Bible Worksheets

There are 350 Bible worksheets on this site that include Crossword worksheets, Wordfind, Fill in the Blank and coloring worksheets for various age groups. If you prefer to create your own Bible worksheets, then choose one of the following Bible worksheets creators...

Bible Worksheets Word Scramble

Bible Worksheets Crossword Puzzle Creator

Bible Worksheets Cryptogram Puzzle Creator

Bible Worksheets Fallen Quotes

Other pages in this section

About this site

If man is incapable of pleasing God in his sins, then why does God commend Cornelius in Acts 10?

How do the commending statements about Cornelius harmonize with teaching regarding human depravity?

Cornelius was just and reputable, prayed, feared God, and gave alms (Acts 10:2, 4, 22, 24, 31, 35)." TARGET="_blank">Acts 10:2, 4, 22, 24, 31, 35). These notable commendations coordinate with Peters growing awareness ("I perceive," verse 34) through previous revelation (eg. Luke 24:47)," TARGET="_blank">Luke 24:47), his vision (Acts 10:11-16)," TARGET="_blank">Acts 10:11-16), and his circumstances (verses 19-33) that God makes no distinction between Jews and Gentiles who seek Him (verse 35).

"There is not a just man upon earth" (Ecclesiastes 7:20;" TARGET="_blank">Ecclesiastes 7:20; Romans 3:10);" TARGET="_blank">Romans 3:10); "there is no fear of God" in man by nature (Romans 3:18);" TARGET="_blank">Romans 3:18); "there is none that seeketh after God" (Romans 3:11)." TARGET="_blank">Romans 3:11). These harmonize with what is said about Cornelius only because he responded to the light of divine revelation and the dealings of the Spirit of God. Although he was not saved (Acts 11:14)," TARGET="_blank">Acts 11:14), he chose to do right things; yet each of those acts came short of Gods righteous requirements (Romans 3:23)." TARGET="_blank">Romans 3:23). None of what is said about Cornelius indicates that he was saved apart from grace through faith (Ephesians 2:8)." TARGET="_blank">Ephesians 2:8). Gods grace spoke to Cornelius, granting him repentance (11:18) and remission of sins (10:43). Before and after his salvation, Cornelius had nothing in which to boast before God. As is proper, he submitted to God.

D. Oliver
Other pages in this section

About this site

Is there a gap between the creation of Genesis 1:1 and verse 2?

Ought we to interpret Genesis 1:1" TARGET="_blank">Genesis 1:1 as referring to the original creation of the universe quite distinct from the rest of the chapter, or is it the summary of what follows?

I certainly believe it is the former. If it were the latter, should we not expect the creation of both the heavens and the earth to be enlarged upon in the rest of the chapter, whereas the “heavens” in the sense of v. i are not mentioned again, nor is it the creation of the earth which is brought before us after Genesis 1:2," TARGET="_blank">Genesis 1:2, but the refurbishing of its surface conditions to prepare it as a habitation for man. The verb, “to create,” occurs only twice in the body of the chapter, at the start of animal life and at the start of human life, vv. 21, 27. Does not the fact that the earth alone is described as “without form and void” (tohtI wãbhohü) indicate that something had happened to it, which had not happened to the uni.. verse at large? There is nothing in verse i to suggest that the original creation was not perfect. That the earth was created a scene of desolation, is distinctly negatived in Isaiah 45:18" TARGET="_blank">Isaiah 45:18: “He created not the earth a waste” (tohü) (R.V.).

