Results 2941 - 2960 of 3133
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Results from: Answers On or After: Thu 12/31/70 Author: Makarios Ordered by Date |
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Results | Verse | Author | ID# | |||
2941 | Is God advising you on Donnag? | Titus | Makarios | 8973 | ||
Good point, EdB, although this thread has been abandoned for a week now. EdB, I ask that you would come back to the Forum. | ||||||
2942 | Will you tell us more? | Titus | Makarios | 8972 | ||
EdB, donnag has not responded since this question (7 days).. All we can do is pray for her now. Nolan |
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2943 | Church Problems -- Then and Now? | NT general Archive 1 | Makarios | 8898 | ||
What are some problems of the church today? Ryrie's Study Bible lists some of these 'new challenges' on page 2104: "1. Secularism, with its stress on materialism, relativism, and man's wisdom, technology, and science. 2. Extreme poverty in the Third World. 3. The resurgence of non-Christian religions. 4. Threats to the family worldwide. 5. The shifting of mission-sending from America to Third-World countries. 6. The liberalizing of the Roman Catholic Church by Vatican II and Neo-Thomism." Undoubtedly, the most serious problem that the early church faced was persecution. And we have this problem very much so today! All we need to do is see (http://www.persecution.com) in order to find out all the places where Christians are being persecuted. And of course, we are constantly guarding against 'false Christs' or those who teach a 'different Gospel', which is precisely what the early church faced with Gnosticism, and we today have to face with cults such as the Jehovah's Witnesses, Mormonism and Oneness Pentecostals. Basically, Paul motioned the early church to keep their focus on Christ to keep them from being led astray or assailed by these dangers. And Paul's message (inspired by the Holy Spirit) still speaks volumes today! Nolan |
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2944 | Why was Judas chosen? | NT general Archive 1 | Makarios | 8897 | ||
"Judas Iscariot, one of the Twelve, son of Simon Iscariot (John 6:71; 13:26), was the only one of the Twelve who was not a Galilean. "Iscariot" (or Iscarioth) means 'the man of Kerioth'. Kerioth was a town in the south of Judea. Judas had an aptitude for business, and acted as a treasurer of the Apostles (John 12:6; 13:29). Judas turned traitor, and sold the Lord to the high priest for thirty pieces of silver, the price of a slave (Ex. 21:32). John expressly declares (John 6:64) that Jesus knew beforehand of his identity as the traitor. Judas was overwhelmed with remorse when he realized the horrible, diabolical crime that he committed (John 6:70; Luke 22:3-4). It is no whit a greater mystery that Jesus should have chosen Judas with clear prescience of the issue, than that God should have made Saul king, knowing what the end would be. Of course Judas was not chosen because he would turn traitor, but because at the outset he had in him the possibility of better things; and this is the tragedy of his life, that he obeyed his baser impulses and surrendered to their domination. Covetousness was his besetting sin, and he attached himself to Jesus because, like the rest of the disciples, he expected a rich reward when his Master was seated on the throne of David. His discipleship was a process of disillusionment. He saw his worldly dream fading, and, when the toils closed about his Master, he decided to make the best of the situation. Since he could not have a place by the throne, he would at least have the thirty shekels." Source: Hastings' Dictionary of the Bible (1909,1994 Hendrickson) |
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2945 | Why the number 7? | Bible general Archive 1 | Makarios | 8895 | ||
There are many interesting facts concerning the number 'seven' or 7! A week consists of 7 days (Gen. 2:3; Ex. 20:11; Deut. 5:13-14). Noah was in the ark seven days before the flood (Gen. 7:4,10), and remains in the ark seven days after sending forth the dove (Gen. 8:10,12). Mourning for Jacob lasted seven days (Gen. 50:10), and of Job (Job 2:13). The plague of bloody water in Egypt lasted 7 days (Ex. 7:25). The Israelites compassed Jericho for 7 days (Josh. 6:4). The passover lasted 7 days (Ex. 12:15). Saul was directed by Samuel to tarry at Gilgal for 7 days (1 Sam. 10:8; 13:8). The elders of Jabesh-gilead ask for a truce of 7 days (1 Sam. 11:3). Dedication of the temple lasted 7 days doubled (1 Kings 8:65). Ezekiel sits by the river Chebar in astonishment for 7 days (Ezek. 3:15). The feast of tabernacles lasted 7 days (Lev. 23:34,42). Consecration of priests and altars lasted 7 days (Ex. 29:30,35; Ezek. 43:25-26). Defilements lasted 7 days (Lev. 12:2; 13:4). Fasts of 7 days (1 Sam. 31:13; 2 Sam. 12:16,18,22). The firstborn of flocks and sheep shall