Results 3501 - 3520 of 3692
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Results from: Notes Author: Makarios Ordered by Verse |
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Results | Verse | Author | ID# | |||
3501 | Re: God's gospel or Man's gospel? | 2 Pet 3:16 | Makarios | 7978 | ||
I agree, JVH! And once again, 1 Peter 3:16 proves true in that people 'assume' certain things based on conclusions that are entirely foreign to the Word of God itself. Great post, JVH, and I agree with your conclusions! | ||||||
3502 | What does it mean to be Christ like? | 2 Pet 3:18 | Makarios | 106364 | ||
Greetings Colin! In 2 Thessalonians 2:15, Paul mentions 'the traditions', which includes all of the teachings that Paul had shared with the Thessalonians. Up until the New Testament was written and distributed among Christians, essential Christian teaching and doctrine was passed along by tradition, just as rabbinic law was handed down from generation to generation. During the time of Jesus, the rabbinic tradition was in oral form, since the traditions of the elders were not included in the Mishnah until around A.D. 200. Therefore, the 'traditions' that Paul speaks of here could be either oral or written, and they include all that he has directed the Thessalonians to do in his two letters. The word 'traditions' in this verse refers to instructions that are passed on from one person to another. Sometimes the word refers to human traditions, or people's opinions and speculations. But in this case Paul is referring to the revealed truth of God that contains no error. This is what Paul had passed on to them. He had communicated some of God's truth when he was preaching among them, further truth by his first epistle, and now he was communicating even more truth through a second letter to them. The New Testament had not been written, or assembled so as we know it today, and the essential truths of the Christian faith were being communicated through the apostles' preaching and letters. Having believed this truth, the Thessalonians are now directed to maintain the communicated truth and stand fast in their faith. In 1 Corinthians 15:3-8, Paul reminds the Corinthian church of the tradition that they are to hold onto, that is, "that Christ died for our sins according to the Scriptures,.." And that is the very same truth that we find ourselves preaching, being stewards of (ministering), and passing along to others this very day; passing it from one person to the next, until the Day of the Lord has come. How convenient the typed letter, the printing press, and crystalite pages of Scripture have become in helping us to stand fast and pass along that truth! Blessings to you, Makarios |
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3503 | What does it mean to be Christ like? | 2 Pet 3:18 | Makarios | 106395 | ||
Greetings Colin! I'm a bit confused now.. :-) Are you speaking of "communion" as in "The Lord's Supper", or the gathering of believers as a whole? Also, I believe that you are saying that you interpret "the traditions" to include liturgical practices? That is interesting, since I interpret "the traditions" in a much different way... Blessings to you, Makarios |
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3504 | What does it mean to be Christ like? | 2 Pet 3:18 | Makarios | 106536 | ||
Greetings my friend, No, I do not believe that liturgical practices, such as "Roman Catholic style" communion, are being referred to within the context of 2 Thessalonians 2:15 ("the traditions"). Blessings to you, Makarios |
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3505 | Study of 1 John | 1 John | Makarios | 22021 | ||
A Study of the Epistle of 1 John by Nolan Keck ***************************** The apostle John has always been one of my favorite subjects of study within Scripture! Every evidence points to John the elder, being the same man as John the apostle, as the author of this letter (Luke 6:13,14). 1 John is the first and largest of 3 epistles that bear the Apostle John's name. Since the letter identifies no specific church, location, or individual to whom it was sent, its classification is as a "general epistle." Although 1 John does not exhibit some of the general characteristics of an epistle common to that time (e.g., no introduction, greeting, or concluding salutation), its intimate tone and content indicate that the term "epistle" still applies to it. The epistle does not identify John as the author, but this anonymity strongly affirms the early church's identification of the epistle with John the apostle, for only someone of John's well known and preeminent status as an apostle would be able to write with such unmistakable authority, expecting complete obedience from his readers, without clearly identifying himself. The similarity of vocabulary and writing style between this book and the Gospel of John argues convincingly that both were written by the same person. Strong tradition says that John spent his old age in Ephesus. Lack of personal references in this letter indicates that it was written in sermonic style to Christians all over Asia Minor (much like Ephesians). It was probably written after the gospel and before the persecution under Domitian in A.D. 95, which places its writing in the late 80s or early 90s. John's readers were confronted with an early form of Gnostic