What does the Bible say about dinosaurs?

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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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What is a Nazarene?

How are we to understand the words in Matthew 2:23" TARGET="_blank">Matthew 2:23 “He shall be called a Nazarene”?

Some connect them with the Nazarite vow, but how did that depend on living in Nazareth?

The exact words quoted are not to be found verbatim in any particular Old Testament Prophet, and the evangelist does not assert so much, but only, as it seems, that the sense of his quotation “was spoken by the prophets.” The phrase cannot refer to the Nazariteship of the Lord, because His consecration was not on the line of the Jewish vow of the Nazarite. He was not a Nazarite in the literal sense, and had He been, that would not have depended on His living in Nazareth. Indeed, this interpretation may be ruled out, for the words both in Hebrew and Greek are different—that for Nazarite being “Nazir” or “Nazeiraios,” whereas an inhabitant of Nazareth is generally “Nazöraios” or else (e.g., Mark 1" TARGET="_blank">Mark 1: 24 or Luke 4:34)" TARGET="_blank">Luke 4:34) “Nazarênos.” Some have thought the reference is to Nazareth, as a despised place, which would tally so well with our Lord’s name of Nazarene, which certainly conveyed the thought of reproach. However this may be, the more probable interpretation seems to be that which connects the words of Matthew with such a passage as Isa. ii. i, “There 8hall come forth a rod out of the stem of Jesse, and a Netzer (Branch) shall grow out of his roots.” The name “Nazareth” is probably derived from Netzer, from the bushes and shrubs which were a feature of the landscape, a fact that would thus recall the prophetic name.

W.H.

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Please explain "baptized for the dead" in 1 Corinthians 15:21

Please explain "baptized for the dead" in 1 Corinthians 15:21" TARGET="_blank">1 Corinthians 15:21

There is no indication either in Scripture or in historical records during the apostolic period that living Christians were baptized in the place of unbaptized believers who had died. Were this a scriptural practice, it would have been taught in the New Testament epistles. Had it been wrongly practiced, the apostles would have written against it. This practice, however, is being followed by certain modem day cults.

Every reference to death in the chapter refers to physical, not spiritual, death. Paul is dealing with the false teaching of some in Corinth who denied the resurrection; therefore, the primary subject of the chapter is the absolute certainty of the resurrection of all believers who have died. The apostle asks the question in verse 29 that if new converts were not absolutely sure of resurrection, why would they be willing to risk persecution by being baptized, thus publicly stepping into the ranks of believers, in place of those who had died or been martyred. In a parallel question in verse 30, Paul asks why would he be willing to live in jeopardy of his fife every hour if he were not absolutely confident of the resurrection.

A. Joyce

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What time of day should the church celebrate the Lord's Supper?

Why is the Lord’s Supper kept on Lord’s Day morning when according to the Book it was always celebrated in the evening?

The hour for the observance of the Passover was definitely laid down by Jehovah. It was to be “in the evening” ( Exodus12:6)," TARGET="_blank">Exodus12:6), but no such order is given for the celebration of the Supper. No doubt, our Lord instituted His supper at the close of the paschal feast, but He neither enforces the time on the Apostle, nor does Paul in 1 Corinthians 11" TARGET="_blank">1 Corinthians 11: . When he reminds the Corinthian saints that it was “the same night that He was betrayed” that our Lord took the bread, etc., the emphasis seems clearly on the proximity to His betrayal, rather than to the fact that it was eventide. In other words, it was not the time of day, but the time in relation to what was to follow.

Christianity is not a system worked on a time-table, like Judaism—”Ye observe days and months and times and years” (Galatians 4:10)." TARGET="_blank">Galatians 4:10). Certain ceremonialists are intensely occupied with the time of the observance, the colour, etc., of the bread (it must not be white, and it must be unleavened!), the kind of wine (it must be “unfermented”). But this verges at best on a mechanical imitation. One wonders why these good folk do not insist on reclining on couches, as no doubt our Lord and His disciples did, or at any rate observing the Lord’s supper on the very day He instituted it. Nothing we can make in the way of bread or wine could adequately represent the holiness or purity of Christ. To interpret the leaven of the Old Testament by literal leaven is not an intelligent understanding of the types. An Old Testament type refers to a New Testament reality. No, we are not to examine the table to see if there be any leaven or “ferment” thereon, but ourselves, lest there be any old leaven of wickedness in us, or malice or untruth.