remain with their mother for 7 days before being offered (Ex. 22:30). The feast of Ahasuerus continued for 7 days (Esther 1:5). Paul tarries at Tyre for 7 days (Acts 21:4) and at Puteoli (Acts 28:14). Seven weeks in Daniel's vision concerning the Messiah (Dan. 9:25). Ten times 'seven' (Dan. 9:24). The period between Passover and the Pentecost is seven weeks (Lev. 23:15). Seven months for holy convocations (Lev. 23:24-44; Num. 29; Ezek. 45:25). Jacob serves for each of his wives for seven years (Gen. 29:15-30). Seven years of plenty (Gen. 41:1-32,53). Famine lasted in Egypt for 7 years (Gen. 41:1-32,54-56); in Canaan (2 Sam. 24:13; 2 Kings 8:1). Insanity of Nebuchadnezzar for seven years (Dan. 4:32). Seven times, the period between the jubilees (Lev. 25:8). There are many more, prayon! The number '7' is well represented in the Bible! I remember doing this very same thing for the number '40' at one occasion.. :) It is interesting that this is my 666th post! Nolan |
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2946 | How did Judas die? | Acts 1:18 | Makarios | 8894 | ||
Matthew 27:5 tells us that Judas died by hanging himself. Acts 1:18 tells us that Judas fell onto some rocks and his body burst open. Is there a contradiction here? No! Both accounts are true. Apparently, Judas first hanged himself. Then, at some point, the rope either broke or loosened so that his body slipped from it and fell to the rocks below and burst open. (Some have suggested that Judas didn't do a very good job of tying the noose.) Neither account alone is complete. Taken together, we have a full picture of what happened to Judas. |
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2947 | Repentence or remorse? | Matt 27:5 | Makarios | 8893 | ||
I believe that Judas hanged himself out of remorse. Jesus said, "woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born." (Matthew 14:21).. He simply couldn't live with himself after he came to the realization of what he had done. | ||||||
2948 | What is meant by the inspiration of the | Bible general Archive 1 | Makarios | 8891 | ||
Greetings prayon! All Scripture is inspired by God (2 Timothy 3:16). The Greek word for inspiration means "God-breathed." Scripture is from God: He 'breathed' it, so Scripture is perfect and pure (Psalm 12:6-7). Biblical inspiration may be that God used human authors and their own writing styles (even their own personalities) as they wrote without error His revelation to mankind. The original writers wrote under the control of the Holy Spirit, bringing us God's message to mankind. God did not dictate word for word, but He allowed each writer to write in their style even while the Holy Spirit was communicating God's message. Paul had a very 'thought provoking' and intellectual style, John was rather simpler in his approach. Isaiah wrote with a 'powerful literary' style, Jeremiah wrote in mourning. It is amazing how the Holy Spirit works! Nolan |
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2949 | Is some truth relative? | John 14:17 | Makarios | 8853 | ||
Hello Lionstrong, The ultimate and absolute truth is the Bible, and I'm sure that you would agree with me here. However, there are certain observances that have been revealed to us as "truth" that are not directly based upon the absolute truth, but they are facts regardless. The Lord has allowed us to observe our world to a certain extent that we know certain things by observation. However, if any 'observation' that we make counteracts this absolute truth, then it is the 'observation' that is in error. For instance, such observations we take for granted: water exists in three forms (as a liquid, a solid and a vapor). This 'observation' has been 'proven' as factual by the earthly means that our Lord has blessed us with. However, there are other 'observations' that run contrary to scripture, such as the theory of evolution. And this would be an example of something that should not be speculated on since this theory runs contradictory to our absolute truth, which is given to us through Scripture and the revelation of Jesus Christ. Lionstrong, I remember the dialogue that we discussed back and forth on the Joshua tree, and that discussion was not what I was seeking here. It would not bear any beneficial fruit for me to go back to that discussion. Nolan |
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2950 | Peter and Cornelius | Acts 10:2 | Makarios | 8838 | ||
Greetings Buf! No, Cornelius would not have been saved if he did not obey the Lord. But Cornelius was a devout man who feared God (Acts 10:2), and he obeyed God by sending for Peter. When Peter came to his house, Peter gave him the message, even though he was a Gentile. And the Holy Spirit was in the midst of them. So this would not have happened if Cornelius' heart had somehow become hardened and he did not obey the Lord. He would have been dead in his sins and the Lord could have chosen another Gentile to receive the Gospel. But if we read Acts 10:2, we know that this was not so, and Cornelius' heart was ready and willing to receive Peter's message. The fact that he prayed fervently further displays his genuine belief in the God of the Jews, and the Lord chose him and his household to be the first to receive salvation. |
