Results 81 - 100 of 114
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: rabban Ordered by Verse |
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Results | Verse | Author | ID# | |||
81 | explain 1cor 2:1-16 by ea verse | 1 Corinthians | rabban | 191696 | ||
Hi, To give a commentary on a full chapter in the New Testament would take much longer than the usual posting. If you have a particular problem please share it with us. For more detailed treatment you could get the JFB commentary. You could download this from ESword along with the basic text of ESword. Go to www.e-sword.net If you are really struggling with the chapter after that (or cannot download) please contact me on my email address given in my 'user information', and I will do what I can to help. In Him |
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82 | How do I let go and still love??? | 1 Cor 7:17 | rabban | 191731 | ||
You have received two good answers to consider. However, the only thing that I would add is how important it is to consider the child. Sadly it sounds as though the child will grow up without a dad. However hurt you may feel the child and its needs must not be forgotten. Indeed if you are a Christian (and in fact even if you are not) the needs of the child have to take priority in your thinking. I believe this is something that you recognise which is why you have mentioned it. It will also take your mind off thinking of your own grief. The child is the product of your relationship and had no responsibility for it. At least you did have a choice in the matter. There is no way of preventing some hurt to the child, but at least you can ensure that it knows its father. I am sure that you will do so. This does of course make a complete break difficult. So much depends on your circumstances. But certainly I would second the importance of obtaining Christian counselling from someone qualified and who knows your full situation. With regard to the deep feelings it can only be said that such an experience is common to many people. To begin with it often feels as though life is not worth living. But please be assured that you will feel differently in a year's time when the ache has dulled. In some ways it is similar to a bereavement. Meanwhile you must recognise that God appreciates you (and I am sure many others do too). And you must learn to let your hurting turn you towards God. That way your bitter experience will finally turn out to be a blessing - for everyone except to some extent the child. |
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83 | Is it okay for women to teach men, such | 1 Cor 11:5 | rabban | 191558 | ||
Titus 2.3-5 might be seen as giving the impression that a woman's ministry was to women (Titus 2.3-5). However 1 Timothy 5.4 lays a responsibility on women to teach their grandchildren, and they would be both boys and girls. That the ministry is not wider is to be explained by the restrictions on women in those days. They were not free to come and go as they pleased. But it seems to me that 1 Corinthians 11.5 is speaking of a woman 'prophesying' in the public assembly. That is why she has to wear her covering. Thus it is clear that public ministry by women to both men and women was anticipated. What she had not to do was take overall authority in teaching and oversight(1 Tim 2.12). We must also keep in mind women like Priscilla (Prisca), Deborah, Huldah and Anna. This is clearly a very brief treatment but should answer the question. |
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84 | explain 1 corinthians chapter 12 | 1 Cor 12:1 | rabban | 191240 | ||
The chapter is about spiritual gifts and the emphasis is on the fact that although there are many gifts, of which 1 Corinthians 12.8-10 names nine, they come from one Holy Spirit, and are intended to bless the body of Christ. The chapter then centres on the fact that there is only one body of Christ which is composed of Jesus Christ Himself ('so also is Christ' - verse 12)and all who have been inundated into Him by the one Spirit, and have thus begin to drink of one Spirit (verse 13). This is in fact what makes a person a Christian. Paul then expands on this in order to explain that all of us have a part to play in that body, some outwardly more important and some outwardly less important but all essential. And we are to remember that if one member suffers then all suffer together. If one member is lacking then the whole body suffers. The chapter finishes of by outlining some of God's gifts including the Apostles themselves, the band of prophets, teachers and miracle workers, followed by a variety of gifts none of which will be experienced by all. Further gifta are outlined in Romans 12.3-9. But the real emphasis of the chapter is on the building up of the whole body of Christ (Jesus and His people) |
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85 | why suffer in pain | 2 Cor 4:17 | rabban | 191425 | ||
