How do we understand the meaning of "only begotten" Son?

How do we understand the meaning of "only begotten" Son?

The word translated "only begotten" appears nine times in our New Testament. Luke uses it three times in his gospel to describe either an only daughter (8:42) or only son (7:12; 9:38). The term also describes Isaac (Heb 11:17)," TARGET="_blank">Heb 11:17), which is instructive, because Isaac was not the only son born to Abraham. He was the father of Ishmael and six other sons (Gen 25:2)." TARGET="_blank">Gen 25:2). Isaac, however, was uniquely precious (22:2), because God promised to fulfil His covenant with Abraham through Isaac.

The remaining references to "only begotten" are from John’s pen and all refer to the Lord Jesus. The first mention in John is significant. Although the other four references (1:18; 3:16, 18; 1Jo 4:9)" TARGET="_blank">1Jo 4:9) have an article ("the") with "only begotten," the first reference does not. "We beheld His glory, glory as of an only begotten of a Father" (John 1:14," TARGET="_blank">John 1:14, YLT). The absence of an article does not mean He was like an only begotten son. He was and is "the only begotten Son." As Mr. Newberry points out, the missing article indicates character. John saw in Christ every evidence that He was the Son uniquely precious to His Father and every reason why He should be thus treasured by His Father.

Although John never refers to believers as "sons of God," he does tell us that we are begotten (a related word) by God (1Jo 5:1, 18)." TARGET="_blank">1Jo 5:1, 18). Since many are begotten by God, the term "only begotten" cannot refer to the act of "begetting." It cannot therefore imply a beginning of the Son’s existence, or His becoming the Son of God, or His birth into humanity. "Only begotten" expresses the uniqueness of the Son in the essential value He has to the Father and in the central place He has in all that the Father has purposed.

For those who find the expression "only begotten" rather archaic, the words "only Son" convey much the same truth, although "unique Son" may express the truth more completely.

D. Oliver
Other pages in this section

About this site

Was Jesus in Hell between his death and resurrection?

Did Christ go to hell after dying on the cross? Did Christ suffer for sins in hell? Was he there to open the gates of hell to liberate those lost in their sins? Is hell the same as the Lake of Fire?

The short answer:

No. Jesus did not go to suffer in the flames of Hell. After dying on the cross, Christ went to the place of departed spirits. That is, he went to SHEOL (the Hebrew word) or HADES (the Greek word). He did not go to suffer in the flames of hell or go to Lake of Fire as some mistakenly believe.

The full answer:

To give a full answer to these questions one must study several scriptures and the meaning of the word SHEOL translated HELL in some versions of the Bible.

What scirptures say that Christ was in sheol/hades?

Starting with Psalm 16:10," TARGET="_blank">Psalm 16:10, which is quoted in the New Testament in Acts 2" TARGET="_blank">Acts 2 in reference to Christ and his resurrection, we see the two words used in reference to Christ and his resurrection.

Psalms 16:10-11" TARGET="_blank">Psalms 16:10-11 For you will not abandon my soul to Sheol, or let your holy one see corruption. (11) You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore. (ESV)

Here is the same verse from Psalm 16" TARGET="_blank">Psalm 16 in the King James Version. Notice that hell is used in place of sheol.

Psalms 16:10-11" TARGET="_blank">Psalms 16:10-11 For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. (11) Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore. (KJV)

Peter is giving his great Day of Pentecost speech in Acts 2" TARGET="_blank">Acts 2 when he quotes from Psalm 16." TARGET="_blank">Psalm 16. The prophecy of Christ’s resurrection was written many years before by King David.

Acts 2:22-33" TARGET="_blank">Acts 2:22-33 "Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know-- (23) this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. (24) God raised him up, loosing the pangs of death, because it was not possible for him to be held by it. (25) For David says concerning him, "'I saw the Lord always before me, for he is at my right hand that I may not be shaken; (26) therefore my heart was glad, and my tongue rejoiced; my flesh also will dwell in hope. (27) For you will not abandon my soul to Hades, or let your Holy One see corruption. (28) You have made known to me the paths of life; you will make me full of gladness with your presence.' (29) "Brothers, I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day. (30) Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne, (31) he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption. (32) This Jesus God raised up, and of that we all are witnesses. (33) Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing. (ESV)

In the KJV the verse is written with the word hell in place of hades.