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2951 | is cremation an option for a christian? | 1 Cor 15:50 | Makarios | 8822 | ||
Is cremation following death against God's will for Christians? In the Bible cremation is portrayed only as an exceptional method of disposing of bodies. Most often cremation took place in the midst of unusual circumstances. For example, in 1 Samuel 31:12 we read about the men of Jabesh-Gilead who burned the corpses of Saul and his sons in order to prevent desecration of their bodies at the hands of the Philistines. We don't find cremation mentioned in the New Testament. Burial is the normal method. Moreover, the church fathers preferred "the ancient and better custom of burying in the earth." However, there is no actual prohibition against cremation in the pages of Scripture. And if a Christian does get cremated, this poses no problem for God in resurrecting that person's body from the dead (1 Corinthians 15:42-44). We read in 2 Corinthians 5:1, "Now we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands." (NIV) It does not matter how our "earthly tent" (body) is destroyed; all that matters is that God will raise it from the dead. Even those who are buried eventually dissolve into dust and bones. So, regardless of whether we're buried or cremated, we can all look forward to a permanent resurrection body that will never be subject to death and decay. |
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2952 | Is I Cor. 13:2 possible vs. I Cor. 13:9? | 1 Cor 13:2 | Makarios | 8818 | ||
Chris, here is Matthew Henry's Commentary on 1 Cor. 13:9.. "But vindicating religion at the cost of our lives will profit nothing if we feel not the power of it; and true charity is the very heart and spirit of religion. If we feel none of its sacred heat in our hearts, it will profit nothing, though we be burnt to ashes for the truth. Note, The most grievous sufferings, the most costly sacrifices, will not recommend us to God, if we do not love the brethren; should we give our own bodies to be burnt, it would not profit us. How strange a way of recommending themselves to God are those got into who hope to do it by burning others, by murdering, and massacring, and tormenting their fellow-christians, or by any injurious usage of them! My soul, enter not thou into their secrets. If I cannot hope to recommend myself to God by giving my own body to be burnt while I have no charity, I will never hope to do it by burning or maltreating others, in open defiance to all charity. II. He hints that these gifts are adapted only to a state of imperfection: We know in part, and we prophesy in part, v. 9. Our best knowledge and our greatest abilities are at present like our condition, narrow and temporary. Even the knowledge they had by inspiration was but in part. How little a portion of God, and the unseen world, was heard even by apostles and inspired men! How much short do others come of them! But these gifts were fitted to the present imperfect state of the church, valuable in themselves, but not to be compared with charity, because they were to vanish with the imperfections of the church, nay, and long before, whereas charity was to last for ever. III. He takes occasion hence to show how much better it will be with the church hereafter than it can be here. A state of perfection is in view (v. 10): When that which is perfect shall come, then that which is in part shall be done away. When the end is once attained, the means will of course be abolished. There will be no need of tongues, and prophecy, and inspired knowledge, in a future life, because then the church will be in a state of perfection, complete both in knowledge and holiness. God will be known then clearly, and in a manner by intuition, and as perfectly as the capacity of glorified minds will allow; not by such transient glimpses, and little portions, as here. The difference between these two states is here pointed at in two particulars: 1. The present state is a state of childhood, the future that of manhood: When I was a child, I spoke as a child (that is, as some think, spoke with tongues), I understood as a child; ephronoun—sapiebam (that is, "I prophesied, I was taught the mysteries of the kingdom of heaven, in such an extraordinary way as manifested I was not out of my childish state’’), I thought, or reasoned, elogizomeµn, as a child; but, when I became a man, I put away childish things. Such is the difference between earth and heaven. What narrow views, what confused and indistinct notions of things, have children, in comparison of grown men! And how naturally do men, when reason is ripened and matured, despise and relinquish their infant thoughts, put them away, reject them, esteem as nothing! Thus shall we think of our most valued gifts and acquisitions in this world, when we come to heaven. We shall despise our childish folly, in priding ourselves in such things when we are grown up to men in Christ. 