Does a husband guide or lead his wife apart from a right example?

Does a husband guide or lead his wife apart from a right example?

Whether a husband or wife, a parent, a Sunday School teacher, a preacher or elder, or a brother or sister in Christ, none of us has the ability to bring greater spiritual help to others than what we practice ourselves (1Ti 4:12, 16)." TARGET="_blank">1Ti 4:12, 16). Can a husband who finds fault with the other believers in the assembly hope to help his wife feel comfortable in the company of those believers? Will an elder expect his wife to submit to the teaching of the elderhood (namely, the teaching of the Word of God) if she sees that his life is not spiritually consistent with the Word of God? Does a husband who will not submit to the Scriptures in one aspect of his life have any "weight" in helping his wife to obey the Lord? She could easily sense that his interest in her obedience is only for the sake of appearance, since reverence for the Lord hardly characterizes him.

Examples of humbly submitting to the Lord and delighting in His will and Word are the strongest influence for good in any believer’s life. Our steps provide much better guidance than our words, no matter how loud, strong, persuasive, or apparently sanctimonious they are (Mat 23:3, 13)." TARGET="_blank">Mat 23:3, 13).

D. Oliver
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Should a person who is being disciplined by the assembly be present at the discipline meeting?

Should a person who is being disciplined by the assembly be present at the discipline meeting?

Yes. Not every form of New Testament discipline involves putting an individual away from the fellowship. How could an assembly rebuke a fellow-believer (1 Timothy 5:20)" TARGET="_blank">1 Timothy 5:20) who is not present? In the case of excommunication, an individual remains part of the assembly until the assembly has acted to put him away Silently attending such a gathering might indicate submissiveness to and concurrence with the assemblys action. It may also convince a person of the sensuousness of his sin and of the saints concern for him. No one can force a person to attend; advising him to do so would be wise.

D. Oliver
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What is the meaning of the text,

What is the meaning of the text, “Thou has magnified Thy word above all Thy name” (Psalm 138:2)" TARGET="_blank">Psalm 138:2)?

Perhaps this statement will be more easily understood if we use an illustration. The Churches of Macedonia (i.e. the Philippians, etc.) had a good “name” with the Apostle Paul, as liberal givers from their very beginning (Philippians 4:10-16). Yet on an occasion when he sought their help for the supply of the need of poor saints in Juda, they did far beyond his highest expectation, as he tells us in 1 Corinthians 8:1-5." TARGET="_blank">1 Corinthians 8:1-5. In effect, he says of them: “They have magnified their liberality above all their name for it.”
Now, God’s “Name” represents the sum of His manifestations of Himself. As has been said by others, it is the product of His deeds, and is according to His historically manifested glory. In plainer words, it is His reputation for lovingkindness to His people, faithfulness to His promise, etc., as may be seen by its use in such passages as Exodus 16" TARGET="_blank">Exodus 16 and Joshua 7:9." TARGET="_blank">Joshua 7:9. David, who according to its title is the author of Psalm 138," TARGET="_blank">Psalm 138, has already known much of the name and fame of the Lord, both from the history of His people, and from His previous dealings with himself. But on the occasion for which he gives praise so fervently in this psalm, he feels that God has shown His faithfulness in keeping His word, even beyond all that past experience would have led him to expect, and so he says, “I will . . . praise Thy name for Thy loving- kindness and Thy truth; for Thou has magnified Thy word above all Thy name.”
Possibly the occasion may be that which is referred to in 2 Samuel 7," TARGET="_blank">2 Samuel 7, where at least he is found speaking in a strain very similar. He says there, “Thou hast brought me hitherto; and this was yet a small thing in Thy sight, O Lord God; but Thou hast spoken of Thy servant’s house for a great while to come; . . . for Thy word’s sake . . . hast Thou done all these great things . . . to make Thee a name; . . . and let Thy name be magnified for ever” (2 Samuel 7:18-26)." TARGET="_blank">2 Samuel 7:18-26).
W.R.

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How large did Jacob's family grow in Egypt?