May I say first that I understand fully how you feel. I have a loved one who has suffered continually over the last sixteen years until my heart is almost broken, so I do not speak lightly. But I recognise that pain is the common lot of man (Romans 8.22). And it is of great benefit. It is because they are without pain that many lepers lose parts of their body. But should God interfere especially on behalf of Christians? Would it indeed be just? And besides God uses pain. For many a non-Christian the pain helps them to think of eternity. 'When God's judgments are on the earth the people learn righteouseness.' And on the Christian it can have a sanctifying influence 'My grace is sufficient for you, for my strength is made perfect in weakness.' (2 Corinthians 12.9; Psalm 25.18; Romans 5.2-5). Through the way in which a Christian bears pain a testimony can go out to the world. It was the blood of the martyrs which was the seed of the church. And who knows what good effect pain at the end may have on a person's preparedness to go to the other side? (1 Peter 1.6-7). In all this we have to trust in the love of the One Who Himself died in excruciating pain for us, and would take nothing to alleviate His own pain. He knows and He suffers with us and He understands and He cares. |
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86 | mathew 25 v 30 | Phil 1:23 | rabban | 191248 | ||
When a man dies the body goes into the grave and 'sleeps'. The soul/spirit 'returns to the God Who gave it' (Ecclesiastes 12.7). Jesus spoke of a rich man who died and of Lazarus who died (Luke 16.19-30). Never elsewhere does he give characters in parables names, so it is reasonable to assume that He had a real life incident in mind. The souls/spirits of both went to a conscious situation as allocated by God. One was undergoing some kind of unpleasantness, the other enjoying bliss. Paul declared that when Christians were absent from the body they would be present with the Lord (2 Corinthians 5.8). He also himself desired to 'depart and be with Christ, which is far better' (Philippians 1.23). Jesus Himself called this 'Paradise' (Luke 23.43). The saints who have gone on are depicted as being in a special place 'underneath' the heavenly altar (Revelation 6.9) awaiting the resurrection. The idea is that they are protected by the shed blood rather than being under a literal altar. But they are not yet enjoying the fullness of the greater Heaven. They are however 'clothed 'in white robes'. They are clearly conscious. All this suggests that on death Christians go to be consciously with the Lord awaiting the resurrection, and enjoying the bliss of His presence in 'Paradise'.. We must remember that their final destiny is not strictly 'Heaven' but the new earth which will be a new Paradise (Revelation 21.1-22.5). But in a sense these are all technicalities. There is no reason why we should not think of the coming Paradise as 'Heaven'. It is certainly out of this world |
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87 | God, Jesus, and Holy Spirit one person? | Col 2:9 | rabban | 192021 | ||
There is one God and within His Godhead are the Father, the Son and the Holy Spirit. They are not one person, for they speak with one another (e.g. Mark 1.11). Thus Jesus prayed constantly to His Father. As has been pointed out we define Him in English as one God in three persons. But this is because English does not have adequate words with which to express the situation. (Latin is a little better for the purpose because it has 'persona' which does not quite mean a person). We see a 'person' as an individual, but God is not three individuals. So we have to put in a proviso, 'but not individual persons in the way that human persons are individuals'. Within God are three inter-communicating personalities, Father, Son and Holy Spirit although they are One essence. But we know this because it has been revealed to us. However, understand God we cannot, nor ever will, until possibly that day when we see Him face to face. For He is Spirit. And we do not even understand our own spirits. How then can we understand the God Who is Spirit (John 4.24) In Him |
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88 | How many times did Jesus pray? | 1 Thess 5:1 | rabban | 191328 | ||
The answer to your question partly depends on what you mean by prayer. Jesus was in constant touch with His Father in His spirit, and in that sense prayed all the time. But if you mean a deliberate going aside to pray the impression we get is that he made a habit of it, rising early to pray and regularly going aside to pray, and even sometimes praying all night (e.g. Mark 1.35; Luke 5.16; 6.12; 9.28; 10.21-22; 11.1; 22.41-46; Matthew 14.23; John 6.15). His life was one of constant and lengthy prayer. |
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89 | Holy of Holies | Heb 10:19 | rabban | 191367 | ||
The point is that while the High Priest could only enter into the Holy of Holies once a year, we are privileged through the blood of Jesus to enter whenever we wish as long as our hearts are properly prepared. This is due to the perfection and all pervasiveness of the sacrifice that has been offered on our behalf. |
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90 | Holy of Holies | Heb 10:19 | rabban | 191387 | ||
