis 15:19 while others have associated this patronymic with Kenaz the grandson of Esau (Genesis 16" TARGET="_blank">Genesis 16:II, 15), thus making him out to be an Edomite. But when we find that Caleb’s younger brother was called Kenaz (Josh. 15. 17;" TARGET="_blank">Josh. 15. 17; etc.), and that Caleb’s grandson was also called Kenaz (1 Chronicles 4:15)," TARGET="_blank">1 Chronicles 4:15), it becomes evident that the name was a popular one in the family to which he belonged, and that the term “Kenezite” in his own case merely connects him with some earlier Kenaz amongst his ancestors.

W.R.

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I want to choose a career that pleases God. What should I do?

What guidelines can you give a young believer in selecting a career?

The Cretan’s poet described them as "lazy gluttons" (JND, "slow bellies," AV) in Titus 1:12." TARGET="_blank">Titus 1:12. Christian teaching directed them to "maintain good works for necessary uses" (3:14) Weymouth Translates this, "to set a good example in following honest occupations for the supply of their necessities." Paul wanted the Thessalonian believers "to work with your own hands.., that ye may walk honestly toward them that are without, and that ye may have lack of nothing" (1 Thessalonians 4:11, 12)." TARGET="_blank">1 Thessalonians 4:11, 12). Money is not the first consideration. These passages suggest some leading questions in deciding on a career.

1. Will this help my testimony?
2. Is this consistent with Christian ethics?
3. Is it honorable work (not a means to hastily acquired wealth, Proverbs 23:5)" TARGET="_blank">Proverbs 23:5)?
4. Does this career serve a necessary purpose for others?
5. Will it enable me to be financially responsible?

These questions filter through the many options and point to a broad field of choices.

The possibilities further narrow with more personal concerns.

1. Is this career a suitable use of my God-given abilities?
2. Will this allow me time for the most important priorities in my life (spiritual priorities, first)?
3. Will it limit my consistent participation in assembly life?
4. Will this enable me to win souls?
5. Do I know enough about this career to choose wisely?
6. Is this a reasonable fit with my personality?

The paramount concern is to know and do the will of God. All of these considerations are helpful only in the degree to which the believer undergirds his entire life with the sincere desire, "Lord, what wilt Thou have me to do?" (Acts 9:6)." TARGET="_blank">Acts 9:6).

D. Oliver
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Should a Christian's body be cremated?

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.

Answers will be reviewed.

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How can we deal with in-law problems?

It is important always to remember that you and your in-laws are all children of God and loved by Him so much that He gave His Son for each of you. We are commanded in 1 John 4:11," TARGET="_blank">1 John 4:11,12 to love one another, thus proving the reality of our salvation. If problems have developed between believers, the Lord Jesus taught in Matthew 18:15" TARGET="_blank">Matthew 18:15 that we should discuss and clear up the problems privately. If that doesn't work (verse 16), then one or two brethren with spiritual wisdom and experience should be invited to give unbiased advice. Every effort should be made to avoid involving others in the assembly.

Sometimes the problem is that parents have been so accustomed to the subjection of their children in the home that they forget that their married "child" is now a member of a new family with the husband as the head. The situation should never be left to fester and become worse, or it can develop into strife not only within the family but also in the assembly

A. Joyce

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How can I help my child choose a career?

How can parents advise children regarding their choice of a career?

Parents are responsible to provide guidance for their children (Proverbs 22:6)," TARGET="_blank">Proverbs 22:6), while allowing for the child’s individuality and responsibility in making choices. Since a child is a stewardship entrusted by the Lord (Psalm 127:3)," TARGET="_blank">Psalm 127:3), a parent seeks the Lord’s, rather than his own, will for that child’s life. A child’s suitable development outweighs a parent’s wish to continue the family business. Positive incentives may help, but self-serving demands or pressure to fulfill a parent’s frustrated dreams don’t.

Modeling and discussing (Deuteronomy 6:7)" TARGET="_blank">Deuteronomy 6:7) the value of responsibility, serving others, and honesty are part of "child training." Countering society’s idolizing of money, self-serving superstars and glamor queens, and amoral heros is important and most effectively achieved by directing attention to historical, global, and local individuals who model Christian ethics.

Parenting is a growing relationship of communication, mutual respect, and love. Such a relationship will guide a child proactively, rather than reactively. In a child’s early years, his unique and useful capabilities should be recognized and encouraged. Without pressuring a child to make decisions beyond his maturity or unnecessary for his age, parents can encourage discussions of these matters. Parents don’t need to squelch a child’s imagination, creativity, personality, or capabilities while helping him to be realistic in his goals.

