Results 761 - 780 of 4232
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Results from: Notes Author: kalos Ordered by Date |
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Results | Verse | Author | ID# | |||
761 | Does sin break fellowship with God ? | 1 John 1:7 | kalos | 163828 | ||
Mommapbs: I appreciate your loving and caring spirit, your obvious love for both God and people. Thanks, also, for your encouragement. Grace and peace, Kalos |
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762 | Election | 1 Pet 1:2 | kalos | 163800 | ||
Tim: Good question! In all honesty, I don't know the answer. I'll have to think about it and research it. Thanks for keeping me on my toes. Grace to you, Kalos |
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763 | Election | 1 Pet 1:2 | kalos | 163788 | ||
WHAT DOES BIBLE TEACH ABOUT ELECTION 2 (continued from WHAT DOES BIBLE TEACH ABOUT ELECTION 1) 'Occasionally someone will suggest that God's election is based on His foreknowledge of certain events. This argument suggests that God simply looks into the future to see who will believe, and He chooses those whom He sees choosing Him. Notice that 1 Peter 1:2 says the elect are chosen "according to the foreknowledge of God the Father," and Romans 8:29 says, "whom He foreknew, He also predestined." And if divine foreknowledge simply means God's knowledge of what will happen in advance, then these arguments may appear to have some weight behind them. 'But that is not the biblical meaning of "foreknowledge." When the Bible speaks of God's foreknowledge, it refers to God's establishment of a love relationship with that person. The word "know," in both the Old and New Testament, refers to much more than mere cognitive knowledge of a person. Such passages as Hosea 13:4-5; Amos 3:2 (KJV); and Romans 11:2 clearly indicate this. For example, 1 Peter 1:20 says Christ was "foreknown before the foundation of the world." Surely this means more than that God the Father looked into the future to behold Christ! It means He had an eternal, loving relationship with Him. The same is true of the elect, whom we are told God "foreknew" (Romans 8:29). That means He knew them--he loved them--before the foundation of the world. 'If God's choice of the elect is unconditional, does this rule out human responsibility? Paul asks and answers that very question in Romans 9:19-20. He says God's choice of the elect is an act of mercy. Left to themselves, even the elect would persist in sin and be lost, because they are taken from the same fallen lump of clay as the rest of humanity. God alone is responsible for their salvation, but that does not eradicate the responsibility of those who persist in sin and are lost--because they do it willfully, and not under compulsion. They are responsible for their sin, not God. 'The Bible affirms human responsibility right alongside the doctrine of divine sovereignty. Moreover, the offer of mercy in the gospel is extended to all alike. Isaiah 55:1 and Revelation 22:17 call "whosoever will" to be saved. Isaiah 45:22 and Acts 17:30 command all men to turn to God, repent and be saved. First Timothy 2:4 and 2 Peter 3:9 tell us that God is not willing that any should perish, but desires that all should be saved. Finally, the Lord Jesus said that, "the one who comes to Me I will certainly not cast out" (John 6:37). 'In summary, we can say that God has had a special love relationship with the elect from all eternity, and on the basis of that love relationship chosen them for salvation. The ultimate question of why God chose some for salvation and left others in their sinful state is one that we, with our finite knowledge, cannot answer. We do know that God's attributes always are in perfect harmony with each other, so that God's sovereignty will always operate in perfect harmony with His goodness, love, wisdom, and justice.' ____________________ Article by John MacArthur at www.gty.org - listed in Issues and Answers archives |
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764 | Election | 1 Pet 1:2 | kalos | 163786 | ||
WHAT DOES BIBLE TEACH ABOUT ELECTION 1 'Election is the act of God whereby in eternity past He chose those who will be saved. Election is unconditional, because it does not depend on anything outside of God, such as good works or foreseen faith (Romans 9:16). This doctrine is repeatedly taught in the Bible, and is also demanded by our knowledge of God. To begin with, let's look at the biblical evidence. 'The Bible says prior to salvation, all people are dead in sin-- spiritually dead (Ephesians 2:1-3). In this state of death, the sinner is utterly unable to respond to any spiritual stimulus and therefore unable to love God, obey Him, or please Him in any way. Scripture says the mind of every unbeliever "is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so; and those who are in the flesh cannot please God" (Romans 8:7-8, emphasis added). That describes a state of total hopelessness: spiritual death. 