teaching of the Cerinthian variety. This heresy was also libertine, throwing off all moral restraints. Consequently, John wrote this letter with two basic purposes in mind: (1) to expose false teachers (2:26) and (2) to give believers assurance of salvation (5:13). In keeping with his intention to combat Gnostic teachers, John specifically struck at their total lack of morality (3:8-10); and by giving eyewitness testimony to the incarnation, he sought to confirm his readers' belief in the incarnate Christ (1:3). Success in this would give the writer joy (1:4). Outline of 1 John ****************************** I. The Fundamental Tests of Genuine Fellowship (1:1-2:17) A. The Fundamental Tests of Doctrine (1:1-2:2) 1. A biblical view of Christ (1:1-4) 2. A biblical view of sin (1:5-2:2) B. The Fundamental Tests of Morals (2:3-17) 1. A biblical view of obedience (2:3-6) 2. A biblical view of love (2:7-17) a. The love that God requires (2:7-11) b. The love that God hates (2:12-17) II. The Fundamental Tests of Genuine Fellowship (2:18-3:24) A. Part 2 of the Doctrinal Test (2:18-27) 1. Antichrists depart from Christian fellowship (2:18-21) 2. Antichrists deny the Christian faith (2:22-25) 3. Antichrists deceive the Christian faithful (2:26,27) B. Part 2 of the Moral Test (2:28-3:24) 1. The purifying hope of the Lord's return (2:28-3:3) 2. The Christian's incompatibility with sin (3:4-24) a. The requirement of righteousness (3:4-10) b. The requirement of love (3:11-24) III. The Fundamental Tests of Genuine Fellowship (4:1-21) A. Part 3 of the Doctrinal Test (4:1-6) 1. The demonic source of false doctrine (4:1-3) 2. The need for sound doctrine (4:4-6) B. Part 3 of the Moral Test (4:7-21) 1. God's character of love (4:7-10) 2. God's requirement of love (4:11-21) IV. The Fundamental Tests of Genuine Fellowship (5:1-21) A. The Victorious Life in Christ (5:1-5) B. The Witness of God for Christ (5:6-12) C. Christian Certainties Because of Christ (5:13-21) 1. The certainty of eternal life (5:13) 2. The certainty of answered prayer (5:14-17) 3. The certainty of victory over sin and Satan (5:18-21) |
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3506 | Study of 1 John | 1 John | Makarios | 22030 | ||
A Profile of the John, the Apostle ***************************************** John was a son of Zebedee, a master-fisherman in good position, plying his craft in one of the towns on the Lake of Galilee, possibly Bethsaida. It is probable that his mother was Salome, one of the women who 'ministered' to Christ in Galilee (Mark 15:41), a sister of Mary the mother of Jesus. This may be inferred from a comparison of Matthew 27:56 and Mark 15:40, 16:1 with John 19:25. John, the Apostle, was the brother of James the "Greater" (Matt. 4:21; 10:2; Mark 1:19; 3:17; 10:35). He was one, probably the younger, of the sons of Zebedee (Matt. 4:21) and Salome (Matt. 27:56; comp. Mark 15:40), and was born at Bethsaida. His father was apparently a man of some wealth (comp. Mark 1:20; Luke 5:3; John 19:27). He was doubtless trained in all that constituted the ordinary education of Jewish youth. When he grew up he followed the occupation of a fisherman on the Lake of Galilee. When John the Baptist began his ministry in the wilderness of Judea, John, with many others, gathered round him, and was deeply influenced by his teaching. There he heard the announcement, "Behold the Lamb of God," and forthwith, on the invitation of Jesus, became a disciple and ranked among his followers (John 1:36-37) for a time. He and his brother then returned to their former avocation, for how long is uncertain. Jesus again called them (Matt. 4:21; Luke 5:1-11), and now they left all and permanently attached themselves to the company of his disciples. He became one of the innermost circle (Mark 5:37; Matt. 17:1; 26:37; Mark 13:3). He was the disciple whom Jesus loved. In zeal and intensity of character he was a "Boanerges" (Mark 3:17). This spirit once and again broke out (Matt. 20:20-24; Mark 10:35-41; Luke 9:49, Luke 9:54). At the betrayal he and Peter follow Christ afar off, while the others betake themselves to hasty flight (John 18:15). At the trial he follows Christ into the council chamber, and thence to the praetorium (John 18:16, John 18:19, John 18:28) and to the place of crucifixion (John 19:26-27). To him and Peter, Mary first conveys tidings of the resurrection (John 20:2), and they are the first to go and see what her strange words mean. After the resurrection he and Peter again return to the Sea of Galilee, where the Lord reveals himself to them (John 21:1, John 21:7). We find Peter and John frequently after this together (Acts 3:1; 4:13). John remained apparently in Jerusalem as the leader of the church there (Acts 15:6; Gal. 2:9). His subsequent history is unrecorded. He was not there, however, at the time of Paul's last visit (Acts 21:15-40). He appears to have retired to Ephesus, but at what time is unknown. The seven churches of Asia were the objects of his special care (Rev. 1:11). He suffered under persecution, and was banished to Patmos (Rev. 1:9); whence he again returned to Ephesus, where he died, probably about A.D. 98, having outlived all or nearly all the friends and companions even of his maturer years. There are many interesting traditions regarding John during his residence at Ephesus, but these cannot claim the character of historical truth. The Apostle John wrote the entire Gospel that bears his name (thought to be around 70 to 85 A.D.), the 3 epistles that bear his name (85-95 A.D.) and the book of Revelation (95 A.D.). Sources: Easton Bible Dictionary, Holman Bible Dictionary, Hastings' Dictionary of the Bible |
