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Results from: Answers On or After: Thu 12/31/70 Author: Pew Potato Ordered by Verse |
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Results | Verse | Author | ID# | |||
1 | What does it mean to lose ones crown? | Bible general Archive 4 | Pew Potato | 224087 | ||
Revelation 3:11 (HCSB) I am coming quickly. Hold on to what you have, so that no one takes your crown. Crowns are rewards for spiritual service. Spiritual Crowns The Incorruptible Crown 1Co 9:25 The Crown of Righteousness 2Ti 4:8 The Crown of Life Jas 1:12 The Crown of Glory 1Pe 5:4 Rev 2:10 To be Guarded Rev 3:11 Cast at Jesus' Feet Rev 4:10 - Thompson Chain-Reference Bible Topics (Frank Charles Thompson) Though salvation cannot be lost, a reward (crown) can be (1 Cor. 3:15; 2 John 8). - Ryrie Study Bible |
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2 | What does it mean to lose ones crown? | Bible general Archive 4 | Pew Potato | 224088 | ||
Revelation 3:11 (HCSB) I am coming quickly. Hold on to what you have, so that no one takes your crown. Crowns are rewards for spiritual service. Spiritual Crowns The Incorruptible Crown 1Co 9:25 The Crown of Righteousness 2Ti 4:8 The Crown of Life Jas 1:12 The Crown of Glory 1Pe 5:4 Rev 2:10 To be Guarded Rev 3:11 Cast at Jesus' Feet Rev 4:10 - Thompson Chain-Reference Bible Topics (Frank Charles Thompson) Though salvation cannot be lost, a reward (crown) can be (1 Cor. 3:15; 2 John 8). - Ryrie Study Bible |
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3 | Infant forgiveness of sin | Bible general Archive 4 | Pew Potato | 224090 | ||
Steve Camp has a good discussion of this at http://stevenjcamp.blogspot.com/2005/08/how-wide-is-narrow-roadthe-gospel-of.html "The age of accountability simply means that there will be a time when a child has matured to an age that he is morally responsible and culpable for his own actions and can fully understand the gospel, his own sin, who the Lord is, what is repentance, faith, grace, etc. to inherit salvation. Up until that time, the child is seen as in a state where they are not culpable spiritually and upon their death are granted instant heaven. Not one proponent of this kind of teaching can cite one verse, anywhere in Scripture, where this is taught. Not one--and that should be a spiritual red flag." |
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4 | was apostle Paul a false apostle? | Bible general Archive 4 | Pew Potato | 224094 | ||
Acts 9:15 (HCSB)(referring to Paul) 15 But the Lord said to him, “Go! For this man is My chosen instrument to take My name to Gentiles, kings, and the Israelites. Acts 13:2-3 (HCSB) 2 As they were ministering to the Lord and fasting, the Holy Spirit said, “Set apart for Me Barnabas and Saul for the work I have called them to.” 3 Then after they had fasted, prayed, and laid hands on them, they sent them off. Romans 1:1 (HCSB) 1 Paul, a slave of Christ Jesus, called as an apostle and singled out for God’s good news— Galatians 1:1 (HCSB) Paul, an apostle — not from men or by man, but by Jesus Christ and God the Father who raised Him from the dead |
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5 | Prayer for a Child who has died | Bible general Archive 4 | Pew Potato | 224107 | ||
We believe that it avails nothing to pray for the dead. Prayers for the dead imply that their state has not yet been fixed, and that it can be improved at our request. We hold, however, that there is no change of character or of destiny after death, that what the person is at death he remains throughout all eternity. We find an abundance of Scripture teaching to the effect that this world only is the place of opportunity for salvation, and that when this probation or testing period is past only the assignment of rewards and punishments remain. Consequently we hold that all prayers, baptisms, masses, or other rituals of whatever kind for the dead are superfluous, vain and unscriptural. As for the righteous dead, they are in the immediate presence of Christ, in a perfect environment of holiness and beauty and glory where their every need is satisfied. They have no need of any petitions from us. They lack nothing that our prayers can satisfy. Their state is as perfect as it can be until the day when they and we receive our resurrection bodies. To petition God to change the status or condition of His loved ones in glory, or to suggest that He is not doing enough for them, is, to say the least, highly presumptuous, even though it may be well intended. As for the wicked dead, their state too is fixed and irrevocable. They have had their opportunity. They have sinned away their day of grace. The uplifting and restraining influence of the Holy Spirit as directed towards them has been withdrawn. It is understandable that remaining relatives and friends should be concerned about them. But the determination of their status after death is the prerogative of God alone. The holiness and justice of God are all-sufficient guarantees that while some by His grace will be rewarded far above their deserts, none will be punished beyond their deserts. It is very significant that in Scripture we have not one single instance of prayer for the dead, nor any admonition to that end. In view of the many admonitions for prayer for those in this world, even admonitions to pray for our enemies, the silence of Scripture regarding prayer for the dead would seem to be inexplainable if it availed anything. - Immortality (Loraine Boettner) |
