Results 681 - 700 of 3591
|
||||||
Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: BradK Ordered by Verse |
||||||
Results | Verse | Author | ID# | |||
681 | What is the order of Melchizedek? | Gen 14:18 | BradK | 170576 | ||
Hi CatMandoo, Gen. 14:18-19 gives us the initial Biblical acount about Melchizedek. Hard Sayings of the Bible details this about him: Who Was Melchizedek? "Melchizedek was a Canaanite, but he is called a “priest of God Most High.” In addition to his office of priest, he also is described as the king of Salem, apparently a reference to the shortened name for Jerusalem, which at that time was occupied by the Canaanites. This Gentile, about whom we have had no previous notice, either in the text or anywhere else for that matter, comes forward to pay homage to Abram. He brings with him bread and wine as he goes out to meet Abram on his return from the amazing victory by the 318 servants of the patriarch over four Mesopotamian kings. In so doing, the priest-king pays respect to Abram, yet he acknowledges that what has been accomplished could only be attributed to God Most High. This is a most unexpected turn of events, for out of the grossly pagan world of the Canaanites emerges not only one who shares belief and worship in the same God as the Semitic Abram but one who pronounces the blessing on the patriarch whom God had already blessed. Abram also acknowledges the priestly dignity of this Canaanite priest-king by giving him a tithe. This situation is very similar to that of Jethro in Exodus 18. He too was a priest who worshiped the same God Moses did, yet he too was a Gentile Midianite (Ex 2:16; 3:1; 18:12). Evidently God was also calling out a people for his own name from among the Gentiles even though the text rarely pauses in its pursuit of the promise-plan of God through the Hebrew people to reflect on this phenomenon. Who then was Melchizedek? Was he an early preincarnate appearance of Christ or, as theologians label this type of happening, a christophany? Or was he a type of Christ, since Psalm 110:4 and Hebrews 6:20–7:21 link Christ’s priesthood not to Aaron and the famous Levitical priestly line in Israel, but to Melchizedek? The sudden and almost mysterious appearance of Melchizedek is what gives him that quality of timelessness and uniqueness. There can be little doubt that the text treats him as if he were a real historical character who touched the life of the biblical patriarch at a very crucial time in his service for God. But Melchizedek also has a typological aspect to his character, not in all aspects of his person and character, but most significantly in the fact that we know absolutely nothing about his parentage or his age. This fact sets him apart from all other priests we are told about in the biblical narrative. Thus the author of Hebrews likens Melchizedek to Jesus: “Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever” (Heb. 7:3). What is intended, of course, is that the biblical record does not mention Melchizedek’s parents, his ancestry, his birth or his death. In that sense he was different from any other individual found in the biblical narrative. This fact uniquely fits him to be a type of Christ. As such, he functions as a symbol of eternity. His unique priesthood offers a picture of the eternal and universal priesthood of Jesus Christ. This explains how the Messiah could come from the promise line of Abram and eventually from the tribe of Judah and could also be a priest as well as a prophet and a king. Messiah could not come from two tribes at once, both from Judah (as king) and from Levi (as priest). But he solved the dilemma by becoming a priest “not on the basis of a regulation as to his ancestry [that is, a legal requirement concerning bodily descent] but on the basis of the power of an indestructible life” (Heb. 7:16). One more point needs to be made: Abram gave a tenth to this priest-king, not the other way around. The “everything” of which Abram gave a tithe was the spoils Abram had taken in battle. This was Abram’s response to Melchizedek’s offer of bread and wine and the blessing which Melchizedek had offered—a blessing which normally comes from the greater person to the lesser. Strangely enough, as the author of Hebrews points out (Heb. 7:10), in this sense Levi paid tithes and recognized a priesthood which would supersede his own line even before he was born, because “Levi was still in the body of his ancestor” when Abram offered the tithe to Melchizedek." I hope this helps, BradK |
||||||
682 | order of Malchezedek | Gen 14:18 | BradK | 177753 | ||
Hi butch, In general, the phrase is used referring back to the introduction of Melchizedek in Gen. 14:18-20. Of Heb. 7:11, Vincent says: "In Christ, as the Melchisedec-priest, the ideal of the priesthood is realised." The Bible Knowledge Commentary gives this insight: "In the simplest manner, the author argued for the imperfection of the Levitical priesthood on the basis of God’s promise (recorded in Ps. 110:4) that a new Priest would arise belonging to an order other than Aaron’s. Since there was a change of the priesthood, it follows that the whole legal system on which the Levitical institutions were predicated also had to be changed. Here the writer virtually affirmed the Pauline truth that “you are not under Law” (Rom. 6:14), though he approached it from a different angle." I hope this helps, BradK |
