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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Ordered by Verse | ||||||
Results | Verse | Author | ID# | |||
1 | Iam having some questions | John 17:1 | stjohn | 212425 | ||
Hello, Kcabml, I must say you ask hard questions! This is very good, but it puts me to task. That’s okay though I’ll gladly do my best. By the way, I hope you had a good and blessed Christmas as well. Mine was absolutly wonderfull! :-) There are different ways to view Scripture; one is with a ‘Telescope’, (an overview of the whole) and another is with a ‘Microscope’ (a more narrow view, being one, or just a few verses or passages). When we look at the whole of the Bible we see that there is but one way to be saved. God calls His own and His own hear Him. “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God;” Eph 2:8 "My sheep hear My voice, and I know them, and they follow Me;” John 10:27 Now in the Old Testament for example, (let’s look through the telescope) we see there were many men and women of God that were saved by the grace of God. And we know that when we are saved we are born again, so we know that all who are children of God are regenerate; they have been given the gift of indwelling Holy Spirit. So now if we look at the lives of these Old Testament Saints, we can clearly see that through close examination, that, they sinned. Just look at Moses, (Num 20:8-12) when God clearly told him to speak to the Rock, Moses in anger and frustration struck the Rock with his staff, clearly disobeying the Command of God, which we know is a sin. Then we can look at the life of King David, (2 Sam 11) and see that he was not only an adulterer with Bathsheba, but also indirectly had Uriah her husband killed, so he was guilty as a murderer as well! Then looking now at the New Testament, we can look at the life of Paul after he was saved and he finds in himself the warring of the godly nature and the nature of sin that we still struggle with from time to time, (Romans 7) and if we are honest with ourselves we know we cannot even keep the greatest of God’s commandments. The focus of, (1 John 3) is Christian love, and we need to understand that it is the way God sees us that this is talking about when it says we cannot sin. It is Christ’s righteousness He is looking at and not our own; and it rather is saying that we no longer can live for sin, or live in and be dominated and controlled by it as the unbelievers are. These verses are given to us as an encouragement, and there is a danger of becoming legalistic if we take them too literally, because we can still make mistakes, but when we do and satin accuses us, we know we have an advocate at the right hand of God, our savior, Jesus Christ. I hope this helps. God bless John |
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2 | Iam having some questions | John 17:1 | KcabmI4 | 212474 | ||
Hello to you stjohn I was in the prosess of writing to you the things on Romans 7 But in the time this was being done other people have taken this thread into a different direction. And now it is a restricted post because of the things being said. So I think that I will stop posting to this one. Because it seems that people are getting angry . And I do not be wanting to be putting a stumbleing stone in the path of them. Thank you for all of the conversation we have had to now. But I think it would be best to stop things now. Mabie in the future we will have another conversation where we can discuss Rom. 7 But now is being a bad time for this. If Iam offending to anyone here in the Forum Iam sorry. I ask for your forgivness. Iam not wanting to be causing any dificulties for anyone. God Bless Your Brother in Christ KcabmI4 |
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3 | Iam having some questions | John 17:1 | stjohn | 212475 | ||
Hi Kcabml, What you are espousing is called, Entire Sanctification. Here is an edited excerpt from an article by that name, written by Benjamin B. Warfield (1851-1921) It has been highly condensed by yours truly and is in no way to be considered comprehensive. To read the complete article go to: http://homepage.mac.com/shanerosenthal/reformationink/bbwentire.htm John part one "And the God of peace himself sanctify you wholly; and may your spirit and soul and body be preserved entire without blame at the coming of our Lord Jesus Christ. Faithful is he that calleth you, who will also do it." (1 Thess. 5:23-24) --“THERE is no feature of Christianity more strongly emphasized by those to whom its establishment in the world was committed, than the breadth and depth of its ethical demands. No moral attainment is too great to be pressed on them as their duty; no moral duty is too minute to be demanded of them as essential to their Christian walk. In the verses immediately preceding our text the Apostle had been engaged, as is his wont in all his epistles, in enumerating a number of details of conduct which he wished, especially, to emphasize to his readers. But the Apostle would not have his readers suppose that their whole duty was summed up in the items he enumerates. As he draws to the close of his exhortations he therefore breaks off in the enumeration and adjoins one great comprehensive prayer for their entire perfection: "But may the God of peace Himself sanctify you wholly: and may your spirit and soul and body be preserved perfect without failure, at the coming of our Lord Jesus Christ. Faithful is He that calleth you who also will do it." Here we have obviously a classical passage—possibly, the, classical passage—for "entire sanctification"; and it may repay us in the perennial interest which attends the discussion of the theme of "entire sanctification" to look at it somewhat closely, as such. First of all, let us settle it clearly in mind that it is of entire sanctification" that the passage treats. There can certainly be no doubt of it, if we will only give the language of the passage a fair hearing. It is so emphasized, indeed, and with such an accumulation of phraseology that it becomes almost embarrassing. The entirety, the completeness, the perfection of the sanctification, of which it speaks, is, in fact, the great burden of the passage. Observe the emphatic repetition of the idea of completeness. May the "God of Peace"—and this very designation of God, doubtless, has its reference to the completeness of the sanctification, peace being the opposite of all division, distraction, hesitation and dubitation, —may the "God of Peace," the Apostle prays, "sanctify you completely"—so as that ye may be perfect and wanting nothing that enters into the perfection of your correspondence to the ends for which you were created. Observe further the distribution of the personality, which is to be perfected into its component parts, of each of which, in turn, perfection is desiderated. Not only are we to be sanctified wholly, but also every part of us—our spirit, our soul, our body itself—is to be kept blamelessly perfect. The Apostle is not content, in other words, with the general, but descends into the specific elements of our being. By this mode of accumulation, we perceive, the Apostle throws an astonishing emphasis on the perfection, which he desires for his readers. Here we may say is "Perfectionism" raised to its highest power, a blameless perfection, a perfection admitting of no failure to attain its end, in every department of our being alike, uniting to form a perfection of the whole, a complete attainment of our idea in the whole man. Let us observe next that Paul does not speak of this perfecting of the entire man as if it were a mere ideal, unattainable, and to be looked up to only as the forever beckoning standard hanging hopelessly above us. He treats it as distinctly attainable. He does not, indeed, represent it as attainable by and through human effort alone, as if man in his own strength could reach and touch this his true ultimate goal of endeavor. Rather he emphatically represents it as the gift of God alone. The whole gist of Paul's prayer—nay, the whole drift of his discourse—would be stultified, were it not so. Paul's prayer, and the way in which he introduces his prayer, all combine to make it certain that he is not mocking us here with an illusory hope but is placing soberly before us an attainable goal. This perfect perfection is then, necessarily, according to Paul, attainable for man. God can and will give it to His children. The accomplishment of this our perfection then does not hang on our weak endeavors. It does not hang even on Paul's strong prayer. It hangs only on God's almighty and unfailing faithfulness. If God is faithful, He who not only calls but does—then, we cannot fail of perfection. |
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