Hi Doc, Hebrews 10.22 says, 'Let us draw near with a true heart, in fullness of faith, having our hearts sprinkled from an evil conscience and our body washed with pure water.' Thus we need to ensure that our heart is 'true' (compare John 4.24 and see Psalm 66.18) and we need to attune our faith, especially having in mind as we approach the precious means by which we approach 'through the blood of Jesus'. We need to apply the spiritual water of purification ('clean water', i.e. water sprinkled with the ashes of the heifer (Hebrews 9.13-14; compare 1 John 1.7 and see Numbers 8.7; 19.1 ff) ensuring that we approach Him as those who have been 'cleansed' from impurity through His sacrifice for us, and we should wash our bodies with pure water. This last is a little puzzling due to the reference to 'pure' water. It may have in mind Isaiah 1.16-18 where washing with water signifies living a continually reformed life. We can compare also the 'washing of water with the word' in Ephesians 5.26. See also the need for us to continually 'wash our feet' in John 13.10. But the idea of 'pure water'would seem to link up with the water of purification, water that has been purified, again linking with Hebrews 9.13-14 (compare Ezekiel 36.25-27), although in the Old Testament rituals that is used for sprinkling not washing. Possibly he has in mind the outward sins of the body that have to be purified. Or it may have in mind the way that the priests had to regularly wash their hands and feet prior to entering the Holy Place (Exodus 30.19-21). No doubt the water that was put in the laver was seen as 'pure water'. It would be sanctified by being in the holy laver. Thus we must continually be cleansed in the blood of Jesus (1 John 1.7) An alternative is to see it a having in mind Psalm 51.7, 'Purge me with hyssop (with the water of purification which contains the ashes of the heifer) and I shall be clean, wash me and I shall be whiter than snow.' Compare also 'wash me thoroughly from my iniquity and cleanse me from my sin' (Psalm 51.2). The idea, again in line with 1 John 1.7-10 being a thorough self-examination and admitting to God of our sin so that we might be cleansed. Contrary to many I do not see it as referring to baptism as baptism is not usually seen as washing in the New Testament. Baptism (a rather large subject to deal with here) rather refers to being made alive through the 'rain' of the Holy Spirit. The apparent exception in Acts 22.16 is probably not an exception at all but I will not go into that here. A similar idea is found in Psalm 66.18, 'If I regard iniquity in my heart the LORD will not hear me', and Matthew 5.23-24, where before we approach God we are to ensure that all is right between us and our brothers and sisters in Christ. |
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91 | Holy of Holies | Heb 10:19 | rabban | 191424 | ||
Dear Doc. Thank you for your response. I suppose that we will have to agree to disagree.:-))) I do not consider that I am at all confused as to the imperative portion of Hebrew 10.22. If we are to 'be drawing near with a true heart and full assurance of faith' I cannot see 1) how that can posibly be said to be true of all Christians regardless 2) That that can mean any other than our checking the state of our hearts to ensure that we are approaching with a true heart and with our faith attuned. That is my view of the text. Furthermore the cultic reference to the sprinkling (rhantizo) connects it with the water of purification which was intended to be continual in its application to deal with day by day uncleanness. In my view that is precisely what 1 John 1.7-10 also teaches and what is meant here. Christ's perfect work has provided not only our being 'perfected in Him for ever' (Hebrews 10.14) but also a daily means of cleansing. We can compare the exhortation here with 2 Corinthians 7.1 which also speaks of a similar cleansing although there of spirit and body, which parallels heart and body here. You would not I presume make the confession of our faith a once for all event or the stirring up to love and good works. Then why the drawing near? My knowledge of Greek and my experience and awareness tells me that very often the tenses of the verbs say exactly what an expositor wants them to mean. While not as fluid as Hebrew (which as you know has no past tense) Greek tenses vary widely in their use and meaning. One moment, for example, the commentator is stressing that the aorist means a once for all event, and two verses later it is a 'timeless aorist' or a second aorist. The aorist is thus a fluid tense. And similar fluidity applies to other tenses. Of course Christ's blood allows us permanent entrance with confidence into the heavenly Holy of Holies, and nothing further is required. But are you really suggesting that we should therefore come into His presence unprepared? 