||||||
683 | Who is giving the tenth? | Gen 14:20 | BradK | 154929 | ||
Hi mommapbs, It can be a little confusing:-) I believe the text is referring to Abram. The New Bible Commentary offers this: "Melchizedek, the priest-king of Salem (probably Jerusalem), on the other hand, received Abram royally and laid on a banquet for him. Melchizedek then blessed Abram in the name of God Most High, Creator of heaven and earth. Responding to this kindly reception, Abram gave Melchizedek a tenth of all the booty he had taken (20)." I hope this helps, BradK |
||||||
684 | Why give 10 percent in tithe after Jesus | Gen 14:20 | BradK | 196443 | ||
Hello TC, Possibly you could clarify a few statements you made? How is the tithe not a part of the law?; You said, "As a covenant agreement (such as we have with God) is a two-way thing, faithfulness on our part in paying the tithe, can them be responded to by God being faithful to His promises for provision, guidance, protection etc." Is not God the One Who is faithful? (2 Tim. 2:13) How would this line up with the initial Abrahamic Covenant in Gen. 12:1-3? Was it not unconditional, depending soley upon God who obligates Himself in grace? Note also the unilateral covenant in Gen. 15:18! I'm not at all certain "That's how our relationship with God works". If that were the case, God would be limited or obligated by my action- or inaction! Clearly God is Sovereign (Ps. 115:3) I believe Galatians has some answers to the Jewish question: Gal 3:23-24 "But before faith came, we were kept in custody under the law, being shut up to the faith which was later to be revealed. Therefore the Law has become our tutor to lead us to Christ, so that we may be justified by faith." (NASB) Gal. 3:28 - "There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus." (NASB) Speaking the Truth in Love, BradK |
||||||
685 | Christ did not do away with the tithe | Gen 14:20 | BradK | 217787 | ||
Hello saved, While I agree that titithing is not NT, I wouldn't call it a heretical doctrine! What leads you to this conclusion? Speaking the Truth in Love, BradK |
||||||
686 | Number of times we are told not to fear | Gen 15:1 | BradK | 178186 | ||
Hi KConk, The phrase "fear not" is the most common used in the OT of God communicating to his creation. There are some 303 various uses of it in the OT alone- too numerous to list completely. In Genesis, it is used 8 times: 15:1, 21:17, 26:24, 35:17, 43:23, 46:3, 50:19, 50:21. I hope his helps, BradK |
||||||
687 | #of times in NT are we told not to fear? | Gen 15:1 | BradK | 178188 | ||
Hi KConk, I found 103 occurences in the NT (various uses). The first is : Matt. 1:20 and the last Rev. 2:10. It is used 5 times in Matt: 1:20, 10:28, 31; 28:5, 10. I hope this helps, BradK |
||||||
688 | Who was the first person to be saved? | Gen 15:6 | BradK | 230037 | ||
Hello austinozark, Your reference to Luke 1:44 doesn't make sense?! Could you clarify? BradK |
||||||
689 | 3 prophecies in Gen 15:9-21 | Gen 15:9 | BradK | 235355 | ||
Kristi: Have you even read Genesis 15:9-21??? I'd start there. Perhaps you could re-ask the question again after you read this passage? I'd think the answer would be evident after a little time and effort invested on your part:-) 2 Tim. 2:15! Speaking the Truth in Love, BradK |
||||||
690 | Angel of the Lord | Gen 16:10 | BradK | 202669 | ||
Hello Thomas, The answer to your question, can be understood if we know who the "Angel of the Lord" is! It may refer to none other than the preincarnate Lord Jesus.(cf Gen. 18:1-2; 19:1; Num. 22:22; Jud. 2:1-4; 5:23; Zech. 12:8) This is also called a 'theophany', which means "the manifestation of God". The OT contains a number of these instances of God revealing Himself to men and women. Tyndale's Bible Dictionary adds this comment: "In certain texts, it seems impossible to distinguish between the angel of the Lord and the Lord himself (Gen 16:7–13; 21:17; 22:11–18; 24:7. 40; 31:11–13; 48:16; Ex 3:2–10; Jgs 6:12–14; 13:21–22). Sometimes the angel is depicted acting for the Lord and yet is addressed as the Lord. God says, “You may not look directly at my face, for no one may see me and live” (Ex 33:20, ntl). And yet Hagar (Gen 16:13), Jacob (Gen 32:30), and Moses (Ex 33:11) arc said to have seen God “face-to-face” in view of their confrontation with this angel. God promises that his very presence will be among the Israelites, and yet it is the angel who goes with them (Ex 23:23). The commander of the army of God is given reverence equal to God’s (Jos 5:13–6:2). The angel seems to possess the full authority and character of God. The presence of the messenger of the Lord, in whom God’s “name” resides (Ex 23:20) assures the hearer-reader that it is one God who directs the course of history (Gen 16:7; 31:11; Ex 3:2)." [Walter A. Elwell and Philip Wesley Comfort, Tyndale Bible Dictionary] Speaking the Truth in Love, BradK |