'The effect of all this is that no sinner can ever make the first move in the salvation process. This is what Jesus meant in John 6:44, when He said, "No one can come to Me, unless the Father who sent Me draws him." 'This is also why the Bible repeatedly stresses that salvation is wholly God's work. In Acts 13:48 we read, "And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed." 'Acts 16 tells us that Lydia was saved when, " . . . the Lord opened her heart to respond to the things spoken by Paul." 'Romans 8:29-30 states, "For whom He foreknew, He also predestined to become conformed to the image of His Son, that He might be the first-born among many brethren; and whom He predestined, these He also called; and whom He called, these He also justified; and whom He justified, these He also glorified." 'Ephesians 1:4-5,11 reads, "Just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will . . . also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will." 'Ephesians 2:8 suggests that even our faith is a gift from God. 'In 2 Thessalonians 2:13, the apostle Paul tells his readers, "God has chosen you from the beginning for salvation." 'Second Timothy 1:9 informs us that God "has saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity.' (continues in next post) ____________________ Article by John MacArthur at www.gty.org - listed in Issues and Answers archives |
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765 | Election | 1 Pet 1:2 | kalos | 163782 | ||
Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. 1 Peter 1:2 (KJV) Elect Election, Summary: In both Testaments the Hebrew and Greek words are rendered "elect," "election," "choose," "chosen." In all cases they mean, simply, "chosen," or "to choose"; and are used of both human and divine choices. (1) In the latter use election is: (a) corporate, as of the nation of Israel, or the church (Isaiah 45:4) and (b) individual (1 Peter 1:2). (2) Election is according to the foreknowledge of God (1 Peter 1:2) and wholly of grace, apart from human merit ; (Romans 9:11; 11:5,6). (3) Election proceeds from the divine volition (John 15:16). Election is, therefore: (1) The sovereign act of God in grace whereby certain are chosen from among mankind for Himself. (John 15:19.) (2) The sovereign act of God whereby certain elect persons are chosen for distinctive service for Him. (Luke 6:13; Acts 9:15; 1 Corinthians 1:27,28.) ____________________ http://bible.crosswalk.com/ Commentaries/ScofieldReferenceNotes/ |
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766 | Praying for the 'World'. | Matt 5:44 | kalos | 163780 | ||
You write: "God then rewarded them by granting them the right to become one of His children." Salvation is NOT A REWARD for the good we have done. Eph 2:9 Living Bible (Emphasis added.) Salvation is not a REWARD for anything we have done. |
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767 | who will be taken | Luke 17:34 | kalos | 163763 | ||
Winningside: Yes, I agree. That is indeed what the King James Version says in Luke 17:37. Grace to you, Kalos |
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768 | Praying for the 'World'. | Matt 5:44 | kalos | 163760 | ||
Tim: Good points. Thanks. Grace to you, Kalos |
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769 | Praying for the 'World'. | Matt 5:44 | kalos | 163751 | ||
NOR OF HUMAN DECISION...but born of God Someone may believe: "Regeneration is a matter of exercising the will. In other words, it is initiated by a man making a decision." But God says: "Yet to all who received him, to those who believed in his name, he gave the right to become children of God -- children born not of natural descent, NOR OF HUMAN DECISION OR a husband's WILL, but born of God." John 1:12-13 New International Version (NIV) (Emphasis added.) nor of human decision...but born of God. 'The divine side of salvation: ultimately it is not a man's will that produces salvation but God's will.' (John MacArthur, MacArthur Study Bible, Word Publishing, 1997) |
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770 | Just because I studied the Word... | 1 John 2:27 | kalos | 163728 | ||
"Just because I studied the Word and arrived at a conclusion does not mean that it is correct." ____________________ 'Do my conclusions agree or disagree with related areas of scripture and others who have studied the passage? (From the article "Biblical Interpretation" at Christian Apologetcis and Research Ministry) '...I’ve already presented other verses which seem to agree with my conclusion. However, it is not in agreement with all of the commentaries I’ve read on this verse. At this point I would need to present my conclusion to others to see what they think. Just because I studied the Word and arrived at a conclusion does not mean that it is correct. But it doesn’t mean it is wrong either. 'By consulting with others, by examining the word again, and by seeking God and his illumination, I can only hope to arrive at the best possible conclusion about a passage...' (To read more, see "Biblical Interpretation" at: www.carm.org/bible/interpret.htm) 1 John 2:27 '"You have no need for anyone to teach you." Both "you's" are plural and refer to the believing community as a whole; there is no ground here for a hyper-individualistic understanding of the Gospel wherein the views of other believers and the gathering of believers together are considered unimportant' (Jewish New Testament Commentary, David H. Stern, Jewish New Testament Publications, Inc., 1992). |
