Results 101 - 109 of 109
|
||||||
Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: eklektos Ordered by Date |
||||||
Results | Verse | Author | ID# | |||
101 | tongues | Eph 4:14 | eklektos | 154046 | ||
Hello Wild Olive Seed, As was told BradK, these were used as a comparison or a similitude. I do hope that you can see this but if you are having a hard time understanding, possibly if you re-read all the posts you might see that the main ingredient is the working of the Holy Spirit and that Philo and Celsus has nothing to do with it. They are only put there for information and study. by Grace, eklektos |
||||||
102 | tongues | Eph 4:14 | eklektos | 154037 | ||
Hello Wild Olive Shoot, Before this thread gets off the track maybe we should go back to your original post ID 153983. You wrote: "Hermeticism is biblical???" Just what part of my original posts did you think or get the idea that it was Heremtical? My Post ID#'s: Part 1 153982 Part 2 153981 Part 3 153980 The dictionary I use is on the Cornerstone Baptist Temple Website. http://www.cbtministries.org/resources/webster1828.htm Just type in 'hermetical'. by Grace, eklektos |
||||||
103 | tongues | Eph 4:14 | eklektos | 154004 | ||
Hello BradK, Noah Webster's 1828 Dictionary of American English Hermetic HERMET'IC HERMET'ICAL, a. [Gr. Mercury, the fabled inventor of chimistry.] 1. Designating chimistry; chimical; as the hermetic art. 2. Designating that species of philosophy which pretends to solve and explain all the phenomena of nature from the three chimical principles, salt, sulphur and mercury; as the hermetic philosophy. 3. Designating the system which explains the causes of diseases and the operations of medicine, on the principles of the hermetical philosophy, and particularly on the system of an alkali and acid; as hermetical physic or medicine. 4. Perfectly close, so that no air, gas, or spirit can escape; as a hermetic seal. The hermetic seal is formed by heating the neck of a vessel till it is soft,and then twisting it, till the aperture or passage is accurately closed. Hermetic books, books of the Egyptians which treat of astrology. Books which treat of universal principles, of the nature and orders of celestial beings, of medicine and other topics. -- end of my dictionary -- Observe, your information says the teachings are attributed to Hermes and my dictionary it is Mercury, the fabled inventor of chemistry and yours does not mention universal principles. This is why when anyone talks about Scripture and they are using theological wording we need to find out exactly what they mean by the same word. For some relate hermeticism to the occult and to magic and others relate it to the natural order and universal principles. The Biblical connection I was making was to a previous note (ID 153981) that referenced Reitzenstein, “Poimandres” which has to do with some magic. But the context of that specific paragraph was describing the 'state' one can get in when in the Spirit. That it is similar to being 'in the Spirit' as the Scriptures I cited to 'Wild Olive Root', (Rev 4:1 and 2 Co 12:2, 4) corresponded to that type or similarity of state. Does this clear things up for you? by Grace, eklektos |
||||||
104 | Is "repeating that word" meaningless? | Eph 4:14 | eklektos | 154000 | ||
Not necessarily, it could be phrase, "Blessed is the Lamb" or "Holy art Thou O Lord". It is not, at all times, a prayer, it may be a praise. As Paul states it is without understanding to him but not to God. 1Co 14:2 "For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries." 1Co 14:14 For if I pray in a tongue, my spirit prayeth, but my understanding is unfruitful. 1Co 14:15 What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also. Paul says he will do both, "with the spirit" and "with understanding". Have you ever been in that deep of prayer where you couldn't even talk and just groaned or couldn't get the words out properly and the words were garbled because of the intensity of the burden you were under for someone, some direction or something? That is being ‘in the Spirit’ but God understood your want. Also, it is most unfortunate that the NASB in italics inserts "his" for "the". 1 Co 14:2 "but in (his) spirit he speaks mysteries". View the Amplified: 1 Co 14:2 For one who speaks in an [unknown] tongue speaks not to men but to God, for no one understands or catches his meaning, because in the [Holy] Spirit he utters secret truths and hidden things [not obvious to the understanding]. Both translations come from the same publisher. by Grace, eklektos |
||||||
105 | tongues | Eph 4:14 | eklektos | 153994 | ||
Hello Searcher, Unless I have typed a Scripture verse incorrectly, I believe I have confirmed my beliefs of an older generation that haven't been indoctrinated to as many of the traditions of various theologies in some churches today. Being open to other views is also attractive and this is a forum for education. by Grace, eklektos |
||||||
106 | tongues | Eph 4:14 | eklektos | 153984 | ||
Hello Wild Olive Shoot, Hermeticism is that which treats some universal principles. Hermeticism does not always indicate sorcery. Only in today's culture is this term held to its worst degree. Biblically, we could look at: Rev 4:1. John was on the island and the voice said "Come up hear" and immediately he was in the spirit. 2 Cor 12:2 "...whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth...", Paul mentions some wonderful revelations which he had received from the Lord, 12:4, "heard unspeakable words". Being in an ecstatic state wouldn’t you say?. by Grace, eklektos |