||||||
691 | Gen 17:5,Gen 17;15,Gen 32:28,Isaiah 62:2 | Gen 17:6 | BradK | 225954 | ||
Hello seeking, In Gen. 17:5,15 God tells Abram and Sarai, "But your name shall be Abraham", and "...but Sarah shall be her name." If you note the entire context of Chapt. 17, the next few verses provide the reason: It has to do with God making a unilateral covenant with Abraham,: Gen 17:6 "I will make you exceedingly fruitful, and I will make nations of you, and kings will come forth from you. Gen 17:7 "I will establish My covenant between Me and you and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to your descendants after you." (NASB) It is important to see that it is God who initiated the name changes and the covenant (vs 10-16)! In Gen. 17:9, "God said further to Abraham, "Now as for you, you shall keep My covenant, you and your descendants after you throughout their generations." I hope this helps, BradK |
||||||
692 | Does God send disasters as punishment? | Gen 18:20 | BradK | 83516 | ||
Dear jlpangilian, In answering this question, we must look to the Word of God as our final authority. In doing so, I must answer a resounding “No” based upon the following New Testament support. Christ states in John 5:22 (NASB95); 22 “For not even the Father judges anyone, but He has given all judgment to the Son, We have two well-known verses that deal with future judgment: Romans 14:10 (NASB95) 10 But you, why do you judge your brother? Or you again, why do you regard your brother with contempt? For we will all stand before the judgment seat of God. 2 Corinthians 5:10 (NASB95) 10 For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad. Both verses are in the future tense and are in reference to the Bema seat judgment. As Dr. Jerry Benjamin writes in his booklet, What is NOT the Judgment of God, “Although God will reprove, rebuke, and chasten man, the wrath or judgement of God will not take place until the Second Coming of Christ”. [Emphasis mine] Still further is the Great White Throne Judgment in Revelation 20, a future event without doubt. (cf vs. 11-15) Speaking The Truth In Love, BradK |
||||||
693 | What does the Bible say about anal sex? | Gen 19:1 | BradK | 214777 | ||
Humility: I must agree too that this topic is entirely inappropriate for the Study Bible Forum. Very little is said (about it) and certainly not enough to warrant serious study and time here:-( Sorry... Speaking the Truth in Love, BradK |
||||||
694 | Incest/sexual abuse in Gensis? | Gen 19:30 | BradK | 178651 | ||
Hello new light, Little is directly mentioned about incest in Genesis. Tyndale's Bible Dictionary makes this note: "Prohibitions against incest are prominent in Leviticus 18. Leviticus 20 also addresses the matter and attaches the death penalty to certain kinds of incest. The assignment of severe penalty and the judgments of dishonor and perversion clearly mark incest as a grave offense. Actual cases in the Bible show incest to be the fruit of a flawed character. Lot’s daughters slept with their drunken father and both became pregnant (Gen. 19:30–38)." I hope this helps, BradK |
||||||
695 | who was the first prophet in the bible | Gen 20:7 | BradK | 168265 | ||
Hi oscar, You could make the case from Gen. 20:7 that Abraham was the first prophet as he was referred to by that title: ""Now therefore, restore the man's wife, for he is a prophet, and he will pray for you and you will live. But if you do not restore her, know that you shall surely die, you and all who are yours." However, chronologically, it might be said that Enoch was the first prophet. Enoch, who prophesied before the Flood on the theme of judgment (Jude 14-15). I hope this helps, BradK |
||||||
696 | Why was Jephthah allowed to kill daughte | Gen 22:12 | BradK | 174591 | ||
Hello teachermom, This may not be the easiest question to give a direct answer. We can say it was God's will for both situations though. Jephthah was fulfilling a vow. From Judges 11:30-39, here is what Hard Sayings of the Bible notes: "The story of Jephthah and his famous vow has caused heated debates among interpreters. The question dividing interpreters is simply, Did Jephthah sacrifice his own daughter or did he not? If he did, did God condone such an unspeakable act? Almost all early writers portrayed Jephthah as actually offering up his own daughter. It was not until the Middle Ages that commentators began to look for ways to soften Jephthah’s act. Indeed, sane men and women would naturally be incensed and shocked by Jephthah’s autocratic and nonbiblical ways of thinking and acting. But the reader must remember the theme of Judges: Everyone was doing what was right in his or her own eyes. Jephthah was no different. As a matter of fact, the people at first had hesitated to call him as judge over the tribes on the east bank because his mother was a prostitute and his own brothers had driven him from the family inheritance." With Abraham, it was his faith that was being tested. The Angel of the Lord called to him in Gen. 22:12 and said, "Do not stretch out your hand against the lad, and do nothing to him; for now I know that you fear God, since you have not withheld your son, your only son, from Me." The writer of Hebrews writes in 11:17-19, "By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was offering up his only begotten son; it was he to whom it was said, "IN ISAAC YOUR DESCENDANTS SHALL BE CALLED." He considered that God is able to raise people even from the dead, from which he also received him back as a type." I trust this will be of some help, BradK |