The early disciples may always have broken bread in the evening, but if so, it was for convenience sake (as they were working all Lord’s Day, as all other days), and that is quite have never heard that any teaching is supposed to depend on evening communion. But how the legal mind of man loves to enforce its enactments on all! “Stand fast in the liberty wherewith Christ hath madç us free and be not entangled again in the yoke of bondage,” and if men insist on legislating where the Word of God does not, let us not follow them or be moved by them.

W.H.

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Do differences in the manuscripts mean that our Bible is not totally reliable?

Do differences in the manuscripts mean that our Bible is not totally reliable?

The Lord in His wisdom did not preserve to us the original autographs of the Scriptures. Our translations have come from manuscripts formed from documents which may be many copies removed from the originals. These documents have been found in many places and in varying conditions. Finding them, evaluating their authenticity, and assessing their accuracy is a complex science. There are some variations in the manuscripts. W.E. Vine quotes men considered experts in the text saying that the variations are "formed in great part by changes of order and other comparative trivialities." Further, these men tell us "the amount of what can in any sense be called substantial variation . . . can hardly form more than a thousandth part of the entire text." Mr. Vine concludes, as do others, "There is no doctrine in Scripture which would be affected if all the various readings were allowed or if all the disputed words, or those about which there is any doubt, were omitted." (W. E. Vine, "The Divine Inspiration of the Bible, Ritchies’ Christian Book Service, pp. 27, 28.)

Our Lord asserts the exact inspiration of the original words (Matthew 22:29-32;" TARGET="_blank">Matthew 22:29-32; John 10:35)." TARGET="_blank">John 10:35). Their precise truth has been divinely preserved (Psalm 119:89; 117:2;" TARGET="_blank">Psalm 119:89; 117:2; 1 Peter 1:25)." TARGET="_blank">1 Peter 1:25). We build safely on the reliability of God’s immutable Word (Matthew 7:24-25)." TARGET="_blank">Matthew 7:24-25).

D. Oliver
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Are there two Babylons?

Are Revelation 17" TARGET="_blank">Revelation 17 and 18 dealing with two different aspects of Babylon?

Babylon is mentioned twice (Revelation 14:8;" TARGET="_blank">Revelation 14:8; Revelation 16:19)" TARGET="_blank">Revelation 16:19) before chapter 17. Both mentions relate to the judgment of Babylon. Some translations omit "city" in chapter 14: "‘Great Babylon has fallen, has fallen, which of the wine of the fury of her fornication has made all nations drink’" (14:8, JND). In the second reference, the context (16:19) emphasizes the city: "the great city" (Jerusalem), "the cities of the nations," and "great Babylon," referring to the literal city. This is parallel to the references of chapter 17 and 18. Chapter 17 highlights her "abominations" (vv. 4, 5) and her opposition to the saints and martyrs (v 6). Chapter 17 likewise unfolds a mystery, truth uniquely revealed by God. God declares Babylon to be the mother of harlots and of abominations - the source of all spiritual impurity. This corresponds to the emphasis in chapter 14. Five times in chapter 18, Babylon is noted as a "great city" (vv. 10, 16, 18, 19, 21), the same emphasis as in chapter 16, verse 19.

The two initial references to Babylon refer to judgments at two different times. Chapter 14 refers to a judgment before the instigation of the "mark of the beast" (14:11, see 13:17) in the middle of the 7 year period. The second reference is the climax of the "vial judgments," bringing us to the end of the seven years. This likewise corresponds to the judgments in chapters 17 and 18. The Harlot is destroyed by the 10 kings at the time when they give their kingdom to the beast (vv 16, 17). The word "for" at the beginning of verse 17 connects the actions of the two verses. This is the "middle of the week," when the Beast reaches the summit of his power. From the connection of chapter 18 with the beginning of chapter 19 (see vv 1-3), the destruction of the city (chapter 18) is just before the return of Christ to the earth. Further, the judgment in chapter 17 is at the hands of the 10 kings and the beast (v 16), while "the kings of the earth" (including at least the 10 kings) bewail the destruction of the city (Revelation 18:9)" TARGET="_blank">Revelation 18:9) by a direct intervention of God (18:20, 21).