These Hebrew descriptive words for “without form and void” occur together in only two other places, i.e., Isaiah 34:11" TARGET="_blank">Isaiah 34:11: “the line of confusion (tohü) and the stones of emptiness”(bohü) ; and Jeremiah 4:23" TARGET="_blank">Jeremiah 4:23 “I saw the earth and lo, without form and void” (tohü wabhohü), and both describe scenes induced by judgment. We are not called to speculate as to why the earth, created as we believe, so perfectly (Gen 1:1)" TARGET="_blank">Gen 1:1) that “the sons of God shouted for joy” (Job 38:7)," TARGET="_blank">Job 38:7), became so imperfect. We cannot imagine them doing this, if the creation they witnessed was a waste of desolation, covered with waters and pitch darkness. Between verses i and 3 may occur a period of untold millions of years, sufficient for the laying down of the stratified, fossiliferous and cretaceous, rocks, the coal measures, etc.
But is this division of the chapter a mere arbitrary device, or is it justified by the form of the Hebrew employed? I will cite as a reliable witness Dr. E. B. Pusey, for many years Regius professor of Hebrew at Oxford. He discusses the question in the Preface to his “Lectures on Daniel the Prophet,” p.p. xvii.-xxiv. He writes, “Of the forms of speech which could have been chosen, to express past time, that has been chosen, which least connects the date, when the earth was one vast waste, with the time when God created it.” Both were in past time, but there is nothing to connect “those times together.” “Had Moses intended to say that the earth was waste and desolate when God created it, the idiom for this would have been “and the earth without form and void” (without the verb) (page xviii.)—What Moses does write “has no force at all, unless it be used to express what was the condition of the earth in a past time previous to the rest of the narrative, but in no connection in time whatever with what precedes.” Dr. Pusey also points out that the “and” by which verse z is also united to v. i, shows that v. i does not stand as a mere summary of what follows. There are two distinct facts—the primal creation in v. x, and a subsequent condition of the earth “without form and void.”

W.H.

Other pages in this section

About this site

Should sisters ccover their heads at events outside of the assembly where the Bible is being read?

What about head coverings for social gatherings in the hall or outreach activities?

Where assembly believers meet is not the issue. If the gathering is social, wearing a head covering is discretionary for a woman. If the Word of God is opened at a social function (how becoming!), it remains a Christian social gathering. If a social gathering of the assembly gives way to a teaching session or a missionary report, it has moved into the character of an assembly meeting. To distinguish the social gathering from an assembly meeting, why not move to a different setting? The sisters then wear head coverings, as the Scriptures direct for assembly meetings.

When assembly believers open their home to discuss the Bible with friends or neighbors, this is not an assembly meeting, although these believers are accountable to the elders in what they are doing. These believers are using this setting to gain the confidence of unbelievers and to sow the seed of the Word of God. Hopefully, they will be able to bring those friends and neighbors to assembly gospel meetings.

We cannot limit the personal witness of believers to only unscheduled encounters with individuals. "By all means save some" (1 Corinthians 9:22)." TARGET="_blank">1 Corinthians 9:22).

D. Oliver
Other pages in this section

About this site

What is "baptism unto the remission of sins"?

What do passages like Acts 2:38" TARGET="_blank">Acts 2:38 and 22:16 mean?

Three passages speak of "baptism unto the remission of sins." They are Mark 1:4," TARGET="_blank">Mark 1:4, Luke 3:3," TARGET="_blank">Luke 3:3, and Acts 2:38," TARGET="_blank">Acts 2:38, all three relating to Jews. Two of these concern John’s baptism. In Acts 19:1-6," TARGET="_blank">Acts 19:1-6, 12 individuals had been baptized with John’s "baptism of repentance," but they were not saved, having never received the Spirit (Romans 8:9)." TARGET="_blank">Romans 8:9). In fact, Paul states (Acts 19:4)" TARGET="_blank">Acts 19:4) that the purpose of John’s baptism and ministry was that people should believe on the coming Christ. When the people were baptized by John, they turned from their nation’s characteristic resistance to God’s message (Acts 7:51, 52)." TARGET="_blank">Acts 7:51, 52). This prepared the way for their faith in Christ.

