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Does the Gap Theory agree with the Bible?

How well does the Gap Theory square with the Bible as a whole?

If we compare Scripture with Scripture (1 Corinthians 2:13)," TARGET="_blank">1 Corinthians 2:13), we find several passages that make the Gap Theory untenable. First, Exodus 20:11" TARGET="_blank">Exodus 20:11 puts the creation of everything that God made inside of six literal days: "In six days the Lord made the heavens, the earth, the seas and everything that moveth therein and rested the seventh day." This allows no gap, and requires a recent creation. Exodus 31:17" TARGET="_blank">Exodus 31:17 says the same thing and Nehemiah 9:6" TARGET="_blank">Nehemiah 9:6 links the creation of the heavens and earth (Genesis 1:1)" TARGET="_blank">Genesis 1:1) with the days that follow in Genesis 1." TARGET="_blank">Genesis 1. Further, Romans 5:12" TARGET="_blank">Romans 5:12

states that "By one man sin entered into the world, and death by sin," and 1 Corinthians 15:21" TARGET="_blank">1 Corinthians 15:21 also affirms that "By man came death." And Romans 8:20-22" TARGET="_blank">Romans 8:20-22 reveals that the groaning of creation results from Adam's sin. If suffering and death came by Adam, then suffering and death did not predate Adam. Yet death is a necessary prerequisite for becoming a fossil. If fossils are assigned to the gap period, then death must have prevailed on the earth before sin entered into the world. How then could God pronounce everything that He had made "very good" (Genesis 1:31)" TARGET="_blank">Genesis 1:31)? In what sense are vast graveyards full of dead things "very good"? God's assessment of the creation at the end of the sixth day must mean that Satan had not yet fallen, that no death had occurred, and that the earth was just as He intended it to be.

D. Vallance

Should a woman not teach a Sunday school class?

Does 1 Timothy 2:11," TARGET="_blank">1 Timothy 2:11, 12 mean that a woman should not teach Sunday School classes?

Some beloved saints have come to this conclusion. Respecting their wish to uphold the Scriptures isn’t the same as agreeing with them, however.

Women are instructed to teach in non-assembly settings (Titus 2:3)," TARGET="_blank">Titus 2:3), so to require women to remain silent and to refrain from teaching necessitates conducting the Sunday School as an assembly meeting. If that is the case, children cannot say their verses, suggest choruses to sing, nor answer questions. No one should be surprised if the children lack interest in listening or coming to such a "Sunday School." If the children are saying their verses, "giving out choruses," and answering questions, then this is no different than when a husband and wife gather the neighborhood children on their back porch, in a rented building, or an available school room. Using the assembly’s building is merely a convenience for the Sunday School and doesn’t impart "church status" to the gathering.

D. Oliver

When Should Sisters Wear Head Coverings?

Earl Ritchie, Vancouver, BC

Recent answers in the Q and A section of Truth and Tidings have engendered correspondence by some who view the subject differently. It is not the intent of the board of T and T that the magazine become a forum for debate. But in light of the importance of this subject, we have invited an article with an opposing view. The article which follows was submitted by our brother Ritchie. We leave with our readership the article and the Q and A - but above all the Word of God. We also feel it vital to stress that when leadership in an assembly has requested head coverings at events such as those mentioned in the article, the spiritual response is "Obey them that have the rule over you and submit yourselves" (Heb 13:17)." TARGET="_blank">Heb 13:17). God places no premium on rebellion.

AJH

When Should Sisters Wear Head Coverings?

This article is intended to help with the issue as to when head coverings should be worn. As with any other question about the conduct of a believer, it is essential that we be spiritually minded, looking for ways of pleasing God in our lives. First, most believers in assembly fellowship have some idea as to why we insist on head coverings for sisters and uncovered heads for brethren in the meetings. The reasons are to be found mainly in 1 Corinthians 11." TARGET="_blank">1 Corinthians 11. It would be a good thing for us to learn something about the "ships" in our NT: Lordship, headship, worship, and fellowship.