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6 | Christians who convert to other faiths? | Bible general Archive 4 | Pew Potato | 224194 | ||
The Westminster Larger Catechism answers the question as follows: True believers, by reason of the unchangeable love of God,(Jer. 31:3) and his decree and covenant to give them perseverance,(2Tim. 2:19; Heb. 13:20–21; 2Sam. 23:5) their inseparable union with Christ,(1Cor. 1:8–9) his continual intercession for them,(Heb. 7:25; Luke 22:32) and the Spirit and seed of God abiding in them,(1John 3:9; 2:27) can neither totally nor finally fall away from the state of grace,(Jer. 32:40; John 10:28) but are kept by the power of God through faith unto salvation.(1Pet. 1:5) |
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7 | Bible reference to infant baptism | Bible general Archive 4 | Pew Potato | 224236 | ||
From a very balanced debate between R.C. Sproul and John MacArthur: One of the things that John has made absolutely clear in his excellent presentation today is that there’s nowhere in the New Testament that explicitly commands the baptism of infants, or explicitly mentions the baptism of infants. And so he concludes it’s simply not in the New Testament. And from an explicit perspective, I agree with him completely. We also have stipulated and agreed that there’s no explicit prohibition against infant baptism to be found anywhere in the New Testament either. So in the absence of explicit teaching, both sides in this controversy are forced to rely upon inferences drawn from what is explicit in Scripture, and that should by the very virtue of that fact force us to go the second mile in patience with one another when we recognize, I cannot prove to John MacArthur that Scripture commands the baptism of infants, and by not baptizing infants he is being disobedient to his Lord and at the same time he can’t point to a text in the Bible that explicitly prohibits infant baptism and say to you, “R.C., you have to stop doing what Scripture prohibits.” I think we all understand the absence of the explicit directives in either case and since we are both relying upon inferences, we have to be exceedingly patient and charitable with each other. To read or listen to the full debate: http://www.gty.org/Resources/Articles/A361_Case-for-Infant-Baptism-The-Historic-PaedoBaptist-Position http://www.gty.org/Resources/Articles/A360_Case-for-Believers-Baptism-The-Credo-Baptist-Position |
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8 | location-examples | Bible general Archive 4 | Pew Potato | 224264 | ||
THE SPIRITUAL SIGNIFICANCE OF NUMBERS This Is Appendix 10 From The Companion Bible. Numbers are used in Scripture, not merely as in Nature, with supernatural design, but with spiritual significance, which may be summarised as follows ONE. Denotes unity, and commencement. The first occurrences of words or utterances denote their essential significance, in interpretation. Words that occur only once, in the originals, are emphatic and important. First day, Light. The first occurrences of all important words and expressions are noted in the margin. TWO. Denotes difference. If two different persons agree in testimony it is conclusive. Otherwise two implies opposition, enmity, and division, as was the work of the Second day. Compare the use of the word "double" applied to "heart", "tongue", "mind", etc. THREE. Denotes completeness, as three lines complete a plane figure. Hence, three is significant of Divine perfection and completeness. The third day completes the fundamentals of creation-work. The fourth, fifth, and sixth days are the counterpart and repetition of the first, second, and third, and correspond respectively. (See the structure of Genesis 1) The number, three, includes resurrection also; for on the third day the earth rose up out of the deep, and fruit rose up out of the earth. FOUR. Denotes creative works (3 plus 1), and always has reference to the material creation, as pertaining to the earth, and things "under the sun", and things terrestrial. FIVE. Denotes Divine grace. It is 4 plus 1. It is God adding His gifts and blessing to the works of His hands. The Hebrew Ha'aretz (the earth), by "Gematria" (that is to say the addition of the numerical value of the letters together) is a multiple of four, while Hashamayim (the heavens) is a multiple of five. The Gematria of (charis), the Greek for Grace, is also a multiple of five. It is the leading factor in the Tabernacle measurements. SIX. Denotes