Results 41 - 60 of 81
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Psalm 25 Ordered by Verse |
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Results | Verse | Author | ID# | |||
41 | What is a fatal sin? | Matt 12:31 | Psalm 25 | 186793 | ||
There is no "one" sin nor is there anything that can not be forgiven. Remember, King David committed adultry and murder (of Uriah). The book of James states "there is sin leading to death." Notice it does not say "a sin." In the Greek it's "sin" not "a sin." What James is indicating is "a contineous life style of sin." And remember a born again Christian can "never" lose their salvation. | ||||||
42 | No reprobates in the Bible? | Matt 12:31 | Psalm 25 | 186827 | ||
Good morning Steve, The fundamental question,"is salvation in our hands or God's? Can a truly born-again person lose their salvation? Is it "eternal" or "conditional?" I rest my case on Ephesians 1:13: "In Him, you also, after listening to the message of truth, the gospel of you salvation--having also believed, you were sealed in Him with the Holy Spirit of promice." (NASB) In the Greek "sealed in Him" is an action from eternity past to eternity future. Therefore, based on the original Greek text, it is impossible for a believer "who is sealed by the Holy Spirit," to become "unsealed" as it is in God's hand and not ours. |
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43 | Why is it not relevant today? | Matt 12:31 | Psalm 25 | 186832 | ||
If we keep Matt. 12:31 in context the pharisees refused to acknowledge Jesus as "the Son of God," and were therfore attributing His miracles as originating from Satan rather than from God. They only had two choices, either Jesus was "from God the Father" or He was not. If He was not then He got His power from the devil. The reason it is not relevant today is it was directly addressed to the pharisees as "they were the ones blaspheming the Holy Spirit giving credit for the miracles to Satan." The reason it was unforgivable is they did not believe in Jesus as being the Son of God. The one and only unforgivable sin is refusing to believe in Jesus. | ||||||
44 | Why is it not relevant today? | Matt 12:31 | Psalm 25 | 186864 | ||
Again, to keep it in context, which so many do not do today,we need to look at the Greek word for blasphemy;what does it mean? The word is "blasphemia" and means "a verbal abuse against someone and denotes the very worst type of slander." So when the pharisees said that Jesus performed miracles "by the power of Beelzebub" (Satan) they slandered the Holy Spirit giving Satan the credit instead of the Holy Spirit. Similar to saying evolution is to be credited for creation and denying that God was the creator. In a similar sense evolution is blaspheming God and giving credit to "spontaneous generation." | ||||||
45 | No reprobates in the Bible? | Matt 12:31 | Psalm 25 | 186873 | ||
It's aorist indicative passive, and is a "one time action." Hope this clarifies? |
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46 | What is a fatal sin? | Matt 12:31 | Psalm 25 | 186879 | ||
The way I understood the original question was "is there(a)fatal sin?" I may have been wrong but I thought the question was "a sin." I did not think of 1 John 5:16. In my Greek studies and other commentaries I have always been told there is no single article there to assume or otherwise. The Greek word "tis" in verse 16 is an indefinite pronoun (any man) but I fail to see what "tis" (Strong's #5100) has to do with sin or "a sin?" Are you leaning in the direction that "a sin," meaning a single sin, could result in God taking our life? | ||||||
47 | No reprobates in the Bible? | Matt 12:31 | Psalm 25 | 186890 | ||
Hello Mark, O.K you got me! The action is past tense but now that you got me thinking I realize that I was combining several scriptures into one. Ephesians 1:4 says we were chosen in Christ before the foundations of the world. When you combine the two scriptures together it seems clear to me that the "past action" of verse 13 refers back to verse 4. This of course goes hand in hand with election and predestination. I was wrong though to state that verse 13 "was from eternity past," although chapter one of Ephesians seems to indicate that. |
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48 | Why is it not relevant today? | Matt 12:31 | Psalm 25 | 186906 | ||
Jeff, Your post? Do you mean, "is there any other unforgivable sin(s)?" |
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49 | Did you always believe in Jesus? | Matt 12:31 | Psalm 25 | 186908 | ||