'If I am regarding iniquity in my heart the Lord will not hear me.' Jesus Himself said that if we approach the altar and remember that someone has something against us, we must leave our gift at the altar and go and be reconciled to that someone, and then come and offer the gift (Matthew 5.23-24). If that is not timeless, what is? I am not adding to or detracting from the completed work of Christ, nor am I confusing justification with sanctification. Indeed in Hebrews sanctification is often the equivalent of justification (e.g. Hebrews 13.12). There is no doctrine of justification as such in Hebrews. He speaks rather of a once for all perfecting (Hebrews 10.14) or sanctification (Hebrews 13.12) and a continuing sanctification. Compare also 'you who have been sanctified in Christ Jesus' (1 Corinthians 1.2; 6.11) which demonstrates that Paul also speaks of a once for all sanctification. That is why we are 'saints'. I agree wholeheartedly with the words of your last paragraph and I would add also 'positional sanctification'. But I fail to see how it affects our interpretaion of verse 22. Verses 19-20 yes, but not verse 22. Surely pressing forward in our sanctification (Hebrews 10.14) does require that we constantly test whether our hearts are true and our faith is 'full'? Because the door is always open it does not mean that I can go in without wiping my feet (Psalm 15). 'He who is bathed need not but to wash his feet'. In Christ |
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92 | Why do we have to go church | Heb 10:25 | rabban | 191838 | ||
Hi, You ask why you have to go to church? The answer is clear as has previously been stated, and it is 'yes' because you are not just a saved individual, but are part of a saved church, and part of Christ's own crucified and risen body (1 Corinthians 10.15-17). It is a little like my arm saying 'why should I go out along with the remainder of your body. I want to stay at home.' Result one mutilated body and one soon dead arm. Paul said, 'By (or 'in') one Spirit we have all been inundated into one body --- and were all made to drink of one Spirit' (1 Corinthians 12.13) and then he goes on to describe the oneness of the members of the body and the need each has for all the others. But this is in fact strictly parallel to 1 Corinthians 10.1-5. 'Our fathers were all under the cloud and all passed through the sea, and all were inundated into Moses in the cloud and in the sea, and all ate the same supernatural food, and drank the same supernatural drink, for they drank from the supernatural Rock which followed them, and that Rock was Christ' (1 Corinthians 10.1-4). Do you see how parallel they are? And the point behind the second is that they were all in it together. The whole of Israel had been 'inundated into Moses'. They had become one with him in readiness for them all being joinerd as one in the covenant. From then on he was their great mediator. They were all one together. Individuality was out. They were committed together for God's purpose for the future. Assuming that you have been baptised (and if you have not you ought to be) then your baptism was not an individual event. It was part of one huge baptism ceremony through the ages whereby all true believers have been inundated into Jesus Christ (just as Israel were all inundated into Moses). Assuming that you are a true believer, when you believed you were inundated into the body of Christ. And as part of the body of Christ you are to go on drinking of the Spirit together. You are bound into the new covenant with all your brothers and sisters in Christ. You should therefore feel at home in Christ in all churches were Christ is truly taught, and should recognise that you are already one with them and with your local church which is one arm of the whole body. Not to go and worship with them would put you at odds with all that Christ died for. It would mean that you are closing your eyes to all that has happened to you and that you are mutilating His body and that the arm is without a finger. You will lose and so will they. And so will Christ. For you are in Him as part of His body and He wants all of His body to be one. By not worshipping with fellow-believers you would be spiritually. mutilating Christ. You have not become a Christian so that you might go to Heaven (although that is a blessed side product), you have become a Christian so that you might serve the Lord in oneness with Him in His body. Not therefore to work together as part of His body would throw doubt on whether you were a Christian. You would be denying the very thing that has happened to you. In Him Rabban |
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93 | What is Chasening? | Heb 12:6 | rabban | 191743 | ||
Hi, God chastens us in many ways. In Hebrews 12 it was through harassment and persecution (probably from Jewish teachers) which had not yet reached the stage of martyrdom (verse 4). In 1 Corinthians 11.30 it was through sickness; compare 2 Corinthians 12.7. In other cases it can be through a troubled conscience or a heart that cannot find ease (Psalm 73). In other cases it can be through the circumstances of life (compare Jacob). God has His own personal ways of dealing with each one of us. Chastening takes place during the process of salvation. It is a case of the Father dealing with His children (Hebrews 12.1-13). What happens before salvation is not strictly of a Father chastening His son, but is more like the goad which ensures that the oxen does as it is told (Acts 26.14). However it has the same result. In Him Rabban |