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3507 | Study of 1 John | 1 John | Makarios | 22527 | ||
Continuing Study on 1 John by Nolan Keck *********************** Gnosticism, what is it? "The heresy of Gnosticism had begun to make inroads among churches in John's day. Among its teachings were (1) knowledge is superior to virtue, (2) the nonliteral sense of Scripture is correct and can be understood only by a select few, (3) evil in the world precludes God's being the only Creator, (4) the Incarnation is incredible because deity cannot unite itself with anything material such as a body (Docetism), and (5) there is no resurrection of the flesh. The ethical standards of many Gnostics were low, so John emphasized the reality of the Incarnation and the high ethical standard of the earthly life of Christ." (The Ryrie Expanded Edition Study Bible) Therefore, we see an early challenge to the church, and the focus of 1 John has two basic purposes: (1) to expose false teachers (2:26) and (2) to give believers assurance of salvation (5:13). Also, he emphasized the lack of morality taught by Gnostic teachers (3:8-10), and he sought to confirm his readers' belief in the incarnate Christ (1:3). In addition to this, prayon wrote an excellent post on 06/20/2001 that defined Gnosticism... "Gnosticism is a diverse religious and theosophical movement of the first three centuries AD. The name derives from the means of salvation: the Gnostic is saved through a special knowledge (Gk. gnosis). The central Gnostic doctrine is the ontological dualism between the supreme, ineffable God of love and the material world, considered evil or at best, indifferent. Between God and matter lie a host of spiritual powers, collectively termed the fullness of God. From its lowest rank comes the creator, a demiurge identified with the OT Yahweh. Fallen spiritual powers, often linked with astral referents, now rule the world. The focus of Gnostic redemption is not on God but ultimately upon the individual's self- understanding and the resulting freedom it provides. It declined rapidly in the 3rd century as Christianity countered with apologetic attacks as well as systematic biblical and theological work. Paul dealt with a culture already familiar with some elements of the Gnostic synthesis. An example is the opponents at Corinth "puffed up" with knowledge (1 Cor. 8:1). In 1 Timothy the author censures self-proclaimed teachers of the law (6:4) who teach a false gnosis (v. 20). [Condensed from the Eerdman's Bible Dictionary.]" NOTE: The Outline of 1 John was taken from The MacArthur NKJV Study Bible |
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3508 | the blood shall never lose its power | 1 John | Makarios | 101235 | ||
Thank you, Pastor Glenn! 1 John is one of my favorites! :-) Makarios |
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3509 | the blood shall never lose its power | 1 John | Makarios | 101268 | ||
Colin, Thank you my friend! Perhaps one day I will come to California and see you and the Lockman Headquarters.. :-) It is pouring down rain right now, here in Indianapolis, IN. The only way that I can show any spiritual edification in my posts is to be spiritual edifying and infectious myself. And that is what I must continue to strive to be. Your Brother in Christ, Nolan |
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3510 | The Word of Life! | 1 John 1:1 | Makarios | 22763 | ||
The Word of Life! ************************* The Word of Life is the message concerning the Life, which is Jesus Christ the Son of God! The Gospel of John begins in this way, "In the beginning was the Word, and the Word was with God, and the Word was God." (John 1:1) Before time began, Christ was already in existence with God (Heb. 13:8). The Greek word for 'Word' is logos, which means "word, thought, concept, and the expressions thereof." Here it is applied to Jesus, who is all that God is and the expression of Him (John 1:1, 14). The Word, Christ, is said to be in communion with and yet distinct from God, even though Christ was God: identical in essence with God. John made a careful examination of the Word of Life. In 1 John 1:1, this Word of Life is spoken of as a Revelation- what was from the beginning. 'Was' is a verb that means "was already in existence," not "came into existence." 'What we have heard' (John is speaking here as an eyewitness [John 21:24]), 'what we have seen with our eyes, what we have looked at and touched with our hands' (Luke 24:39). John testifies that the one who has existed from eternity "became flesh" (John 1:14)- a flesh and blood human being. He was truly God and truly man. So at the outset, John contradicts the heresy of the Gnostics. The memory of Jesus Christ still vividly burned in the mind of John as he reflected on the three and a half years that he and the other disciples were with the Lord. Now he wanted to be sure that the churches under his care enjoyed fellowship with the resurrected Lord by knowing His true identity as the Son of God, being fully God Himself! - Nolan |
