Results 21 - 40 of 70
|
||||||
Results from: Answers On or After: Thu 12/31/70 Author: rabban Ordered by Date |
||||||
Results | Verse | Author | ID# | |||
21 | What if it's just a feeling I get? | Matt 18:17 | rabban | 191758 | ||
Hi Spurgeon once said, 'if you find a perfect church, don't join it. You will only spoil it.' As I see it your choice partly depends from your point of view on your own spiritual quality and the needs of your children. Of course you also have to ask what is it like from God's point of view. If you are very much in need of spiritual sustenance yourselves because you are young in the faith, and do not feel you are getting it, or if you do not feel that the children's work will give your children a good foundation, then there may be a case for a move. On the other hand you always have to ask the alternative question, did God bring me here for a purpose? Can I help to make the children's work meaningful. Can I give support to someone who may not be saying much but is longing for support. A very godly evangelist whom I used to know used to remind us that Like a might armchair Moves the church of God Brothers you are treading Where the saints have trod. And it sometimes feels like that. But at some stage someone has to get out of the armchair and do something. And it is easier if there is more than one. From what you say 'they' are already nicely settled in their armchairs (although recognize that you may have received the wrong impression. Do you really know? Perhaps they are just discouraged). But until you get involved you will never know. Have you made any real attempt to get involved? When your church gets a new pastor he is going to need solid support. Are you able to give him it? There is never any suggestion in the New Testament that people 'looked round for a suitable church'. The impression given is that they went to their local church. Even in Revelation 2-3 they were to 'overcome' within the church. They were not told to form a new church. In the end however it is between you and God. God bless you In Him |
||||||
22 | What is Chasening? | Heb 12:6 | rabban | 191744 | ||
Hi, It has just struck me that there is one important matter that I have not made clear which might confuse some people and it is so important that I felt that I must put it right. Salvation is the act of God from beginning to end. And the way to be 'saved' is by coming to Jesus Christ, turning from sin, and believing in Him and what He accomplished for us on the cross with all our hearts. Once a person has truly believed in Jesus Christ he is saved once for all (Acts 16.31; Ephesians 2.8-9). He is accounted as righteous by God on the basis of Christ's imputed righteousness, and is in no further fear of condemnation. He is right with God. However, from that moment on God begins His work in our lives (Philippians 2.13; 1 Corinthians 3.18) as, having given us new life (1 John 5.13) and made us new creatures (2 Corinthians 5.17), He begins to fashion and mould our lives so as to bring us into Christ's image (Ephesians 2.10; Romans 8.29). This is the present process of salvation. Through it we are 'being saved' (see 1 Corinthians 1.18), that is, having been made acceptable to God legally through being 'justified' (accounted righteous), which is for ever, we are now being made into what He wants us to be. It is sometimes called sanctification. But the Scripture also speaks of a future salvation. That is not because there is any doubt about whether a true Christian will be saved or not, but because God has in mind the time when we will be presented perfect before Him, not just with an imputed righteousness (which is the guarantee of our eternal salvation) but in fact, because we have been made like Him. Think of it this way. If you are drowning at sea and the life boat drags you out you will say 'I have been saved'. Your future is secure. (Heavenly life boats do not sink). But as you are aware of your condition you might say to yourself, 'I am being saved'. Then looking ahead to the shoreline you may, 'soon I will be saved'. That is the process of salvation. But the important thing to recognise is that it is all of God. Jesus Christ is the lifeboat and once we are 'in Him' we are safe. And the way to become 'in Him' is to commit your salvation into His hands and believe in Him. God bless you. Rabban |
||||||
23 | What is Chasening? | Heb 12:6 | rabban | 191743 | ||
Hi, God chastens us in many ways. In Hebrews 12 it was through harassment and persecution (probably from Jewish teachers) which had not yet reached the stage of martyrdom (verse 4). In 1 Corinthians 11.30 it was through sickness; compare 2 Corinthians 12.7. In other cases it can be through a troubled conscience or a heart that cannot find ease (Psalm 73). In other cases it can be through the circumstances of life (compare Jacob). God has His own personal ways of dealing with each one of us. Chastening takes place during the process of salvation. It is a case of the Father dealing with His children (Hebrews 12.1-13). What happens before salvation is not strictly of a Father chastening His son, but is more like the goad which ensures that the oxen does as it is told (Acts 26.14). However it has the same result. In Him Rabban |
||||||
24 | How do I let go and still love??? | 1 Cor 7:17 | rabban | 191731 | ||
