Results 141 - 145 of 145
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: ischus Ordered by Verse |
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Results | Verse | Author | ID# | |||
141 | Heavenly things required cleansing???? | Heb 9:23 | ischus | 115337 | ||
Huron, My take on this verse is that the 'Heavenly things' refers to Heaven itself- God's abode. I think this can be seen in verse 24, where the writer contrasts the earthly sactuary with the true heavenly one. The betters sacrifice(s) then is obviously Jesus. The heavenly things need to be cleansed for the same reason that the earthly sanctuary needed to be cleansed. Look at Lev. 16:16- "He shall make atonement for the holy place, because of the impurities of the sons of Israel and because of their transgressions in regard to all their sins; and thus he shall do for the tent of meeting which abides with them in the midst of their impurities." Heaven needs to be cleansed simply because God's people have sinned. I don't fully understand the logic here, but it is in Both Leviticus and Hebrews, so there must be some reason. Hope this Helps! ischus |
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142 | Hell in the Bible: Literal or Figurative | Heb 11:40 | ischus | 114913 | ||
Hello everyone, I might begin by asking if, in light of a literal interpretation, you (the literalist) would also agree with a literal view of the eternity of Hell. My point is this: If one is given to literal flames, he cannot last for an eternity in such a physically literal situation. Perhaps I am mistaken, but I gather that you are vouching for a literal, physical Hell, right? I am not sure how this can be reconciled against scripture, for serveral different reasons: 1) The biblical writers never intended their words to be taken literally. Take Jude for example. In verse 7 he desribes Hell as an eternal fire, and then three verses later, in verse 10, he calls it the blackest darkness. Matthew uses the same two images of Fire and Darkness at different times as well. Surely these can not be coexistent in a literal hell. 2) A physical fire would only be effective on physical beings with physical nerve endings. If we look to Mt. 25:41 however, we see an eternal fire created for... Satan and his angels. This certainly cannot be a physical fire made for a spiritual being. It is rather a sort of "spiritual fire," the common metaphor for God's punishment upon the wicked. 3) Every New Testament description of both heaven and hell are symbolic accounts, not literal snapshots of furniture and living quarters. Take any verse in Revelation and this can be applied. John never intended to communicate that the great and aweful things that he was describing were literal, as if he could comprehend all that he was seeing. The NT writers did exactly what any of us would do when asked to describe hell; they picked the worst thing they could think of and described it exponentially. Steven King could make heaven a lot better sounding and hell a lot worse sounding than what the bible makes it out to be, because he would take what is meaningful to us and what would impact us to descibed it. 4) In ancient times, writers often used strong words, symbolically to underscore their point. Take Jesus: does he really want us to literlly hate our families, gouge out our eyes, and let someone else bury our family memebers when they die, or were these symbols used in order to prove his point? The majority of people (except for one rabbinic school) understood sybolism, hyperbole, and allegory as the most popular forms of communication in the first century. Whether one was speaking of discipleship, the church, Jesus, or heaven/hell, symbolism and metaphor were the way to go if they wanted to effectively express their point. As you might have noticed, I believe that the bible speaks metaphorically about heaven and hell, and I think that Peter falls in line with all other NT authors and should be taken as metiphorical. I know that I am the minority here, but I will do my best to answer any questions that this may raise. Ischus |
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143 | Jude 1:9 Actual or Parable? | Jude 1:9 | ischus | 115403 | ||
Hello jjg, This verse is neither parable, nor actual. Jude is referring to an apocryphal work, called "The Assumption of Moses," according to several church fathers. The story is that Satan provoked Michael the archangel to anger because Satan said to him that Moses was not worthy of an honorable burial, since he was a murderer, and yet Michael did not pronounce judgment or rebuke Satan. Instead, he said, "The Lord rebuke you." Jude's point is that even Michael, an archangel, refrained from pronouncing judgement and respected Satan's power, But the heretics of Jude's has no such respect for anyone, and just despised what they couldn't agree with or understand. Hope this helps! ischus |
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144 | WIIL WE SEE THE HOLY SPRIT IN HEAVEN ? | Revelation | ischus | 115357 | ||
L4Y, The bible is not clear on this subject as far as seeing the Spirit. Revelation seems to indicate a distictness between the lamb and the one on the throne, but they do fade in and out of one another, so this is also unclear. Perhaps Jesus will have a similar form to ours, since he was human, and so he might be distinct from the Father and the Spirit. I guess it depends on 1) your view of the Trinity 2) your interpretation of Revelation 3) Your imagination ;) Blessings- ischus |
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145 | in heaven will we mourn for those who ar | Rev 21:4 | ischus | 115216 | ||
6432 The short answer is no, in light of Rev.21:1-4, where God will make all things new, without pain, suffering, sadness, guilt, or regret. In regard to the ones not present in heaven, I cannot really give you a precise answer, other than the fact of what I have stated above, which lends itself to the conclusion that we will somehow not know or remember those who are absent???? This is purely hypothesis, though- I really have no idea. ischus |
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