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771 | No need for anyone to teach you (plural) | 1 John 2:27 | kalos | 163726 | ||
No need for anyone to teach you (plural) 1 John 2:27 Many hold to the strange notion that: The best way to interpret the Bible is to read the text and whatever comes to mind first must automatically be the right interpretation. ____________________ "...no ground here for a hyper-individualistic understanding..." ____________________ As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him. (NASB) 1 John 2:27 '"You have no need for anyone to teach you." Both "you's" are plural and refer to the believing community as a whole; there is no ground here for a hyper-individualistic understanding of the Gospel wherein the views of other believers and the gathering of believers together are considered unimportant' (Jewish New Testament Commentary, David H. Stern, Jewish New Testament Publications, Inc., 1992). |
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772 | Praying for the 'World'. | Matt 5:44 | kalos | 163672 | ||
The Lord is not slow concerning his promise, as some regard slowness, but is being patient toward you, because he does not wish for any[4] to perish but for all to come to repentance. 2 Peter 3:9 (NET Bible) Footnote 4. "He does not wish for any to perish." '...the literary context seems to be against the Arminian view, while the historical context seems to be against (one representation of) the Calvinist view. The answer to this conundrum is found in the term "wish" (a participle in Greek from the verb boulomai). It often represents a mere wish, or one's desiderative will, rather than one's resolve. Unless God's will is viewed on the two planes of his desiderative and decretive will (what he desires and what he decrees), hopeless confusion will result. The scriptures amply illustrate both that God sometimes decrees things that he does not desire and desires things that he does not decree. It is not that his will can be thwarted, nor that he has limited his sovereignty. But the mystery of God's dealings with humanity is best seen if this tension is preserved. Otherwise, either God will be perceived as good but impotent or as a sovereign taskmaster. Here the idea that God does not wish for any to perish speaks only of God's desiderative will, without comment on his decretive will.' ____________________ (http://www.bible.org/cgi-bin/netbible.pl#note_3) |
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773 | Can you please explain tithing? | Deut 14:1 | kalos | 163468 | ||
What does the Bible say about tithing? 'The tithe is an Old Testament concept. The tithe was basically a requirement of the law in which all Israelites were to give 10 percent of everything they earn and grow to the tabernacle/temple (Lev 27:30; Num 18:26; Deut 14:24; 2Chr 31:5). Some understand the Old Testament tithe as a method of taxation to provide for the needs of the priests and Levites of the sacrificial system. 'The New Testament nowhere mentions the tithe system and nowhere recommends that New Covenant believers follow it. Paul states that believers should set aside a portion of their income in order to support the church (1Cor 16:1-2). The New Testament nowhere assigns a certain percentage of income to set aside, but only says it is to be “in keeping with his income” (1Cor 16:2). The Christian church took the 10 percent figure from the Old Testament tithe and applied it as a “recommended minimum” for Christians in their giving. However, New Covenant believers should not feel obligated to always give 10 percent. They should give as they are able, “in keeping with his income”. Sometimes that means giving more than 10 percent, sometime that may mean giving less than 10 percent. It all depends on the ability of the giver and the needs of the church. 'Each and every Christian should diligently pray and seek God’s wisdom for how much he or she should give (James 1:5). “Each man should give what he has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful giver” (2Cor 9:7).' ____________________ (www.gotquestions.org/tithing.html) |
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774 | Jesus and the law. | Deut 14:1 | kalos | 163467 | ||
