Results 3101 - 3120 of 3692
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Results from: Notes Author: Makarios Ordered by Verse |
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Results | Verse | Author | ID# | |||
3101 | anything about manipulation? | Eph 4:25 | Makarios | 163425 | ||
Thank you, Hank! I was watching a TV-cable network the other day and saw something like that as well. You know, these "religious" televangelist-manipulators are doing much more harm than good, confusing people's understanding of how God really works. If that isn't a type of blasphemy, then I don't know what is. -Makarios | ||||||
3102 | study on Eph. 4:26 | Eph 4:26 | Makarios | 28753 | ||
"Eph 4:26 - Be ye angry, and sin not,.... There is anger which is not sinful; for anger is fouled in God himself, in Jesus Christ, in the holy angels, and in God's people; and a man may be said to be angry and not sin, when his anger arises from a true zeal for God and religion; when it is kindled not against persons, but sins; when a man is displeased with his own sins, and with the sins of others: with vice and immorality of every kind; with idolatry and idolatrous worship, and with all false doctrine; and also when it is carried on to answer good ends, as the good of those with whom we are angry, the glory of God, and the promoting of the interest of Christ: and there is an anger which is sinful; as when it is without a cause; when it exceeds due bounds; when it is not directed to a good end; when it is productive of bad effects, either in words or actions; and when it is soon raised, or long continues: the Jews have a like distinction of anger; they say (e), "there is an anger and an anger; there is an anger which is blessed above and below, and it is called blessed, as it is said Gen_14:19 and there is an anger which is cursed above and below, as it is said Gen_3:14'' And these two sorts are compared to "Ebal" and "Gerizzim", from the one of which proceeded blessing, and from the other cursing: anger for the most part is not only sinful, but it tends to sin, and issues in it; hence that saying of the Jews, yjxt alw xtrt al, "be not angry, and thou wilt not sin" (f): the spring of it is a corrupt heart, it is stirred up by Satan, encouraged by pride, and increased by grievous words and reproachful language: let not the sun go down upon your wrath; there is an allusion to Deu_24:10 it seems to be a proverbial expression; and the design of it is to show, that anger should not be continued; that it should not last at furthest more than a day; that when the heat of the day is over, the heat of anger should be over likewise; and that we should not sleep with it, lest it should be cherished and increased upon our pillows; and besides, the time of the going down of the sun, is the time of evening prayer, which may be greatly interrupted and hindered by anger. R. Jonah (g) has an expression or two like to this; "let not the indignation of anyone abide upon thee; and let not a night sleep with thee, and anger be against any one:'' it should be considered, that as God is slow to anger, so he does not retain it for ever; and that to retain anger, is to gratify the devil; wherefore it follows, (e) Zohar in Gen. fol. 104. 1. (f) T. Bab. Beracot fol. 80. 3. (g) Apud Capell. in Matt. v. 23." [John Gill's Exposition of the Entire Bible] - Nolan |
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3103 | Goodbye, Friends | Eph 4:29 | Makarios | 7140 | ||
Dear Hank, my friend.. I have written you privately, and now I write you here. I will continue to respect you in whatever decision that you make. But please consider the responses here at the Forum to your note! You have been nothing short of inspiring with your humble stewardship and an example for all to follow. You are well deserved of our respect and gained it with each and every single one of your posts! You have the dream for this Forum that is attainable! It can be more of a fellowship instead of a firing ground. Now, I and the rest of the members must find a way to deal with this 'void' that we all feel, since your impressive intelligence and wit is gone. Your tremendous love for the Lord will be missed, my friend, you will be missed.. Blessings to you in Christ Jesus, my friend in all of your endeavors. Nolan | ||||||
3104 | Your response to beer at your function? | Eph 5:18 | Makarios | 9510 | ||
The best way is abstinence towards beer! There are many verses in the Bible that speak against drunkenness: Proverbs 20:1; 23:29-35; Isaiah 5:11; 28:1-8; Jeremiah 25:27; 51:57; Hosea 7:5; Nahum 1:10; Habakkuk 2:15. There are more! Drinking beer itself is not a sin, but being drunk or 'under the influence' of beer is a sin! We should not be 'under the influence' of anything but the Holy Spirit. The best way to handle this and to ensure the safety of everyone involved is to abstain from the use of beer at parties. Nolan |