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94 | What is Chasening? | Heb 12:6 | rabban | 191744 | ||
Hi, It has just struck me that there is one important matter that I have not made clear which might confuse some people and it is so important that I felt that I must put it right. Salvation is the act of God from beginning to end. And the way to be 'saved' is by coming to Jesus Christ, turning from sin, and believing in Him and what He accomplished for us on the cross with all our hearts. Once a person has truly believed in Jesus Christ he is saved once for all (Acts 16.31; Ephesians 2.8-9). He is accounted as righteous by God on the basis of Christ's imputed righteousness, and is in no further fear of condemnation. He is right with God. However, from that moment on God begins His work in our lives (Philippians 2.13; 1 Corinthians 3.18) as, having given us new life (1 John 5.13) and made us new creatures (2 Corinthians 5.17), He begins to fashion and mould our lives so as to bring us into Christ's image (Ephesians 2.10; Romans 8.29). This is the present process of salvation. Through it we are 'being saved' (see 1 Corinthians 1.18), that is, having been made acceptable to God legally through being 'justified' (accounted righteous), which is for ever, we are now being made into what He wants us to be. It is sometimes called sanctification. But the Scripture also speaks of a future salvation. That is not because there is any doubt about whether a true Christian will be saved or not, but because God has in mind the time when we will be presented perfect before Him, not just with an imputed righteousness (which is the guarantee of our eternal salvation) but in fact, because we have been made like Him. Think of it this way. If you are drowning at sea and the life boat drags you out you will say 'I have been saved'. Your future is secure. (Heavenly life boats do not sink). But as you are aware of your condition you might say to yourself, 'I am being saved'. Then looking ahead to the shoreline you may, 'soon I will be saved'. That is the process of salvation. But the important thing to recognise is that it is all of God. Jesus Christ is the lifeboat and once we are 'in Him' we are safe. And the way to become 'in Him' is to commit your salvation into His hands and believe in Him. God bless you. Rabban |
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95 | is salvation is eternal? | James 1:21 | rabban | 191654 | ||
Hi, The Bible speaks of 'eternal salvation' in Hebrews 5.9. There we learn about Jesus that, 'although He was the Son, He learned obedience through what He suffered,and being made perfect He became the Author/Trek Leader of eternal salvation to all who obey Him being designated God's High Priest'. The idea is that in order to be able to bring to us eternal salvation He lived a life of full obedience to God, and by doing so was perfectly fitted to become the perfect offering for sin on our behalf (Hebrews 10.5-10), and the perfect High Priest to act on our behalf. As a result we can be 'perfected for ever' through Him (verse 14). This is then expanded on throughout the remainder of the letter. This eternal salvation is described in Romans 8.29-30 where we read 'those whom He (God) foreknew, He also did predestinate to be conformed to the image of His Son, in order that He might be the Firstborn among many brothers, and whom He did predestinate, them He also called, and whom He called them He also accounted righteous, and whom He accounted righteous them He also glorified.' So the work of salvation is God's from beginning to end, and we knowingly enter into it when we are accounted righteous. And how are we accounted righteous? 'Being accounted righteous as a gift through the redemption which is in Christ Jesus, Whom God has set forth to be a propitiation through faith in His blood' (Romans 3.24). Note that it is a gift and experienced through faith. And Paul goes on to stress that our being accounted righteous is not as a result of anything that we do (of works) but is by faith alone. As a result of His offering of Himself He can Himself be righteous, and yet account as righteous those who believe in Jesus (Romans 3.26). This is further expanded on in Ephesians 1.4-14, where we learn that 'we Christians' are 'chosen in Him before the foundation of the world that we might be holy and without blame before Him in love, having been foreordained to adoption as sons through Jesus Christ according to the purpose of His will, to the praise of His glorious grace (unmerited active favour), whereby He as made us 'accepted' (engraced) in the Beloved'. Again the emphasis is on the fact that the work of salvation is God's and freely bestowed on us through Christ. And this is because we have 'believed in Him' and as a result have been 'sealed by His promised Holy Spirit'(verse 13). It is because of our 'faith in Christ Jesus' (verse 15). All who truly belive in Him enter in to that eternal salvation. |