||||||
107 | tongues | Eph 4:14 | eklektos | 153982 | ||
Hello Kennyittis, Tongues, Gift of - Part 1 of 3 1. Basic Character of 1 Corinthians 14: A spiritual gift mentioned in Act 10:44-46; Act 11:15; Act 19:6; Mar 16:17, and described in Act 2:1-13 and at length in 1 Cor 12 through 14, especially chapter 14. In fact, 1 Cor 14 contains such a full and clear account that this passage is basic. The speaker in a tongue addressed God (1Co 14:2, 1Co 14:28) in prayer (1Co 14:14), principally in the prayer of thanksgiving (1Co 14:15-17). The words so uttered were incomprehensible to the congregation (1Co 14:2, 1Co 14:5, 1Co 14:9, etc.), and even to the speaker himself (1Co 14:14). Edification, indeed, was gained by the speaker (1Co 14:4), but this was the edification of emotional experience only (1Co 14:14). The words were spoken “in the spirit” (1Co 14:2); i.e. the ordinary faculties were suspended and the divine, specifically Christian, element in the man took control, so that a condition of ecstasy was produced. This immediate (mystical) contact with the divine enabled the utterance of “mysteries” (1Co 14:2) - things hidden from the ordinary human understanding. In order to make the utterances comprehensible to the congregation, the services of an “interpreter” were needed. Such a man was one who had received from God a special gift as extraordinary as the gifts of miracles, healings, or the tongues themselves (1Co 12:10, 1Co 12:30); i.e. the ability to interpret did not rest at all on natural knowledge, and acquisition of it might be given in answer to prayer (1Co 14:13). Those who had this gift were known, and Paul allowed the public exercise of “tongues” only when one of the interpreters was present (1Co 14:28). As the presence of an interpreter was determined before anyone spoke, and as there was to be only one interpreter for the “two or three” speakers (1Co 14:28), any interpreter must have been competent to explain any tongue. But different interpreters did not always agree (1Co 14:26), whence the limitation to one. 2. Foreign Languages Barred out: These characteristics of an interpreter make it clear that “speaking in a tongue” at Corinth was not normally felt to be speaking in a foreign language. In 1Co 14:10 English Versions of the Bible are misleading with “there are, it may be, so many kinds of voices in the world,” which suggests that Paul is referring directly to the tongues. But (tosaúta) there should be rendered “very many,” “ever so many,” and the verse is as purely illustrative as is 1Co 14:7. Hence, foreign languages are to be barred out. (Still, this need not mean that foreign phrases may not occasionally have been employed by the speakers, or that at times individuals may not have made elaborate use of foreign languages. But such cases were not normative at Corinth.) Consequently, if “tongues” means “languages,” entirely new languages must be thought of. Such might have been of many kinds (1Co 12:28), have been regarded as a fit creation for the conveyance of new truths, and may even at times have been thought to be celestial languages - the “tongues of angels” (1Co 13:1). On the other hand, the word for “tongue” (glóssa) is of fairly common use in Greek to designate obsolete or incomprehensible words, and, specifically, for the obscure phrases uttered by an oracle. This use is closely parallel to the use in Corinth and may be its source, although then it would be more natural if the “ten thousand words in a tongue” of 1Co 14:19 had read “ten thousand (glossai).” In no case, however, can “tongue” mean simply the physical organ, for 1Co 14:18, 1Co 14:19 speaks of articulated words and uses the plural “tongues” for a single speaker (compare 1Co 14:5, 1Co 14:6). by Grace, eklektos |
||||||
108 | tongues | Eph 4:14 | eklektos | 153981 | ||
Tongues, Gift of - Part 2 of 3 3. A State of Ecstasy: A complete explanation of the tongues is given by the phenomena of ecstatic utterances, especially when taken in connection with the history of New Testament times. In ecstasy the soul feels itself so suffused with the divine that the man is drawn above all natural modes of perception (the understanding becomes “unfruitful”), and the religious nature alone is felt to be active. Utterances at such times naturally become altogether abnormal. If the words remain coherent, the speaker may profess to be uttering revelations, or to be the mere organ of the divine voice. Very frequently, however, what is said is quite incomprehensible, although the speaker seems to be endeavoring to convey something. In a still more extreme case the voice will be inarticulate, uttering only groans or outcries. At the termination of the experience the subject is generally unconscious of all that has transpired. For the state, compare Philo, ‘Quis rerum. divin., li-liii. 249-66’: “The best (ecstasy) of all is a divinely-infused rapture and 'mania,' to which the race of the prophets is subject.... The wise man is a sounding instrument of God's voice, being struck and played upon invisibly by Him.... As long as our mind still shines (is active)...we are not possessed (by God)...but ... when the divine light shines, the human light sets.... The prophet ... is passive, and another (God) makes use of his vocal organs.” Compare, further, the descriptions of Celsus (Origen, “Contra Celsus”, vii. 9), who describes the Christian “prophets” of