Abundant Grace

• About this site

How to write your testimony effectively - Telling your own story is perhaps one of the most effective methods in sharing the gospel message.  It's Biblical, attractive and effective if done right.  “The problem with some writing isn’t that it’s bad writing. It’s just boring,” - Ginger Kolbaba, managing editor of Marriage Partnership magazine...

• About this site

Is going to the doctor a sign of a lack of faith?

• About this site

The Work of Christ

• About this site

The Moral Glories of Our Lord

• About this site

Ron Mills' Story - At the age of 22 I started to consider suicide as an answer to feelings of hopelessness. By the time I was 23 I would get brief periods of wondering “is this all there is to life?" I remember going to night clubs after drug use and drinking and just standing amongst hundreds of people and feeling very alone and tired of life. There had to be more to this Life (more...)

• About this site

Why is there pain and suffering?

You may also be interested in the more personal question "Why am I experiencing a time of difficulty? What is going trying to do to me?"

C.S. Lewis called it “The Problem of Pain” in his short, but influential book.

“If God were good, He would wish to make his creatures perfectly happy, and if God were almighty, He would be able to do what He wished. But the creatures are not happy. Therefore God lacks either goodness, or power, or both.  That is the problem of pain in its simplest form.”

Very briefly, there are a number of ways of answering this challenge.  

Choice

God created man, Satan and the angels with the power of choice.  This gives us the option of choosing to obey or to rebel against God.  Building us with a free will has the inherent risk of losing us to sin.  Suffering, being the result of sin, is the inheritance we received from Adam and Eve and their fatal choice to disobey God.  Romans 5:12" TARGET="_blank">Romans 5:12 says that he is the source of death in the world being the head of all humanity.  As a consequence of Adam’s choice, the world is visited by calamity and suffering.

Romans 5:12" TARGET="_blank">Romans 5:12  Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned--

This “bondage of corruption,” with the “whole world groaning and travailing together in pain” (Romans 8:21, 22)," TARGET="_blank">Romans 8:21, 22), has affected all men everywhere. God did not make the world in its fallen state.  In fact, when finishing the world he said "it is very good" (Genesis 2:1-3)." TARGET="_blank">Genesis 2:1-3).  Some day in the future, God will take away the curse from the earth. In that day, “God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain” (Revelation 21:4)." TARGET="_blank">Revelation 21:4). 

God lacks power?

If God is almighty, then why does he allow suffering to exist?  God actually uses suffering to accomplish his will.  Hebrews 12:5-11" TARGET="_blank">Hebrews 12:5-11 says that he disciplines his children with chastening.  Discipline is both punishment and instruction. 

Hebrews 12:5-11" TARGET="_blank">Hebrews 12:5-11  And have you forgotten the exhortation that addresses you as sons? "My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by him.  (6)  For the Lord disciplines the one he loves, and chastises every son whom he receives."  (7)  It is for discipline that you have to endure. God is treating you as sons. For what son is there whom his father does not discipline?  (8)  If you are left without discipline, in which all have participated, then you are illegitimate children and not sons.  (9)  Besides this, we have had earthly fathers who disciplined us and we respected them. Shall we not much more be subject to the Father of spirits and live?  (10)  For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness.  (11)  For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it.

Hebrews 5:8-9" TARGET="_blank">Hebrews 5:8-9 says that Christ himself “learned” and was "made perfect" by what he suffered. Christ was certainly not ignorant nor unaware of suffering neither was he "imperfect" in the moral sense of sin.  He "learned" by experience what suffering is.  He "learned" obedience by practicing obedience even at the cost of the worst suffering imaginable.  "Made perfect" is the completion of his work by carrying it out to the end.

 Hebrews 5:7-9" TARGET="_blank">Hebrews 5:7-9  In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence.  (8)  Although he was a son, he learned obedience through what he suffered.  (9)  And being made perfect, he became the source of eternal salvation to all who obey him,

Just because suffering continues to exist does not logically mean it exists because God is powerless to stop it.  God uses suffering to accomplish his purposes, which raises the next question…

God is cruel?