Does “robbing God” apply to us today? 'Question: 'Does “robbing God” in Malachi 3:8 apply to us today? 'Answer: 'When you come to a subject like tithing, I think it is important to see that there are two extremes to avoid. The first is the temptation to conclude that tithing is not for this age, so that I feel no obligation to give, and can keep as much money for myself as possible. The other is to use the tithing texts to make people feel obliged to give more, and to feel guilty if they don’t. Preachers are usually the guilty ones with respect to the latter. The sad reality is that in most churches, at least half of those who attend give nothing —that’s right, nothing—at all to the Lord’s work. 'In the King James Version, “tithing” (“tithe,” “tithes,” “tithing”) occurs 40 times in the Bible, 32 times in the Old Testament, and 8 times in the New. In the New Testament, 5 of the 8 occurrences are found in Hebrews 7:5-9, which are referring to the “tithe” of Abraham to Melchizedek in the Old Testament. Two of the remaining 3 occurrences occur in Luke. In Luke 11:42 we find a parallel text to the one remaining text (Matthew 23:23). Here, Jesus accuses the Pharisees of tithing in the small, inexpensive, things (mint, dill, cummin), but neglecting the weightier matters. Thus, Jesus does not condemn tithing, but says that there are more important matters. (One could point out that at this point Jesus was still talking as One in the old dispensation, and not the new.) In Luke 18:12 we see the self-righteous Pharisee, boasting about his tithing as a proof (in his mind) of his righteousness. So far as I can find in the New Testament, neither Jesus or any of His apostles taught the necessity of tithing. Neither can we find any statement that they did tithe—that they practiced tithing. Jesus did pay the temple tax (Matthew 17:24-27), but we do not read of Him paying His tithe. (...) 'I would have to say that the whole tithing system cannot be brought over [from the Old Testament], in a wholesale fashion, to the church age or the New Testament saint. We are not physical Israel. We don’t live in the promised land. We don’t have a Levitical priesthood, or sacrifices to offer (literally, at least). We are, however, to support those who minister to us (1 Corinthians 9:1-14; 1 Galatians 6:6; 1 Timothy 5:17-18). We are to give to the poor, especially the saints (Acts 6:1-6; Romans 12:13; 1 Corinthians 16:1f.; 2 Corinthians 8 and 9; Gal. 2:10; 6:10; etc.). From 2 Corinthians 8 and 9 and Philippians 4, we certainly see that our giving should be out of gratitude, and something we joyfully do. The whole concept of stewardship should abolish the mindset that says, “Ten percent of what I own is to be given to God, but the remaining ninety percent is mine.” It is all God’s. As stewards, we are to wisely invest it for the glory of God and the advancement of His kingdom. In the 2 Corinthians (8 and 9) text and the Philippians 4 passage I do not see Paul appealing to the Law as the basis for giving, as though it was only our duty. I see Paul speaking of giving as though it were our delight, as it should be. All of this is to say that I would not seek to employ the Malachi text to badger saints to give. I would use the New Testament texts such as those I have mentioned to do so. We should give. Most of us should give more than we do. But I don’t personally find the Malachi text the compelling text for teaching others about giving.' ____________________ http://www.bible.org/qatopic.asp |
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775 | Can you please explain tithing? | Deut 14:1 | kalos | 163466 | ||
Tithes were not primarily gifts to God, but taxes for funding the national budget in Israel. 'The Old Testament tithe, according to some estimates, actually approximated closer to 23 percent in total tithes and offerings! The New Testament, however, does not specify a particular percentage that believers are required to give. 'This being said, however, believers are most certainly encouraged 'to give (see Rom. 15:26-27; 1 Cor. 16:1-4; 2 Cor. 8:7) and 'to give generously and liberally (see Rom. 12:8; 2 Cor. 9:11-13), 'each according to his own ability (Acts 11:29; 2 Cor. 8:12), 'with a willing, cheerful heart (2 Cor. 9:7). 'Even those who are poor are permitted to give, and praised for doing so (Mark 12:41-44; Luke 21:1-4; 2 Cor. 8:1-5). Paul sets forth Jesus as the believer's example for giving (2 Cor. 8:8-9). 'We should give out of a heart full of gratitude toward God for what He's done for us through Christ! It is clear, then, that sacrificial giving is very much encouraged (2 Cor. 9:5) -- though not commanded (2 Cor. 8:8).' (http://www.probe.org/docs/e-tithing2.html) "Give...not grudgingly or of necessity..." 2 Cor. 9:7 (NKJV) AMPLIFIED Exodus 25:2 Speak to the Israelites, that they take for Me an offering. From every man who gives it willingly and ungrudgingly with his heart you shall take My offering. AMPLIFIED 1 Chronicles 29:9 Then the people rejoiced because these had given willingly, for with a whole and blameless heart they had offered freely to the Lord. King David also rejoiced greatly. |
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776 | Can you please explain tithing? | Deut 14:1 | kalos | 163465 | ||