Greetings M.Royal, You have addressed several issues and this whole scenerio is quite complex.I am not sure what you are asking(?). Neither do I have expertise in this area. The pharisees were giving credit for the miracles to Satan and not to God (through the Holy Spirit).They were saying Jesus was not from God the Father but that He was performing miracles through the evil spirits (Satan). Jesus performed many mircles that the Old Testament said "only the Messiah could do, and would do." The miracles Jesus did was absolute proof-positive that He was indeed the Messiah. That's why I, and all Biblical scholars I know of, state that this blasphemy can not be duplicated today. When Jesus was on the cross and said "Father forgive them..." He was asking for God to pass over the killing of God's Son that would have gone against "the whole world," as well as the nation of Israel. No one killed Jesus or put Him on the cross. God used this entire event to "fulfill His purposes" in that the Son of God had to die for the sins of mankind. Jesus submitted to this voluntarily and we can only assume that had He not asked the Father "to forgive them" God may have destroyed the entire world,or at least the nation of Israel. Paul did not start off being a believer in Jesus. He became a believer while being struck down on the Damascus road. I am not sure if I answered your questions or just raised more? |
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50 | Why is it not relevant today? | Matt 12:31 | Psalm 25 | 186918 | ||
Hello Jeff, There are innumerable things in scripture we could speculate on forever. The opinions would be as variable as the sand on the shore.For a born again believer there is "no unforgivable sin." A born again Christian can not lose their salvation therefore an unforgivable sin can not exist. For those who are not born again then one sin or a million sins makes no difference as they are all unforgiven. So, I respectfully submit that this entire argument is irrelevant and could damage or influence other readers into coming to erroneous conclusions. Agreed? |
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51 | Why is it not relevant today? | Matt 12:31 | Psalm 25 | 186923 | ||
My final reply, that which has been widely excepted by Christians for centuries: Question: "What is the blasphemy against the Holy Spirit?" Answer: The case of "blasphemy against the Spirit" in the New Testament is mentioned in Mark 3:22-30 and in Matthew 12:22-32. The term blasphemy may be generally defined as "defiant irreverence." We would apply the term to such sins as cursing God, or willfully degrading things relating to God. It is also attributing some evil to God, or denying Him some good that we should attribute to Him. This case of blasphemy, however, is a specific one, called "THE blasphemy against the Holy Spirit" in Matthew 12:31. In Matthew 12:31-32, the Pharisees, having witnessed irrefutable proof that Jesus was working miracles in the power of the Holy Spirit, claimed instead that the Lord was possessed by the demon "Beelzebub" (Matthew 12:24). Now notice that in Mark 3:30 Jesus is very specific about what exactly they did to commit "the blasphemy against the Holy Spirit." This blasphemy has to do with someone accusing Jesus Christ of being demon-possessed instead of Spirit-filled. There are other ways to blaspheme the Holy Spirit, but this was "THE" unpardonable blasphemy. As a result, the blasphemy against the Holy Spirit cannot be duplicated today. Jesus Christ is not on earth. but seated at the right Hand of God. No one can witness Jesus Christ performing a miracle and then attribute that power to Satan instead of the Spirit. Although there is no blasphemy of the Spirit today, we should always keep in mind there is an unpardonable state of existence--the state of continued unbelief. There is no pardon for a person who dies in unbelief. Continual rejection of the Holy Spirit’s promptings to trust in Jesus Christ is the unpardonable blasphemy. Remember what is stated in John 3:16, "For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish but have eternal life." The only condition when someone would have no forgiveness is if that someone is not among the "whoever believes in Him." Recommended Resource: Hard Sayings of the Bible. In His Name, Psalm 25 |
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52 | taking care of the Church | Matt 16:18 | Psalm 25 | 186859 | ||
In the Greek the word for church is "ekklesia" and means "the called out ones," or "to call out." It has nothing to do with a building and is refering to God's people or "those He has called out." Financially speaking there are many references to supporting the ministries and ministers as well as brothers and sisters "in need." 2 Corinthians chapters 8 and 9 are good for review. | ||||||
53 | I have a problem with Mat 27:53 | Matt 27:53 | Psalm 25 | 187647 | ||