If God is capable of stopping suffering, then why does it continue?  To end suffering, God would have to end the root cause of suffering – the ability to sin.  This would mean that God would end our ability to make choices. To stop murder, God could end our ability to commit murder.  To stop sin against God, he could end our ability to rebel.  To stop evil implies ending the ability for individuals to choose what they want to do. God created Adam with the foreknowledge that Adam and his sons had the ability to worship God as well as the ability of Cain to kill his own brother.

Doesn’t God want his creatures to be perfectly happy?

Is God leading us somewhere with the aid of suffering?  The purpose of creation is not to give us self-indulgent pleasure.  The ultimate happiness of man is found by being able to glorify God even if that entails suffering on our part.  If God had made Adam with the mind of a programmed machine, Adam would not have sinned nor died.  Adam and his descendents would also not have the experience of being redeemed by grace.  There would be no salvation.  There would be no mercy of God.  There would be no heaven.  Instead, God has created a plan that will be consummated by the salvation of sinners who don’t deserve redemption, but will worship God eternally because of it. Man would never know salvation apart from sin. 

Suffering is turned into goodness in the end.  God was not surprised by Adam’s sin and fall. Of course, this does not mean that God is the source of sin, but it does mean that God is above sin and can use it to accomplish glory in the end.  If God is eventually going to bring glory to himself through the suffering of all humanity, can he not do the same in your broken life?

Conclusion

These are summary paragraphs of a few reasons why suffering is allowed to continue.  We can't know all the reasons why God allows suffering we just know that He does.

Shad Sluiter

• About this site

• About this site

Is there any good ground for the change, advocated by some, of the word “virgin” In Isaiah 7:14" TARGET="_blank">Isaiah 7:14 to “young married woman” or “young woman of marriageable age”?

