Results 121 - 140 of 11018
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: DocTrinsograce Ordered by Date |
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Results | Verse | Author | ID# | |||
121 | The Covenant with Father Abraham | Luke 1:73 | DocTrinsograce | 243783 | ||
Dear Pastor Ed, I didn't quote all of Charles Hodge's article. Covenant by its very definition -- some 280 times mentioned in the Bible -- is sealed in blood. Interesting, Hodge was actually make a counter credobaptist assertion. Indeed, the essay was entitled "Review of The Tecnobaptist [paedobaptist]: A Discourse, Wherein an Honest Baptist, by a Course of Argument to Which No Honest Baptist Can Object, Is Convinced That Infant Christians Are Proper Subjects Of Baptism." He was a Presbyterian theologian, arguing against what you and I call "believer's baptism." I appreciate your comments on the New Covenant; i.e., the Covenant of Grace. Do your comments reflect the general understanding of Pentecostals? I apologize, for being ignorant, but I have not read an article/document on covenant from the Pentecostal perspective. Would you be able to point me to a book or two? In Him, Doc |
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122 | The Covenant with Father Abraham | Luke 1:73 | DocTrinsograce | 243780 | ||
"Although the Church existed from the beginning, it was, before the calling of Abraham, for the most part in a state of dispersion. Too little is recorded of it, prior to that event, to give us definite knowledge of its nature and requirements. Our written constitution, so to speak, dates from the father of the faithful. God made a covenant with Abraham. By covenant is meant, a contract between two or more parties, in which there are mutual stipulations and promises. The transaction with Abraham was of this kind. God promised certain blessings to the patriarch, and he promised faith and obedience to God. Not only, therefore, in the Old Testament is this transaction called a covenant, but in the New Testament the same designation is applied to it. And, further than this, the New Testament writers, referring to the transaction with Abraham, not only call it a covenant, but they argue from its nature as such, to show that its original stipulations can be neither annulled nor altered. Romans 4:13, 14; Galatians 3:15–18. 'The covenant,' says the apostle, 'that was confirmed before (to Abraham) of God in Christ, the law, which was four hundred and thirty years after, cannot disannul.' It is of importance, therefore, that this word [covenant] should be retained, not only because it is scriptural, but because the idea which it expresses is essential to a proper understanding of the case. Many modern theological writers discard the word entirely, and stigmatize the system of the Reformers as the federal theology. In discarding the word, the truth which it was intended to convey is almost always discarded with it. If we would retain the truth, we must retain the forms in which God has seen fit to reveal it. God then formed a covenant with Abraham. The question is, What was that covenant, and who were the parties to it? We answer, in common with all Christendom, the covenant was the covenant of grace, and the parties were Abraham and those whom Abraham represented. Of course this does not mean that the covenant of grace originated in this transaction, or that none are included in it but Abraham and those whom Abraham represented. Nor does it mean that all represented by Abraham were savingly interested in its benefits. It only means that the covenant in question was a reenactment or renewed revelation of the covenant of grace in relation to Abraham, and that those represented by him were to be regarded and treated as included in it." --Charles Hodge (1797-1878) |
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123 | The Church Visible and Invisible | Acts 12:1 | DocTrinsograce | 243779 | ||
Dear Pastor Ed, Thank you for your comment! That is a very pertinent comment, indeed. As I posted Martin Luther's comments to his students, I thought about this. Reformed people see the church as referring to two separate entities: The visible and the invisible. The visible are all that is seen with the eye of the flesh. As we drive down the street, or as we look out at the congregation, etc. The visible church covers a wide spectrum of faults. Indeed, all of them have a mixture of truth and error -- to the point that some have become the synagogue of Satan (cf Revelation 3:9). The invisible church consists of all those who have gone on to be with the Lord, as well as those who are truly saved upon the earth. While we yet live, we pursue the same purity as those of our member