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96 | Those that was in Prison! | 1 Pet 3:20 | rabban | 191383 | ||
Hi, Whenever the term 'spirits' is used in the plural in the Bible in an unqualified way without a genitive it always refers to angels. Thus this is referring to the angels who fell in the time of Noah (Genesis 6.1-4). They are 'in prison' waiting their final day of judgment. This is confirmed in that Peter again refers to them in 2 Peter 2.4. Compare also Jude 1.6. After His resurrection (made alive in the spirit) Jesus went and proclaimed to them His great victory at the cross where He had defeated all the powers of evil and had led them in triumph (Colossians 2.15). Then He went into Heaven with angels and authorities and powers having been made subject to Him (1 Peter 3.22). Note the parallels 'went and proclaimed --' '---going into Heaven'. Both occurred in close connection. This idea of the defeat of the heavenly powers was an important one for the people to whom Peter was writing, for they had false teachers among them who were encouraging them to gain 'gnosis', special mystical knowledge through contact with such heavenly powers. Look, says Peter, recognise that any such powers have been deal with by Christ (compare 1 Peter 5.8; 2 Peter 2.10-12). They are defeated and therefore irrelevant. Furthermore it is very probable that one of the reasons that they were being persecuted by their masters (1 Peter 3.18-20) was precisely because they would not worship their masters' false gods. They would thus be specifically discriminated against, and even beaten. It would be hugely comforting to know that such demonic gods (1 Corinthians 10.20-21) had suffered defeat by Christ, thus justifying their refusal to worship them. |
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97 | in Prisons | 1 Pet 3:21 | rabban | 191712 | ||
1 Peter 3.19b-20 ‘Who were previously disobedient, when the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved through water.’ These ‘spirits in prison’ were the angels who sinned in the time of Noah (Genesis 6.1-2). Human beings are never spoken of in this way (as 'spirits' without qualification), while 2 Peter 2.4 confirms Peter’s interest in the angels who sinned in the time of Noah. And we should note that their disobedience and its punishment had taken place against the background of another time when the longsuffering of God was waiting for a response from a sinful people who were under the sway of demonic powers, and when there were eight righteous people who alone were obedient and preached righteousness (2 Peter 2.5). In accordance with God’s instructions they built an ark, and all the time that they were building it God in His longsuffering was giving an opportunity for men to repent. For God is longsuffering. He is not willing that any should perish but that all should come to repentance (2 Peter 3.9). But although He was patient none but the eight responded. However, whatever their sufferings they came through it, and in that ark they were saved ‘through water’, which as it were lifted them up to God, while at the same time that same water drowned the remainder, and the spirits were put in prison. 3.21 ‘Which water after a true likeness (or ‘echo’) also now saves you, (even baptism, which is not the putting away of the filth of the flesh, but the interrogation (or ‘answer’ or ‘consultation’) of a good conscience toward God), through the resurrection of Jesus Christ,’ The thought of the ark brought safely ‘through water’ brings his mind to the way in which Christians are brought safely through to God ‘through the resurrection of Jesus Christ’ as it links with the cross (verse 18). Just as the water lifted up the ark in which the elect were held safe, so does the resurrection of Jesus Christ lift up ‘in Christ’ (compare 5.10, 14) all who are His. The thought of water also links the idea with baptism, although only by way of a parenthesis (a side comment). He sees in baptism, which he pictures as illustrating the resurrection, an ‘echo of’, or a ‘likeness to’, the water that bore up Noah and his companions. Through the response of their consciences illustrated in baptism (the baptism of repentance), His people unite with Christ in His resurrection. They experience renewal of life (Romans 6.4; Titus 3.5). They are as it were saved through water, just as Noah had been, not by it washing them or cleansing them, but by it lifting them up to God in the ark of the risen Jesus Christ so that the response of their consciences can be examined in order to ensure their genuineness (compare verses 16-17 where it has in mind responsive obedience). And as a result they are saved through His resurrection power as they rise with Him and are seated with Him in heavenly places (Ephesians 1.19-2.6). As so often in the New Testament baptism is seen as a picture of rising out of death into new life in Jesus Christ (Romans 6.3-4). For apart from the possible exception of Acts 22.16 that is what baptism always signifies in the New Testament, ‘dying and rising with Christ’ or being ‘born from above’. It should also be noted in passing that as it is connected with the presentation of a good conscience towards God, baptism at an age of accountability is in mind. ‘Interrogation of a good conscience towards God.’ The word translated ‘interrogation’ can mean ‘response’ or ‘consultation’. Some have more tentatively argued for ‘pledge’. But, however we translate it, it clearly indicates a true response to God which passes examination (contrast- John 2.23-25). |
