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Results from: Answers On or After: Thu 12/31/70 Author: TLAVISTA Ordered by Date |
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Results | Verse | Author | ID# | |||
1 | DIFFERENTS BETWEEN PAUL AND PETER | Gal 2:11 | TLAVISTA | 194997 | ||
Dear Psalm 34, I suggest you read the following article at http://withchrist.org/MJS/crain.htm. This will give you the specific differences in their ministries. In Him, TLAVISTA |
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2 | what does the darkness refer to? | John 1:5 | TLAVISTA | 194725 | ||
Dear giggle143. Darkness in John 1:5 refers to the following from the Bible Dictionary listed: Baker's Evangelical Dictionary of Biblical Theology "Darkness" in both the Old Testament (Heb. hasak [J;v'j]) and New Testament (Gk.skotos [skovto"]) is an evocative word. If light symbolizes God, darkness connotes everything that is anti-God: the wicked (Prov 2:13-14; 1 Thess 5:4-7), judgment (Exod 10:21; Matt 25:30), and death (Psalm 88:12). Salvation brings light to those in darkness (Isa 9:2). Although darkness is opaque to man, it is transparent to God (Psalm 139:12). Indeed, God can veil himself in darkness at moments of great revelation (Deut 4:11; 5:23; Psalm 18:11). God Rules the Darkness. The biblical view of darkness and light offers a unique contrast. There is no thought that darkness is equal in power to God's light. The absolute, sovereign God rules over the darkness and the powers of evil. This is evident in several ways. First, God knows the darkness. He knows where it is (Job 34:22) and what it contains (Dan 2:22). Second, God rules over the darkness because he created it (Isa 45:7; cf. Amos 4:13; 5:8). Third, God uses the darkness for his own purposes: to hide himself from the sight of men (Psalm 18:11; 1 Kings 8:12) and to bring his judgment on evildoers (Deut 28:28-29; Matt 8:12; 22:13), evil nations (Eze 30:18-19), and false prophets (Jer 23:12; Micah 3:6; Rev 16:10). Finally, God rules over the darkness eschatologically. The time of God's ultimate judgment, the day of the Lord, is portrayed in both the Old Testament and New Testament as a day of darkness (Joel 2:2; Amos 5:18, 20; Zeph 1:15; Matt 24:29; Rev 6:12-17). In addition, the wording, "and the darkness did not comprehend it", means that the darkness could not overpower it. John 1:5 (Amplified) And the Light shines on in the darkness, for the darkness has never overpowered it [put it out or absorbed it or appropriated it, and is unreceptive to it]. I hope this helps. TLAVISTA |
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3 | Matthew 17:1 | Matt 17:1 | TLAVISTA | 194648 | ||
Dear Mae68, What is your question about this scripture? Best regards, TLAVISTA |
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4 | tythe or free will offering? | Bible general Archive 4 | TLAVISTA | 194593 | ||
Hello XURKRUX, The tithe was originally a form of taxation levied on the Israelites by God in order to support the Levites. The Levites were God's link to the people and they therefore did not till the land or raise livestock as did most of the Israelites. The tithe came out of Theistic law and was outlined by Moses in the book of Leviticus. I realize that my description is simplistic, but it provides a starting point. To understand the Christian's giving options we need to refer to the book of Corinthians. Namely beginning at 2 Corinthians chapter 9 verse 7. 2 Cor 9:7 Each one must do just as he has purposed in his heart, not grudgingly or under compulsion, for God loves a cheerful giver. 2 Cor 9:8 And God is able to make all grace abound to you, so that always having all sufficiency in everything, you may have an abundance for every good deed; 2 Cor 9:9 as it is written, "HE SCATTERED ABROAD, HE GAVE TO THE POOR, HIS RIGHTEOUSNESS ENDURES FOREVER." 2 Cor 9:10 Now He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness; 2 Cor 9:11 you will be enriched in everything for all liberality, which through us is producing thanksgiving to God. 2 Cor 9:12 For the ministry of this service is not only fully supplying the needs of the saints, but is also overflowing through many thanksgivings to God. 2 Cor 9:13 Because of the proof given by this ministry, they will glorify God for your obedience to your confession of the gospel of Christ and for the liberality of your contribution to them and to all, 2 Cor 9:14 while they also, by prayer on your behalf, yearn for you because of the surpassing grace of God in you. 2 Cor 9:15 Thanks be to God for His indescribable gift! My paraphrase of the following goes something like this. "Give what your heart dictates and give it cheerfully, whether it be a little or a lot". I hope this helps. In Christ, TLAVISTA |
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5 | ... | Deut 4:29 | TLAVISTA | 194590 | ||