D. Oliver
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If God's sovereign election is true, then why preach the gospel?

How does a proper balance of the Bible's teaching regarding God's sovereignty and man's free will in salvation affect our view of the gospel?

Election is the sovereign choice of God (Eph 1:4)" TARGET="_blank">Eph 1:4) and should never be weakened to say that God foreknew who would believe, and on the basis of His foreknowledge, chose them. The election of God is never for condemnation, no soul is chosen to be damned. All are perishing and from them God snatched many to be saved.

Election and predestination are different. Election involves persons (Titus 1:1)," TARGET="_blank">Titus 1:1), predestination is purpose, that is, what God predetermined for those who are saved (Rom 8:29)." TARGET="_blank">Rom 8:29).

Does this mean that God determines who will be saved and man has no choice in it? No, the Lord Jesus said, -He that rejecteth Me and receiveth not my words... the word... shall judge him in the last day" (John 12:48)." TARGET="_blank">John 12:48)." "We have turned every one to his own way" (Isa 53:6)" TARGET="_blank">Isa 53:6) means that every man is a moral creature with a choice.

Is this a contradiction? The difficulty is in our minds. The truth has in both extremes, not in any logic that attempts to reconcile them. Can we not admit that God understands truth that transcends our minds? Even in physics, light is made up of waves, yet it is particles. This is a contradiction, but a scientist uses both definitions because both are true.

Those who are eternally lost, "received not the love of the truth that they might be saved" (2 Thess 2:10)." TARGET="_blank">2 Thess 2:10). "God will have all men to be saved" (1 Tim 2:4)." TARGET="_blank">1 Tim 2:4). Preaching that weakens the "whosoever" of John 3:16" TARGET="_blank">John 3:16 or the "whosoever will" of Revelation 22:17" TARGET="_blank">Revelation 22:17 reveals a wrong view of election.

N. Crawford

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What is the meaning of BC and AD?

What is the meaning of BC and AD?

The terms B.C. and A.D. are the abbreviations for the years before the birth of Christ and the years since. It is erroneously thought that “A.D.” means “After Death”.

B.C. stands for “Before Christ” which is commonly known.

A.D. stands for “anno domini” or “The year of our Lord” in English. “After Death” would make no sense since Christ died at the age of 33. He therefore died in the year 33 A.D.

Although your study Bible might contain footnotes and references to specific years, the BC / AD system was not implemented until centuries after the birth of Christ. Most of the dates in the Bible are references to the number of years that a king reigned or when he died.

The year 0 B.C. is not believed to be accurate. There were errors made in calculating the dates on our Gregorian calendar that we use today. Most experts believe that Christ was born sometime between 6 B.C. and 4 B.C.

The Bible does not stress the importance of the year, nor the date on the calendar of the birth of Christ. What does divide history and indeed the whole human race is the work that Christ accomplished on the cross.

Hebrews 10:12" TARGET="_blank">Hebrews 10:12 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God,

In more recent times, the scientific community has tried to do away with naming the years after Christ. The newer secular abbreviations for dividing history have been renamed to CE and BCE. Although the new terminology does not change any numbers of the years, it changes the names of the time periods before and after Christ.

CE stands for "Common Era” “Common” means that convention states we use the Christian dates to measure years.
BCE stands for "Before the common era."

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What are the covenants of the Bible?

How do the covenants of the Bible relate to future events?

God's "Old Covenant" with Israel was conditional (Exodus 19:5)" TARGET="_blank">Exodus 19:5) and broken (Jeremiah 31:32)." TARGET="_blank">Jeremiah 31:32). God has, however, confirmed at least five unconditional covenants which will determine the course of earth's history. The Noahic Covenant (Genesis 6:18; 9:1-11)" TARGET="_blank">Genesis 6:18; 9:1-11) assures that government and its responsibility for justice is entrusted to man. The Abrahamic Covenant (Genesis 15:18; 17:2-9; 22:16-18)" TARGET="_blank">Genesis 15:18; 17:2-9; 22:16-18) assures a Seed (Christ: Galatians 3:16)" TARGET="_blank">Galatians 3:16) Who will have everlasting possession of the Land and bring blessing to the nations. The Davidic Covenant (2 Samuel 7:12-16; 23:5;" TARGET="_blank">2 Samuel 7:12-16; 23:5; 1 Chronicles 17:11-14)" TARGET="_blank">1 Chronicles 17:11-14) assures David's throne to his Son (Christ: Hebrews 1:5)." TARGET="_blank">Hebrews 1:5). The New (Everlasting) Covenant (Jeremiah 31:33-34;" TARGET="_blank">Jeremiah 31:33-34; Ezekiel 16:60;" TARGET="_blank">Ezekiel 16:60; 37:2 6 ) assures Israel and Judah of a new heart conforming to God's law. That reborn nation assures that the conditions of the Palestinian Covenant (Deuteronomy 29:1-30:10)" TARGET="_blank">Deuteronomy 29:1-30:10) will be met, thus unconditionally assuring the re-gathering of that once disobedient nation from "all the nations, whither the Lord thy God hath scattered thee," which has not yet been fulfilled.