Acts 2:27" TARGET="_blank">Acts 2:27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. (KJV)
Act 2:31" TARGET="_blank">Act 2:31 He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. (KJV)

The meaning of SHEOL and HADES

In the King James Version, the Hebrew word SHEOL is usually translated as hell. The corresponding Greek word HADES is also translated as hell. Sheol means “the place of departed spirits” and hades means the “place of the dead”. The word “hell” conjures images of darkness, flames, torment and agony. However, the departed spirits of the Old Testament believers also went to sheol/hades, but not to suffer torments.

According to Vines Dictionary…

Hades is the region of departed spirits of the lost". This includes the blessed dead in periods preceding the ascension of Christ. It corresponds to "Sheol" in the Old Testament. In the Authorized King James Version it has been unhappily rendered "hell" (Psalms 16:10)" TARGET="_blank">Psalms 16:10) or "the grave," (Genesis 37:35)" TARGET="_blank">Genesis 37:35) or "the pit" (Numbers 16:30-33)." TARGET="_blank">Numbers 16:30-33). In the New Testament the Revised Version always used the rendering "hades". In the Old Testament, they have not been uniform in the translation. For example in Isaiah 14:15" TARGET="_blank">Isaiah 14:15 it is translated "hell" with a note in the margin that says "Sheol". Usually they have "Sheol" in the text and "the grave" in the margin. Sheol never denotes the grave, nor is the permanent region of the lost.

Translation Challenge

Most Bible translators avoid using “hell” to translate the words sheol and hades. Instead they simply transcribe the words from the original Hebrew (sheol) or Greek (hades) as seen above in the examples from the English Standard Version (ESV). Other translations that use “sheol” instead of hell include the New American Standard Bible (NASB), The New King James Version (NKJV), Darby, and Young’s Literal Translation. The NIV and other loose translations and paraphrases use a phrase such as “the realm of the dead”. So to say that Christ went to hell means that he went to a place where spirits have no bodies.

Hades – one place with two conditions

There is a wider meaning to sheol and hades than what the word hell – eternal torments - brings to mind. Sheol/hades is a place, or perhaps better stated a condition, with two very distinct environments. The lost suffer in Hades while the saved enjoy rest there. For example, in Luke 16:19-31," TARGET="_blank">Luke 16:19-31, the rich man opened his eyes in Hades being in flames of torments. Lazarus died as well and was in Hades as well, but in a completely different condition. Lazarus was “far off” at Abraham’s side. There was “a great chasm” separating Lazarus from the Rich Man which was impossible to cross which indicates that there are two separate places to which people went. However both are in “the place of departed spirits” – that is SHEOL or HADES. When the Lord was on the cross, he promised the repentant thief that “today you will be with me in paradise”. This refers to the place of departed spirits of the saved. The thief went to the same place as Lazarus – “to Abraham’s side.” It is presumed that the other non-repentant thief went to hades the same day, but to the place of torments.

Where did Jesus suffer for sins – while on the cross or did he suffer in hell?

The fact that the KJV bible states that Jesus went to “hell” leads some to the conclusion that Christ he went to hell to suffer for our sins. As seen in the preceding paragraphs, the word hell (sheol/hades) does not necessarily indicate a place of suffering, only the place of departed spirits.

The idea of Christ suffering while his body lay in the tomb is contrary to other scriptures that teach he suffered for our sins on the cross. “He himself bore our sins in his body on the tree” (1 Peter 2:24)" TARGET="_blank">1 Peter 2:24) “once for all” (Hebrews 10:10)." TARGET="_blank">Hebrews 10:10). He canceled “the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross.” (Colossians 2:14)." TARGET="_blank">Colossians 2:14). The cross is “the power of God” (1 Corinthians 1:18)" TARGET="_blank">1 Corinthians 1:18) to those of us who are saved.

The cross is the lowest point that Christ’s sufferings took him.

Philippians 2:8-9" TARGET="_blank">Philippians 2:8-9 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. (9) Therefore God has highly exalted him and bestowed on him the name that is above every name,

Hebrews 12:2" TARGET="_blank">Hebrews 12:2 looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.