I believe “virgin” can be shown to be the true rendering, along several lines of proof. It is significant that those who propose this change are mostly of Modernist tendencies. Such men deny the miraculous in general, and would gladly get rid of the Virgin Birth of our Lord, and create a discrepancy between Matthew 1:23" TARGET="_blank">Matthew 1:23 and our verse. Gesenius, the well-known author of the Hebrew and Chaldee Lexicon, a man with a strong Modernistic bias, says, “The true meaning of ‘almäh, (“virgin” in Isaiah 7:14)" TARGET="_blank">Isaiah 7:14) is a girl of marriageable age, with no special reference to her unspotted virginity, which is expressed,” he affirms, “by another word, bethulah”; but that moral purity is surely taken for granted, unless definite proof is alleged to the contrary. He adds, “almãh is used of a youthful spouse recently married”; but the only place he quotes to prove this is the verse in question, Isaiah 7:14," TARGET="_blank">Isaiah 7:14, where he wants to rule out the other meaning, and thus begs the question. He also
quotes Canticles 6. 8 to prove his point, but as virgins (‘almöth) are distinguished there from wives and concubines, we may ask what they do stand for, if not for unmarried girls of unspotted character? Gesenius admits, moreover, that his word bethfflah is sometimes clearly used of a woman newly married, e.g., in Joel i. 8. If that word had been used in Isaiah 7:14" TARGET="_blank">Isaiah 7:14 he might still have found a loop-hole, and have quoted Joel to show that even “bethfflãh was not conclusive. God, however, has raised up to oppose Gesenius a man of equal scholarship, namely, Dr. S. P. Tregelles, of humble evangelical faith, and also of European reputation as a Hebraist. He translated Gesenius’ Lexicon from the German, and has added notes in brackets to neutralise, where necessary, the bias of the Lexicon. The following note by Dr. Tregelles occurs under “‘almãh”: “Gesenius’ object in view in seeking to undermine the opinion, which would assign the signification of virgin to this word, is clearly to raise a discrepancy between Isaiah 7:14" TARGET="_blank">Isaiah 7:14 and Matthew 1:23." TARGET="_blank">Matthew 1:23. Nothing which has been stated (i.e. by Gesenius earlier in the article) does, however, really give us any ground for assigning another meaning.. . . ‘Almãh in the Punic language signifies virgin.
The absolute authority of the New Testament is, however, quite sufficient to settle the question to a Christian.” We may refer here to the words of Matthew 1:23" TARGET="_blank">Matthew 1:23: “Now all this was done that it might be fulfilled, which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which is by interpretation, God with us.” The Evangelist uses the ordinary Greek word, “parthenos,” for “virgin,” used too in Luke 2:27," TARGET="_blank">Luke 2:27, of the Virgin Mary. The Greek Version, the Septuagint, does sometimes translate the word “‘almãh” otherwise than by “parthenos,” but here in Isa. 7. 14," TARGET="_blank">Isa. 7. 14, where as Tregelles points out “it must to their minds have occasioned a difficulty,” they translate by the same word that we have in the Gospels. We may suppose these learned Jews—the translators of their own Scriptures—knew at least as much of Hebrew and Greek as Modernist scholars. Matthew does not appear to have quoted from the LXX, so is an independent witness. We do not, however, in any case, need even the authority of God-fearing scholars. This is a question in which “a wayfaring man, though a fool, shall not err.” Let us look at the other occurrences of the word, “‘almãh,” in the Old Testament. It is used in Genesis 24:43" TARGET="_blank">Genesis 24:43 of Rebecca—the prospective wife of Isaac. The other word, “bethülãh, occurs in verse i6, as we might say “virgin” or “maid” indiscriminately. Miriam, in Exodus 2:8," TARGET="_blank">Exodus 2:8, is called an “‘almh,” and she was clearly not a young married woman, but a maiden. This suits, too, in Proverbs 30:19." TARGET="_blank">Proverbs 30:19. Canticles 10:3 seems to demand the sense of virgins, as also chap. 6. 8, as we have seen. Psalm 68:25" TARGET="_blank">Psalm 68:25 we may take as neutral; we cannot affirm the damsels to be virgins, though they might have been. Then there is another consideration. The name to be given to the child—”Emmanuel,” “God with us”—goes a long way to justify the translation of “virgin” by our Translators and Revisers, as such a birth demanded extraordinary concomitant circumstances. The context, too, favours the same conclusion. Jehovah had offered Ahaz any sign he might choose to ask—”in the depth or in the height” above, that is anything comparable with the drying up of the Red Sea or the Jordan, or on the other hand, with Joshua’s long day. When Ahaz refused, the prophet replied, “The Lord Himself shall give you a sign. “Behold a* (literally “the”) virgin shall conceive and bear a son, and shall call his name Emmanuel.” Clearly God’s sign would be something extraordinarily arresting. How else would the Eternal Son of God enter into manhood except in the womb of a Virgin? The birth of a son to a young married woman, far from being an arresting sign, would not be a sign at all, but the most atural of events.

W.H.

• About this site

• About this site

Matthew 27:52," TARGET="_blank">Matthew 27:52,53 states that “many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many.” Is it known what happened to these saints? Did they go to heaven with Christ or did they return to their graves?

We are not told in the Scriptures, but the resurrection of these saints in connection with that of our Lord leaves little doubt, I think, on the matter. Our Lord Himself was shewn after His resurrection “not to all the people, but unto witnesses chosen before of God” (Acts 10:41)," TARGET="_blank">Acts 10:41), to make it easier for the people at large to believe in the resurrection. He was the first-fruits. “Many bodies of the saints arose and went into the holy city, and appeared unto many.” They could not deny their own senses that they had seen their dead friends alive, and if so, why should not the testimony of the disciples be that Christ had risen? Under such circumstances, it seems very difficult to believe that the resurrection of these saints was anything but a true and lasting resurrection. I believe this was the first stage in the First Resurrection, of which the resurrection of the sleeping saints, when the Lord comes, will be the second stage, and the remaining saints who have died when He returns in glory the final stage. “This is the first resurrection.” Had they returned to their graves, it might be said that He did, too. Surely they were part of that captivity which He led captive when he ascended on high.

W.H.