God's immutable covenants assure Christ's reign over a literal kingdom in Israel, peopled by a re-gathered and spiritually transformed nation, and bringing justice and blessing to the world.

D. Oliver

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How does a saved person have "the rightousness of God"?

To what does "the righteousness of God" (Romans 3:22)" TARGET="_blank">Romans 3:22) refer?

Gods court and law requires righteousness. Romans 3:10" TARGET="_blank">Romans 3:10 flatly states that the defendant (man) has not satisfied the requirement. Man is guilty. "Through the redemption that is in Christ Jesus," the guilty is pronounced "right with God," justified (verse 24). The "propitiation" (verse 25) has satisfied the requirements of the court and the Judge pronounces that the guilty has a righteous standing. This righteous standing is the "righteousness of God" that the law didnt produce, but was "witnessed by the law and the prophets" (verse 21, see also Romans 4:1-8)." TARGET="_blank">Romans 4:1-8).

This "righteousness of God" is received by faith, apart from merit, solely through the blood of Christ (verse 22, with Romans 5:1; 3:24; 5:9)." TARGET="_blank">Romans 5:1; 3:24; 5:9). It is not an exchanged righteousness - a record of sin removed and a record of righteousness replacing it. It is a righteousness based on Gods requirements being met by the sacrifice. Neither is this an engrafted righteousness, as though we now possess an attribute of God, the righteousness of God. It is a righteous standing, declared and accounted by God and based on the satisfaction God has received from the sacrifice of our Lord Jesus Christ.

D. Oliver
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What do the expressions in Isaiah mean "a child born" and a "son given"?

What is the difference in Isaiah 9:6" TARGET="_blank">Isaiah 9:6 between the expressions the “child born” and the “Son given”?

There is an important difference, I believe, and one which the exponents of what they term “the New Light,” as to the Eternal Sonship of our Lord, would do well to consider. Why is the “child” said to be “born,” but the “Son” not born, but “given”? We read in Isaiah 7:14" TARGET="_blank">Isaiah 7:14 that God had been pleased to offer to king Ahaz a sign to confirm his doubting soul, that the line of David would not be superseded by the son of Tabeal, according to the Satanic design of Rezin and Pekah, which would have set aside the purpose of God regarding His future King, who must be of the seed of David according to the flesh. Ahaz had liberty of choice; he might ask for any sign in the depth, that is commensurate with the drying up of the Red Sea, or in the height commensurate with the standing still of the sun in answer to Joshua’s prayer. The king who was continually tempting God by his disobedience, refused this offer: He would not tempt the Lord, he said. Very well, then, the Lord will give a sign greater than any other known so far in the history of the world—the Virgin Birth of Him who was God:
“Behold a virgin shall conceive, and bear a son, and shall call His name Immanuel” (v. 14). A great effort of unbelief has been made to show that the word,” ‘almãh,” translated “virgin,” should be rather rendered “young married woman.” Such an objection hardly shows unusual scholarship, so much as a lack of common sense; for the fact of a young married woman having a son would be no sign at all. In this verse, in the phrase “a virgin shall.. . bear a son,” the same verb is used as in Isaiah 9:6," TARGET="_blank">Isaiah 9:6, “a child is born.” Here the Son is viewed as the Son of
Mary in the sense of Matthew 1:25" TARGET="_blank">Matthew 1:25 “She brought forth her first-born Son.” Why then is the “Son” said to be “given” in Isaiah 9:6" TARGET="_blank">Isaiah 9:6? The reason is that there the One born is viewed as the One who had already been Son from all eternity. He could not become that by human birth. The child was born, but God gave His Eternal Son.

W.H.

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