2. Things are all dark and confused now, in comparison of what they will be hereafter: Now we see through a glass darkly (ev ainigmati, in a riddle), then face to face; now we know in part, but then we shall know as we are known. Now we can only discern things at a great distance, as through a telescope, and that involved in clouds and obscurity; but hereafter the things to be known will be near and obvious, open to our eyes; and our knowledge will be free from all obscurity and error. God is to be seen face to face; and we are to know him as we are known by him; not indeed as perfectly, but in some sense in the same manner. We are known to him by mere inspection; he turns his eye towards us, and sees and searches us throughout. We shall then fix our eye on him, and see him as he is, 1 Jn. 3:2. We shall know how we are known, enter into all the mysteries of divine love and grace. O glorious change! To pass from darkness to light, from clouds to the clear sunshine of our Saviour’s face, and in God’s own light to see light! Ps. 36:9. Note, It is the light of heaven only that will remove all clouds and darkness from the face of God. It is at best but twilight while we are in this world; there it will be perfect and eternal day." |
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2953 | Is I Cor. 13:2 possible vs. I Cor. 13:9? | 1 Cor 13:2 | Makarios | 8816 | ||
Chris, here is Matthew Henry's Commentary on 1 Cor. 13:2.. "Here the apostle shows what more excellent way he meant, or had in view, in the close of the former chapter, namely, charity, or, as it is commonly elsewhere rendered, love—agapeµ: not what is meant by charity in our common use of the word, which most men understand of alms—giving, but love in its fullest and most extensive meaning, true love to God and man, a benevolent disposition of mind towards our fellow-christians, growing out of sincere and fervent devotion to God. This living principle of all duty and obedience is the more excellent way of which the apostle speaks, preferable to all gifts. Nay, without this the most glorious gifts are nothing, of no account to us, of no esteem in the sight of God. He specifies, 1. The gift of tongues: Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal, v. 1. Could a man speak all the languages on earth, and that with the greatest propriety, elegance, and fluency, could he talk like an angel, and yet be without charity, it would be all empty noise, mere unharmonious and useless sound, that would neither profit nor delight. It is not talking freely, nor finely, nor learnedly, of the things of God, that will save ourselves, or profit others, if we are destitute of holy love. It is the charitable heart, not the voluble tongue, that is acceptable with God. The apostle specifies first this gift because hereupon the Corinthians seemed chiefly to value themselves and despise their brethren. 2. Prophecy, and the understanding of mysteries, and all knowledge. This without charity is as nothing, v. 2. Had a man ever so clear an understanding of the prophecies and types under the old dispensation, ever so accurate a knowledge of the doctrines of Christianity, nay, and this by inspiration, from the infallible dictates and illumination of the Spirit of God, without charity he would be nothing; all this would stand him in no stead. Note, A clear and deep head is of no signification, without a benevolent and charitable heart. It is not great knowledge that God sets a value upon, but true and hearty devotion and love. 3. Miraculous faith, the faith of miracles, or the faith by which persons were enabled to work miracles: Had I all faith (the utmost degree of this kind of faith), that I could remove mountains (or say to them, "Go hence into the midst of the sea,’’ and have my command obeyed, Mk. 11:23), and had no charity, I am nothing. The most wonder-working faith, to which nothing is in a manner impossible, is itself nothing without charity. Moving mountains is a great achievement in the account of men; but one dram of charity is, in God’s account, of much greater worth than all the faith of this sort in the world. Those may do many wondrous works in Christ’s name whom yet he will disown, and bid depart from him, as workers of iniquity, Mt. 7:22, 23. Saving faith is ever in conjunction with charity, but the faith of miracles may be without it. 4. The outward acts of charity: Bestowing his goods to feed the poor, v. 3. Should all a man has be laid out in this manner, if he had no charity, it would profit him nothing. There may be an open and lavish hand, where there is no liberal and charitable heart. The external act of giving alms may proceed from a very ill principle. Vain-glorious ostentation, or a proud conceit of merit, may put a man to large expense this way who has no true love to God nor men. Our doing good to others will do none to us, if it be not well done, namely, from a principle of devotion and charity, love to God, and good-will to men. Note, If we leave charity out of religion, the most costly services will be of no avail to us. If we give away all we have, while we withhold the heart from God, it will not profit. 