Let’s assume that we agree that covered heads and uncovered heads portray the important teaching of headship, that the man is the head of the woman, that Christ is the head of the man, and that God is the head of Christ. Let us agree that these statements in 1 Corinthians 11" TARGET="_blank">1 Corinthians 11 are for us as much as they were for those first century Christians. These are not notes on cultural practices or Paul’s ideas about how people should dress. Now the question is, when should the heads of the sisters be covered and the heads of the brethren be uncovered? If we take these instructions in the assembly setting we are probably very close to the answer because the epistle is addressed to an assembly, "The church of God which is at Corinth," and then broadened out to include us, "with all that in every place call upon the name of Jesus Christ our Lord" (1 Cor 1:2" TARGET="_blank">1 Cor 1:2 ).

The question will then arise, what about weddings and funerals which could be considered private functions, not assembly gatherings? Actually, in both weddings and funerals we are drawing very close to the Lord; these functions are quite different from birthday parties or graduation parties. At a wedding or a funeral, the saints gather to pray, to read the Word of God, to speak out the gospel, and to be in the presence of God for comfort. Both the wedding of believers and the funeral of a departed saint could be included in the expression, "When ye come together" (1 Cor 11:17, 18, 20, 22, 33, 34)." TARGET="_blank">1 Cor 11:17, 18, 20, 22, 33, 34). Many good brethren have listed the various meetings of the assembly as portrayed in the N. T. but the fact that weddings and funerals are not on their list does not rule out the fact that these functions could be considered extensions of our meetings. These occasions are more than family gatherings for social purposes; they are cases of the assembly coming together to seek God’s blessing on a marriage union or the testimony and comfort of a funeral.

The commentary on Corinthians by J. Hunter in the What the Bible Teaches series, is very helpful here: "It must be stated that the N. T. knows nothing of one gathering of the saints being of a different order or rank from another ... Nor is it the presence of the bread and the cup, but the presence of God, that makes the assembly sacred" (p 125). In other words, when we have gathered for a wedding or a funeral, we are in the presence of God and we should observe the same norms of behavior and dress. How disrespectful and irreverent it would be for the brethren to sit through the whole wedding or the funeral with their heads covered; likewise how irreverent it would be for sisters to come bareheaded into a gathering which is specifically intended to join a brother and a sister in a relationship in which headship is exemplified.

The Word of God clearly marks out a difference between men and women. Our North American society is doing its best to blur the differences between the genders. Let us, as believers, follow the Word of God. Weddings and funerals could be considered extensions of assembly meetings where the saints have gathered to wait upon God for His blessing and, in the case of the funeral, to remember His kindness and grace in saving the departed brother or sister. Reverence, respect, and godliness should mark the day. We don’t need worldliness and irreverence to spoil these important days.

Weddings and funerals have a personal and private aspect as well. There is no reason why, with a little imagination and preparation, we cannot add the personal touch without violating principles of the Word of God. The wedding reception and the refreshment time after the funeral tend to be less formal and more relaxed thus providing opportunities for personal expressions of congratulations at weddings or condolences or memories after a funeral.

Free sunday school curriculum

The Sunday school curriculum provided here for free contains several parts:

1. Curriculum planning

First you should start with a curriculum planner and teaching helper. The section titled Sunday School Helper is an online book with ideas for organizing a lesson, creating a learning unit, maintaining discipline in the classroom, selecting an appropriate Bible verse, reaching children with various learning styles and more.

2. Lessons plans and Activities.

Lesson plans - A quick-start to help study a passage and important talking points for your next class.
Printable activities - Crafts, foldable paper models, worksheets, PowerPoint presentations and other items to make your lesson more interesting and active.

3. Free Sunday School Bible Verse Puzzle Maker.

You can turn a Bible vese or chapter into a Sunday School class activity in a 3 mouse clicks.