The work of salvation was completely finished when Christ died. “When Jesus had received the sour wine, he said, "It is finished," and he bowed his head and gave up his spirit.” (John 19:30)." TARGET="_blank">John 19:30). His suffering in our place was completed. His soul/spirit went to the paradise side of hades. Jesus did not go to the torments of hell. Jesus’ suffering ended the moment He died. The payment for sin was paid. He then awaited the resurrection of His body and His return to glory in His ascension.

Did Jesus go to hell? No. He did not suffer in the flames of torments.
Did Jesus go to sheol/hades? Yes. He went to the place of departed spirits.

Other questions that are related to this are:

“Did Christ take people from Hades to Heaven when he rose from the dead?” Ephesians 4:8-10" TARGET="_blank">Ephesians 4:8-10 talks about Christ “leading a host of captives” when he ascended.

“Did Christ go talk to spirits in Hades to declare his victory over Satan and death?” 1 Peter 3:18-20" TARGET="_blank">1 Peter 3:18-20 has many interesting interpretations to consider on this question.

Some of the questions below will help you see the meaning in these statements.

Other pages in this section

About this site

Are the "sons of God" in Genesis 6 the angels of Jude 6?

Are the "sons of God" in Genesis 6" TARGET="_blank">Genesis 6 the angels of Jude 6" TARGET="_blank">Jude 6?

Capable men have differed on this for years. Here are three suggestions for differentiating between these passages.

First, the phrase, "sons of God," does not necessarily mean angels. Three times it does (Job 1:6; 2:1; 38:7)," TARGET="_blank">Job 1:6; 2:1; 38:7), but at least 4 times this word describes Israels relationship to God as "sons" (Exodus 4:22;" TARGET="_blank">Exodus 4:22; Hosea 1:10;" TARGET="_blank">Hosea 1:10; Deuteronomy 14:1;" TARGET="_blank">Deuteronomy 14:1; Psalm 73:15)." TARGET="_blank">Psalm 73:15). This expresses a relationship of favor with God, distinguished from all others; that may be its thought in Genesis 6." TARGET="_blank">Genesis 6.

Second, in their context, these verses are the bridge between the genealogy of the godly in chapter five and the corruption that demanded the righteous judgment of the flood. Since other passages hold men - not fallen angels - responsible for the evil of those days (Genesis 6:12, 13;" TARGET="_blank">Genesis 6:12, 13; Job 22:15-17;" TARGET="_blank">Job 22:15-17; 2 Peter 2:5)," TARGET="_blank">2 Peter 2:5), the context favors the view that a lack of separation by a favored generation hastened the corruption.

The context in Jude also seems to differentiate the two passages. With Egypt and Sodom, these angels form part of one of Judes many triplets. As with those referred in Jude 4," TARGET="_blank">Jude 4, these all sinned while privileged and then suffered judgment, as those in verse 4 would. If Lucifers thought brought immediate judgment (Isaiah 14:12, 13)," TARGET="_blank">Isaiah 14:12, 13), the sin of these in Jude 6" TARGET="_blank">Jude 6 must likewise have called for immediate banishment to everlasting chains. Even if the "sons of God" in Genesis 6" TARGET="_blank">Genesis 6 were angels, they were previously fallen (judged) angels, who for a prolonged period - as is supposed - cohabited with women. This is not an illustration of those who sin while privileged and therefore suffer severely.

D. Oliver
Other pages in this section

About this site

How extensively can a woman serve God in an assembly?

How extensively can a woman serve God in an assembly?

Some scriptural boundaries surround the service any of us contribute to the assembly: maintaining order (1 Corinthians 14:40)," TARGET="_blank">1 Corinthians 14:40), showing consideration (14:32), and edifying others (14:31). God ordains three additional protective boundaries for sisters: silence in the assembly’s praying and speaking (1 Corinthians 14:34, 35);" TARGET="_blank">1 Corinthians 14:34, 35); not teaching publicly (1 Timothy 2:12);" TARGET="_blank">1 Timothy 2:12); and not usurping authority over men (2:12b), meaning not taking leadership. Within those boundaries, sisters have a significant service in the assembly.

Prayer is the most important service.