In the third passage (Acts 2:38)," TARGET="_blank">Acts 2:38), Peter repeatedly exhorted his Jewish listeners to save themselves "from this perverse generation" (v. 40, JND). Thus when they personally repented and "gladly received his word" (v. 41), being baptized as believers served two purposes: submission to the authority of Jesus Christ ("baptized in [lit., upon] the name of Jesus Christ"); renunciation of their nation’s resistance to God’s message.

Being "baptized unto the remission of sins" was only possible therefore for a Jew. John’s baptism prepared them for faith in Christ. The baptism in Acts 2" TARGET="_blank">Acts 2 proclaimed that they already had faith in Christ. In both cases, the baptism did not remove those sins before God, but renounced before others their previous disobedience. It testified against the nation’s rejection of Christ and released them from any relationship to the coming national judgment that rejection would bring.

The statement in Acts 22:16" TARGET="_blank">Acts 22:16 is to be understood in the same way. Paul was already saved when Ananias spoke to him about baptism (Romans 10:9)." TARGET="_blank">Romans 10:9). He had resisted God’s message and opposed the name of Jesus (26:9). Now as he called on that name and identified himself with the Lord Jesus in baptism, he repudiated his zealous participation in his nation’s rejection of Christ.

D. Oliver
Other pages in this section

About this site

Was the deity of the Lord Jesus somehow limited in His humanity?

Was the deity of the Lord Jesus somehow limited in His humanity?

By definition, God is spirit (John 4:24," TARGET="_blank">John 4:24, ESV), infinite in His duration (Isa 57:15)," TARGET="_blank">Isa 57:15), ability (Luk 1:37)," TARGET="_blank">Luk 1:37), and attributes (1Jo 1:5)." TARGET="_blank">1Jo 1:5). Limited deity is an oxymoron. Being in one place and "becoming flesh" (Joh 1:14)" TARGET="_blank">Joh 1:14) did not limit His omniscience, omnipotence, or omnipresence; He was without beginning (Joh 1:1)" TARGET="_blank">Joh 1:1) or end (Heb 1:12)" TARGET="_blank">Heb 1:12) and He was holy (Luk 1:35)." TARGET="_blank">Luk 1:35). The Pharisees balked at His forgiving the paralyzed man (Mar 2:5)," TARGET="_blank">Mar 2:5), since only God has this power (v 7; Psa 130:4). The Lord Jesus had and has that power that belongs solely to God (Mar 2:10)." TARGET="_blank">Mar 2:10).

Nonetheless, His Father told Him what to say (Joh 12:49" TARGET="_blank">Joh 12:49b) and the very words He should speak (v 49c). The Father showed Him each act He did (5:19). These truths do not indicate that He was limited, but that He was subject to His Father. This affirms that the Father and Son have different roles in the Godhead. The Father directs and the Son carries out the direction, while the Spirit enables.

D. Oliver
Other pages in this section

About this site

Can people come back from the dead to talk to us?

Recently a friend asked about a message he heard from a church where the preacher claimed he asked God to take his life and let him visit the other side of death for the purpose of returning to tell his congregation what awaits on the other side.

The result was that the pastor saw certain members of his congregation suffering in hell because of certain errors in their life. Does God allow his servants to come back to life to warn others of dangers ahead?

Rather than debate whether or not God is capable of resurrecting a person (which of course he has done in the past and will do again in the future), it is wise to look into the scripture to see whether God will resurrect someone for the purpose of preaching to others.

Luke 16" TARGET="_blank">Luke 16 is quite clear about this situation. Lazarus and his rich friend both have died. Lazarus is in heaven and the rich man in hell. The rich man asks for Lazarus to go back to his house and warn his brothers not to come to this awful place. Abraham refuses to send Lazarus because the brothers already have the Bible at their disposal – “Moses and the prophets.” God uses his word to warn people, not appearances of dead people.