his day as preaching as if God or Christ were speaking through them, closing their words with “strange, fanatical, and quite unintelligible words of which no rational person can find the meaning.” The Greek papyri furnish us with an abundance of magical formulas couched in unintelligible terms (e.g. Pap. Lond., 121, “Iao, eloai, marmarachada, menepho, mermai, ieor, aeio, erephie, pherephio,” etc.), which are not infrequently connected with an ecstatic state (e.g. Reitzenstein, “Poimandres”, 53-58). Interpretation of the utterances in such a state would always be difficult and diversities of interpretation would be unavoidable. Still, with a fixed content, such as the Christian religion gave, and with the aid of gestures, etc., men who felt that they had an understanding of such conditions could undertake to explain them to the congregation. It is to be noted, however, that Paul apparently does not feel that the gift of interpretation is much to be relied on, for otherwise he would have appraised the utility of tongues more highly than he does. But the popularity of tongues in Corinth is easily understood. The speaker was felt to be taken into the closest of unions with God and hence, to be an especial object of God's favor. Indeed, the occurrence of the phenomenon in a neo-convert was irrefragable proof that the conversion was approved by God (Act 10:44-48; Act 11:15; Act 19:6). So in Mar 16:17 the gift is treated as an exceptional and miraculous divine blessing (in this verse “new” is textually uncertain, and the meaning of the word, if read, is uncertain also). Moreover, for the more selfish, the gift was very showy (1Co 13:1 suggests that it was vociferous), and its possession gratified any desire for personal prominence. by Grace, eklektos |
||||||
109 | tongues | Eph 4:14 | eklektos | 153980 | ||
Tongues, Gift of - Part 3 of 3 4. Religious Emotionalism: Paul's treatment of the tongues in 1 Cor 12 through 14 is a classical passage for the evaluation of religious emotionalism. Tongues are a divine gift, the exercise is not to be forbidden (1Co 14:39), and Paul himself is grateful that he has the gift in an uncommon degree (1Co 14:18). Indeed, to those who treat them simply with scorn they become a “sign” that hardening is taking place (1Co 14:21-23). Yet a love of them because they are showy is simply childish (1Co 14:20; 1Co 13:11), and the possessor of the gift is not to think that he has the only thing worth obtaining (1 Cor 12). The only gift that is utterly indispensable is love (1Co 13:1-13), and without it tongues are mere noise (1Co 13:1). The public evidential value of tongues, on which perhaps the Corinthians were inclined to lay stress, Paul rates very low (1Co 14:21-23). Indeed, when exercised in public they tend to promote only the self-glorification of the speaker (1Co 14:4), and so are forbidden when there is not an interpreter, and they are limited for public use at all times (1Co 14:27, 1Co 14:28). But the ideal place for their exercise is in private: “Let him speak to himself, and to God” (1Co 14:28). The applicability of all this to modern conditions needs no commentary. Ultra-emotionalistic outbreaks still cause the formation of eccentric sects among us, and every evangelist knows well-meaning but slightly weak individuals who make themselves a nuisance. On the other hand, a purely intellectual and ethical religion is rather a dreary thing. A man who has never allowed his religious emotions to carry him away may well be in a high state of grace - but he has missed something, and something of very great value. 5. The Cessation of Tongues: 1 Cor 13:1-3 – Paul reports the excellency of love above the power of speaking the languages of men and of angels; above the power of understanding all mysteries; above all faith, even of the highest kind; and above the virtue of giving all one’s goods to feed the poor, or one’s body to be burned. All these endowments would be valueless without love. 1 Cor 13:4-7 - statements of the characteristics of love; or its happy influences on the mind and heart. 1 CoR 13:8-13 - a comparison of love with the gift of prophecy, and with the power of speaking in tongues, and with knowledge. In this portion of the chapter, Paul shows that love is superior to them all. It will live in heaven forever and these gifts are but earthly and will cease when all things are restored and will constitute the chief glory of that world of bliss. How that now, in this world, he sees dimly and only knows in part and can only speak of those things to come in part, (1Co 13:10) “But when that which is perfect is come, then that which is in part shall be done away.” When we are with Him and all things have been put under His footstool, of all these gifts, love will remain. Literature: Wright, “Some New Testament Problems” (1898) Walker, “The Gift of Tongues and Other Essays” (1906), have collections of material. Of the commentaries on 1 Corinthians those of Heinrici (latest edition, 1896), Lietzmann (1907) and J. Weiss (1910) are much the best, far surpassing Robertson and Plummer in ICC (1911). For the Greek material, see Rhode's Psyche. Gunkel, “Die Wirkungen des heiligen Geistes” (1888, 2nd reprint in 1909), was epoch-making. For the later period, see: Weinel, “Die Wirkungen des Gelstes und der Geister” (1899). Lake, “The Earlier Epistles of Paul” (London, 1911). Inge, “The Quarterly Review” (London, 1914). by Grace, eklektos |
||||||
Result pages: << First < Prev [ 1 2 3 4 5 6 ] |