Older women have the responsibility of teaching younger woman (Titus 2:4)." TARGET="_blank">Titus 2:4). Younger believers

may be able to relate better to godly sisters who have retained a youthful outlook combined with spiritual wisdom. This relationship opens the door for giving spiritual help. Sisters are effective in communicating Bible truth to children (2 Timothy 3:15; 1:5)," TARGET="_blank">2 Timothy 3:15; 1:5), whether at home or in the assembly’s children’s work. Phebe had spiritual service entrusted to her (Romans 16:1)" TARGET="_blank">Romans 16:1) as a "deaconess" of the assembly. That may include something so sacred as delivering the Roman letter to Roman believers.

Hospitality is a means of cultivating social and spiritual relationships that give a couple greater opportunities for spiritual service. Single sisters can serve the Lord in this way, as well. The Lord fed His disciples before dealing with the failure of their hearts (John 21:12-15)." TARGET="_blank">John 21:12-15).

Other areas that do not undermine male leadership are planning and providing meals for assembly functions, helping to decorate the assembly’s meeting place, and doing personal work in evangelizing. An assembly could utilize a woman’s abilities in accounting. Elders could wisely encourage a trusted sister to advise a young sister regarding modest clothing. A sister’s handling such issues avoids the potential appearance of impropriety were a man to deal with this subject.

Confidentiality may required elders to keep some information from their wives, but God gave men wives to complete their ability in serving as God intended. A godly wife won’t tell her husband what to do in guiding the assembly, but her counsel will save him from many mistakes. Adam was accountable for ruling the earth (Psalm 8:6)," TARGET="_blank">Psalm 8:6), but God gave the responsibility to Adam and Eve (Genesis 1:28)." TARGET="_blank">Genesis 1:28).

D. Oliver
Other pages in this section

About this site

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
Other pages in this section

About this site

What does the Bible teach about homosexuality?

What is the Bible’s teaching regarding this subject?

Some assert the Bible merely condemns such behavior outside a "committed relationship" (compare Gen. 19:5;" TARGET="_blank">Gen. 19:5; Jdg. 19:22)." TARGET="_blank">Jdg. 19:22). Because the word "abomination" is linked with idolatry, some maintain the clear statements regarding this behavior (Lev. 18:22; 20:13)" TARGET="_blank">Lev. 18:22; 20:13) only legislate against idolatrous immorality, not the behavior per se. The context of both these Leviticus passages is wider than idolatry and involves any behavior that violates the sanctity of marriage (see the 7th commandment). Calling them an abomination shows how detestable such acts are to God (compare 1 Sam 15:23)." TARGET="_blank">1 Sam 15:23).

Paul’s three references on the subject (Rom 1:23-27;" TARGET="_blank">Rom 1:23-27; 1 Cor 6: 9;" TARGET="_blank">1 Cor 6: 9; 1 Tim 1:10)" TARGET="_blank">1 Tim 1:10) are crucial. In Romans, Paul addresses male with male and female with female relations. Both are against nature, violating God’s purpose in creation; they epitomize moral degradation. In First Corinthians, the words "effeminate" and "abusers of themselves with mankind" are relevant to the subject and express behavior foreign to Christian standards: "such were some of you." The first two terms of First Timothy chapter 1, verse 10 include every form of homosexuality and violate God’s moral law (v. 9). Such acts are sinful.

D. Oliver
Other pages in this section

About this site

What is Palm Sunday?

What is Palm Sunday?

Palm Sunday commemorates the day that Jesus entered into Jerusalem riding on a donkey. The people cut down branches from nearby trees and laid them on the road as he entered. It is assumed that the branches were from palm trees, probably because palms are a common tree in the regions around Jerusalem. Jericho, for example, is known as the city of palms. The people also placed robes on the pathway before Jesus. This event is recorded in Matthew 21:7-9" TARGET="_blank">Matthew 21:7-9

"They brought the donkey and the colt, laid their clothes on them, and set Him on them. And a very great multitude spread their clothes on the road; others cut down branches from the trees and spread them on the road. Then the multitudes who went before and those who followed cried out, saying: ‘Hosanna to the Son of David! Blessed is He who comes in the name of the LORD!’ Hosanna in the highest!’