You have received two good answers to consider. However, the only thing that I would add is how important it is to consider the child. Sadly it sounds as though the child will grow up without a dad. However hurt you may feel the child and its needs must not be forgotten. Indeed if you are a Christian (and in fact even if you are not) the needs of the child have to take priority in your thinking. I believe this is something that you recognise which is why you have mentioned it. It will also take your mind off thinking of your own grief. The child is the product of your relationship and had no responsibility for it. At least you did have a choice in the matter. There is no way of preventing some hurt to the child, but at least you can ensure that it knows its father. I am sure that you will do so. This does of course make a complete break difficult. So much depends on your circumstances. But certainly I would second the importance of obtaining Christian counselling from someone qualified and who knows your full situation. With regard to the deep feelings it can only be said that such an experience is common to many people. To begin with it often feels as though life is not worth living. But please be assured that you will feel differently in a year's time when the ache has dulled. In some ways it is similar to a bereavement. Meanwhile you must recognise that God appreciates you (and I am sure many others do too). And you must learn to let your hurting turn you towards God. That way your bitter experience will finally turn out to be a blessing - for everyone except to some extent the child. |
||||||
25 | TWO GREAT LIGHTS. CREATED ON WHAT DAY | Gen 1:16 | rabban | 191727 | ||
Hi, The first important thing when reading the creation account (the meaning of which is widely debated) is to notice exactly what the account does and does not say, whatever our view on it may be. The first thing to notice is that there are only three acts of creation (bara - creation out of nothing)). The first is the creation of heaven and earth. 'In the beginning God created the heavens and the earth.' (Genesis 1.1) The second is the creation of living ceatures. 'So God created the great sea creatures, and every living creature that moves with which the water swarm, according to their kind ----' (Genesis 1.21). The third is the creation of man. 'So God created man in His own image, in the image of God He created him, male and female He created them' (Genesis 1.27). Apart from those three cases the account speaks of things as either 'made, fashioned' or 'brought forth'. In these cases we may assume that previous material is used. The second thing to note is that Hebrew verbs are not specific as to tense. They do not strictly have a past tense or a future tense. They have a complete or definite tense, and an incomplete or indefinite tense (loosely called the 'perfect' and 'imperfect' although strictly they are not). That is why the prophets can use the definite tense about the future. It is because as it is what God is going to do it is definite, and there is no doubt about it (loosely called the prophetic perfect, but it is not). In other words Hebrew verbs are vague as to time. Especially important is it to notice that there is no pluperfect. The Hebrew cannot speak of what God HAD done. He uses the same tense for that as he would for any other past action. I stress this because it is relevant to your question. If you read the account carefully God's main purpose on the fourth day was not to create the great lights, but to utilise them for controlling the times and the seasons. They were brought into play to separate the day from the night (on earth) and to be for portents (the prophets often use them as portents), and for seasons, and for days, and for years. From now on they were to give light upon the earth. Then we read, 'and God made the two great lights --- and he made the stars also'. Now if we translate 'had made', which is quite legitimate, then it would be referring back to verse 1 where God created 'light'. After all the sun and moon are important givers of light. Some see the first day as also including the creation of the heavens and the earth. Others see verse 1 as a general heading. The Hebrews were more concerned that God had done it rather than when He did it. This helps us to understand the pattern of the account. Initially God creates the heavens, and on the first day creates light. On the fourth day, He brings the lights into use for man's benefit. On the second day He makes the waters below and the atmosphere, and on the fifth day he makes the creatures that live in the water below and the atmosphere (sea mammals, fish and birds). On the third day He produces vegetation, and on the sixth day the animals and man who will make use of the vegetation. So we could argue that God made these 'lights when He first created the heavens and the earth, or when He called forth light, and that what is described in verse 4 is how He brought them into use for the benefit of earth (and of course for the benefit of man). Others, however, see them as 'made' (not 'created') on the fourth day. The interpretation I will leave to you. It is, however, important to do it noticing the nuances of the languages, nuances which are clearly intended. In Him |