5. Even sufferings, and even those of the most grievous kind: If we give our bodies to be burnt, without charity, it profiteth nothing, v. 3. Should we sacrifice our lives for the faith of the gospel, and be burnt to death in maintenance of its truth, this will stand us in no stead without charity, unless we be animated to these sufferings by a principle of true devotion to God, and sincere love to his church and people, and good-will to mankind." |
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2954 | Please add prayer requests in user info | Bible general Archive 1 | Makarios | 8814 | ||
Blessings Chris! I will keep these in my prayers: Chris Allport Prayer Requests: Wife - minor health situation and Job in Blacksburg! Daughter - future salvation and dedication to Jesus. Grandpaw - Cancer, too weak for radation and chemo. Grandmaw - they've been married for over 50 years, she needs the prayer support! David Pollack - Pastor, Welton Chapel - great man of GOD, recently had 4 bypass, and is having nerve problems due to the strain from his congregation! Here's a few of mine: My expanded family, that they would come to know Christ.. Me- that I would continue to reflect Christ's love at work. My friend Britt- that God would continue to strengthen his marriage with his wife Kathy (they had come close to divorce). Thank you Chris! This is a great idea to do among the saints! Nolan |
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2955 | Why did he bury them? | Gen 35:4 | Makarios | 8807 | ||
MacArthur's NKJV Study Bible comments on these verses, "Put away the foreign gods. Moving to Bethel necessitated spiritual preparation beyond the level of an exercise in logistics. Possession of idolatrous symbols such as figurines, amulets, or cultic charms (v.4, "earrings") were no longer tolerable, including Rachel's troubling teraphim (31:19). Idols buried out of sight, plus bathing and changing to clean clothes, all served to portray both cleansing from defilement by idolatry and consecration of the heart to the Lord. It had been 8 or 10 years since his return to Canaan and, appropriately, time enough to clean up all traces of idolatry." It is possible that Jacob thought that 'burying them out of sight' would be better than burning or other form of disposing them, since the remnants of the idols would still be there even after burning. By burying them, Judah attempts to aid his family in forgetting them forever, since they will be no longer 'in sight'. |
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2956 | Judah's motive? | Gen 37:26 | Makarios | 8805 | ||
Judah may have just been acting as a mediator between his brothers, thinking of a solution that would be the most 'reasonable', although he was acting very selfishly like his brothers in this situation. The MacArthur NKJV Study Bible states, "The brothers' plans for murder and cover-up, the fruit of hate and envy, were forestalled by two brothers: first by Reuben, who intended to affect a complete rescue (vv. 21,22), and then by Judah who, prompted by a passing merchants' caravan, proposed a profitable alternative to fratricide (vv. 25-27)." Nelson's NKJV Study Bible comments, "Reuben, as the firstborn son and principal heir, had the most to lose if Joseph's dreams came true (see Gen. 35:23). Yet Reuben intervened to spare Joseph's life. This was something of a contrast with his earlier wicked actions (Gen. 35:22). Reuben attempted to save Joseph's life by getting his brothers to leave Joseph in a pit. Without water in the pit, Joseph could only survive a few days. Reuben planned to rescue him in time. Reuben may have been motivated by a love for his father and a desire to ease the strained relationship with him that had resulted from his abuse of Bilhah (35:22; compare 49:4). Once Reuben convinced his brothers not to kill Joseph, he left (v. 29). 'What profit': The brothers not only considered killing Joseph, but started discussing how they could make the crime profitable." The NIV Study Bible adds, "As Jacob's firstborn, he felt responsible for Joseph. He would later remind his brothers of this day (Gen. 42:22). Initially Reuben's attempts to influence events seemed successful (Gen. 30:14-17). But after his arrogant incest with Bilhah (Gen. 35:22) his efforts were always ineffective (Gen. 42:37-38)- demonstrating his loss of the status of firstborn (Gen. 49:3-4). Effective leadership passed to Judah (Gen. 37:26-27; 43:3-5, 8-10; 44:14-34; 46:28; 49:8-12)." So it is possible that Judah, being the 'new leader' was acting here as a mediator, although he had his own selfish hate of Joseph, by suggesting that they sell him (make a profit) to the 'wandering gypsies' rather than to kill him, which would 'honor' Reuben's request. Either way, Judah is still acting with the intent of harm towards his brother Joseph. Regardless, God had a purpose to work through the brothers' thoughtless and cruel act (Gen. 45:5-8; see also Acts 2:23, 4:28). |