||||||
697 | names of Jesus | Gen 22:14 | BradK | 151327 | ||
Hi 1950, Jesus is the great physician as inferred in Matt. 9:12, Mark 2:17 and Lk. 5:31. He is not specifically called "provider" or "healer" in the NT. He is called, God, Lord, I AM, Messiah, Emmanuel, Son of Man, and Christ as a few examples- all names of or references to God! As Christ is God in the flesh, He would certainly possess the office of both provider and healer. in the OT, we have the compound name of God: 1. Jehovah-Jireh as Jehovah will see, or provide as in Gen.22:14. 2. Jehovah-Ropheka is Jehovah that healeth thee is found in Exodus 15:26. I hope this helps, BradK |
||||||
698 | who are these twelve princes? | Gen 25:16 | BradK | 170574 | ||
Hi Zach, The Twelve Princes is referred to in both Gen. 17:20 and 25:16. "These are the sons of Ishmael and these are their names, by their villages, and by their camps; twelve princes according to their tribes." The Bible Knowledge Commentary notes this about 17:20: "17:19-22. Yet God assured him that she would bear . . . a son whose name would be Isaac, meaning “he laughs” (v. 19). His name would be a constant reminder that a word from God was laughed at. Ishmael was not forgotten, however, for God said he would have many descendants also. Even the number of Ishmael’s sons—12—was predicted. Their names are recorded in 25:13-15." The Commentary Critical says this about 25:16: "Ge 25:12–18. Descendants of Ishmael.Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled—first, in the greatness of his posterity (compare Ge 17:20); and, secondly, in their independence." I hope this helps, BradK |
||||||
699 | Why did God hate Esau? | Gen 27:29 | BradK | 173435 | ||
Champ, C.H. Spurgeon said this in regard to Rom. 9:13: "It is a terrible text, and I will be honest with it if I can. One man says the word “hate” does not mean hate; it means “love less:” — “Jacob have I loved, but Esau have I loved less.” It may be so; but I don’t believe it is. At any rate, it says “hate” here; and until you give me another version of the Bible, I shall keep to this one. I believe that the term is correctly and properly translated; that the word “hate” is not stronger than the original; but even if it be a little stronger, it is nearer the mark than the other translation which is offered to us in those meaningless words, “love less.” I like to take it and let it stand just as it is. The fact is, God loved Jacob, and he did not love Esau; he did choose Jacob, but he did not choose Esau; he did bless Jacob, but he never blessed Esau; his mercy followed Jacob all the way of his life, even to the last, but his mercy never followed Esau; he permitted him still to go on in his sins, and to prove that dreadful truth, “Esau have I hated." BradK |
||||||
700 | genesis | Gen 28:13 | BradK | 117758 | ||
nwamaka, I believe the answer is found in the promise that God made to Jacob in Gen. 28:13 "And behold, the Lord stood above it and said, “I am the Lord, the God of your father Abraham and the God of Isaac; the land on which you lie, I will give it to you and to your descendants." Further, is the fact that Jacob "strove with God"- the meaning of the name Israel in the scenario in Gen. 32:27-32: "So he said to him, “What is your name?” And he said, “Jacob.”He said, “Your name shall no longer be Jacob, but Israel; for you have striven with God and with men and have prevailed.”Then Jacob asked him and said, “Please tell me your name.” But he said, “Why is it that you ask my name?” And he blessed him there. So Jacob named the place Peniel, for he said, “I have seen God face to face, yet my life has been preserved.”Now the sun rose upon him just as he crossed over Penuel, and he was limping on his thigh. Therefore, to this day the sons of Israel do not eat the sinew of the hip which is on the socket of the thigh, because he touched the socket of Jacob’s thigh in the sinew of the hip." Part of the reasoning may lie in the fact that Jacob (and Isreal) had not yet entered into the Promised Land. It is interesting to note in this regard, Joseph's parting words in Gen. 50:42, "Joseph said to his brothers, “I am about to die, but God will surely take care of you and bring you up from this land to the land which He promised on oath to Abraham, to Isaac and to Jacob." Speaking the truth in Love, BradK |
||||||
Result pages: << First < Prev [ 31 32 33 34 35 36 37 38 39 ] Next > Last [180] >> |