A. Generational sins or generational curses refer to the idea expressed in the Ten Commandments in Exodus 20:5: “I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and on the fourth generation of those who hate me” (see also Exodus 34:7; Numbers 14:18; and Deuteronomy 5:9). In other words, the guilt for someone’s sin would pass from one generation to the next. When God would actually execute His punishment on Israel for the generational curse was to be up to Him, not the civil leaders. They were not to punish people for the sins of their fathers. So God explained to them in Deuteronomy 24:16, “The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin.”
A. This question is largely based on Acts 2:44, “All who believed were together, and had all things in common,” and Acts 4:32, “The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things in common.” These verses have led some people to teach that early Christians practiced communism, and that modern Christians should return to practicing and promoting communism. Other Christians vehemently deny this and say that the Bible promotes capitalism. Who’s right?
A. It is estimated that there are over 43,000 Christian denominations worldwide and that by 2025 that will be 55,000. In other words, Christianity is fragmenting more all of the time. Yet Jesus prayed for the unity of His people. Has Jesus failed? Did the Father not grant His prayer? Or are we misunderstanding something about the denominations?
A. Thank you for your question concerning when women are to be silent. This question was written in response to the article, “The Role of Women in the Church.”
A literal translation of the first part of 1 Corinthians 14:34 is, “Let your women be silent in the assemblies.” “Assemblies” is a plural noun translated from ekklēsiais. In the singular, ekklēsia often refers to the saints who are called out of the world and gathered to a spiritual assembly before God. In that sense, the ekklēsia refers to God’s people, not to a building or even to an assembly in that building, but to the people. However, in the plural, as it is in 1 Corinthians 14:34, ekklēsiais is referring to the local assemblies. Never does ekklēsia refer to a building.
A. The question comes from 1 Timothy 2:12: “But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.” I have already touched upon this verse in “The Role of Women in the Church.” Nevertheless, this verse merits further discussion, especially because of the controversy surrounding the word that is translated “usurp authority.”
A. Think about this. Multitudes of thousands of people followed Jesus. They listened to His sermons, heard His parables, were miraculously fed by Him, and saw Him heal people and even raise them from the dead. Yet, at the end of His earthly ministry, Jesus had only about 120 loyal followers (Acts 1:15). How did this happen? Jesus never stressed unity over doctrine.
by Peter Ditzel
In this article, I examine some of the minor words that are translated "minister" and show their specialized nature. But I especially want to take a good look at Matthew 23:1-12 to reveal how this passage is so often and blatantly violated today.
In the last article, we saw that servants in the assembly, ministers in the assembly, and deacons are all the same thing and are based on the same Greek word—diakonos. The best word to use to translate diakonos is “servant” because it clearly shows what these people do—serve—without adding confusing baggage from unbiblical church traditions. Some of these servants, those who meet certain criteria found in 1 Timothy 3, are recognized by the assembly as servants. It is something like politicians who are vetted. When dealing with these men, you knew that, as far as the assembly could determine, you were dealing with an honorable, sober man with a good record who showed his leadership abilities through leading his family. None of it is very formal, and being a servant in the assembly is not an “office,” something the Bible knows nothing of.
by Peter Ditzel
English translations of the Bible use various words to describe what are usually called "offices" in the church. In this article, I want to examine what the Bible says about ministers and deacons, examine the Greek words behind these English translations, and see whether there might be some better translations. I am also going to take a look at Acts 6:1-6 to explore whether these verses really tell us of the ordination of the first deacons.
In the previous article in this series, we found that the Bible says nothing about offices in the assembly. We found, in fact, that there are no offices in God’s assembly. We also saw that the Bible says nothing about clergy, although the etymological root of the word “clergy” is applied to all of God’s people. While the Bible says nothing about offices or clergy in the assembly, it does have much to say about several functions of service. In this article, I want to begin examining the various roles named in the New Testament.
by Peter Ditzel
The Bible speaks of elders, ministers, deacons, bishops, pastors, evangelists, apostles, teachers, and prophets. Are all of these offices? What does the Bible say about offices? What does it say about each, and how are they different from one another? What does the Bible say about clergy? In this series of articles, I am going to answer these questions by addressing these functions a couple at a time. But I am going to begin the series by discussing church offices in general, the clergy, and answering the question posed in the title.