Luke 16:25-31" TARGET="_blank">Luke 16:25-31 But Abraham said, 'Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. (26) And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.' (27) And he said, 'Then I beg you, father, to send him to my father's house-- (28) for I have five brothers--so that he may warn them, lest they also come into this place of torment.' (29) But Abraham said, 'They have Moses and the Prophets; let them hear them.' (30) And he said, 'No, father Abraham, but if someone goes to them from the dead, they will repent.' (31) He said to him, 'If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.'"

Also consider that God has already warned us about hell in his word. If a messenger from beyond the grave would return to tell us about his experience, it should be exactly as Jesus described in Luke 16" TARGET="_blank">Luke 16 which makes the messenger unnecessary. If the witness tells of details that do not agree with the Bible, he is a false messenger and should be rejected.

We are not left to imagine what might be the final end of a person in Hell. Revelation 20:11-15" TARGET="_blank">Revelation 20:11-15 tells us that every one dead in sins will be raised, judged and then hurled into the Lake of Fire.

Additionally to this example, prayer directed toward the dead is strictly forbidden. Deuteronomy 18:11" TARGET="_blank">Deuteronomy 18:11 says that anyone who “consults with the dead” is “detestable to the Lord.” King Saul went to a witch to talk to the departed spirit of the prophet Samuel which lead to his death “because he was unfaithful to the LORD; he did not keep the word of the LORD and even consulted a medium for guidance” (1 Samuel 28:1-25;" TARGET="_blank">1 Samuel 28:1-25; 1 Chronicles 10:13-14)." TARGET="_blank">1 Chronicles 10:13-14).

Shad Sluiter
Other pages in this section

About this site

Is the Devil a real being or just an evil force?

Is Satan real?

Satan is real, and he is your enemy. However, a believer does not need to fear him. He is a defeated foe. His doom has already been spoken by God. However, he is still alive and well.

A misconception of Satan

Much of our conceptions about who the devil is, what he does and what he looks like come from sources other than the Bible, making them mere superstition or tradition. During the in the medieval ages, Satan was illustrated and painted as a hideous creature in hell with horns, goat's legs, and with a forked tail. The necessary accessory, the pitchfork also appears in his portraits. Apparently the devil uses the pitchfork in Hell to torment the lost. None of these images is biblical. His appearance is actually “an angel of light” (2 Corinthians 11:14-15)" TARGET="_blank">2 Corinthians 11:14-15) and “the son of the morning” (Isaiah 14:12-15)" TARGET="_blank">Isaiah 14:12-15) while in reality is the deceiver. The names “serpent” and the “dragon” (Revelation 12:9)" TARGET="_blank">Revelation 12:9) tell us that his beauty is not delicate beauty like a flower, but a dramatic, harsh character.

2 Corinthians 11:14-15" TARGET="_blank">2 Corinthians 11:14-15 And no wonder, for even Satan disguises himself as an angel of light. (15) So it is no surprise if his servants, also, disguise themselves as servants of righteousness. Their end will correspond to their deeds.

The verses of Isaiah 14" TARGET="_blank">Isaiah 14 are applied to both the king of Babylon and Satan who was inspiring his actions.

Isaiah 14:12-15" TARGET="_blank">Isaiah 14:12-15 How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! (13) For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: (14) I will ascend above the heights of the clouds; I will be like the most High. (15) Yet thou shalt be brought down to hell, to the sides of the pit.

The names of Satan

The Bible uses several different names to describe the mission of the devil:

1. Satan

Satan means an enemy or adversary. In Job 1:6," TARGET="_blank">Job 1:6, Satan appears before God in order to gain permission to attack Job. The Lord permitted Satan to touch Job’s home, health and fortune, but not to take Job’s life. Satan wanted to destroy Job and his faith in God.

2. Devil

The devil means an accuser (Revelation 12:10)." TARGET="_blank">Revelation 12:10). Although Christians are justified in Christ, the devil continues to accuse them of sin. The remedy for our defense is a good lawyer, or advocate, which is Christ. Christ has never lost a case involving one of his own. (1 John 2:1)" TARGET="_blank">1 John 2:1)

Revelation 12:10" TARGET="_blank">Revelation 12:10 And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.