4. Online Study Bible

Bible search, commentary, dictionary and other tools to help you prepare a lesson for your next class.

5. Newsletter for Sunday School Teachers - The Encourager

Get a weekly class activity in your mailbox. There are two options for the Encourager:

These are free resources. "Freely ye have received, freely give." Matthew 10:8" TARGET="_blank">Matthew 10:8

Should I buy clients alcoholic drinks through a business expense account?

My business expects me to entertain clients for meals. At times they order alcoholic drinks. I feel as though I am paying for this although it comes out of an expense account. What should I do?

As a representative of your employer, you cannot dictate what a person may order from the menu in a restaurant unless your employer has made limitations. Your abstinence and your manner of conduct can often open an opportunity to explain why you do not take alcoholic beverages. Your paying - as a representative of your employer - is not an indication that you condone the practice. If, however, your work requires you to take clients out for the express purpose of visiting bars, clubs, or places of entertainment characterized by drinking or betting, you would be well advised to request to be relieved of this responsibility or to look for another job. You cannot maintain a clear testimony with this practice. "Let ours also learn to maintain good works for necessary uses, that I they be not unfruitful" (Titus 3:14)." TARGET="_blank">Titus 3:14).

W. Oliver

Does Revelation describe the Roman Catholic Church?

Does Revelation 17:5" TARGET="_blank">Revelation 17:5 describe the Roman Catholic Church?

The history of Babylon with its religious implications goes back to Nimrod (Genesis 10:8-10;" TARGET="_blank">Genesis 10:8-10; Genesis 11:1-9)." TARGET="_blank">Genesis 11:1-9). Old Testament references to Tammuz (Ezekiel 8:14)," TARGET="_blank">Ezekiel 8:14), the queen of heaven (Jeremiah 7:18;" TARGET="_blank">Jeremiah 7:18; Jeremiah 44:17-19, 25)" TARGET="_blank">Jeremiah 44:17-19, 25) and Baal point to the abominations of Babylon’s confusion. Zechariah 5:5-11" TARGET="_blank">Zechariah 5:5-11 sees a woman who embodies all wickedness and whose house is built in Shinar (Babylon, see Gen 10:10)." TARGET="_blank">Gen 10:10). The influence of "the mother of harlots and abominations" preceded Christendom. Her influence is obvious in the greatest institution in Christendom with its use of the title "Pontifex Maximus," with the worship of the mother and child, and with the proliferation of idols for "worship." When, however, Babylon is seen in her most complete manifestation, why ignore her pre-Christian roots and limit her to an "institution of Christendom"? She has corrupted all forms of false worship and will likely embrace them all in her "greatest hour." Although she will unite all worship that rivals the true God, she will be eclipsed by the "abomination that makes desolate" (see Daniel 9:27;" TARGET="_blank">Daniel 9:27; Matthew 24:15)," TARGET="_blank">Matthew 24:15), a man claiming worship as God (2 Thessalonians 2:4)." TARGET="_blank">2 Thessalonians 2:4).

D. Oliver

Is the virtuous woman in Proverbs 31 a real person?

Do we have examples in scripture of virtuous women (Proverbs 31:10-31)" TARGET="_blank">Proverbs 31:10-31)?

Perhaps this question implies that the "virtuous woman" of Proverbs 31" TARGET="_blank">Proverbs 31 is an impossible dream, but the question is thought-provoking.

Ruth had a reputation as a "virtuous woman" (Ruth 3:11)," TARGET="_blank">Ruth 3:11), the only woman so designated. The word means strength, efficiency, and, in this case, moral wealth primarily. Proverbs 31" TARGET="_blank">Proverbs 31 is King Lemuel's mother's teaching (verse 1). Some suggest Lemuel, meaning "for God," is another name for Solomon. Did she use this name to impress on Solomon that her highest ambition was that he would be "for God"? How instructive for mothers today! Could it be then that his mother told him to find a wife like his great-great-grandmother, Ruth? How sad he didn't take his mother's advice!

