Results 1 - 11 of 11
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Ordered by Verse | ||||||
Results | Verse | Author | ID# | |||
1 | Spirit received is miraculous never non | Acts 2:38 | koscheiman | 174096 | ||
Cessation of Miracles: Two Contexts Considered “…In 1 Corinthians 13, the inspired apostle addresses the duration of spiritual gifts in the Lord’s church. He commences by showing that these gifts must be exercised in love, for miraculous powers, void of love, were worthless. This theme was quite appropriate in view of the disposition of rivalry which threatened the unity of the Corinthian congregation… Of the nine gifts mentioned in 12:8-10, Paul selects three to illustrate his argument. Significantly, all three were related directly to the revealing of God’s will to man. The apostle affirms that prophecies shall be done away; tongues shall cease; knowledge, i.e., supernatural knowledge, shall be done away. It is wonderfully clear, therefore, that these three gifts (and by implication all miraculous gifts) were not designed to be a permanent fixture within the church. In 1 Corinthians 13:9, Paul contends that God’s will, by means of these spiritual gifts (knowledge, prophecy, etc.) was made known gradually, i.e., “in part.” The expression “in part” translates the Greek to ek merous, literally, “the things in part.” It denotes “a part as opposed to the whole” (Abbott-Smith, p. 284). And so, we make the following argument; 1. The “in part” things shall be done away. 2. But, the “in part” things are the supernatural gifts by which the will of God was revealed. 3. Thus, the supernatural gifts, by which the will of God was made known, were to be terminated. But the question is: When were these gifts to pass away? The answer is: “When that which is perfect is come.” In the Greek Testament, the expression literally reads, to teleion, “the complete thing.” The term “perfect,” when used of quantity, is better rendered “complete” or “whole.” A noted scholar observes: “In the Pauline corpus the meaning ‘whole’ is suggested at I C. 13:10 by the antithesis to ek merous” (Kittel, p. 75). In his translation of the New Testament, J. B. Phillips renders it: ”. . . when the Complete comes, that is the end of the Incomplete.” So, we may reason as follows: 1. Whatever the “in part” things are partially, the “whole” is, in completed form. 2. But, the “in part” things were the spiritual gifts employed in the revealing of God’s will (word). 3. Therefore, the “whole” was God’s will (word)—as conveyed through the gifts—completely revealed. Within this context, therefore, the apostle actually is saying this: “God’s revelation is being made known part-by-part, through the use of spiritual gifts; when that revelation is completed, these gifts will be needed no longer, hence, will pass away from the church’s possession.” As noted scholar W. E. Vine observed: “With the completion of Apostolic testimony and the completion of the Scriptures of truth (‘the faith once for all delivered to the saints’, Jude 3. R.V.), ‘that which is perfect’ had come, and the temporary gifts were done away” (p. 184). Remember this vital point. Spiritual gifts and the revelatory process were to be co-extensive. If men are performing miracles today, their messages are as binding as the New Testament record! If such is the case, the New Testament is not the final word. This theme is similarly dealt with in Ephesians 4, where it is affirmed that when Christ “ascended on High” He “gave gifts unto men” (vv. 8ff). The gifts were miraculously endowed functions in the church (e.g., apostles, prophets, evangelists, pastors, and teachers). The design of these capacities was “for the perfecting [katartismos] of the saints.” The original word denotes “complete qualification for a specific purpose” (Analytical Greek Lexicon, p. 220). Or, as Arndt and Gingrich render it, “to equip the saints for service” (p. 419). Moreover, the duration of these supernatural governments was specified. They were to continue “till we all attain unto the unity of the faith” (4:13). “Till” is from mechri, and it suggests a “specification of time up to which this spiritual constitution was designed to last” (Ellicott, p. 95). The word “unity” (henotes) basically means “oneness” (Analytical, p. 119). It derives from the term hen, the neuter of heis, and it emphasizes oneness “in contrast to the parts, of which a whole is made up” (Arndt, p. 230). Finally, the expression “the faith” refers to the revealed gospel system (cf. Galatians 1:23; 1 Timothy 5:8). And so, to sum up: The apostle contends that spiritual gifts would continue until the gospel system, in its individual parts (as portrayed in 1 Corinthians 13), came together in oneness, i.e., the completed or whole revelation (New Testament record) (see MacKnight, p. 335). Ephesians 4 and 1 Corinthians 13 are wonderfully complimentary…” Wayne Jackson |
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2 | Spirit received is miraculous never non | Acts 2:38 | srbaegon | 174137 | ||
Hello koscheiman, This comment is inconsistent: "Remember this vital point. Spiritual gifts and the revelatory process were to be co-extensive. If men are performing miracles today, their messages are as binding as the New Testament record!" If that is the case, then we are missing part of the NT record, because we know of other miracles which were performed (see Acts), but we don't have the accompanying record. This thinking would allow the Gospel of Thomas to have full apostolic authority. Steve |
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3 | Spirit received is miraculous never non | Acts 2:38 | koscheiman | 174146 | ||