This Triumphal Entry is one of the events in Jesus’ life that was prophesied in the Old Testament in the book of Zechariah 9:9" TARGET="_blank">Zechariah 9:9

Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, Lowly and riding on a donkey, A colt, the foal of a donkey”

Another significant fulfillment of prophecy regarding the triumphal entry of Palm Sunday can be seen in the prophecies in the book of Daniel. Daniel chapter 9 specifies 70 weeks, which are “weeks” of years or 70 groups of 7 years. There were 69 weeks of years between the edict to rebuild Jerusalem and the day that Christ entered into Jerusalem. The 70th week of Daniel is yet future and will be fulfilled during the great tribulation. You can read a detailed description of this 69th week and the calculations of the historic dates in the book “The Coming Prince” by Sir Robert Anderson. You can also read about the 70th week of Daniel in the book “The Future”.

Know therefore and understand, That from the going forth of the command To restore and build Jerusalem Until Messiah the Prince, There shall be seven weeks and sixty-two weeks; The street shall be built again, and the wall, Even in troublesome times

Daniel 9:25." TARGET="_blank">Daniel 9:25.

Just a few days later on the Friday of the crucifixion of Jesus, the crowd had a very different desire – “Crucify Him! Crucify Him!” they shouted when Pilate the governor asked what should be done with Jesus who is called Christ.

Palm Sunday Calendar Dates

April 17, 2011
April 1, 2012
March 24, 2013
April 13, 2014
March 29, 2015

Other pages in this section

About this site

What does the Bible say about women pastors in ministry?

The question of women serving as church leaders is one of the most read debated questions in Bible-believing churches. In business, government, sports, science and other fields, women have proved themselves able and intelligent in every way. Why do some churches retain old ideas then and keep them out of the preaching role? The answer is that a church is not guided on the same principles as other areas of society. While some church groups may feel free to treat the Bible as only one several of their sources of authority, the Holy Scriptures should the main purpose of a church is to put into practice the word of God (1 Timothy 3:15)." TARGET="_blank">1 Timothy 3:15). The question of whether women should preach is not a question of personal preference or ability, but whether it is in line with the teaching of the Bible.

Relevant scriptures

Some relevant scriptures in regards to this question include 1 Timothy 2:11-14," TARGET="_blank">1 Timothy 2:11-14, 1 Timothy 3:1-13." TARGET="_blank">1 Timothy 3:1-13. The way we understand these words from God will guide us. A similar question in regards to women in the church is to the question of the silence of women. These scriptures are 1 Corinthians 11:5;" TARGET="_blank">1 Corinthians 11:5; 1 Corinthians 14:34-35" TARGET="_blank">1 Corinthians 14:34-35 and are answered in the question “Should women speak in the church?”

1 Timothy 2" TARGET="_blank">1 Timothy 2 – Authority is male

1 Timothy 2:11-14" TARGET="_blank">1 Timothy 2:11-14 Let a woman learn quietly with all submissiveness. (12) I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. (13) For Adam was formed first, then Eve; (14) and Adam was not deceived, but the woman was deceived and became a transgressor.

While in a church gathering, there are distinct roles given to men and women as a result of (1) creation “Adam was formed first, then Eve” and (2) the results of the fall “the woman was deceived and became a transgressor”. Teaching the scriptures, according to this passage, is a male role. Exercising authority over man is also not permitted for women. This would include leadership roles and public teaching roles in the church.

Having stated the clearest interpretation of this passage, it should be noted that there are attempts to nullify this primary meaning by applying other interpretations.

Women had a lack of education?

The first objection to this statement in 1 Timothy 2" TARGET="_blank">1 Timothy 2 is that women were not capable in their culture to teach the scriptures to men because of their limited experience, education and lack of opportunities from centuries of male-dominated traditions. However the verse does not say “due to lack of education, I do not permit a woman to teach or exercise authority”. Formal education did not factor into Christ’s decision to choose the disciples / apostles and it was not a factor in excluding women either.

Only for the wives?