||||||
26 | in Prisons | 1 Pet 3:21 | rabban | 191712 | ||
1 Peter 3.19b-20 ‘Who were previously disobedient, when the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved through water.’ These ‘spirits in prison’ were the angels who sinned in the time of Noah (Genesis 6.1-2). Human beings are never spoken of in this way (as 'spirits' without qualification), while 2 Peter 2.4 confirms Peter’s interest in the angels who sinned in the time of Noah. And we should note that their disobedience and its punishment had taken place against the background of another time when the longsuffering of God was waiting for a response from a sinful people who were under the sway of demonic powers, and when there were eight righteous people who alone were obedient and preached righteousness (2 Peter 2.5). In accordance with God’s instructions they built an ark, and all the time that they were building it God in His longsuffering was giving an opportunity for men to repent. For God is longsuffering. He is not willing that any should perish but that all should come to repentance (2 Peter 3.9). But although He was patient none but the eight responded. However, whatever their sufferings they came through it, and in that ark they were saved ‘through water’, which as it were lifted them up to God, while at the same time that same water drowned the remainder, and the spirits were put in prison. 3.21 ‘Which water after a true likeness (or ‘echo’) also now saves you, (even baptism, which is not the putting away of the filth of the flesh, but the interrogation (or ‘answer’ or ‘consultation’) of a good conscience toward God), through the resurrection of Jesus Christ,’ The thought of the ark brought safely ‘through water’ brings his mind to the way in which Christians are brought safely through to God ‘through the resurrection of Jesus Christ’ as it links with the cross (verse 18). Just as the water lifted up the ark in which the elect were held safe, so does the resurrection of Jesus Christ lift up ‘in Christ’ (compare 5.10, 14) all who are His. The thought of water also links the idea with baptism, although only by way of a parenthesis (a side comment). He sees in baptism, which he pictures as illustrating the resurrection, an ‘echo of’, or a ‘likeness to’, the water that bore up Noah and his companions. Through the response of their consciences illustrated in baptism (the baptism of repentance), His people unite with Christ in His resurrection. They experience renewal of life (Romans 6.4; Titus 3.5). They are as it were saved through water, just as Noah had been, not by it washing them or cleansing them, but by it lifting them up to God in the ark of the risen Jesus Christ so that the response of their consciences can be examined in order to ensure their genuineness (compare verses 16-17 where it has in mind responsive obedience). And as a result they are saved through His resurrection power as they rise with Him and are seated with Him in heavenly places (Ephesians 1.19-2.6). As so often in the New Testament baptism is seen as a picture of rising out of death into new life in Jesus Christ (Romans 6.3-4). For apart from the possible exception of Acts 22.16 that is what baptism always signifies in the New Testament, ‘dying and rising with Christ’ or being ‘born from above’. It should also be noted in passing that as it is connected with the presentation of a good conscience towards God, baptism at an age of accountability is in mind. ‘Interrogation of a good conscience towards God.’ The word translated ‘interrogation’ can mean ‘response’ or ‘consultation’. Some have more tentatively argued for ‘pledge’. But, however we translate it, it clearly indicates a true response to God which passes examination (contrast- John 2.23-25). |
||||||
27 | explain 1cor 2:1-16 by ea verse | 1 Corinthians | rabban | 191696 | ||
Hi, To give a commentary on a full chapter in the New Testament would take much longer than the usual posting. If you have a particular problem please share it with us. For more detailed treatment you could get the JFB commentary. You could download this from ESword along with the basic text of ESword. Go to www.e-sword.net If you are really struggling with the chapter after that (or cannot download) please contact me on my email address given in my 'user information', and I will do what I can to help. In Him |
||||||
28 | I want to get back to Jesus. | Rev 3:3 | rabban | 191695 | ||
It is always possible to come back to Jesus Christ in repentance and find forgiveness when there is the will to do so. In fact let me tell you the good news. He has been constantly searching for you ever since you deserted Him. He himself told the story of the sheep who wandered away from Him. And He sought it until He found it (Luke 15.4). He has been out looking for you, And now He is reaching down and calling on you to respond to His love. You are basically in the same position as the church in Sardis. You have a name that you were alive and you are (almost) dead. So He calls on you to 'awake and strengthen what remains, which is ready to die.' 