Should our children be taught sex education in public schools?

Should our children be taught sex education in public schools?

In Old Testament days, God entrusted moral training to the family: "Thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up" (Deuteronomy 6:7)." TARGET="_blank">Deuteronomy 6:7). God intended parents to discharge this responsibility diligently, deliberately (even when sitting to relax), decidedly (as inseparable from normal living as walking - or driving?), and daily (last thing at night, first thing in the morning). Since Paul (Ephesians 6:2)" TARGET="_blank">Ephesians 6:2) bases New Testament teaching about family relations on Old Testament principles, Christian parents still have the primary responsibility to teach their children morality. Scripture elevates such matters, although private and sensitive, to a place of honor (Hebrews 13:4)" TARGET="_blank">Hebrews 13:4) and consummate beauty (Ephesians 5:31, 32)." TARGET="_blank">Ephesians 5:31, 32). This moral training is a privilege and a responsibility.

Christian parents are dutybound to be aware of what is happening in their child's education. Since God's moral standards are "for our good always" (Deuteronomy 6:24)," TARGET="_blank">Deuteronomy 6:24), aren't parents responsible to protect their child if they discover that his classroom experience is (or will be) contrary to his home training?

D. Oliver

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What is the interpretation of the parable of the ten virgins?

What is the interpretation of this parable? (Matthew 25:1-13)" TARGET="_blank">Matthew 25:1-13)

The virgins all have lamps which indicate they are waiting for the return of a bridegroom during the night. This is their testimony. They are all unconscious of the time, for they are sleeping. In the middle of the night, a cry brings all of them to consciousness. The announcement is that this is the night time of the bridegroom’s coming. The virgins are not a bride or bridal candidates. They are waiting to join the wedding feast (the context defines whether the word "marriage," v 10, refers to the wedding or the wedding feast) with the bridegroom. The event announcing the coming of the bridegroom shows the difference between the two classes. The others prove incapable of meeting him, because they have no oil to sustain their professed expectation of the bridegroom.

Two types of Jewish people profess to be awaiting the return of Christ to earth. In the middle of the 7-year period, the event the Lord describes in Matthew 24" TARGET="_blank">Matthew 24:, the abomination of desolation, takes place. The Lawless One desecrates the Jewish temple in Jerusalem by taking the place of God, in all likelihood sitting on the mercy-seat of the temple. This will cause those Jews who profess to wait for the redemption of Israel (Luke 21:28; 2:38)" TARGET="_blank">Luke 21:28; 2:38) to recognize the crucial prophetic times surrounding them. Those who are not born of the Spirit (pictured by the oil in the vessels) will not be able to withstand the power of the Beast (the Lawless One) and to survive in a society governed by the mark of the Beast (Revelation 13:4-18)." TARGET="_blank">Revelation 13:4-18). When the Sun of Righteousness (Malachi 4:2)" TARGET="_blank">Malachi 4:2) comes to end that dark night of persecution, those regenerated by the Spirit will enter the joyous wedding feast (Revelation 19:9, 11)." TARGET="_blank">Revelation 19:9, 11). The unregenerate will be eternally excluded from the kingdom and the presence of the Lord.

D. Oliver
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Does Isaiah 45 teach that God made the earth "without form"?

Doesn't Isaiah 45:18" TARGET="_blank">Isaiah 45:18 prove that God did not create the earth "without form"?

In the New Scofield Reference Bible, the editors moved the note on the Gap Theory from its place in the old edition (Genesis 1:2)" TARGET="_blank">Genesis 1:2) to Isaiah 45:18," TARGET="_blank">Isaiah 45:18, since this verse seems to offer stronger proof for the theory than any other. Isaiah 45:18" TARGET="_blank">Isaiah 45:18 states that God did not create the earth "without form" (tohu), but Genesis 1:2" TARGET="_blank">Genesis 1:2 states that the earth was "tohu." Thus it would seem that the earth became formless some time after the initial creation. But to understand Isaiah's meaning, we must look at 45:18 in its context. The last phrase of the verse explains the point. Isaiah is speaking of God's design in creation. God did not create the world to be an empty place, but formed it to be inhabited. It was never God's purpose to have an empty world, so He filled it with inhabitants. In Genesis 1:2," TARGET="_blank">Genesis 1:2, therefore, the formless and empty state of the earth on the first day was simply the beginning, not the goal of creation. During the five days of creation that followed, God progressively finished the earth's shape and filled it with creatures. By the end of the sixth day, the earth was no longer "tohu." God had achieved all that He intended, and rested on the seventh day. Further, the context of Isaiah 45:18" TARGET="_blank">Isaiah 45:18 shows why the prophet discusses this truth here. What God starts, He finishes (see 55:11; 66:9). Israel's salvation is guaranteed, because (according to 45:17) it is eternal. It was planned "from the foundation of the earth," and therefore must come about-despite present appearances. Just as God accomplished His creative purpose for the earth in six days, so He will perform His saving purpose for Israel in due time.