If Jacob's family "increased abundantly" (Exodus 1:7)" TARGET="_blank">Exodus 1:7) in Egypt for 430 years (Exodus 12:40)," TARGET="_blank">Exodus 12:40), wouldn't their population have been much more than 2 million?

When they arrived in Egypt, the descendants of Jacob numbered 70 (Exodus 1:5)," TARGET="_blank">Exodus 1:5), not counting Joseph and his two sons, or the family's marriage partners. The "population growth rate" from the time Jacob received his wives was at least 7%. With only a 5% rate of growth, the population after 430 years would be almost 200 million.

This is one reason to take another look at the 430 year figure in Exodus 12:40." TARGET="_blank">Exodus 12:40. This figure and the 400 years of sojourning and persecution in Genesis 15:13" TARGET="_blank">Genesis 15:13 must be understood with Paul's figure of 430 years from the promise of blessing through Abram's Seed until the giving of the law (Galatians 3:17)." TARGET="_blank">Galatians 3:17).

If we identify the beginning point of this period with Genesis 12:1-7," TARGET="_blank">Genesis 12:1-7, Abram was 75. 25 years takes us to the birth of Isaac (21:5), 60 more years to the birth of Jacob (25:26), and an additional 130 years to Jacob's arrival in Egypt (47:9). That's 215 years (25 + 60 + 130).

A 5% growth rate for the remaining 215 years of the total 430 years comes to around 2.5 million, a more reasonable figure. The following figures lend support to this.

According to Exodus 6:16-20," TARGET="_blank">Exodus 6:16-20, 4 generations (see Genesis 15:16)" TARGET="_blank">Genesis 15:16) span the time from Jacob's entering Egypt until the Exodus: Levi, Kohath, Amram, Moses. Since Moses was 80 at the time of the Exodus (Exodus 7:7)," TARGET="_blank">Exodus 7:7), that brings the total years to 295.

When Jacob entered Egypt at 130, Joseph was 39. He had become governor at 30 (Genesis 41:46)," TARGET="_blank">Genesis 41:46), and after 7 years of plenty, his brothers came for corn in the second year of famine (45:6). Joseph was born, therefore, when Jacob was 91 (130 minus 39), at the end of Jacob's 14 years of service for Rachel and Leah (30:25; 31:38). At the time of Joseph's birth, Jacob had been married to Leah 7 years (29:21-22,25); he was 84 when married. Levi was Leah's third son, so Jacob would have been about 87 at Levi's birth. Levi, then, was 43 years old (130 minus 87) when he moved down to Egypt. Kohath had been born already (46:11), but would not likely have been 23 - likely closer to 3. His son Amrarn was born sometime in the next 110 years, since Kohath died at 133 (Exodus 6:18)." TARGET="_blank">Exodus 6:18). Amram died at 137 (6:20), so the time between entering Egypt and the birth of Moses must have been less than 243 years (110 plus 133).

If, instead, we make the reasonable assumption that Levi, Kohath, and Amram were, on average, 46 when their sons were born, then the total from Genesis 12" TARGET="_blank">Genesis 12 to Exodus 12" TARGET="_blank">Exodus 12 is 430" TARGET="_blank">is 430 years. The sojourning in Exodus 12" TARGET="_blank">Exodus 12: 40 began when Abraham entered Canaan as a sojourner. The 400 years of being strangers and being persecuted by the Egyptians (Genesis 15:13)" TARGET="_blank">Genesis 15:13) began with Ishmael's mocking Isaac (Gen 21:9)." TARGET="_blank">Gen 21:9).

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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If a sister meets with the elders, should her head be covered?

If a sister meets with the elders, should her head be covered?

When elders meet to receive help from the Word of God regarding their responsibilities (Acts 20:17-35)" TARGET="_blank">Acts 20:17-35) or to make decisions regarding the care and direction of the flock, a sister should not be present. It is a meeting of elders. When the elders meet with a person to shepherd him (in this case, her), to hear how the individual was saved, or to discuss that individual’s coming into the fellowship, a sister who is present is expected to talk with them. If she is not expected to be silent, she should not be expected to wear a covering. These two truths are united in 1 Corinthians 11:2-16" TARGET="_blank">1 Corinthians 11:2-16 and 14:34, 35, both being in the section of 1 Corinthians that deals with assembly gatherings.