What does the Bible say about tithing? New Testament believers are never commanded to tithe. "Two kinds of giving are taught consistently throughout Scripture: giving to the government (always compulsory), and giving to God (always voluntary). "The issue has been greatly confused, however, by some who misunderstand the nature of the Old Testament tithes. Tithes were not primarily gifts to God, but taxes for funding the national budget in Israel. "Because Israel was a theocracy, the Levitical priests acted as the civil government. So the Levite's tithe (Leviticus 27:30-33) was a precursor to today's income tax, as was a second annual tithe required by God to fund a national festival (Deuteronomy 14:22-29). Smaller taxes were also imposed on the people by the law (Leviticus 19:9-10; Exodus 23:10-11). So the total giving required of the Israelites was not 10 percent, but well over 20 percent. All that money was used to operate the nation. "All giving apart from that required to run the government was purely voluntary (cf. Exodus 25:2; 1 Chronicles 29:9). Each person gave whatever was in his heart to give; no percentage or amount was specified. "New Testament believers are never commanded to tithe. Matthew 22:15-22 and Romans 13:1-7 tell us about the only required giving in the church age, which is the paying of taxes to the government. "Interestingly enough, we in America presently pay between 20 and 30 percent of our income to the government--a figure very similar to the requirement under the theocracy of Israel. "The guideline for our giving to God and His work is found in 2 Corinthians 9:6-7: "Now this I say, he who sows sparingly shall also reap sparingly; and he who sows bountifully shall also reap bountifully. Let each one do just as he has purposed in his heart; not grudgingly or under compulsion; for God loves a cheerful giver." ____________________ (www.gty.org Click on Issues and Answers. Then click on Previous Topics) For much more in-depth information on Tithing, including many Scripture references, look up Tithing in Baker's Evangelical Dictionary of Biblical Theology. Baker's Dictionary is available online at (bible.crosswalk.com) |
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777 | What does the Bible say about tithing? | Lev 27:30 | kalos | 163436 | ||
'What does the Bible say about tithing? 'The tithe is an Old Testament concept. The tithe was basically a requirement of the law in which all Israelites were to give 10 percent of everything they earn and grow to the tabernacle/temple (Lev 27:30; Num 18:26; Deut 14:24; 2Chr 31:5). Some understand the Old Testament tithe as a method of taxation to provide for the needs of the priests and Levites of the sacrificial system. 'The New Testament nowhere mentions the tithe system and nowhere recommends that New Covenant believers follow it. Paul states that believers should set aside a portion of their income in order to support the church (1Cor 16:1-2). The New Testament nowhere assigns a certain percentage of income to set aside, but only says it is to be “in keeping with his income” (1Cor 16:2). The Christian church took the 10 percent figure from the Old Testament tithe and applied it as a “recommended minimum” for Christians in their giving. However, New Covenant believers should not feel obligated to always give 10 percent. They should give as they are able, “in keeping with his income”. Sometimes that means giving more than 10 percent, sometime that may mean giving less than 10 percent. It all depends on the ability of the giver and the needs of the church. 'Each and every Christian should diligently pray and seek God’s wisdom for how much he or she should give (James 1:5). “Each man should give what he has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful giver” (2Cor 9:7).' ____________________(www.gotquestions.org/tithing.html) |
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778 | What does the Bible say about tithing? | Lev 27:30 | kalos | 163435 | ||
Does “robbing God” apply to us today? 'Question: 'Does “robbing God” in Malachi 3:8 apply to us today? 'Answer: 'When you come to a subject like tithing, I think it is important to see that there are two extremes to avoid. The first is the temptation to conclude that tithing is not for this age, so that I feel no obligation to give, and can keep as much money for myself as possible. The other is to use the tithing texts to make people feel obliged to give more, and to feel guilty if they don’t. Preachers are usually the guilty ones with respect to the latter. The sad reality is that in most churches, at least half of those who attend give nothing —that’s right, nothing—at all to the Lord’s work. 'In the King James Version, “tithing” (“tithe,” “tithes,” “tithing”) occurs 40 times in the Bible, 32 times in the Old Testament, and 8 times in the New. In the New Testament, 5 of the 8 occurrences are found in Hebrews 7:5-9, which are referring to the “tithe” of Abraham to Melchizedek in the Old Testament. Two of the remaining 3 occurrences occur in Luke. In Luke 11:42 we find a parallel text to the one remaining text (Matthew 23:23). Here, Jesus accuses the Pharisees of tithing in the small, inexpensive, things (mint, dill, cummin), but neglecting the weightier matters. Thus, Jesus does not condemn tithing, but says that there are more important matters. (One could point out that at this point Jesus was still talking as One in the old dispensation, and not the new.) In Luke 18:12 we see the self-righteous Pharisee, boasting about his tithing as a proof (in his mind) of his righteousness. So far as I can find in the New Testament, neither Jesus or any of His apostles taught the necessity of tithing. Neither can we find any statement that they did tithe—that they practiced tithing. Jesus did pay the temple tax (Matthew 17:24-27), but we do not read of Him paying His tithe. (...) 