the human number. Man was created on the sixth day; and this first occurrence of the number makes it (and all multiples of it) the hall-mark of all connected with man. He works six days. The hours of his day are a multiple of six. Athaliah usurped the throne of Judah six years. The great men who have stood out in defiance of God (Goliath and Nebuchadnezzar and Antichrist) are all emphatically marked by this number. SEVEN. Denotes spiritual perfection. It is the number or hall-mark of the Holy Spirit's work. He is the Author of God's Word, and seven is stamped on it as the water-mark is seen in the manufacture of paper. He is the Author and Giver of life; and seven is the number which regulates every period of Incubation and Gestation, in insects, birds, animals, and man. EIGHT. Denotes resurrection, regeneration; a new beginning or commencement. The eighth is a new first. Hence the octave in music, colour, days of the week, etc. It is the number which has to do with the LORD, Who rose on the eighth, or new "first-day". This is , therefore, the Dominical number. By Gematria (see above), (Jesus) makes the numbers 888. It, or its multiple is impressed on all that has to do with the Lord's Names, the Lord's People, the Lord's works. NINE. Denotes Finality of judgment. It is 3 x 3, the product of Divine completeness. The number nine, or its factors or multiples, is seen in all cases when judgment is the subject. TEN. Denotes Ordinal perfection. Another new first; after the ninth digit, when numeration commences anew. ELEVEN. Denotes disorder, disorganization, because it is one short of the number twelve (see below). TWELVE. Denotes Governmental perfection. It is the number or factor of all numbers connected with government: whether by Tribes or Apostles, or in measurements of time, or in things which have to do with government in the heavens and the earth. THIRTEEN. Denotes rebellion, apostasy, defection, disintegration, revolution, etc. The first occurrence fixes this (Genesis 14:4); and the second confirms it (Genesis 17:25). It, and its multiples, are seen in all numbers, and in the Gematria (see above) of all names and passages that are associated with rebellion, etc. SEVENTEEN. Denotes a combination of spirit and order (10 plus 7). It is the seventh prime number (as 13 is the sixth prime number). For more see http://www.therain.org/appendixes/app10.html |
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9 | don't remarry afte age 62 | Bible general Archive 4 | Pew Potato | 224629 | ||
Age 62 has some implications for Social Security benefits, but the Bible doesn't have any passages on remarriage after age 62. | ||||||
10 | Permission for using NASB for display | Bible general Archive 4 | Pew Potato | 224663 | ||
The permissions say: The text of the New American Standard Bible may be reprinted up to and inclusive of five hundred (500) verses without express written permission of the Lockman Foundation, providing the verses do not amount to a complete book of the Bible nor do the verses printed account for more than 25 percent of the total work printed. I know most Worship Projection software packages have this feature, but you need to purchase the NASB license to use the NASB. http://www.ebibleteacher.com/reviewworship.html |
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11 | The "New" New International Versoin ? | Bible general Archive 4 | Pew Potato | 225191 | ||
A good resources highlighting some of the changes: Translators Notes http://www.biblegateway.com/niv/Translators-Notes.pdf |
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12 | did Christ reveal to the disciples | NT general | Pew Potato | 224175 | ||
Donald Macleod in "A Faith to Live By" seems to see a difference before and after the Ascension: It is not entirely clear what the Lord’s glorious body was like. We may think immediately of His post-resurrection appearances: to Mary in the garden on the first Easter morning; to the two on the road to Emmaus; to the disciples and Thomas; but the body with which He was seen on these and other occasions has, in my view, undergone serious transformation or transfiguration. When Mary saw Him she thought He was the gardener (John 20:15): He looked so very ordinary. But not for a moment did Saul of Tarsus on the Damascus road imagine that what he saw was a gardener. All the paraphernalia of divine majesty was there. Again, the One John describes in Revelation 1, who is ‘like a son of man’, is a splendid and glorious figure. The position appears to be that the risen Christ and His various appearances assumed different forms. We are told explicitly that He appeared to some of the disciples ‘in another form’, another morphe, looking different (Mark 16:12). Besides that, we know that the Lord underwent not only the experience of the resurrection but also the ascension to ‘the right hand of the Majesty on high’ (Hebrews 1:3), and His post-ascension appearances are quite different to the pre-ascension appearances. So, when Paul