D. Oliver
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How should preachers treat people who are not in the assembly?

How should preachers treat people who are not in the assembly?

Since the New Testament doesn’t teach a division between clergy and laity, the same principles written for all Christians apply to preachers. All are to be kind to each other (Ephesians 4:32)" TARGET="_blank">Ephesians 4:32) and serve others in love (Galatians 5:13)" TARGET="_blank">Galatians 5:13) and lowliness (Ephesians 4:2)." TARGET="_blank">Ephesians 4:2). Therefore, preachers, along with all believers, should attempt to avoid anything that a visitor could interpret as unkind or condescending. Since Christians are to "esteem other better than themselves," every visitor to the assembly should receive respect and personal attention. At a minimum, that means every believer should attempt to welcome the visitor (without being overwhelming) and to address the visitor by name. James warns against special treatment for wealthy visitors (James 2:1-4)." TARGET="_blank">James 2:1-4). If a personable, prominent, popular politician visited, how many handshakes and requests for photographs would he receive? How often would believers tell others of that visit? Should another visitor with a different status, appearance, creed, personality, race, or lifestyle receive a lesser welcome?

Paul makes it clear that the Corinthians’ behavior in their gatherings should have a positive impact on both the unlearned and unbelievers (1 Corinthians 14:23-25)." TARGET="_blank">1 Corinthians 14:23-25). The unlearned are not in the assembly and they are not unbelievers. Therefore, these principles apply to believing and unbelieving visitors. If they witnessed speaking in tongues, they would have a negative impression of the believers, concluding they are mad - deluded. If they heard men prophesying, they would recognize God’s presence among His people. The outcome desired for these visitors was for them to become worshipers, aware of God’s presence in the assembly. Every interaction with visitors should create a positive impression and contribute to this desired outcome.

In speaking publicly, preachers are responsible to model this kindness, lowliness, respect, and purpose (1 Timothy 4:11-13)." TARGET="_blank">1 Timothy 4:11-13). This Biblical standard tests the matter and manner of all preaching. Paul implies (1 Corinthians 14:15-33)" TARGET="_blank">1 Corinthians 14:15-33) that the preachers’ words and actions form the visitors’ impression of the God this congregation worships.

D. Oliver
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What does the Bible say about gambling? Is gambling a sin?

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 in your answer. You may optionally include an email address. Answers will be reviewed.

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Sunday School Curriculum

How to use the Sunday School Curriculum

This Sunday School Curriculum was created to provide a Sunday school teacher the direction for 3 years of lessons without repeating Bible stories.

The sunday school curriculum is found in the Sunday school lessons section of this site.

It's purpose of Sunday School Curriculum is to support the creativity of a teacher by giving him/her a framework to follow. It works as a guide for teaching the entire Bible and God's workings with people of every part of the globe and from every walk of life.

You will see that there are more stories in the Sunday school curriculum than could be covered a single Sunday School year. The typical school year for the Sunday School Cirriculum lasts fifty two weeks, but churches sometimes have special weeks for their Sunday School such as a program or some Sundays could be utilized for guest teachers who teach a lesson to the entire group. The Sunday school cirriculum is designed to be generalized enough so that various age groups can be accomodated.

Emphasis for each age group.

K to middle school

Teachers using the Sunday School Cirriculum with the youngest students should emphazie what the Bible says about God's Character and Person and His Personal Interest in each of us. The early years are the critical time when we form our first opinions of God.

Teenage Classes

Those who use the Sunday school curriculum for middle and high school students may wish to emphasize how people of the Bible obeyed God and followed sound advice. During this critical time of life, it is important that the students learn how to apply the Scriptures to personal decisions and needs.

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How to use the Sunday School Curriculum