1 John 2:1" TARGET="_blank">1 John 2:1 My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous.

3. Lucifer

Lucifer is the name meaning “son of the morning” (Isaiah 14:12)." TARGET="_blank">Isaiah 14:12). Satan was originally created as a glorious, majestic angel. Satan’s original position as an angel, created by God, was one of the “cherubs who covered” the throne of God (Ezekiel 28:14)." TARGET="_blank">Ezekiel 28:14). The sanctuary that Moses constructed in the tabernacle was modeled after the heavenly sanctuary. The two golden figures that guarded the Ark of the Covenant are figures of the cherub beings that were constantly in the presence of God. Both Isaiah 14" TARGET="_blank">Isaiah 14 and Ezekiel 28" TARGET="_blank">Ezekiel 28 were written against kings – one of Babylon and the other of Tyre – but are applied equally to Satan in his fall from power because of his sin of pride. The Lord used the same kind of language when talking to his disciple Peter. "Get behind Me, Satan!" (Matthew 16:23)." TARGET="_blank">Matthew 16:23).

Ezekiel 28:12-19" TARGET="_blank">Ezekiel 28:12-19 "Son of man, raise a lamentation over the king of Tyre, and say to him, Thus says the Lord GOD: "You were the signet of perfection, full of wisdom and perfect in beauty. (13) You were in Eden, the garden of God; every precious stone was your covering, sardius, topaz, and diamond, beryl, onyx, and jasper, sapphire, emerald, and carbuncle; and crafted in gold were your settings and your engravings. On the day that you were created they were prepared. (14) You were an anointed guardian cherub. I placed you; you were on the holy mountain of God; in the midst of the stones of fire you walked. (15) You were blameless in your ways from the day you were created, till unrighteousness was found in you. (16) In the abundance of your trade you were filled with violence in your midst, and you sinned; so I cast you as a profane thing from the mountain of God, and I destroyed you, O guardian cherub, from the midst of the stones of fire. (17) Your heart was proud because of your beauty; you corrupted your wisdom for the sake of your splendor. I cast you to the ground; I exposed you before kings, to feast their eyes on you. (18) By the multitude of your iniquities, in the unrighteousness of your trade you profaned your sanctuaries; so I brought fire out from your midst; it consumed you, and I turned you to ashes on the earth in the sight of all who saw you. (19) All who know you among the peoples are appalled at you; you have come to a dreadful end and shall be no more forever."

4. The Serpent

The serpent, or the dragon, is an image that takes us from Genesis 3" TARGET="_blank">Genesis 3 to Revelation 12." TARGET="_blank">Revelation 12. He is the deceiver who led Eve and the whole world astray.

Revelation 12:9" TARGET="_blank">Revelation 12:9 And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world--he was thrown down to the earth, and his angels were thrown down with him.

5. The Prince of this World

Christ called the devil the “prince of this world” or “ruler of this world” (John 12:31;" TARGET="_blank">John 12:31; John 14:30;" TARGET="_blank">John 14:30; John 16:11)." TARGET="_blank">John 16:11). In the epistles he is spoken of as the “god of this world” (2 Corinthians 4:4)" TARGET="_blank">2 Corinthians 4:4) and the “prince of the power of the air” (Ephesians 2:2)." TARGET="_blank">Ephesians 2:2).

6. The Father of Lies

The Lord Jesus gave the devil the name that best describes the character and heart of the devil including the terms “murderer”, “liar” and “father of lies”. This is not mere slander as we humans would tend to characterize our enemies. This is the terminology that Christ uses to warn us about the tactics and motives behind our enemy.

John 8:44" TARGET="_blank">John 8:44 You are of your father the devil, and your will is to do your father's desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies.

Real Person or Force?

The Bible references mentioned above speak about the devil as a real being and not just and evil tendency or chaotic mess.