D. Vallance
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Is it wise to counsel a dating couple in fellowship not to sit together in the assembly meetings?

Is it wise to counsel a dating couple in fellowship not to sit together in the assembly meetings?

Some valuable wisdom may underlie this advice, but it does sound like the kind of rule that some religious groups have handed down for generations. Such traditions can create a religious hypocrisy (Mark 7:6-8)." TARGET="_blank">Mark 7:6-8). Rather than making rules, why not apply Biblical principles?

Being in love is a wonderful blessing, part of the Lord’s gracious provision for the human family (Genesis 2:24;" TARGET="_blank">Genesis 2:24; Ephesians 5:31-33)." TARGET="_blank">Ephesians 5:31-33). It is part of the normal development of the spiritually-significant relationship of marriage (5:25, 28). It is therefore not a foreign intruder into a spiritual life. A couple’s behavior, however, should reflect their concern for their testimony before the world. Paul says, "Give thought to do what is honorable in the sight of all" (Romans 12:17," TARGET="_blank">Romans 12:17, ESV). Another principle comes from Paul’s pen, "Flee youthful passions" (2 Timothy 2:22" TARGET="_blank">2 Timothy 2:22 ESV). Considering these principles, a couple is well-advised to limit public displays of affection to fit comfortably within acceptable standards among believers. The world’s standards in courting are not relevant (Romans 12:2)." TARGET="_blank">Romans 12:2).

A principle that relates to all our assembly gatherings comes from the Lord’s words, "For where two or three are gathered together unto My name, there am I in the midst of them" (Mat 18:20" TARGET="_blank">Mat 18:20 JND). In all our meetings, we are in the Lord’s presence. Although the assembly is on earth, our place of worship and prayer is in heaven, in the immediate sanctuary of God’s holy presence (Hebrews 10:19, 20)." TARGET="_blank">Hebrews 10:19, 20). We enjoy an intimate relationship with our Father, but the standards of holiness in the presence of God have not changed. The same holy creatures Isaiah saw crying "Holy, holy, holy" in God’s presence (Isaiah 6:3)" TARGET="_blank">Isaiah 6:3) have not changed their occupation at the conclusion of this present age (Rev 4:8)." TARGET="_blank">Rev 4:8). When God’s presence among men was introduced (Exodus 25:8; 40:34, 35)," TARGET="_blank">Exodus 25:8; 40:34, 35), God maintained the standard of behavior in His presence. Nadab and Abihu offered "strange fire" before the Lord (Leviticuis 10:1), apparently acting with a lack of self-control (v 9). God maintained a distinction between "common" behavior and behavior in His holy presence (v 10). In our irreverent age, we need the reminder of the Scriptures on this matter. Being preoccupied with others while in the holiest of all is not suitable. Whether or not a couple sits together, they can easily become more aware of each other’s presence than of the presence of God.

Biblical principles do not establish a rule about couples sitting together. They do, however, instruct courting couples and all of us that we must seek the Lord’s help so that God has His proper place of undistracted honor and occupation when we meet together. Lacking the self-control needed so that God is first in our thoughts and desires dishonors Him. We all need a greater awareness of God’s presence and of the holiness that is fitting there.

D. Oliver
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noah and the ark activities for children

Noah and the ark activities for children

3D model of Noah's Ark - Scale model 130:1 includes artwork of Noah, his wife and the animals.

Worksheet and Lesson Plan - Guided discussion on Noah's Ark and the flood.