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98 | in Prisons | 1 Pet 3:21 | rabban | 191737 | ||
Hi Jeff, If you had said to me that you believed that salvation was by works I would go to a great deal of trouble to demonstrate from the Scriptures that you were wrong. Such a view could have possibly harmed your hope of salvation (I say possibly because you might have just been citing James). But when you say that you do not agree with my interpretation of who the spirits in prison are it really matters little to me one way or the other who you think they are. If you are convinced of your position, which I suspect you are, I have no desire whatsoever to try to change your view on a matter of such little relevance. And it would take up far too much space. If anyone is genuinely in doubt on the passage and would like to know contact me by email. But if you are confident of your own position then please do not waste my time. You are probably in no state to be convinced, and I certainly am not. I have studied all positions carefully. Changes of doctrine in such obscure matters do not in fact usually happen overnight. They arise when doubts begin to creep in. And you will be pleased to know that that is not one of the questions you will be asked at the pearly gates (please don't take that literally). In spite of the heading I was not answering a question about the spirits in prison. I was answering one about the meaning of verse 20. The previous verse was only dealt with in order to provide a context. However I do intend to add some explanation in response to your posting, and I will tell you why. It is because it is my inner gut feeling that you believe that it teaches a second chance. That I do consider to be important, because nowhere in Scripture is a second chance ever offered after death. As Abraham said to the rich man, 'Between us and you there is a great gulf fixed, that they who would pass from here to you may not be able, and none may pass from there to us' (Luke 16.26). As i have gone over my allotted words I will do so in another post. God bless you too Rabban. |
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99 | in Prisons | 1 Pet 3:21 | rabban | 191738 | ||
Hi again. When approaching a disputed passage the first important thing is to examine the Greek text carefully (a little unfair I know if you do not know Greek). And when I do so I discover the following: 1). The ‘in which’ in verse 19 is a construction that nowhere else in the New Testament refers to a preceding adverbial dative. If this principle is followed ‘in which’ cannot refer directly to ‘in the spirit.’ It probably therefore means 'in the course of which'. 2). ‘He went’ in verse 19 is the same verb as in verse 22. All other things being equal this would suggest that the two must be interpreted in the same way as a literal journey of Christ (as verse 22 clearly is) occurring around the same time, e.g. ‘He went to the spirits in prison’ and ‘He went into Heaven’. 3). The ‘through water’ in verse 20 finds its best parallel in ‘through the resurrection of Jesus Christ’ in verse 22. 4). The verb ekeruxen can mean either ‘preached’ or ‘made proclamation’. Both usages are found both in the New Testament and elsewhere. Had Peter wanted to say 'preached the Gospel' he had a verb ready to hand which he uses in 4.6, which would have left no doubt. In fact the idea of triumphant proclamation to the fallen angels of His victory ties in with all heavenly beings being subjected to Him in verse 22. (It is not a question of the Gospel being preached to them. kerusso is neutral. See e.g. Mark 1.45.) 5). The term ‘spirits’, when used on its own without qualification, always elsewhere refers to ‘spiritual beings’ (e.g. Hebrews 1.7, 14; 1 Kings 22.21-23; Job 4.15; Isaiah 31.3 with 2 Kings 6.17; Ezekiel 1.12, 20, 21; 10.17; Zechariah 13.2 where a false spirit of prophesy is in mind). We may add to this the fact that the idea of spiritual beings in prison or the equivalent is found in Isaiah 24.21-22; 2 Peter 2.4; Jude 1.6; Revelation 9.1-11, as well as in external Jewish literature. I am sorry but I do not agree that the context rules out angels. Peter has very much in mind that his hearers are being persecuted by people who believe in other heavenly beings, and wants to assure Christians that any such are already defeated foes. Furthermore heavenly beings are spoken of in context in verse 22. They will be further dealt with in 2 Peter 2. Compare also 1 Peter 5.8. To open and close the argument about what follows His