The Lord Jesus talked about the devil as a real person – Matthew 4:1-12;" TARGET="_blank">Matthew 4:1-12; Matthew 13:39;" TARGET="_blank">Matthew 13:39; Matthew 25:41;" TARGET="_blank">Matthew 25:41; Luke 8:12;" TARGET="_blank">Luke 8:12; John 8:44;" TARGET="_blank">John 8:44; John 12:31;" TARGET="_blank">John 12:31; John 14:30;" TARGET="_blank">John 14:30; John 16:11." TARGET="_blank">John 16:11.

Shad Sluiter

Other pages in this section

About this site

Why did God the Father, rather than Jesus, deliver the Book of Revelation to John?

Why was the Revelation given by the Father rather than by Jesus Christ Himself (Revelation 1:1)" TARGET="_blank">Revelation 1:1)?

The Revelation is given by God, Who, of course, we understand in this passage, is the Father.

The defining portrait of the Lord Jesus in the Revelation is "One like unto the Son of Man" (1:13; 14:14). As such, He has authority to execute judgment (Joh 5:27)" TARGET="_blank">Joh 5:27) and to extend God’s rule throughout God’s creation (Heb 2:6-8)." TARGET="_blank">Heb 2:6-8). The Revelation gives us the course of events leading to this fulfillment, when the word comes from the throne, "It is done" (Rev 21:6)." TARGET="_blank">Rev 21:6).

In His role as the Son of God and as the Son of Man, the Lord Jesus always moves in subjection to His Father and in dependence on His God, respectively. Because He is God, the Lord had full knowledge of all these events and He did not lack the ability to communicate them. We cannot but worship when we see Him always acting within the role entrusted to Him.

When it was God’s purpose to strengthen His people and enable them to be true to the soon-coming Sovereign, He committed that communication to Jesus Christ, the ascended Man. His role, as Son of God and Son of Man is to communicate. As His God and Father, God’s role is to determine what, when, and how to communicate.

D. Oliver

Other pages in this section

About this site

Does Matthew 18, verses 15 to 20 deal with an interpersonal problem?

Does Matthew 18," TARGET="_blank">Matthew 18, verses 15 to 20 deal with an interpersonal problem?

"If thy brother trespass against thee" clearly seems to involve a trespass against an individual. However many translations and most of the manuscripts from which our translations come either omit "against thee" or note that it may not have been in the original writings.

Rather than leaving us in confusion, this calls for greater care in understanding the passage. If "against thee" belongs in the passage, the Lord is instructing an individual who has been injured by another's sin. If "against thee" was not in the Lord's teaching, the teaching is more general and addresses one who is concerned about his brother who has strayed. Actually, the context, an important aid in interpreting any passage, supports either possibility.

Consider the first possibility ("if thy brother trespass against thee"). At the beginning of the chapter (vv. 1-4), the Lord states the requirement for entering the kingdom. Apart from the simplicity, lowliness, and dependence that characterizes a child, no one will enter the kingdom. These who thus enter are like the One Who is meek and lowly (v. 4; 11:29); He identifies them with Himself. They are of inestimable worth to Him. Unbelievers who harm them face severe judgment, for He came to save them (vv. 6-11). As dependent as children and defenseless as sheep, His own have His protection against unbelievers who wrong them. But what if another believer wrongs his brother (not now pictured as a child or sheep)? The Lord has given full administrative authority to His own - to the assembly - to protect such a wronged brother.

Consider the second possibility ("if thy brother trespass"). In verses 11 through 14, the Lord shows that both He and His Father have shepherd hearts in their concern for these "little ones." How suitable that one who belongs to this family should be like the Father and His Son and should persistently seek the recovery of his sinning and straying brother!

This second possibility flows more smoothly since it fits the context of the verses immediately preceding it. Furthermore, this second view includes the first view. The straying brother's sin may be an interpersonal problem, but it is not limited to that. It includes other kinds of sins.

D. Oliver
Other pages in this section

About this site

Main Menu