We may not have enough information to induct some Bible women into this "Hall of Virtue," but some of the many worthy candidates are Mary (the Lord's mother), both Mary and Martha of Bethany, Hannah, Abigail, Jehoshabeath, Puah and Shiphrah, and Lydia. Two additional candidates both failed in some features in this description, but recovered and are worthy candidates: Sarah and Bathsheba. This is of particular interest if Bathsheba is the source of these words. God is a God of recovery.

D. Oliver

What did "church" mean to the disciples?

What did the disciples understand by the word "church" (Matthew18:17)" TARGET="_blank">Matthew18:17)?

What the disciples understood from the Lord teaching wasn't always what they could and should have understood. This changed when the Comforter came (John 14:26)." TARGET="_blank">John 14:26).

The Lord taught (Matthew 16:13-19)" TARGET="_blank">Matthew 16:13-19) that their future identity was not Jewish. Their understanding of a church apparently developed from what they knew of synagogue life (see James 2:2," TARGET="_blank">James 2:2, "assembly" is "synagogue"). They therefore understood an assembly to be a place of prayer and scriptural instruction. Judaism's total rejection of Christ marked His followers as Christians (Acts 11:26)" TARGET="_blank">Acts 11:26) and meant the church of God was distinct from both Jew and Gentile testimonies (1 Corinthians 10:32;" TARGET="_blank">1 Corinthians 10:32; Hebrews 13:13)." TARGET="_blank">Hebrews 13:13).

In Matthew 18," TARGET="_blank">Matthew 18, the Lord invests a church with distinct authority. God's purpose of a universal and eternal reign to be effected through His redemption of Israel (Exodus 15:18)" TARGET="_blank">Exodus 15:18) awaits fulfillment. Rejecting the Son brought the destruction of "The City of the Great King" (Matthew 5:32; 22:2-7)." TARGET="_blank">Matthew 5:32; 22:2-7). Until God moves to fulfill His purpose for Israel and the world, each church in the locality where it exists has authority to administer for God among His people, carrying out God's will on earth through His Word (18:15-20).

After the Passover supper (John 13:2)" TARGET="_blank">John 13:2) and after Judas left the room (1 Corinthians 11:24)," TARGET="_blank">1 Corinthians 11:24), the Lord instituted a new activity for a church. Distinct from the Passover, this supper would perpetuate the memory of the Lord and of His death. Later Paul taught that this necessitated mutual care (1 Corinthians 10:17; 12:25)." TARGET="_blank">1 Corinthians 10:17; 12:25).

At a minimum, the disciples understood the Lord's teaching in Matthew 18" TARGET="_blank">Matthew 18 to mean that a church is a place for prayer, proclaiming the truth of God, and carrying out God's Word. Through the Spirit's further enlightenment, they understood its fuller uniqueness, significance, and preciousness.

D. Oliver

Is remembering the Lord a privilege of the Church?

Is remembering the Lord a privilege of the Church?