speaks of our one day having a body like the glorious body of Christ he is speaking not of the resurrection but of the ascension body of Jesus: the kind of body that Saul saw on the road to Damascus; the glory that John saw on Patmos; and perhaps most significantly, what Peter and James and John saw on the Mount of Transfiguration. Brilliant, brilliant light. God is light (1 John 1:5). Light is the primal basic form of energy and the resurrection body is described so often in terms of light: bodies so luminous, so splendid, so light-bearing, so majestic that in them the glory of God Himself is seen. The fact that the Lord’s post-resurrection body appeared to be able to move with great rapidity, to appear and disappear at will, is perhaps a further hint of the nature of our resurrection body; but it is probably not possible to understand the resurrection body without understanding the new heavens and the new earth. That body will have different physical properties because the world itself will probably have different properties from those that we know at the present moment. It is possible, in fact, that when God gives us the new universe it will be multi-dimensional and our bodies will behave in it in ways that today we cannot even begin to imagine. |
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13 | did jesus keep the law | NT general | Pew Potato | 224431 | ||
Matthew 5:17 Bible students have suggested a number of ways in which Jesus fulfilled the law. Some say He fulfilled it by His teaching. The law was the divine sketch or outline which He filled in with detail and color. In this view Jesus completed what was incomplete by giving it full dimension and meaning. There is a sense in which Jesus did that. Through His direct teaching in the gospels and through the apostles in the rest of the New Testament, Jesus elucidated more of the law of God than anyone ever had. But that cannot be the primary meaning of fulfill, because that is not what the word means. It does not mean fill out but fill up. It does not mean to add to but to complete what is already present. Jesus did not add any basic new teaching but rather clarified God's original meaning. Other commentators say that Jesus fulfilled the law by fully meeting its demands. In His life He perfectly kept every part of the law He was perfectly righteous and did not violate the smallest part of God's law Jesus, of course, did that. He was utterly flawless in His obedience, and He provided the perfect model of absolute righteousness. But most importantly, as the Spirit surely intends to emphasize here, Jesus fulfilled the Old Testament by being its fulfillment. He did not simply teach it fully and exemplify it fully—He was it fully. He did not come simply to teach righteousness and to model righteousness; He came as divine righteousness. What He said and what He did reflected who He is. - MacArthur New Testament Commentary – Matthew 1-7 (John MacArthur) |
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14 | remarry | Gen 1:1 | Pew Potato | 224630 | ||
duplicate question | ||||||
15 | Scripture "This too shall pass?" | Gen 1:1 | Pew Potato | 227313 | ||
The phrase is not from the Bible. The closest is: Ecclesiastes 3:20 (NASB) 20 All go to the same place. All came from the dust and all return to the dust. see http://www.hittingsend.com/expressions/this-too-shall-pass/ |
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16 | Genesis vegetation contradiction? | Gen 2:5 | Pew Potato | 224875 | ||
The purpose of this section is its depiction of human life before and after the garden sin; the condition of the “land” after Adam's sin is contrasted with its state before the creation of the man. Genesis 2:5–7 is best understood in light of 3:8–24, which describes the consequences of sin. This is shown by the language of 2:5–6, which anticipates what happens to the land because of Adam's sin (3:18, 23). When viewed in this way, we find that the “shrub” and “plant” of 2:5 are not the same as the vegetation of 1:11–12. “Plant of the field” describes the diet of man which he eats only after the sweat of his labor (3:18–19) after his garden sin, whereas “seed-bearing plants”, as they are found in the creation narrative, were provided by God for human and animal consumption (1:11–12, 29–30; 9:3). These plants reproduce themselves by seed alone, but “plant,” spoken of in 2:5, requires human cultivation to produce the grains necessary for edible food; it is by such cultivation that fallen man will eat his “food” (3:19). The “shrub of the field” is a desert shrub large enough to shield Hagar's teenage son (Gen 21:15) and those seeking its protection (Job 30:4, 7). Since “plant” is best defined by its recurrence in the judgment oracle (Gen 3:18), “shrub” probably parallels Adam's “thorns and thistles,” which are the by-product of God's curse on the ground (3:17–18). Thus 2:5–6 does not speak to the creation of overall vegetation but to specific sorts of herbage in the world to follow. The language of cultivation, “work the ground” (2:5), anticipates the labor of Adam, first positively as the caretaker of Eden (2:15) but also negatively in 3:23, which describes the expulsion of the man and woman from the garden. God prepared a land for the man, but in telling of his creation and the land in which he is placed, the text anticipates how the land will suffer from the effects of Adam's sin. New American Commentary – Volume 1a: Genesis 1-11:26, Kenneth A. Mathews. |