'Remember then what you previously received and heard. Keep that safe, and repent.' See Revelation 3.1-6. What you must do is remember how you first came to Christ previously, and kneel before Him admitting your guilt, and ask for His renewed mercy. In Hebrews 12.5-11 the writer tells us that if we are true Christians, then if we backslide He will chasten us in order to make us repent and cause us to come back to Himself. Thus it is quite clear that when we do respond in this way He will receive us. 'Therefore (He says), lift up your drooping hands and strengthen your weak knees, and make straight paths for your feet' In other words, get yourself sorted out and open your life to Him so that He can begin to live His life through you again. As indeed God declared, 'Return you, return you, for why will you die?' For 'if we confess our sins to Him, He is faithful, and will justly forgive our sins and cleanse us from all unrighteousness' (1 John 1.9). See also Jeremiah 3.12, 22; 25.5; 31.21. May God help you to truly repent and accept His forgiveness. |
||||||
29 | God is still speaking; what books? | Bible general Archive 3 | rabban | 191693 | ||
One book through which God constantly speaks is the book of Romans which must be seen as of prime importance. It commences by demonstrating in some depth that all men have sinned and come short of the glory of God (Roman 1.18-3.23). The result is that every mouth has been stopped, and the whole world is held accountable to God (Romans 3.19) It then describes how God has dealt with this problem by sending His own Son into the world to die for us so that our sin can be forgiven and we can be 'reckoned as righteous' in His sight. Thus in accordance with Romans 3.24, we can be 'reckoned as righteous by His grace as a gift through the redemption which is in Christ Jesus, Whom God has set forth to be a propitiation through His blood, to be received by faith.' This means that God offers to all who will believe in Jesus Christ from the heart that: 1). He will act on our behalf by His unmerited compassion and love (His grace) - compare John 3.16) 2) He will in consequence of our believing 'account us as righteous' as a result of the redemption (deliverance by the payment of a price) that He wrought in Jesus Christ on the cross - compare Mark 10.45; 1 Peter 1.18-19. 3). As a result of the shedding of His blood on our behalf a means has been provided by which God's antipathy to our sin can be dealt with so that we are seen as acceptable in His sight (1 John 2.1-2), something which is to be received by faith alone. 4). And as a result of our believing in Him as our Saviour in this way 'There is therefore now no condemnation to those who are in Christ Jesus' (Romans 8.1.). This message is just as important for today as it ever was. So God is still speaking. |
||||||
30 | Jealousy? | Ex 34:14 | rabban | 191688 | ||
Hi It depends what we are 'jealous' over, and what we mean by 'jealousy'. To look at someone or what someone has and be grieved because they have some thing or some status that I do not have is certainly wrong. But that is not what God does. (God has everything and enjoys supreme status). What He does is watch over us and be concerned that we do not be caught up with anything that will cause us to divert from the path of true goodness and true worship, because we have become His people. He was saying, 'If you choose to follow Me then I require that you do it wholly'. He is not jealous of idols, nor on His own behalf. He is jealous for us, and for our wholesomeness in all things because He wants the best for us as His people. He knows that the one to one relationship that we have with Him is vital for our wellbeing, and He watches over it like a hawk (if only we did the same). It is like the true 'jealousy' of a husband or wife for their relationship with each other. They rightly expect faithfulness the one to the other. The NBD (New Bible Dictionary) defines it as 'God's holy zeal for the honour of His Name and the good of His people who are bound to Him in the marriage of the covenant'. In Him. |
||||||
31 | Children watching for God | Matt 18:3 | rabban | 191675 | ||
I would be very hesitant about suggesting to children that they 'watch for God in the events of their lives'. In fact it would seem to me that they are more likely to see them than we are. What we need to do with chidren is continually introduce them to Jesus through His word, and to prayer, stressing His care and watch over them, and then leave it to Him. Otherwise things could become very artificial. Children are quick to see for themselves. He will gently lead those who are with young. In Him |
||||||
32 | Colors - Tabernacle/High Priest | Ex 25:3 | rabban | 191665 | ||
The idea may well be because each symbolises the approach to God. In the case of the Tabernacle we commence with the linen, followed by the colours of the veil within the Holy Place, then the gold of the Ark of the Covenant (this is roughly speaking for the whole is much more complicated in reality as you will appreciate. There is for example gold in the Holy Place, and the veil includes linen). In the case of the High Priest he is approaching God first through the white of his inner garments, then through the colours of the outer garment, then through the gold on the breastpouch and tiara. From purity to divine royalty through the heavenly and the blood (?). In Him. |
||||||
33 | is salvation is eternal? | James 1:21 | rabban | 191654 | ||