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3105 | Drinking wine- pros and cons? | Eph 5:18 | Makarios | 10728 | ||
Gotta love those "experts", Steve! :) cheeky, there's no prohibition against drinking in Scripture, only becoming 'under the influence' of a drink or substance, or simply 'getting drunk.' (I'll stop blushing now..) Sorry for a 'tongue in cheek' answer the first time.. :) Nolan |
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3106 | do not get drunk with wine | Eph 5:18 | Makarios | 55163 | ||
Greetings Jeshuafreak, Your quotation of that excerpt from one of Charles Spurgeon's sermons rings with truth! The preacher gives us the intention that we should be so much under the influence of the Holy Spirit, that we begin to lose focus of ourselves and be entirely under the influence and subjected to God alone. Blessings to you, Makarios |
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3107 | What does wives, be subject, mean? | Eph 5:22 | Makarios | 60998 | ||
You are very welcome, Kathy Johnson! Blessings to you, Nolan Keck ("Makarios") :-) |
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3108 | Please explaine The Armor of God. | Eph 6:11 | Makarios | 16896 | ||
Wherewith ye shall be able to quench all the fiery darts of the wicked—Or, rather, “of the WICKED ONE”— . The allusion is undoubtedly to the great enemy of the people of God, called, by way of eminence, THE “wicked one;” compare 2 Thes 3:3. Mr. Locke renders this, “Wherein you may receive, and so render ineffectual,” etc. There seems a little incongruity in the idea of “quenching” darts by “a shield.” But the word “quench,” here, means only that they would be “put out” by being thrown “against” the shield, as a candle would by being thrown against anything. “The fiery darts” that were used in war were small, slender pieces of cane, which were filled with combustible materials, and set on fire; or darts around which some combustible material was wound, and which were set on fire, and then shot “slowly” against a foe. The object was to make the arrow fasten in the body, and increase the danger by the burning; or, more frequently, those darts were thrown against ships, forts, tents, etc., with an intention to set them on fire. They were in common use among the ancients. Arrian (Exped. Alexan. 11) mentions the , the fire-bearing weapons; Thucydides (ii. c. 75), the , the fire-bearing arrows; and Livy refers to similar weapons as in common use in war; lib. xxi. c. 8. By the “fiery darts of the wicked,” Paul here refers, probably, to the temptations of the great adversary, which are like fiery darts; or those furious suggestions of evil, and excitements to sin, which he may throw into the mind like fiery darts. They are—blasphemous thoughts, unbelief, sudden temptation to do wrong, or thoughts that wound and torment the soul. In regard to them, we may observe: (1) That they come suddenly, like arrows sped from a bow; (2) They come from unexpected quarters, like arrows shot suddenly from an enemy in ambush; (3) They pierce, and penetrate, and torment the soul, as arrows would that are on fire; (4) They set the soul on fire, and enkindle the worst passions, as fiery darts do a ship or camp against which they are sent. The only way to meet them is by the “shield of faith;” by confidence in God, and by relying on his gracious promises and aid. It is not by our own strength; and, if we have not faith in God, we are wholly defenseless. We should have a shield that we can turn in any direction, on which we may receive the arrow, and by which it may be put out. And take the helmet—The helmet was a cap made of thick leather, or brass, fitted to the head, and was usually crowned with a plume, or crest, as an ornament. Its use was to guard the head from a blow by a sword, or war-club, or battle-axe. The cuts will show its usual form. Of salvation—That is, “of the hope of salvation;” for so it is expressed in the parallel place in 1 Thes 5:8. The idea is, that a well-founded hope of salvation will preserve us in the day of spiritual conflict, and will guard us from the blows which an enemy would strike. The helmet defended the head, a vital part; and so the hope of salvation will defend the soul, and keep it from the blows of the enemy. A soldier would not fight well without a hope of victory. A Christian could not contend with his foes, without the hope of final salvation; but, sustained by this, what has he to dread? And the sword—The sword was an essential part of the armor of an ancient soldier. His other weapons were the bow, the spear, or the battle-axe. But, without a sword, no soldier would have regarded himself as well armed. The ancient sword was short, and usually two-edged, and resembled very much a dagger. Of the Spirit—Which the Holy Spirit furnishes; the truth which he has revealed. Taken from Barnes' Notes on the NT --Nolan |