Good Evening Doubtful (Don D Show), Your post expresses a lot of frustration. I'm hoping I can steer you to an article that can really clear things up for you. It's a long article written by a Christian writer by the name of Miles Stanford. So I'm asking you to go to withchrist.org. On the home page in the right hand corner there is a link entitled "The New Birth Explained". I'd like to just copy it and paste it in this post, but space on the Forum is limited. However, there is space enough to list the contents: The Issue The First Adam Satan The Sinner The Last Adam The Mediator Liberty and Life The Lord Jesus Christ The Principle of Grace Acceptance With God Assurance of Salvation Eternal Security If you will read this article all the way through I think you'll begin to understand what a saved person is and why. In addition, you'll see the difference between works (Gahndi) and grace (Christian). As a sample, I'd like to include with this post 2 paragraphs from the article. Immediately following these paragraphs the writer begins to differentiate the differences between a child of God and a natural man. I hope you'll follow up. If you do, please respond with your thoughts. Thanks. In Christ TLAVISTA |
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6 | Are faith and works an integral unit? | Romans | TLAVISTA | 194467 | ||
Hi Robbert, I've always felt that scripture teaches separation between a man's faith and his works. As a basis, I'd like to quote from John Darby's Synopsis of the New Testement. His treatment of Romans Chapter 4 is as follows: In dealing with the Jew, and even in dealing with the question of righteousness, there was, besides the law, another consideration of great weight both with the Jews themselves and in the dealings of God. What of Abraham, called of God to be the parent-stock, the father of the faithful? The apostle, therefore, after having set forth the relation in which faith stood towards the law by the introduction of the righteousness of God, takes up the question of the ground on which Abraham was placed as well-pleasing to God in righteousness. For the Jew might have admitted his personal failure under the law, and pleaded the enjoyment of privilege under Abraham. If we consider him then thus according to the flesh (that is, in connection with the privileges that descended from him as inheritance for his children) and take our place under him in the line of succession to enjoy those privileges, on what principle does this set us? On the same principle of faith. He would have had something to boast of if he was justified by works; but before God it was not so. For the scriptures say, "Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not counted of grace, but of debt. But to him that worketh not, but believeth on him who justifieth the ungodly, his faith is counted for righteousness." For thereby, in fact, he glorifies God in the way that God desires to be glorified, and according to the revelation He has made of Himself in Christ. Thus the testimony borne by Abraham's case is to justification by faith. David also supports this testimony and speaks of the blessedness of the man to whom righteousness is imputed without works. He whose iniquities are pardoned, whose sins are covered, to whom the Lord does not impute sin-he is the man whom David calls blessed. But this supposed man to be a sinner and not righteous in himself. It was a question of what God was in grace to such a one, and not of what he was to God, or rather when he was a sinner. His blessedness was that God did not impute to him the sins he had committed, not that he was righteous in himself before God. Righteousness for man was found in the grace of God. Here it is identified with non-imputation of sins to man, guilty through committing them. No sin is imputed. We are saved by faith alone even though works might follow our salvation. (Eph. 1:3-7) Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved: in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; |
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7 | Romans 5:6-11 | Romans | TLAVISTA | 194330 | ||
I think that the assurance you seek is more clearly spelled out in Romans Chapter six. Particularly 6:11. We are to "Reckon" ourselves dead to sin, but "Alive" unto God in Christ Jesus Rom 6:1 What shall we say then? Are we to continue in sin so that grace may increase? Rom 6:2 May it never be! How shall we who died to sin still live in it? Rom 6:3 Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Rom 6:4 Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. Rom 6:5 For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection, Rom 6:6 knowing this, that our old self was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin; Rom 6:7 for he who has died is freed from sin. Rom 6:8 Now if we have died with Christ, we believe that we shall also live with Him, Rom 6:9 knowing that Christ, having been raised from the dead, is never to die again; death no longer is master over Him. Rom 6:10 For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. Rom 6:11 Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus. In Him, TLAVISTA |
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