Hi, The Bible speaks of 'eternal salvation' in Hebrews 5.9. There we learn about Jesus that, 'although He was the Son, He learned obedience through what He suffered,and being made perfect He became the Author/Trek Leader of eternal salvation to all who obey Him being designated God's High Priest'. The idea is that in order to be able to bring to us eternal salvation He lived a life of full obedience to God, and by doing so was perfectly fitted to become the perfect offering for sin on our behalf (Hebrews 10.5-10), and the perfect High Priest to act on our behalf. As a result we can be 'perfected for ever' through Him (verse 14). This is then expanded on throughout the remainder of the letter. This eternal salvation is described in Romans 8.29-30 where we read 'those whom He (God) foreknew, He also did predestinate to be conformed to the image of His Son, in order that He might be the Firstborn among many brothers, and whom He did predestinate, them He also called, and whom He called them He also accounted righteous, and whom He accounted righteous them He also glorified.' So the work of salvation is God's from beginning to end, and we knowingly enter into it when we are accounted righteous. And how are we accounted righteous? 'Being accounted righteous as a gift through the redemption which is in Christ Jesus, Whom God has set forth to be a propitiation through faith in His blood' (Romans 3.24). Note that it is a gift and experienced through faith. And Paul goes on to stress that our being accounted righteous is not as a result of anything that we do (of works) but is by faith alone. As a result of His offering of Himself He can Himself be righteous, and yet account as righteous those who believe in Jesus (Romans 3.26). This is further expanded on in Ephesians 1.4-14, where we learn that 'we Christians' are 'chosen in Him before the foundation of the world that we might be holy and without blame before Him in love, having been foreordained to adoption as sons through Jesus Christ according to the purpose of His will, to the praise of His glorious grace (unmerited active favour), whereby He as made us 'accepted' (engraced) in the Beloved'. Again the emphasis is on the fact that the work of salvation is God's and freely bestowed on us through Christ. And this is because we have 'believed in Him' and as a result have been 'sealed by His promised Holy Spirit'(verse 13). It is because of our 'faith in Christ Jesus' (verse 15). All who truly belive in Him enter in to that eternal salvation. |
||||||
34 | Refer to Romans 11:28-29 | Romans | rabban | 191627 | ||
Sadly the Jews in 1st and 2nd century became very bitter against the Christian church. Paul as Saul represented the Jewish leaders as a persecutor of the hellenistic part of the church in Jerusalem. The whole people turned on the Christians in Acts 12. Paul was oonstantly dogged by Jewish enemies (Acts 13.50; 14.5, 19) and was in the end delivered to the Romans by them. Later on James the Lord's brother was martyred by the Jews in Jerusalem. After the destruction of Jerusalem the Rabbis began the restoration of Judaism which had been shaken to the core, and this too caused friction with Christians. When Christianity became a proscribed religion the Jews were the main informants against Christians giving them up to torture and death (compare Revelation 2.9; etc.). This continued on into the second century. Unfortunately the later church, which had become apathetic and was partly paganised by Constantine, turned against the Jews which resulted in the shameful anti-Semitism that followed. However there is hope for the Jews for it may well be that the Scriptures indicate that towards the end there will be a great turning to Jesus Christ among them (much depends on interpretation). There can be no restoration of the Jews without it. Best wishes |
||||||
35 | third temple built before Jesus returns? | John 2:19 | rabban | 191626 | ||
My view is that the Scriptures make quite clear that the third Temple is in Heaven. That is the message of the Book of Revelation. Its presence on earth was transferred to Jesus and the church. John 2.29-21 makes clear that Jesus had come to replace the Temple, and the result is that the church became the Temple of the Holy Spirit (1 Corinthians 3.16; 6.19; 2 Corinthians 6.16-18; Ephesians 2.11-22; 1 Peter 2.4-6). In the same way the true Jerusalem is also now in Heaven (Galatians 4.25-26; Hebrews 12.22). There are verses which superficially can be made to look as though a Temple will be built on earth but on examination they are clearly talking about the church (e.g. Revelation 11.1-13 which is talking about the church in the Sodomic Jerusalem). The Temple in Ezekiel 40 onwards was a heavenly Temple which proved that God had returned to His people, and was available to His returned people through the altar (which was the only part that they were told to build) and its final fulfilment is again in the church (chapter 47.1ff) and in Heaven. No doubt others will see it differently. It is one of the secondary matters on which thee is much controversy (hopefully friendly). |
||||||
36 | third temple built before Jesus returns? | John 2:19 | rabban | 191624 | ||