If you are asking did they "stay in" their graves? Or do you mean they were held in Abraham's bosom until the resurrection? While their bodies were in the grave their souls were in Abraham's bosom, then, their souls were somewhat reunited with their bodies at the resurrection. I assume that they then were given "glorified bodies" and were able to acsend into heaven. Question answered? Psalm 25 |
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54 | Who was James and John mother | Mark 15:40 | Psalm 25 | 187005 | ||
According to actual history books (my understanding is that the Bible does not say) it is Salome. See also Mark 16:1 | ||||||
55 | john 8 when he bent down and wrote with | John 8:8 | Psalm 25 | 187008 | ||
No idea, only speculation. Care to speculate? In Him, Psalm 25 |
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56 | john 8 when he bent down and wrote with | John 8:8 | Psalm 25 | 187013 | ||
There is no answer, only speculation. Many think Jesus may have wrote a scriptural reference to "judge not lest you too be judged." Reason? Jesus had just replied, "He who is without sin cast the first stone." Actually, Jesus could have "just be dottling." Here's some furture insight: Jesus Forgives a Woman Taken in Adultery This story, beloved for its revelation of God's mercy toward sinners, is found only in John. It was almost certainly not part of John's original Gospel. The NIV separates this passage off from the rest of the Gospel with the note, "The earliest and most reliable manuscripts and other ancient witnesses do not have John 7:53--8:11." That is, the earliest Greek manuscripts, the earliest translations and the earliest church fathers all lack reference to this story. Furthermore, some manuscripts place it at other points within John (after 7:36, 7:44 or 21:25), others include it in the Gospel of Luke (placing it after Luke 21:38), and many manuscripts have marks that indicate the scribes "were aware that it lacked satisfactory credentials" (Metzger 1994:189). Furthermore, it contains many expressions that are more like those in the Synoptic Gospels than those in John. It appears to have been a well-known story, one of many that circulated orally from the beginning yet that none of the Gospel writers were led to include. But some in the later church thought this one was too good to leave out. The controversy with the teachers of the law and the Pharisees (v. 3) is similar to stories found in the Synoptics, as is the theme of God's mercy mediated by Jesus. |
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57 | Who was Barabbas? | John 18:40 | Psalm 25 | 187596 | ||
Congo, Can't find much about him. you may have to go to a library. The Jewish historian "Josephus" is said to be a very reliable source for many things happening in and around the time of Christ. Some of this may help: The Gospels all state that there was a custom at Passover during which the Roman governor would release a prisoner of the crowd's choice. Mark 15:6; present in the earliest manuscripts and may be a later gloss to Matt. 27:15; John 18:39; Luke 23:17 (though this verse in Luke is not bring Luke into conformity)[8] The gospels differ on whether the custom was a Roman one or a Jewish one. Such a release or custom of such a release is not recorded in any other historical document. Some point to the perception of Pontius Pilate's disregard for Jewish sensibilities; the idea of him honouring Jewish Passover in any way may not fit with historical accounts of his character. However, other historians take the exact opposite approach, arguing that Pilate showed careful regard to customs in order to avoid revolts in an unruly province, and this may be an example of Pilate creating an "ad hoc" tradition in order to avoid a possibly explosive situation. The gospels, however, portray Pilate not as the one in control of the situation, and have him pleading with the crowd that they choose Jesus to be the one to be released, and involuntarily surrendering to their decision. An alternate, if not converse, reading of the events involving Barrabbas can also be made, however. Given that Barrabbas was described by some to be a revolutionary or a terrorist, it stands to reason that his acts of terror and revolt would have been directed against the Romans. In this case, it would be logical to assume that Barrabbas might have been viewed by the people as something of a folk hero. A freedom fighter / insurgent taking the fight to the Roman occupiers. When Barrabbas is seen through this lens, it appears that Pilates' choice to the people was not much of a choice at all. If Pilate were to offer a local hero to the people as an alternative to Jesus, they would most certainly choose to free the hero. Thus, Pilate could bring about the execution of a dangerous man of God without seeming to actually be responsible