Another argument against this passage is to say that the passage only applies to women who are married. Some translations of the passage say “wives” rather than “women” in general. However, the passage is teaching about men and women. The references to men and women in the surrounding verses make clear sense for both married and single people. For example in 1 Timothy 2:8" TARGET="_blank">1 Timothy 2:8 “I desire then that in every place the men should pray, lifting holy hands without anger or quarreling.” Are only husbands to lift up holy hands in prayer? A second example in 1 Timothy 2:9" TARGET="_blank">1 Timothy 2:9 say “likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire”. Are only wives to dress modestly? Of course not. The passage is talking to people both married and single.

Examples of women ministers

Another argument used against this scripture is the mention of women who served as deaconesses in the Bible. Service is a godly work for both men and women. However, the service of godly women would not have contradicted Holy Scripture in that of taking a leadership role or in public teaching of men. One example of woman who served was the couple Aquilla and Pricilla. In Acts 18," TARGET="_blank">Acts 18, they work as tent makers with Paul. At the end of the chapter, in verse 26, Apollos was invited to their house to learn more of the way of God. This threesome Bible study resulted in that Apollos became a better public teacher.

Act 18:26" TARGET="_blank">Act 18:26 “He began to speak boldly in the synagogue, but when Priscilla and Aquila heard him, they took him and explained to him the way of God more accurately.”

The women mentioned in Romans 16" TARGET="_blank">Romans 16 are referred to as “servants” and “helpers” and “workers” including Phoebe, Pricilla, Mary and Junia. It is not necessary to think of these women as part of any special religious class of leadership. Any sister who serves can be a “deaconess” or “servant” or “worker” without being a teacher or exercising authority over a man.

1 Timothy 3:1-13" TARGET="_blank">1 Timothy 3:1-13 and Titus 1:5-9" TARGET="_blank">Titus 1:5-9 – Elders and Deacons are Men of Respect

Among the list of requirements for both elders and deacons in the assembly is the reference to a man with his family: “husband of one wife and his children are believers”. The words “he” and “his” are mentioned eight times in 1 Timothy 3." TARGET="_blank">1 Timothy 3. The leaders of the church are required to be male.

Conclusion

The scriptures are the church’s operating manual. The question of women leadership in the church therefore is not to be based on questions of ability or fairness or from trends in politics or business. 1 Timothy and Titus teach that God has put men in position of authority. The Bible also does not restrict women from teaching or service, but it is not to be in the context of authority over the man.

Shad Sluiter

Other pages in this section

About this site

Printable Word Scrambles

Printable Word Scrambles is a program that allows you to turn a phrase, such as a verse from the Bible or a quote from a famous speech into a printable word scramble worksheet.

Click here to go to step one of the printable word scrambles page.

Instructions for the Printable Word Scrambles maker

1. Type in a famous phrase or select a verse from the Bible to make into a word scramble.
2. The Word Scramble Maker will automatically select the longest words in the phrase, find letters that each word has in common.

3. The third step is simply to view the printable word scramble and print.

Hints:

If your phrase does not make a very good printable word scramble, try adding a few more words to the sentence. The word scramble program needs between 10 and 25 words, four or more having at least 6 letters.In addition to the printable word scrambles, you can make

Other pages in this section

About this site

Are the ten virgins a picture of backsliders?

Are the ten virgins a picture of backsliders and of Christians who are waiting for the wedding? (Matthew 25:1-13)" TARGET="_blank">Matthew 25:1-13)

To draw teaching about a partial Rapture from this parable is ill-considered, because first the context shows the parable doesn’t deal with the Rapture. Second, the descriptions of "wise" and "foolish" in this last discourse in Matthew remind us of the same contrast at the end of the Lord’s first discourse (chapters 5-7). There the foolish do not build on His sayings and their building suffers a great fall. They are not believers. Third, should anyone relate the waking (wise) and sleeping (foolish) virgins to the two states, "whether we wake or sleep" (1 Thessalonians 5:10)," TARGET="_blank">1 Thessalonians 5:10), the context in that passage will dispel the idea of a partial Rapture. Paul does describe Christians who are watching for the Lord’s coming and Christians whose behavior is like the unbelievers of the world (sleeping in the night, v 7), but he states the reason both will be saved by the Rapture from the coming wrath (during the 7-year period) is the result of the death of Christ and not of our spiritual condition.

Teaching of a partial Rapture is not in the Parable of the Ten Virgins or anywhere else in Scripture.

D. Oliver
Other pages in this section

About this site

Main Menu