My view is that the Scriptures make quite clear that the third Temple is in Heaven. That is the message of the Book of Revelation. Its presence on earth was transferred to Jesus and the church. John 2.29-21 makes clear that Jesus had come to replace the Temple, and the result is that the church became the Temple of the Holy Spirit (1 Corinthians 3.16; 6.19; 2 Corinthians 6.16-18; Ephesians 2.11-22; 1 Peter 2.4-6). In the same way the true Jerusalem is also now in Heaven (Galatians 4.25-26; Hebrews 12.22). There are verses which superficially can be made to look as though a Temple will be built on earth but on examination they are clearly talking about the church (e.g. Revelation 11.1-13 which is talking about the church in the Sodomic Jerusalem). The Temple in Ezekiel 40 onwards was a heavenly Temple which proved that God had returned to His people, and was available to His returned people through the altar (which was the only part that they were told to build) and its final fulfilment is again in the church (chapter 47.1ff) and in Heaven. No doubt others will see it differently. It is one of the secondary matters on which thee is much controversy (hopefully friendly). |
||||||
37 | Did God really speak the Ten commandment | Exodus | rabban | 191591 | ||
Hi In Exodus 20.1 you will find that it says "And God spoke all these words saying." And then he gave them the essence of the Sinaitic covenant which included the ten words from God, what you call the ten commandments. Thus it is clear that God did 'speak the ten commandments'. This covenant in Exodus 20.1-17 is in the format of a Suzerainty treaty similar to those which were made in the time of Moses. A suzerainty treaty was a treaty between an overlord and the people whom he had 'come to help' because they were in bondage. That was always how conquerors described their activities. But in God's case it was genuinely so It begins with a description of the Overlord 'I am the LORD (YHWH) your God'. That is then followed by what He has done for them, 'Who brought you out of the land of Egypt, out of the house of bondage'. That is then followed by the Overlord's requirements, in this case the 'ten words'. You will note that once the ten words have been given the accompanying phenomena terrify the people as His words have also clearly done and they ask that they might not have to listen to Him again (verse 19). In future they want Moses to receive God's words rather than receiving them themselves. In verse 22 God confirms to the people through Moses, 'You have seen yourselves that I have talked with you from Heaven.' In Deuteronomy 4.12 we read, 'then the LORD spoke to you out of the midst of the fire. You heard the sound of words but saw no form. There was only a voice, and He declared to you His covenant,which He commanded you to perform, even the ten words'. Compare Deuteronomy 5.4, 'Moses said to them, " The LORD spoke with you face to face at the mountain ". Again in Deuteronomy 5.22 says, 'These words the LORD spoke to all your assembly at the mountain out of the midst of the fire, the cloud and the thick darkness, with a loud voice, and He added no more" And it was when they had heard His voice that they asked that they might be spared from hearing it again (Deuteronomy 5.23-27). Thus it is constantly emphasised that they actually hear His words for themselves In Him |
||||||
38 | What are some ex. of glimpes of heaven. | Ps 16:11 | rabban | 191579 | ||
Hi Many will see them in different ways, but omitting Revelation you could try e.g. Psalm 16.11; 23.6; Isaiah 4.2-3, 5-6; 11.1-9; 33.20-21; 35.10; 57.15; 62.2-5; 65.17-25; 66.22-23; Ezekiel 34.22-31; 36.8-12; 37.21-28; Daniel 12.3; Matthew 5.3-9; 8.11; 13.43; Luke 12.37; John 14.2-3; Hebrews 12.22-24; climaxing in Revelation 21-22. There are of course many other fleeting glimpses and no doubt one or two glaring ones that have not come to mind. But these should give you something to meditate on. They are not, however, to be hurried or their glory will be missed. Best wishes. |
||||||
39 | Is it okay for women to teach men, such | 1 Cor 11:5 | rabban | 191558 | ||
Titus 2.3-5 might be seen as giving the impression that a woman's ministry was to women (Titus 2.3-5). However 1 Timothy 5.4 lays a responsibility on women to teach their grandchildren, and they would be both boys and girls. That the ministry is not wider is to be explained by the restrictions on women in those days. They were not free to come and go as they pleased. But it seems to me that 1 Corinthians 11.5 is speaking of a woman 'prophesying' in the public assembly. That is why she has to wear her covering. Thus it is clear that public ministry by women to both men and women was anticipated. What she had not to do was take overall authority in teaching and oversight(1 Tim 2.12). We must also keep in mind women like Priscilla (Prisca), Deborah, Huldah and Anna. This is clearly a very brief treatment but should answer the question. |
||||||
40 | Explain in more detail Esther 2: 12 | Esth 2:12 | rabban | 191554 | ||
Hi, Being a pedantic kind of person I actually think that it is describing the actual Persian custom for preparing the king's women for their royal duties. However if I was preaching on it I would turn to Ephesians 5.21-27 and use it as an illustration of our practical sanctification. In Him |
||||||
Result pages: << First < Prev [ 1 2 3 4 ] Next > Last [4] >> |