• About this site

• About this site

• About this site

Sunday School Activities

You can either make your own Sunday school activities with the programs below or select one of the following Sunday school activities:

Activities for Sunday School Teachers 

1. Lesson Activities.

You will find a lesson plan, activity, printable artwork, games and illustrations for 254 stories in the Bible.

• Lesson plans - A list of important points that you should review for most of the stories in the Bible.  You should have an important message to get accross before you plan one of your Sunday school activities that is supposed to support the teaching portion of the lesson.
• Printable activities - This is the list of Sunday school activities that can reinforce your lesson.  From 3D models of the tabernacle, to printable coloring books to games that you can print, these Sunday school activities will save your hours of work, especially if you are not the creative type of teacher.

2. Sunday School Worksheets.

• Be careful not to over-use puzzles.  They lose their effectiveness if you do them every week.  With these programs you can turn a Bible vese a Sunday School activity in a 3 mouse clicks.  If you want to save even more time, select one of the 325 worksheets that has already been created for you.

3. Online Study Bible

Bible search, commentary, dictionary and other tools to help you prepare a lesson for your next class. Although the Study Bible doesn't count as one of the Sunday school activities, it is important that a Sunday school teacher does more preparation in understanding the scripture than in creating a craft, puzzle or some other interesting Sunday school activity.  The teacher needs to know what God's intentions were by reading the scripture rather than trying to apply a certain pre-conceived idea.

4. Newsletter for Sunday School Teachers - The Encourager

The Encourager is a weekly newsletter for Sunday school teachers. The newsletter is the best way to keep up to date with what new Sunday school activities have been created on the site.  Each week, a new printable Sunday school activity will arrive at your mailbox - free!  

• Subscribe to the Encourager  

• About this site

• About this site

Some assert that if a woman dies in child-birth she goes to heaven, basing this on 1 Timothy 2:15." TARGET="_blank">1 Timothy 2:15. What does that passage really teach?

The most certain thing about the passage named is that it does not teach what is suggested. God has but one way of saving sinners from hell and fitting them for heaven, and that way is through faith in His beloved Son. As to what it does teach, various commentators have given various replies, several of which, though differing, do not necessarily exclude one another. For it is quite probable that more thoughts than one were in the apostle’s mind as he penned the words, “She shall be saved through the childbearing, if they continue in faith, and love, and sanctification, with sobriety” (R.V.).

To understand them we must take into consideration the entire paragraph, from verse 8 onwards, in which Paul teaches that men have a place of public testimony to fill, from which women are definitely debarred. For this prohibition he assigns two reasons: (x) that the man was first in creation, v. 13, and (z) that the woman was first in transgression, v. 14.. That verse 15 is closely connected with verse i, the “Notwithstanding” with which it begins makes quite evident, and there can therefore be no doubt that when using the expression, “through the childbearing,” the apostle has in mind the sentence pronounced by the Lord on the woman in Genesis  3:6. In that sentence there were two parts: (i) that she was to have sorrow in childbearing, and (a) that she was to be subjected to the man. The latter of these is in keeping with the principle upon which Paul has been just before insisting; while as to the former he has, in this 15th verse, something to add, in which warning and encouragement are combined. For, just as the curse pronounced on the woman was associated with her childbearing, so also, in the words addressed to the Serpent in the preceding verse, was the provision for her salvation in the promised “Seed.” Therefore the right path for her, the path in which “she shall be saved” (chiefly in the present sense of that word, so common in the epistles), is the very opposite of that public and prominent one forbidden her in verses 11 and 12. It is the path of home life and subjection; by keeping in which the very curse of Gen. 3" TARGET="_blank">Gen. 3 is turned into blessing. Compare those other words of the apostle in chap. 5. 13-15, where the dangers besetting young women who have no home cares are vividly depicted, and the way to be saved therefrom is the same as here. In fact he even uses there the verbal form of this word “childbearing,” of which neither noun nor verb is found anywhere else in the New Testament. Observe also, by way of contrast, how the young man1  Timothy 4:16, is to be “saved” by going on diligently with his public ministry of the Word.

W.R.

• About this site