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3109 | A Hostile Environment | Eph 6:12 | Makarios | 9606 | ||
Blessings Lionstrong! The topic of a "hostile environment" is an excellent topic to ponder in light of these verses and the fact that we, as Christians, are 'alien' to this world! :) Excellent study! Nolan |
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3110 | Verse 4:13 say in Philippians? | Philippians | Makarios | 27706 | ||
I like your choice of translations, my friend! :-) ESV Philippians 4:13 I can do all things through him who strengthens me. HCSB Philippians 4:13 I am able to do all things through Him who strengthens me. NIV Philippians 4:13 I can do everything through him who gives me strength. TEV Philippians 4:13 I have the strength to face all conditions by the power that Christ gives me. ASV Philippians 4:13 I can do all things in him that strengtheneth me. BBE Philippians 4:13 I am able to do all things through him who gives me strength. CEV Philippians 4:13 Christ gives me the strength to face anything. Darby Philippians 4:13 I have strength for all things in him that gives me power. DRB Philippians 4:13 I can do all things in him who strengtheneth me. GW Philippians 4:13 I can do everything through Christ who strengthens me. ISV Philippians 4:13 I can do all things through him who strengthens me. KJV Philippians 4:13 I can do all things through Christ which strengtheneth me. NKJV Philippians 4:13 I can do all things through Christ who strengthens me. MKJV Philippians 4:13 I can do all things through Christ who strengthens me. LITV Philippians 4:13 I have strength for all things in Christ the One strengthening me. WEB Philippians 4:13 I can do all things through Christ, who strengthens me. Webster Philippians 4:13 I can do all things through Christ who strengtheneth me. YLT Philippians 4:13 For all things I have strength, in Christ's strengthening me; RSV Philippians 4:13 I can do all things in him who strengthens me. NRSV Philippians 4:13 I can do all things through him who strengthens me. NAB Philippians 4:13 I have the strength for everything through him who empowers me. The meaning seems to be pretty clear! :-) Blessings to you, Nolan |
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3111 | Verse 4:13 say in Philippians? | Philippians | Makarios | 27848 | ||
Greetings Brother Tim! I like the TSM translation! :-) The NEK translation would be very much like that! (NEK: Nolan Eugene Keck translation).. Blessings to you, Nolan |
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3112 | Verse 4:13 say in Philippians? | Philippians | Makarios | 27972 | ||
Greetings Dave! You can write your own translation of the Bible with Bibleworks 5.0? - Nolan |
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3113 | Verse 4:13 say in Philippians? | Philippians | Makarios | 28406 | ||
Great! I'll have to check that out.. :-) | ||||||
3114 | rest v. work | Philippians | Makarios | 112397 | ||
Greetings CDBJ, Just to continue that thought on Hebrews 4:1-13.. "Since therefore it remains for some to enter it, and those who formerly received the good news failed to enter because of disobedience, again he appoints a certain day, "Today," saying through David so long afterward, in the words already quoted, "Today, if you hear his voice, do not harden your hearts." For if Joshua had given them rest, God would not have spoken of another day later on. So then, there remains a Sabbath rest for the people of God, for whoever has entered God's rest has also rested from his works as God did from his." "Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience. For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account." [ESV] I believe that this 13 verse passage of Scripture serves both to motivate and educate regarding what God's rest actually means.. Blessings to you, Makarios |
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3115 | rest v. work | Philippians | Makarios | 112486 | ||
Greetings my friend! Yes, I know that it wasn't you that started the thread in the first place, but my post wouldn't have made much sense apart from yours.. Sorry about that! But I did like what you stated! :-) Your little Brother in Christ, Makarios |
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3116 | Christians ambivalent about death? | Phil 1:23 | Makarios | 105537 | ||