This is an instance where it is essential to distinguish between the "Church, the Body" (Ephesians 1:22, 23)" TARGET="_blank">Ephesians 1:22, 23) and the "Church of God" (Acts 20:28;" TARGET="_blank">Acts 20:28; 1 Corinthians 1:2; 10:32; 11:22; 15:9;" TARGET="_blank">1 Corinthians 1:2; 10:32; 11:22; 15:9; 2 Corinthians 1:1;" TARGET="_blank">2 Corinthians 1:1; Galatians 1:13;" TARGET="_blank">Galatians 1:13; 1 Timothy 3:5, 15)." TARGET="_blank">1 Timothy 3:5, 15). Although the Church of God expresses truth about the Church, the Body, it is not its local expression. They represent distinct truths. A few of many distinctions should demonstrate this: the Body has one Builder (Matthew 16:18" TARGET="_blank">Matthew 16:18 vs. 1 Corinthians 3:10);" TARGET="_blank">1 Corinthians 3:10); the Body has one Shepherd (John 10:16" TARGET="_blank">John 10:16 vs. Acts 20:17, 28);" TARGET="_blank">Acts 20:17, 28); the Body is indestructible (Matthew 16:18" TARGET="_blank">Matthew 16:18 vs. 1 Corinthians 3:17;" TARGET="_blank">1 Corinthians 3:17; Revelation 2:5; 3:16);" TARGET="_blank">Revelation 2:5; 3:16); being in the Body is irreversible (John 10:28" TARGET="_blank">John 10:28 vs. 1 Corinthians 5:12, 13);" TARGET="_blank">1 Corinthians 5:12, 13); the Body’s testimony and visibility is future (Revelation 21:9-11" TARGET="_blank">Revelation 21:9-11 vs. 1:12, 20). 1 Corinthians 14:25" TARGET="_blank">1 Corinthians 14:25 states clearly that some believers in Corinth were not in the "whole church." The unbelievers were neither in the Body nor in the "whole church" which met in Corinth; the unlearned are in the Body, but not the Church of God (they are not unbelievers, but not part of the "whole church"); "the whole church" describes those in both the Church of God and the Body (presumably).

"Assembly" is an alternative translation of "church." Referring to a church of God as an assembly is an easy and common way to distinguish it.

In the New Testament, remembering the Lord is always associated with an assembly. It is therefore clear that remembering the Lord is not a privilege of the Church, the Body, but is a privilege of a church of God, an assembly. Remembering the Lord is a responsibility for all in the Body, however (Luke 22:19);" TARGET="_blank">Luke 22:19); to the degree a believer fails to obey what the Lord ordained, he disobeys the Lord.

D. Oliver

How is the Lord Jesus Christ a priest like Melchisedec?

What is the significance of "Thou art a priest for ever after the order of Melchisedec" (Psalm 110:4)" TARGET="_blank">Psalm 110:4)?

Aaronic priests served in an earthly sanctuary with repeated sacrifices under an old covenant. By comparison and contrast, Christ’s priesthood is linked with a heavenly sanctuary, a final sacrifice, and an eternal covenant (Hebrews 7-10)." TARGET="_blank">Hebrews 7-10). Israel’s high priest transferred his office to his son. Our Great High Priest (4:14) is unique. Melchisedec, like the Son of God, did not derive His office from ancestors nor delivered it to successors, since his genealogy and posterity are not recorded (Genesis 14:18;" TARGET="_blank">Genesis 14:18; Hebrews 7:3)." TARGET="_blank">Hebrews 7:3). The Bible’s first priest, Melchisedec, is from a mold into which no one else fits. The original (the mold), in God’s purpose, is His Son.

Melchisedec was both a priest and king. The meaning of his name and title, King of Righteousness, King of Peace (7:2) is significant (Psalm 72:3;" TARGET="_blank">Psalm 72:3; Isaiah 60:17)." TARGET="_blank">Isaiah 60:17). He appears after the Bible’s first war and battle, involving a confederacy of kings (Genesis 14;" TARGET="_blank">Genesis 14; Psalm 2:2)." TARGET="_blank">Psalm 2:2). He assures Abram of God’s ability to give him the land of promise. All of this reminds us of a coming day when our Lord will be a priest on His throne (Zechariah 6:13)." TARGET="_blank">Zechariah 6:13). Until then, we enjoy the benefit of His priesthood.

The single, defining act of Melchisedec’s priesthood was blessing Abram (Hebrews 7:1)." TARGET="_blank">Hebrews 7:1). By lifting Abram’s vision to "the most high God, possessor of heaven and earth," he strengthened the pilgrim’s faith to withstand the coming trial.

Assured by an oath of the immutable God (Hebrews 7:21)," TARGET="_blank">Hebrews 7:21), our Lord’s priesthood "after the order of Melchisedec" is non-transferable, eternal, millennial, and spiritual, strengthening faith in the Unseen.

D. Oliver