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2957 | What did Er do? | Gen 38:7 | Makarios | 8803 | ||
Good question, prayon! In Genesis 38:7, we read of Er, the eldest son of Judah by Judah's wife who was the daughter of a Canaanite woman named Shua. Judah finds a wife for Er, and this was Tamar. However, we learn that Er was wicked before the LORD, so the LORD put him to death. The nature of the 'wickedness' of Er is not described. The strongest suggestion that I can find for the sin of Er is blasphemy, since other occurrences of blasphemy occur where the consequences are also immediate death (Lev. 24:11; 2 Chronicles 32:16; Isaiah 37:17,23; Acts 5:1-11). Blasphemy would also be supported in the sense that He could not allow a 'blasphemer' to be a link in the Messianic line. It is interesting to note that both Er and Onan where wicked in the LORD's sight and both of them suffered a premature death (Num. 26:19). However, Judah himself becomes the father of Tamar's son, Perez, who carries on the Messianic line (Gen. 38:13-30, Matthew 1:3). Tamar becomes a heroine in the Bible (Ruth 4:12). Another man named Er in the Bible is the son of Shelah, who is also a son of Judah (1 Chr. 4:21). And yet another man named Er is an ancestor of Jesus (Luke 3:28).. Interesting study! |
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2958 | Mat 17:20 vs I Cor 13:2? | Mark 9:23 | Makarios | 8799 | ||
Chris, Contact with Jesus Christ has given a heightened potence and increase of use to the word 'faith'. First, we must believe in Christ (Acts 2:44, Romans 10:4, 1 Corinthians 14:22, Mark 16:17). A special endowment of this power given to some in the church seems to be intended by the 'faith' of 1 Cor. 12:9 (Matt. 17:19-20, Luke 17:5). Faith was our Lord's chief and incessant demand from men. He preaches, He works 'powers,' to elicit and direct it- the 'miracle-faith' attracted by 'signs and wonders' being a stepping-stone to faith in the Person and doctrine of God's Messenger. The bodily cures and spiritual blessings Jesus distributes are conditioned upon this one thing- 'Only believe!' Mark 9:23- "All things are possible to him who believes." There was a faith in Jesus that was 'real', but not sufficient for true discipleship, since it attached itself to His power and failed to recognize His character and spiritual aims (see John 2:23, 4:48, 6:14, 7:31, 8:30, 11:45, 12:11, 14:11), which Jesus rejected and affronted. Akin to this, is the faith that calls Him "Lord" and 'removes mountains' in His name, but but does not in love do the Father's will, which He must disown (Matt. 7:21, 1 Cor. 13:2). For those who received Him or who believed on His Name, faith acquired a scope undreamed of before: it signifies an attachment to the Person of Jesus Christ- a human trust that grew and identified itself with its possessor's belief in God, transforming the believer in doing so, which drew the whole being of the believer into the will and life of his Master. Good question! Nolan |
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2959 | Does the Bible say gambling is a sin? | NT general Archive 1 | Makarios | 8786 | ||
"Many years ago Charles Kingsley, as "Parson Lot," inaugurated a valiant crusade against the mammon worship of his day. Of course he met with the bitter and virulent hositility of all who loved money more than justice and brotherly love. But he earned an undying reputation as the friend and champion of humanity. We want another "Parson Lot" in these days to teach us that money is not a thing to be played with at the will of its possessor. Nothing will help so much to solve certain modern problems as the dissemination of Bible teaching regarding money. The idea of the Bible is distinctly that of stewardship. The money you put away in the bank is, in a limited and mechanical sense, your own property. But looked at from the higher and more Christian standpoint, it is not yours at all. It is given to you as a trust, not as a possession. If that great and unassailable principle could prevail in the minds and hearts of men, gambling would be annihilated once and for all. Because the old stock argument in favor of betting-it generally comes from flabby, unhealthy young men of dissipated life and restricted intellect- is