Greetings Aixen7z4, How should the believer view death? Daniel looked into the future and saw hope in the midst of death. He described the state of the dead in terms of "those who sleep" (Dan. 12:2), which is a metaphor. The "sleep" of death means that the dead will someday "wake up" from their temporary condition and go on to an eternal state- "some to everlasting life, some to shame and everlasting contempt" (Dan. 12:2). Other Old Testament writers reflect this same view that death is not the end of existence. Some describe it like a reunion with your ancestors (Gen. 15:15; 35:29; 1 Kings 2:10). Others refer to death in a way that shows that they expected to meet God when they died (Ps. 17:15; 73:23-24). In the New Testament, Paul used similar language when describing the 'sleep' of death (Eph. 5:14; 1 Thess. 4:13-14). Likewise, believers are invited into eternal life with Him through His Son, who died and came back to life so that we could escape the condemnation of death. God does not let death have the final say over those who believe. Hosea promised that God would ransom His faithful people from the power of the grave: "I will redeem them from death," vows the Lord (Hosea 13:14). The prophet's message is actually a taunt towards death's power. Isaiah promised that God will "swallow up death forever, and the Lord God will wipe away tears from all faces" (Is. 25:8). Also, we actually see death's own end in Revelation 21:1,4! Therefore, we can be assured that death will not have the final say over those who believe in Him, and that we will even see the end of death itself. But life is short. Job saw life as a fleeting thing (Job 7:6; 14:1-2; 16:22). But the key to life is to "seek the Lord while He may be found; call upon Him while He is near." (Isaiah 55:6) By doing so, we can honor the truth of the psalmist who wrote, "My times are in Your hand" (Psalm 31:15). We will live the years of our lives many times over in the presence of God in heaven! "When we've been there ten thousand years, Bright shining as the sun, we've no less days to sing God's praise than when we first begun!" - Amazing Grace Blessings to you, Makarios |
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3117 | Christians ambivalent about death? | Phil 1:23 | Makarios | 105565 | ||
Greetings Aixen7z4, In regards to a funeral service, many Christians would favor a return to a simple service which emphasizes the Christian truth about dying. At the same time, those who do not know Christ insist on a "proper Christian burial", thinking that the more elaborate the funeral the more religiously impressive it is. They never stop to ask the question, "Whom are we trying to impress?" I agree with you that the death of the body is not a bad thing if you are a believer. :-) Death of the body and its resultant dissolution is offset by the knowledge that "to be absent from the body is to be present with the Lord" (2 Cor. 5:8). Man's soul does not die in the same sense as does his body, but rather enters everlasting reward or eternal punishment (Matt. 25:31-46). Also, the Christian confidently expects the resurrection, assured by Christ's resurrection (1 Cor. 15:20-23). Christian sorrow is very different from the sorrow of those who have no such hope (1 Thess. 4:13-18). However, the great importance given to the soul in Scripture does not mean that we should deny any importance to the body, since Scripture does not entirely dismiss the importance of the believer's body. After all, God has chosen the believer's body to be the temple of His Holy Spirit (1 Cor. 6:19-20). And the Bible gives examples of God's saints being respectfully buried- Abraham (Gen. 25:7-10), Jacob (Gen. 50:1-14), Moses (Deut. 34:5-6). Since respect is in order, a funeral's purpose must then be defined. Since Biblical Christianity posits the absolute necessity of a personal relationship to God through Jesus Christ, the funeral service could therefore help establish and strengthen that relationship by focusing on God Himself, His eternity, sovereignty and grace, enabling those who sorrow to face life again because such a gracious God rules both time and eternity. By giving that appropriate honor to a deceased Christian, the funeral service can remind each mourner of the Scriptural meaning of life and death. The funeral service should not deny death, but at the same time emphasize the resurrection assured by the deceased's faith in the risen Christ. Also, the service could help those attending to prepare to die, as did Peter in 2 Peter 1:12-15 and Paul in 2 Tim. 4:6-8. Preparing for death involves so much more than just writing up a will. Adequate preparation for death will also include a frank acceptance of the fact of death by both the individual and his loved ones, so that its occurrence will be an occasion of increased prayer, faith, and devotion to Christ, rather than simply a time of mourning and loss. Blessings to you, Makarios |
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3118 | study on Phil 2:5-11 | Phil 2:5 | Makarios | 28752 | ||