I do not understand what you find inconsistent. Miracles are not being performed today and the Gospel of Thomas is non-canonical. As for the comments on 1 corinthians 13 they are logical proof that miracles have ceased. Jude says we "should earnestly contend for the faith which was once delivered unto the saints." According to Barnes in his commentary he says: "For the faith - The system of religion revealed in the gospel. It is called “faith,” because that is the cardinal virtue in the system, and because all depends on that. The rule here will require that we should contend in this manner for all “truth.” Once delivered unto the saints - The word here used ( hapax) may mean either “once for all,” in the sense that it was then complete, and would not be repeated; or “formerly,” to wit, by the author of the system. Doddridge, Estius, and Beza, understand it in the former way; Macknight and others in the latter; Benson improperly supposes that it means “fully or perfectly.” Perhaps the more usual sense of the word would be, that it was done once in the sense that it is not to be done again, and, therefore, in the sense that it was then complete, and that nothing was to be added to it. There is indeed the idea that it was formerly done, but with this additional thought, that it was then complete. Compare, for this use of the Greek word rendered “once,” Heb_9:26-28; Heb_10:2; 1Pe_3:18. The “delivering” of this faith to the saints here referred to is evidently that made by revelation, or the system of truth which God has made known in his word. Everything which He has revealed, we are to defend as true. We are to surrender no part of it whatever, for every part of that system “is” of value to mankind. By a careful study of the Bible we are to ascertain what that system is, and then in all places, at all times, in all circumstances, and at every sacrifice, we are to maintain it." |
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4 | Spirit received is miraculous never non | Acts 2:38 | DocTrinsograce | 174147 | ||
What do you mean "Miracles are not happening today?" Every time a lost soul is redeemed it is the most incredible miracle performed since God brought this world into being. No miracles, indeed! What a low estimation of God's greatest work! | ||||||
5 | Spirit received is miraculous never non | Acts 2:38 | koscheiman | 174149 | ||
Definition and Classification of Miracles How does one define a miracle? “A miracle is an event which the forces of nature—including the natural powers of man—cannot of themselves produce, and which must, therefore, be referred to a supernatural agency” (Fisher, p. 9). A miracle is a divine operation that transcends what is normally perceived as natural law; it cannot be explained upon any natural basis. The miracles recorded in the Bible fall into several categories. The following examples are illustrative; though certainly not exhaustive: First, there are supernatural acts of creation. Certain creation activities were accomplished by the word of God (Hebrews 11:3); He merely spoke, and it was done (Psalms 33:9). Obviously, this type of divine action is not being duplicated today since the creation process of the material universe was concluded at the end of the initial week of earth’s history (Genesis 2:1-2). Second, there were miracles which involved a temporary and localized suspension of laws regulating nature. Jesus calmed a ferocious storm on the Sea of Galilee (Matthew 8:23-27), and, on another occasion, He walked upon the waters of the lake (John 6:16-21). Third, there were signs which involved the healing of man’s physical body. The blind were made to see (John 9:1-7), and the lame to walk (Acts 3:1-10). Fourth, there were signs demonstrating divine power over death. Lazarus, dead four days, was raised (John 11:43-44), and, of course, the resurrection of Christ is the very foundation of the Christian system (1 Corinthians 15:16-19). Fifth, some of the wonders of the New Testament age had to do with the expulsion of demons that had entered into human bodies (Matthew 12:22ff). This was evidence of the fact that the Savior’s power was superior to that of Satan. Sixth, the exhibition of divine authority was seen in the manipulation of certain material things. Christ turned water into wine (John 2:1-11), and multiplied a lad’s loaves and fishes, so that thousands were fed (John 6:1-14). Seventh, miraculous power was demonstrated in both the plant and animal kingdoms. Balaam’s donkey spoke with a man’s voice (Numbers 22:28), and the Lord Jesus, in an object lesson relative to the impending destruction of Jerusalem, destroyed a fig tree with but a word from His mouth (Matthew 21:19). In this study, we will limit ourselves mostly to a consideration of miracles recorded in the New Testament record. http://www.christiancourier.com/articles/read/miracles |
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6 | Spirit received is miraculous never non | Acts 2:38 | DocTrinsograce | 174157 | ||
You quoted, "'A miracle is an event which the forces of nature—including the natural powers of man—cannot of themselves produce, and which must, therefore, be referred to a supernatural agency.'" Yes, sounds like salvation. Is it possible for you can post anything on topics beyond cessationism, preterism, baptismal regeneration, or other Church of Christ teachings? In Him, Doc |
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7 | Spirit received is miraculous never non | Acts 2:38 | koscheiman | 174166 | ||
I post what I believe. Salvation is not a miracle unless you believe in calvinism the same with baptismal regeneration which I do not believe in nor teach. | ||||||
8 | Spirit received is miraculous never non | Acts 2:38 | srbaegon | 174183 | ||
Hello koscheiman, So what you have said is that there is no such thing as a miracle in the spiritual realm. That seems far-fetched as believers are a new creation in Christ, have passed from death to life, and are born from above. Steve |
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9 | Spirit received is miraculous never non | Acts 2:38 | koscheiman | 174196 | ||
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10 | Spirit received is miraculous never non | Acts 2:38 | srbaegon | 174201 | ||
Hello koscheiman, So the Samaritans never received the baptism of the Holy Spirit? And here I thought all believers were baptized with the Holy Spirit (1 Cor 12:13). I guess Paul was wrong. But enough of my sarcasm. If you read your Bible, you will see that the believers were able to do mighty works because they were filled with the Holy Spirit. The baptism did nothing outwardly--it was to unite them in one body. It was the infilling that gave power (Acts 2:4; 4:8, 31; 13:9-11). Steve |
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11 | Spirit received is miraculous never non | Acts 2:38 | koscheiman | 174236 | ||
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