this: "Oh, but you know, old fellow, a man can do as he likes with his own money." Certainly; I grant that entirely. But the fact is that the money is not yours. God has placed it in your hands for fifty or sixty years, and there will come a day of reckoning when He will want to know what good you have accomplished, what poverty you have relieved and what evil you have destroyed by the powerful and influential gift which He intrusted in your keeping. One hardly likes to think what the result will be when you have to confess that you tossed the gold to the devil- that you flung it away at poker or that you handed it to some rascally poolseller." "The fact is, that nothing very helpful will be done until we clear our minds of cant. The practical common-sense of solemn dignitaries who fervently denounce betting and then sit down to play whist for dime points is somewhat difficult to detect. The wisdom of arresting one gambler and asking another to open a church bazaar is scarcely perceptible to the man in the street. Betting is fashionable; the gambler is a respected, or at least a tolerated, individual, and even the great mass of Christian men and women have not yet had their eyes opened to the awful havoc caused by this passionate lust for gain. When they see how it robs men of character, health, and friends; when they realize that horse-racing has more votaries than any religion; then, I believe, they will rise up and denounce it fearlessly. The literature of the turf is enormous in extent and worldwide in influence. It provides a risky excitement for the rich and a hideous fever for the poor. It shows men how to get hold of their neighbors' property without giving any honest equivalent, which means, in plain English, that it makes men thieves. It is simply alarming to contemplate the extent to which the deadly contagion is spreading through the country. Boys bet; young men neglect the beauties of literature for the 'tips' of sporting papers; and scarcely an office is without its sweep-stake on the Derby or the boatrace. This vice controls its victims with a fascination which is absolutely devilish, and the unutterable ruin which it inevitably works is almost heartbreaking. I therefore call upon every earnest, manly, Christian fellow to do all he can to stamp out this degrading and unchivalrous habit. For this two reasons are sufficient:- (1) It must be wrong to accept money for which you have given nothing in return; and (2) it is the very essense of selfishness to use, as Kingsley says, "what you fancy your superior knowledge of a horse's merits to your neighbor's harm." "Work faithfully," says Mr. Ruskin, "and you will put yourself in possession of a glorious and enlarging happiness; not such as can be won by the speed of a horse or marred by the obliquity of a ball." "All thoughtful and observant men must admit that materialism is the dominant peril of our age. As young men, therefore, we must be on our guard. Wealth is a useful servant when guarded by charity and wisdom, but it is a tyrannical master, and holds its subjects in galling and miserable servitude. Christ never thought much of money. The most hopeless and melancholy characters He ever drew were rich men." Taken from pages 13-19 of "First Battles, And How to Fight Them - Some Friendly Chats with Young Men" by Frederick A. Atkins. Copyright 1891 by Fleming H. Revell Company, the Library of Congress at Washington D.C. |
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2960 | What is "casting lots"? | John 19:24 | Makarios | 8775 | ||
"The casting of lots was founded on the belief that God would so direct the results as to indicate His will (Proverbs 16:33). It was employed: (1) In crises in national history and in individual lives. Most scholars consider that the phrase 'enquire of God' refers to the use of Urim and Thummim, which seems to have been of the nature of drawing lots. This occurs in the arrangements for the conquest of Canaan (Judges 1:1), campaign against the Benjamites (Judg. 20:27), in David's uncertainty after the death of Saul (2 Sam. 2:1), and in war (2 Sam. 5:19,23). The Phoenicians cast lots to discover the cause of the tempest (Jonah 1:7). -(2) In criminal investigation. It was employed to discover the wrongdoer in the cases of Achan (Joshua 7:14) and Jonathan (1 Sam. 14:41,42). -(3) In ritual. Lots were cast in reference to the scapegoat (Lev. 16:8). Two goats were brought, and lots were cast; one goat was offered as a sin-offering, and the other was sent away into the wilderness. -(4) In dividing the land of Canaan (Num. 26:55, 33:54, 34:13; Joshua 21:4,6,8). -(5) In selecting men for special duties: the election of Saul (1 Sam. 10:20), the choice of the men to attack Gibeah (Judg. 20:9), the division of duties among the priests (1 Chr. 24:5)" Source: Hasting's Dictionary of the Bible (1909, 1994 Hendrickson) |
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