The two activities will help a Sunday school teacher plan a lesson or guide him/her in a hands-on activity.

Go to the main Sunday school page for puzzles, lesson plans and other activities for Sunday school teachers.

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Does God punish sin on earth? Does God punish sin only in Hell?

“Does God punish sin on earth? Does God punish sin only in Hell?”

Interesting question, and to answer it we need to clarify the terms we use. When it comes to an authority dealing with behavior that is undesired, there are two basic motivations called “punishment” and “vengeance”. Others use the terms “discipline” or “correction” for what I call “punishment”, and “punishment” for what I call “vengeance”, but I think my terms are more biblically accurate.

Whatever the words, God and earthly governments do both.

Using my terms, a “punishment” is like a “spanking”, something bad that is administered with the intent of changing the character of the one being punished. This is done so he may rejoin society as a disciplined, productive member. “Vengeance”, on the other hand, has no goal but to make an example of the punished one so others are afraid to try the same thing, and to protect society at large by removing the threat the lawbreaker represents. One looks to help the guilty one, the other looks primarily at minimizing losses to the whole and protecting the authority of the government. It may be argued that the consequences of law often may very well do both, but the motivation behind each remains distinctly different. And there are clear cases where there is no overlap.

God does both in this life as well. He clearly punishes people with the intent of driving them away from evil and toward Himself. We read He spanks His children in ways that seem “grievous” (Hebrews 12:6)," TARGET="_blank">Hebrews 12:6), and also read that He in a general way “chastiseth (spanks) the heathen” (Psalm 94:10)," TARGET="_blank">Psalm 94:10), the ones who do not yet know Him. “Whom the Lord loveth He chasteneth” (Heb. 12:6)" TARGET="_blank">Heb. 12:6) . . . lots of love here.

But He also executes “vengeance” (Romans 12:19)" TARGET="_blank">Romans 12:19) in this life as a means of declaring and enforcing His governmental authority over mankind. He forcefully tells us to stay out of that business on a personal level when it comes to dealing with people who harm us. The phrase in that verse is this: “’Vengeance is mine, I will repay’, saith the Lord”. That phrase is found virtually the same in four different Bible verses, the only statement I can think of so honored.

So He really takes this seriously.

Deadly diseases associated with specific violations of His commandments are a clear example of this, as can be premature deaths by various tragedies. “The wrath of God cometh on the children of disobedience.” (Colossians 3:6)" TARGET="_blank">Colossians 3:6) . . . no love here, just wrath.

Even righteous members of a society may suffer as He executes vengeance on the whole.

To get back to the question, when it comes to hell there is no punishment, there are no spankings, only the raw endless fury of vengeance to prove to the universe that He is God and what He says goes. Hear these solemn words spoken to Christians suffering at the hands of wicked people: “Seeing it is a righteous thing with God to

recompense tribulation to them that trouble you; And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power” (2 Thessalonians 1:6-9)" TARGET="_blank">2 Thessalonians 1:6-9) Everlasting Fire – no purgatory, no hope, nothing but vengeance.

The time for corrective punishment is in this life. God is to be greatly feared, and those who refuse to do so in this life, refuse His “spankings” with the intent of driving them to the Savior, will have all of eternity to regret it.

Alfred Corduan

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Seed Sowers Videos

SeedSowers Videos are memory books from the Mexican short missions trips by the Seed Sowers Organization.

There are two locations to find these videos online:

Yahoo videos for SeedSowers 2009 Veracruz and 2010 Obregón
YouTube videos for SeedSowers 2004 Chihuahua, 2005 Hermosillo, 2006 Hermosillo, 2007 Guadalajara .

You can see the detials about upcoming trips at www.seedsowersonline.com

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Is there a difference between the

Is there a difference between the “Principalities” and “Powers” mentioned in Ephesians 1:21; 3:10; 6:12;" TARGET="_blank">Ephesians 1:21; 3:10; 6:12; Colossians 1:16;" TARGET="_blank">Colossians 1:16; 2:10 and 2:15?

Some of the statements made concerning them suggest that they are good, others that they are evil.