'I would have to say that the whole tithing system cannot be brought over [from the Old Testament], in a wholesale fashion, to the church age or the New Testament saint. We are not physical Israel. We don’t live in the promised land. We don’t have a Levitical priesthood, or sacrifices to offer (literally, at least). We are, however, to support those who minister to us (1 Corinthians 9:1-14; 1 Galatians 6:6; 1 Timothy 5:17-18). We are to give to the poor, especially the saints (Acts 6:1-6; Romans 12:13; 1 Corinthians 16:1f.; 2 Corinthians 8 and 9; Gal. 2:10; 6:10; etc.). From 2 Corinthians 8 and 9 and Philippians 4, we certainly see that our giving should be out of gratitude, and something we joyfully do. The whole concept of stewardship should abolish the mindset that says, “Ten percent of what I own is to be given to God, but the remaining ninety percent is mine.” It is all God’s. As stewards, we are to wisely invest it for the glory of God and the advancement of His kingdom. In the 2 Corinthians (8 and 9) text and the Philippians 4 passage I do not see Paul appealing to the Law as the basis for giving, as though it was only our duty. I see Paul speaking of giving as though it were our delight, as it should be. All of this is to say that I would not seek to employ the Malachi text to badger saints to give. I would use the New Testament texts such as those I have mentioned to do so. We should give. Most of us should give more than we do. But I don’t personally find the Malachi text the compelling text for teaching others about giving.' ____________________ http://www.bible.org/qatopic.asp |
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779 | What does the Bible say about tithing? | Lev 27:30 | kalos | 163433 | ||
New Testament believers are never commanded to tithe. Tithes were not primarily gifts to God, but taxes for funding the national budget in Israel. 'The Old Testament tithe, according to some estimates, actually approximated closer to 23 percent in total tithes and offerings! The New Testament, however, does not specify a particular percentage that believers are required to give. 'This being said, however, believers are most certainly encouraged 'to give (see Rom. 15:26-27; 1 Cor. 16:1-4; 2 Cor. 8:7) and 'to give generously and liberally (see Rom. 12:8; 2 Cor. 9:11-13), 'each according to his own ability (Acts 11:29; 2 Cor. 8:12), 'with a willing, cheerful heart (2 Cor. 9:7). 'Even those who are poor are permitted to give, and praised for doing so (Mark 12:41-44; Luke 21:1-4; 2 Cor. 8:1-5). Paul sets forth Jesus as the believer's example for giving (2 Cor. 8:8-9). 'We should give out of a heart full of gratitude toward God for what He's done for us through Christ! It is clear, then, that sacrificial giving is very much encouraged (2 Cor. 9:5) -- though not commanded (2 Cor. 8:8).' (http://www.probe.org/docs/e-tithing2.html) "Give...not grudgingly or of necessity..." 2 Cor. 9:7 (NKJV) AMPLIFIED Exodus 25:2 Speak to the Israelites, that they take for Me an offering. From every man who gives it willingly and ungrudgingly with his heart you shall take My offering. AMPLIFIED 1 Chronicles 29:9 Then the people rejoiced because these had given willingly, for with a whole and blameless heart they had offered freely to the Lord. King David also rejoiced greatly. |
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780 | What does the Bible say about tithing? | Lev 27:30 | kalos | 163430 | ||
'Nowhere does the New Testament require Christians to tithe in the sense of giving 10 percent, but it does reiterate many things associated with tithing: those who minister are entitled to receive support (1 Cor 9:14); the poor and needy should be cared for (1 Cor 16:1; Gal 2:10); those who give can trust God, as the source of all that is given (2 Cor 9:10), to supply their needs (2 Cor 9:8; Php 4:19); and giving should be done joyously (2 Cor 9:7). The New Testament directs that taxes be paid to the state (Rom 13:6-7), which replaced Israel's theocracy. 'Paul's vocabulary and teaching suggest that giving is voluntary and that there is no set percentage. Following the example of Christ, who gave even his life (2 Cor 8:9), we should cheerfully give as much as we have decided (2 Cor 9:7) based on how much the Lord has prospered us (1 Cor 16:2), knowing that we reap in proportion to what we sow (2 Cor 9:6) and that we will ultimately give account for our deeds (Rom 14:12).' ____________________ (http://bible.crosswalk.com/ Dictionaries/BakersEvangelicalDictionary/) |
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