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3511 | The Word of Life! | 1 John 1:1 | Makarios | 22867 | ||
Yes, thank you Jules! Jesus is a comforter, and He will wipe away every tear from our eyes! (Rev. 21:4) And there will be no more death, sorrow, or pain.. Blessings to you! Nolan |
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3512 | The Life was Manifested | 1 John 1:2 | Makarios | 23111 | ||
The Life was Manifested ******************************* The Life was manifested in the flesh! He is the living one who has life in Himself (John 11:25; 14:6). He is the source of life and sovereign over all life (John 5:11). John is making a direct reference to the Incarnation of Jesus Christ in 1 John 1:2. John was an eyewitness, and his personal testimony refutes that of the false teachers who spread false teachings about the Christ whom they had never seen or known. Jesus was with the Father, being equal to the Father and also distinct from the Father at the same time. 1 John begins and ends (5:20) with the theme of eternal life. The apostle Paul also gives us a distinct picture of the manifestation of Christ... "By common confession, great is the mystery of godliness: He who was revealed in the flesh, Was vindicated in the Spirit, Seen by angels, Proclaimed among the nations, Believed on in the world, Taken up in glory." (1 Timothy 3:16 [NASB]) - Nolan |
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3513 | The Life was Manifested | 1 John 1:2 | Makarios | 23235 | ||
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3514 | Our Fellowship is with the Father | 1 John 1:3 | Makarios | 23124 | ||
Our Fellowship is with the Father ****************************************** John is again speaking here as an eyewitness, focusing on what he, and the other disciples, has seen and heard! By sharing and having fellowship (touching and seeing) with the incarnate Christ, we also have fellowship, since "fellowship" describes the spiritual connection that a believer has with Christ, with fellow believers (1 Cor. 12:12; Col. 1:18). Fellowship carries both the idea of a positive relationship that people share and participation in a common interest or goal. The fellowship that we have with each other and with Christ is a recurring theme in this letter. And by having fellowship with Christ, we are also partakers in possessing eternal life (Phil. 1:5; 1 Peter 5:1; 2 Peter 1:4). - Nolan |
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3515 | Our Fellowship is with the Father | 1 John 1:3 | Makarios | 23236 | ||
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3516 | Fellowship produces joy! | 1 John 1:4 | Makarios | 23127 | ||
Fellowship produces joy! **************************** Since the believers in Christ have fellowship in eternal life with Him (v.3), this produces joy! And as a Christian, we possess complete joy when we are in a proper relationship with God and with others (Psalm 16:11; 51:12; John 15:11). And by sharing the true knowledge of Christ to his readers, this gives the author a profound joy! (2 John 12). - Nolan |
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3517 | Fellowship produces joy! | 1 John 1:4 | Makarios | 23237 | ||
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3518 | God is Light! | 1 John 1:5 | Makarios | 23488 | ||
God is Light! ********************** John has a message to share that came from God and not men (Gal. 1:12). God is Light! God is light in His essential being, just as He is Spirit (John 4:24) and love (1 John 4:8). Light refers to God's holiness, which is untouched by any evil or sin! God is holy and pure, and those who desire to have fellowship with Him must also be pure. "Light" was a symbol that was much used by John (John 1:4; 3:19-21; 8:12). 1 Timothy 6:16 states, "who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see. To Him be honor and eternal dominion! Amen." Light represents what is good, pure and holy, while darkness represents what is evil and false (John 3:19-21). Darkness refers to error or falsehood (Psalm 119:105; Proverbs 6:23; John 1:4; 8:12), and sin and wrongdoing (Rom. 13:11-14; 1 Thess. 5:4-7). In God, there is no darkness at all. God is absolutely perfect and nothing exists in God's character that would encroach upon His absolute truth and holiness (James 1:17).. This verse begins a new sentence to another thought or paragraph, a new 'arc' that will eventually lead an affirmation into the reality of sin. Once a believer has affirmed the reality of sin, then that believer is closer to true fellowship with God, since we cannot be genuine Christians and deny the fact that we have sin (Romans 3:23). This acknowledgement serves as another counter against the false teachings of Gnosticism. - Nolan |
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3519 | God is Light! | 1 John 1:5 | Makarios | 23756 | ||
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3520 | God is Light! | 1 John 1:5 | Makarios | 23955 | ||
Greetings Indiana! Excellent observations on light and darkness! I especially liked the fact that you stated that darkness "is without power - in fact it's without its own definition.." And your illustration with candles and God's light was exceptional as well. Keep up the good work! Your good friend Marcus (that guy who got lost in his own museum.. :-) ) - Nolan |
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