The words “principalities” and “powers,” when used together, define the status of certain who hold high place of rule, whether among men, or among angelic beings. In the former connection they are found in Titus 3." TARGET="_blank">Titus 3. i, where we are exhorted to be subject to them; while of the latter the clearest example is perhaps Ephesians 6:12, in which they are definitely set in contrast with “flesh and blood.” In some passages, as Romans 8:38," TARGET="_blank">Romans 8:38, Ephesians 1:21," TARGET="_blank">Ephesians 1:21, Colossians 1: 16," TARGET="_blank">Colossians 1: 16, they occur in a statement of such a character that it might perhaps be thought of as inclusive of both.
With regard to those principalities and powers which are angelic, there certainly does seem to be a difference on the lines indicated in the question above. Against those mentioned in Ephesians 6:12" TARGET="_blank">Ephesians 6:12 we have to fight, and verse I shows that their leader is the Devil. But on the other hand, the principalities and powers of Ephesians 3:10," TARGET="_blank">Ephesians 3:10, who are even now learning lessons through the Church of the manifold wisdom of God, can scarcely be thought of as other than good, especially when comparison is made with the similar statement of 1 Peter 1:12," TARGET="_blank">1 Peter 1:12, “Which things angels desire to look into.” It must not be thought however that their being described as “in heavenly places” is sufficient proof of their goodness, since this is the very same term which is rendered “high places” in connection with those of chapter 6. z (see R.V.).
According to Col 1:16," TARGET="_blank">Col 1:16, all principalities and powers were created by Christ, and this of course implies that they were all good originally. But we read in Jude 6" TARGET="_blank">Jude 6 (R.V.) of “Angels which kept not their own principality,” an expression which will at once suggest a reason why there should now be found both good and evil amongst them. Then in Revelation 12:7-9" TARGET="_blank">Revelation 12:7-9 we read of a conflict between good angels under the leadership of Michael and evil angels led by the Devil, in which the latter and his host will be defeated, and cast down to the earth from the heavenly position until then occupied by him.
W.R.

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What is the relationship of a full-time worker to his home assembly?

What is the relationship of a full-time worker to his home assembly?

He is one of the brothers in the assembly. While he is a servant of Christ and not of men (Galatians 1:10)," TARGET="_blank">Galatians 1:10), he is as accountable to the assembly’s elders as are any others in the assembly (Hebrews 13:17)." TARGET="_blank">Hebrews 13:17). Epaphras, a "servant of Christ" was "one of you," identified with all the believers in the Colossian assembly (Colossians 4:12)." TARGET="_blank">Colossians 4:12). The worker’s labors are an extension of that assembly’s interests, not merely his own private enterprise. Because of this, the assembly shares a prayerful interest in his work. He may have a good knowledge of the Word and may therefore be a helpful resource for the overseers, but their work has not been entrusted to him. The ideal is that elders and full-time workers esteem one another highly for their work’s sake (1 Thessalonians 5:13)." TARGET="_blank">1 Thessalonians 5:13).

D. Oliver
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Will christians judge angels?

In 1 Corinthians 6:3," TARGET="_blank">1 Corinthians 6:3, we read the following:

1 Corinthians 6:1-6" TARGET="_blank">1 Corinthians 6:1-6 When one of you has a grievance against another, does he dare go to law before the unrighteous instead of the saints? (2) Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you incompetent to try trivial cases? (3) Do you not know that we are to judge angels? How much more, then, matters pertaining to this life! (4) So if you have such cases, why do you lay them before those who have no standing in the church? (5) I say this to your shame. Can it be that there is no one among you wise enough to settle a dispute between the brothers, (6) but brother goes to law against brother, and that before unbelievers?

There were problems in the church at Corinth with conflicts between brothers. Christians should be above such petty behavior. And then Paul suddenly writes the surprising statement that Christians will judge angels. He adds no explanation in the immediate context to help us understand where, when or how this will happen.

It is known from from Jude 1:6" TARGET="_blank">Jude 1:6 and 2 Peter 2:4," TARGET="_blank">2 Peter 2:4, 2 Peter 2:9" TARGET="_blank">2 Peter 2:9 that angels will be judged. It is also clear from scripture that Christ will be the Judge (John 5:22)." TARGET="_blank">John 5:22). It must be that we are united to Christ that gives us this right to be involved with the judgment upon angels. Since Christ will include us in this task in the future, shouldn’t we be able to handle matters of judgment in this life?

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