"Phi 2:5-11 - The example of our Lord Jesus Christ is set before us. We must resemble him in his life, if we would have the benefit of his death. Notice the two natures of Christ; his Divine nature, and human nature. Who being in the form of God, partaking the Divine nature, as the eternal and only-begotten Son of God, Joh_1:1, had not thought it a robbery to be equal with God, and to receive Divine worship from men. His human nature; herein he became like us in all things except sin. Thus low, of his own will, he stooped from the glory he had with the Father before the world was. Christ's two states, of humiliation and exaltation, are noticed. Christ not only took upon him the likeness and fashion, or form of a man, but of one in a low state; not appearing in splendour. His whole life was a life of poverty and suffering. But the lowest step was his dying the death of the cross, the death of a malefactor and a slave; exposed to public hatred and scorn. The exaltation was of Christ's human nature, in union with the Divine. At the name of Jesus, not the mere sound of the word, but the authority of Jesus, all should pay solemn homage. It is to the glory of God the Father, to confess that Jesus Christ is Lord; for it is his will, that all men should honour the Son as they honour the Father, Joh_5:23. Here we see such motives to self-denying love as nothing else can supply. Do we thus love and obey the Son of God?" [Matthew Henry's Concise Commentary] - Nolan |
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3119 | Christ 'made Himself nothing'? | Phil 2:6 | Makarios | 7912 | ||
Good answer, Steve! I agree with you, and you and I are on the same 'train of thought' here. Christ did not give up any attributes as you have well stated! "Making Himself nothing" essentially boils down to three things: a veiling of His preincarnate glory, a voluntary nonuse of some of His divine attributes on some occasions, and the condescension involved in taking on a human nature.. Part of Christ's 'making Himself nothing' involved veiling the glory that was His for all eternity as God. This was necessary in order for Him to take on the appearance of a man. Christ never surrendered His glory. (If you recall the Mount of Transfiguration, Jesus allowed His intrinsic glory to shine forth for a brief time, illuminating the whole mountainside- Matt. 17). Rather, Jesus veiled His glory in order to dwell among mortal human beings. If Christ had not veiled His preincarnate glory, humans would not have been able to behold Him. It would have been the same as when the apostle John beheld the exalted Christ in His glory in Rev. 1:17 or as when Isaiah beheld the glory of Christ in his vision in the temple (Isaiah 6:5, John 12:41).. Christ's 'making Himself nothing' also involved a voluntary nonuse of some of His divine attributes on some occasions in order for Him to accomplish His objectives. Christ could never have actually surrendered any of His attributes, for then He would have ceased to be God. But He could (and did) voluntarily choose not to use some of them on some occasions during His time on earth in order to live among humans and their limitations (see Matt. 24:36). However, it is critical to note that during His three-year ministry, Jesus did in fact use the divine attributes of omniscience (all knowingness- John 2:24; 16:30), omnipresence (He was everywhere present- John 1:48), and omnipotence (He was all-powerful, as evidenced by His many miracles such as raising people from the dead- John 11). Therefore, in whatever limitations Christ may have suffered when He 'made Himself nothing', He did not subtract a single divine attribute or in any sense make Himself less than God. Third, Christ's 'making Himself nothing' involved condescending by taking on the likeness ("form" or "appearance") of a man, and taking on the form ("very nature") of a bondservant. Christ was truly human. This humanity was one that was subject to temptation, distress, weakness, pain, sorrow, and limitation. Yet, at the same time, it must be noted that the word "likeness" suggests 'similarity but difference'. Though His humanity was genuine, He was different from all other humans in that He was sinless. Nevertheless, this represented a great condescension on the part of Jesus. Thank you for your thoughts Steve! What I said above should be merely added to your answer. |
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3120 | Christ 'made Himself nothing'? | Phil 2:6 | Makarios | 71225 | ||
Greetings Srprimeaux, Thank you for your answer, and I most certainly agree: He did not, in any way, become "lesser" in Deity or in nature with His Father in heaven or with the Holy Spirit. Blessings to you, Makarios |
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