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17 | how many years from Joseph to Moses | Exodus | Pew Potato | 224228 | ||
The Israelites lived in Egypt for 350 years at the time of the birth of Moses. The Israelites lived in Egypt for 286 years at the time of the death of Joseph. 350 (Moses birth) - 286 (Joseph's death) equals 64 years between Joseph's death and Moses' birth. The math follows: Joseph From the time Israel was formed (the covenant of Genesis 12) to the death of Joseph was 25 plus 60 plus 130 plus 71 equals 286 years. 1) 25 Years. Abraham was 100 when Isaac was born (Gen. 25:1), but the covenant of Genesis 12 was made when Abraham was 75, so the Israelites had lived in Egypt for 25 years when Isaac was born . 2) 60 Years. Isaac was 60 when Jacob was born (Gen. 25:26) 3) 130 years. Jacob went down into Egypt at age 130 (Gen. 47:9). 4) 71 years. Joseph lived to be 110 (Gen. 50:26). Joseph was 39 when Jacob arrived in Goshen at age 130 (Gen. 45:6). Moses 1) Moses was 80 years old at the time of the Exodus (Ex. 7:7) 2) The time that the Israelites lived in Egypt was 430 years. (Ex. 12:40) The Israelites lived in Egypt for 430 - 80 equals 350 years at the time of Moses birth. http://reformed-theology.org/ice/newslet/bc/bc.98.06.htm http://www.answersingenesis.org/articles/2010/07/05/israelites-in-egypt |
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18 | Exodus 6 vs verses 9 | Ex 9:6 | Pew Potato | 224215 | ||
The NIV translation "all the livestock of the Egyptians died" would seem to suggest that no Egyptian livestock survived the plague, especially when this statement is followed by the (correctly translated) statement "but not one animal belonging to the Israelites died." Yet when one reads on to the account of the seventh plague, it is clear that there were plenty of Egyptian livestock still alive, since they are mentioned as being in danger of being killed by the next plague, that of ferocious hail (9:19-21). Moreover, Egyptian livestock are described as alive at the advent of the account of the final plague, that of the death of the firstborn (12:29). This apparent contradiction is not due to inconsistency among the plague accounts, multiple contradictory sources for them, or any similar cause. It is due simply to the fact that the Hebrew word kol, usually translated "all," can mean "all sorts of " or "from all over" or "all over the place." In this verse the better translation of the full expression would be "all sorts of Egyptian livestock died" or "Egyptian livestock died all over the place." - New American Commentary – Volume 2: Exodus (Douglas K. Stuart) Note that this is reflected in the Amplified Bible - "and all [kinds of] the livestock of Egypt died" |
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19 | leviticus 26:8 true meaning | Lev 26:8 | Pew Potato | 224198 | ||
A sign of the promised blessing of peace is that Yahweh, the “Divine Warrior,” will fight for them and give them the victory over their enemies, no matter how great the odds against them. Thus five can rout a hundred. This underdog-turned-conqueror theme is also found in Deuteronomy 32:30, Joshua 23:10 and Isaiah 30:17. Similar assurance of the aid of a “Divine Warrior” is found in the Moabite inscription of King Mesha (c. 830 b.c.). — Bible Background Commentary |
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20 | SEARCHING FOR THE TRUTH | Num 8:25 | Pew Potato | 224351 | ||
Why were the Levites supposed to retire at age 50? The reasons were probably more practical than theological. (1) Moving the tabernacle and its furniture through the desert required strength. The younger men were more suited for the work of lifting the heavy articles. (2) The Levites over 50 did not stop working altogether. They were allowed to assist with various light duties in the tabernacle. This helped the younger men assume more responsibilities, and it allowed the older men to be in a position to advise and counsel them. — Life Application Bible Notes Retirement did not mean removal from office. At fifty the Levite was to continue to function by serving his brothers. Generally, God's servants seem to have continued to serve him into old age, and till their death, according to the strength which he supplied (Dt. 34:7; 1 Sa. 4:14f.; 12:2; 2 Tim. 4:6-8; 2 Pet. 1:13-15).- New Bible Commentary: 21st century edition (D. A. Carson et al.) See also http://www.desiringgod.org/Store/Booklets/ByTopic/All/799_Rethinking_Retirement/ |
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