for his death. This argument is also supported in the events of Luke 23:6-12. Pilate claims no jurisdiction over Jesus because he is from Gallilee (Jerusalem was in Judea) and passes him along to King Herod to be sentenced. In spite of the fact that Herod was an actual King of the Jews and would therefore be politically threatened by Jesus, and despite having already ordered the death of John the Baptist, Herod's reaction is to ridicule Jesus for a time, and then to pass him right back to Pilate. The result of Herod's apparent assent to Pilate's jurisdiction over Jesus is said to have brought about a truce between the two men in Luke 23:12. This event, along with the "vote" between Barrabbas and Jesus, and taken with the fact that it was the Jewish Sanhedrin who had brought Jesus before Pilate in the first place, would seem to illustrate that Jesus was something of a political hot potato whom everyone from the leaders of the Temple hierarchy, to the Romans, to the Hebrew aristocracy would just as soon be rid of, but whom no one wanted to take the actual responsibility for killing. When seen in this light, it appears that everyone involved, and therefore no one group or person in particular, is responsible for the crucifiction of Jesus. Thus, all "sons of God", are responsible for the death of this actual Son of God. If Pilate did not offer a choice between Jesus and another person, several possible explanations for the origin of such a story have been offered by a number of scholars |
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58 | Could and can disciples forgive sins? | John 20:23 | Psalm 25 | 187362 | ||
Hello Ken, This is one of those difficult passages to comprehend. Since we know that only God, and Jesus is also, can forgive sin then what was Jesus implying here? Jesus was sending them out to witness and evalgelize.So, in a sense He was commissioning them to spread the good news. The disciples were Jesus' direct representatives and were acting on His behalf. Hope this helps, it's rather a "simplistic explanation." Psalm 25 |
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59 | writing by bartholomew? | Acts 1:13 | Psalm 25 | 187592 | ||
Hello justsomebody, No, not that I could find. Here is what I did find, although not a lot is known about him. Bartholomew is generally supposed to have been the same person as Nathanael. In the Synoptic gospels, Philip and Bartholomew are always mentioned together, while Nathanael is never mentioned; in the gospel of John, on the other hand, Philip and Nathanael are similarly mentioned together, but nothing is said of Bartholomew. In the Gospel of John (John 1:45-51), Nathanael is introduced as a friend of Philip. He is described as initially being skeptical about the Messiah coming from Nazareth, saying: "Can anything good come out of Nazareth?", but nonetheless, follows Philip's invitation. Jesus immediately characterizes him as "an Israelite indeed, in whom is no deceit". Some scholars hold that Jesus' quote "Before Philip called you, when you were under the fig tree, I saw you", is based on Jewish figure of speech referring studying the Torah. Nathanael recognizes Jesus as "the Son of God" and "the King of Israel". Nathanael reappears at the end of John's gospel (John 21:2) as one of the disciples to whom Jesus appeared at the Sea of Tiberias after the resurrection. Hope this helps, Psalm 25 |
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60 | writing by bartholomew? | Acts 1:13 | Psalm 25 | 187594 | ||
Hello justsomebody, No, not that I could find. Here is what I did find, although not a lot is known about him. Bartholomew is generally supposed to have been the same person as Nathanael. In the Synoptic gospels, Philip and Bartholomew are always mentioned together, while Nathanael is never mentioned; in the gospel of John, on the other hand, Philip and Nathanael are similarly mentioned together, but nothing is said of Bartholomew. In the Gospel of John (John 1:45-51), Nathanael is introduced as a friend of Philip. He is described as initially being skeptical about the Messiah coming from Nazareth, saying: "Can anything good come out of Nazareth?", but nonetheless, follows Philip's invitation. Jesus immediately characterizes him as "an Israelite indeed, in whom is no deceit". Some scholars hold that Jesus' quote "Before Philip called you, when you were under the fig tree, I saw you", is based on Jewish figure of speech referring studying the Torah. Nathanael recognizes Jesus as "the Son of God" and "the King of Israel". Nathanael reappears at the end of John's gospel (John 21:2) as one of the disciples to whom Jesus appeared at the Sea of Tiberias after the resurrection. Hope this helps, Psalm 25 |
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