resurrection ('made alive in the spirit') with a reference to the defeat of such heavenly beings seems to me very suitable. I would also point out that Peter does again refer to these heavenly beings who are in prison and that is in 2 Peter 2.4. Prisons very often were pits. Please can you tell me anywhere in Scripture where men are spoken of as 'spirits in prison'? Fallen angels will not be saved. Neither will fallen men once they have died. The men in Noah's day had the privilege of hearing 'the Preacher of Righteousness' (2 Peter 2.5). Why should they alone get a second chance when we are told that they were evil above all men and had opted to liaise with the Devil? The proclamation was rather of His triumphant resurrection, and of God's victory over all the powers of evil. (Who knows what hopes those evil angels had?). I see no reference to the generality of mankind in verse 20. It is simply your presupposition. He is not talking about mankind, but about Noah. So if I have read you right your position is contrary to the tenor of the whole of Scripture, is not based on sound exegesis, and is ignoring the literal meaning of the language. Sorry, but you did ask :-))) Each one who reads our postings must decide for themselves what they believe that Peter teaches. I do not on my part intend to enter into controversy about it. God bless you too. Rabban. |
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100 | in Prisons | 1 Pet 3:21 | rabban | 191754 | ||
Hi Jeff I was not 'offended'. Just pointing out that it is a waste of time to argue over something that has been disputed for 2000 years and will continue to be so to the end of time, and about which people have fixed and entrenched opinions. Even the answer I gave did not deal in any depth with the points that have to be considered. But I will leave it there. (If you wish to go into it more deeply see Selwyn's detailed and scholarly treatment in his commentary on 1 Peter. But note that he is not a conservative evangelical). I know of nowhere in the Scriptures that tell us when the fall of the angels took place. We have the shadowy figure behind the snake in Genesis 3, concerning whom we are only given the briefest hint; the 'son of the elohim' in Job 1 and 2, whom most assume to be the same; the opposer of Joshua the Hight Priest (satanas - adversary) in the time of Zechariah, ditto; and the deceiver of David (1 Chronicles 21.1), again the satanas. These only indicate ONE adversary of the people of God. As far as I am concerned Isaiah 14 is speaking of the King of Babylon and Ezekiel 28 of the King of Tyre. But even then each is only speaking of ONE person. We have no real grounds for reading into them the fall of angels. The first real hint that we have of enemy heavenly powers is in Daniel 10. But we are told NOTHING about their source. Thus I fail to see where you get the idea from of a 'fall of angels'in the Old Testament which can be dated, apart from Genesis 6.1-2, where again we have 'sons of the elohim' as in Job 1-2. Otherwise we owe it to Milton not the Bible. The New Testament writers never give any hint of believing in 'a fall of angels' outside Revelation. So the same picture emerges in the New Testament until we get to Revelation, apart from the fact that there we come across evil spirits/demons. We are told nothing of their background. We are told nothing about the evil angels in Revelation 9 except that they are in the abyss. We do not know when they were imprisoned there. The scene in Revelation 12 gives the impression that it is speaking of a time around the coming of Jesus Christ. Thus your assumption about a well known 'fall of angels', which I assume that you date before Adam (for which there is no Scriptural support at all) is not obtained from the Scriptures. The only indicators we have apart from these are in 1 Peter 2.19; 2 Peter 2.4 and Jude 6, one of which directly connects with the Flood, and the other two of which are in a series looking back to the Old Testament (angels, flood, Sodom and Gomorrah). Now as the ONLY mention of a fall of angels in the Old Testamentis found in Genesis 6.1-2 (which is by the way clearly seen in this way in Jewish tradition e.g. the Book of Enoch cited by Jude), then those references would seem to be pointing to that. There is nothing else in the Old Testament for them to refer to that is not simply the invention of men's fertile minds. Thus if Scripture is our authority 2 Peter and Jude can only refer to the angels who did not keep their separate status in Genesis 6.1-2. Jewish tradition can be cited that very much links the angels who fell at the flood with those who were cast in the pit (tradition which Jude cites) but I will not go into that. All I can say is that if you think you know when the angels fell (apart from Satan) other than in Genesis 6.1-2 then demonstrate it from Scripture. And perhaps you will also indicate where in Scripture mankind are called in an unqualified way 'spirits'. I have given you a number of references where angels are called 'spirits'. God bless Rabban |
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