Chapter 17 interprets the Harlot as a symbol: "The woman . . . is the great city." Noted as sitting on many waters (v 1, interpreted as peoples, multitudes, nations, and tongues, v 15), the beast (v 3), and seven mountains (v 9), the woman exerts influence thus described demographically, politically, and historically respectively. The Harlot, therefore, pictures the spiritual institution which characterizes the city. Chapter 18 presents the commercial enterprise of the city.

The spiritually abominable institution of unholy worship will be destroyed to open the way for the worship of the Beast, which marks the beginning of "the great tribulation" (Matthew 24:21;" TARGET="_blank">Matthew 24:21; Revelation 7:14)." TARGET="_blank">Revelation 7:14). The commercial character of the proud and morally corrupt city will continue until the Lord judges the city, removing every vestige of the Harlot and preparing for the introduction of the Bride.

D. Oliver
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To whom does "the great" and "the strong" refer in Isaiah 53:12?

To whom does "the great" and "the strong" refer in Isaiah 53:12" TARGET="_blank">Isaiah 53:12?

The wording of the KJV presents a difficulty: our Lord as Victor is not on the level of "the great." He is unrivaled. Most authorities have not given too much light on this verse. Undoubtedly, however, this delightful chapter concludes with the Servant of Jehovah coming forth as the mighty Victor. The Septuagint may give us a clearer understanding of this text. It reads, "Therefore shall He inherit the many" (that He delivered in conquest), "and He shall divide the spoils of the mighty" (that He conquered as the Victor). Another has put it, "He divides the portion as a great one, and He divides the spoil as a strong one." The Victor shares the spoil with His friends. The spoil is evidently from the defeated foe. Isn't David's conquest in the valley a picture of this? David inherits the many by his victory as a great one. In the victory over the mighty He divides the spoil, as the strong one, with the delivered nation.

A. Hull

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Who are the 24 elders of Revelation?

In the book of Revelation, who are the 24 elders?

Interpreters identify the elders as either angelic or human. The former view sees them as a special class of 24 angelic administrators closely linked to the four living creatures and forming part of heaven's executive council. Others have considered them as symbolic of redeemed humanity, since they sing, "Thou hast redeemed us..." (5:9). Because of textual uncertainty, the Pronoun "us" should probably (RV and JND) be omitted in verse 9. We should certainly read, "made them kings and priests" and "they shall reign" (verse 20). Therefore the elders are not singing of their own redemption, but concerning that of others. There are, however, some offsetting features. In number, they are 24 (a priestly number, 1 Chronicles 24);" TARGET="_blank">1 Chronicles 24); in dress, they are in white; in position, they are seated on thrones; in dignity, they are crowned. Significantly, all of these have already been said (chapters 1- 3) of the saints in this present era. We are priests (1:5); as overcomers we are promised white robes (3:5), crowns (3:11), and seats on thrones (3:21). Does not the similarity of these markers indicate that chapters 1-3 portray the saints in testimony upon earth, while chapters 4-5 show the same group in triumph under the figure of elders?

D. Gilliland

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What basic books would you recommend for Bible study?

What basic books would you recommend for Bible study?

Accurate study of the Bible involves several principles: the meaning of a word in the original Hebrew and Greek (1 Corinthians 2:13);" TARGET="_blank">1 Corinthians 2:13); the context of the passage (since words may have more than one meaning, the context even determines their meaning) (words: Galatians 3:16;" TARGET="_blank">Galatians 3:16; passages: Romans 4:9-13);" TARGET="_blank">Romans 4:9-13); related truth as revealed in the rest of Scripture (2 Peter 1:20)." TARGET="_blank">2 Peter 1:20). For studying the Bible by these principles, the following books give assistance with word meanings: Vine's Complete Expository Dictionary of Old and New Testament Words; Unger's Bible Dictionary (more like an encyclopedia); Strong's Exhaustive Concordance or Young's Analytical Concordance (preferably both). These commentaries will help with context and related truth: The Collected Writings of W. E. Vine; What The Bible Teaches; Believer's Bible Commentary, W. MacDonald; Synthetic Bible Studies, J. M. Gray; Systematic Theology, A. H. Strong; Egypt to Canaan, J. Ritchie; The Tabernacle in the Wilderness, J. Ritchie; The Tabernacle, H. Soltau; The Holy Vessels and Furniture of the Tabernacle, H. Soltau. This is a very brief list and could easily be lengthened to include several hundred excellent commentaries and books on Scriptural subjects.

A. Joyce

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