who have gone on (we call that progressive sanctification), assured of the promise of God (cf Ephesians 2). Here is how one of the Baptist divines, Benjamin Keach, put it: "We believe a true Church of Christ is not National, nor Parochial, but doth consist of a number of godly Persons, who upon the Profession of their Faith and Repentance have been baptized, and in a solemn manner have in a Holy Covenant given themselves up to the Lord, and to one another, to live in Love, and to endeavour to keep the Unity of the Spirit in the Bond of Peace: Among whom the Word of God is duly and truly preached; and Holy Baptism, the Lord’s Supper, and all other Ordinances are duly administered, according to the Word of God, and the Institution of Christ in the Primitive Church: watching over one another, and communicating to each others Necessities, as becometh Saints; living Holy Lives, as becomes their sacred Profession; and not to forsake the assembling themselves,as the manner of some is; or to take leave to hear where they please in other Places when the Church is assembled, but to worship God, and feed in that Pasture, or with that Church, with whom they have covenanted, and given up themselves as particular Members thereof." Just as Christ took on the sinfulness of all those that are saved (as though He had done the sins), He also placed upon His own His righteousness (as though they had done it). This is what Paul meant by imputation (see Romans 1:17; 2 Corinthians 5:21; Galatians 2:20; Philippians 3:9; etc.). Our Lord is washing the church in His word (cf Ephesians 5:25-27). Thus, Luther is mindful of the following: For just as the sufferings of Christ are ours in abundance, so also our comfort is abundant through Christ. But if we are afflicted, it is for your comfort and salvation; or if we are comforted, it is for your comfort, which is effective in the patient enduring of the same sufferings which we also suffer; and our hope for you is firmly grounded, knowing that as you are sharers of our sufferings, so also you are sharers of our comfort. (2 Corinthians 1:5-7) It helps us to understand, further, what Paul wrote: Now I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body, which is the church, in filling up what is lacking in Christ's afflictions. (Colossians 1:24) There is nothing else that allows us to rightly understand "what is lacking in Christ's afflictions" (cf Acts 9:5b). There will come a time when every tear shall be wiped away and all of the suffering of the church triumphant will be complete (cf Revelation 21:4). Then we shall be like Him (1 John 3:2). In Him, Doc |
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124 | God's Liberty to Punish | Jer 7:15 | DocTrinsograce | 243767 | ||
"But we may hence learn this important truth, -- that God had never bound Himself to any people or place, that He was not at liberty to inflict punishment on the impiety of those who had despised His favours, or profaned them by their ingratitude and their sins. "And this ought to be carefully noticed; for we see that it is an evil as it were innate in us, that we become elated and proud whenever God deals bountifully with us; for we so abuse His favours as to think that more liberty is given us, because God has bestowed on us more than on others. But there is nothing more groundless than this presumption; and yet we become thus insolent whenever God honours us with peculiar favours. "Let us therefore bear in mind what is taught here by the Prophet, -- that God is ever at liberty to take vengeance on the ungodly and the ungrateful." --John Calvin (1509-1564) |
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125 | The Object of Regeneration | John 5:21 | DocTrinsograce | 243764 | ||
"The soul is like an uninhabited world that comes to life only when God lays His head against us." --Thomas Aquinas (1225-1274) |
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126 | The Church Visible and Invisible | Acts 12:1 | DocTrinsograce | 243763 | ||
"The great and worldly-wise people take offence at the poor and mean form of our church, which is subject to many infirmities, transgressions, and sects, wherewith she is plagued; for they say the church should be altogether pure, holy, blameless, God's dove, etc. And the church, in the eyes and sight of God, has such an esteem; but in the eyes and sight of the world, she is like unto her bridegroom, Christ Jesus, torn, spit on, derided, and crucified. "The similitude of the upright and true church and of Christ, is a poor silly sheep; but the similitude of the false and hypocritical church, is a serpent, an adder." (Tabletalk #CCCLXVIII) "It is impossible for the Christian and true church to subsist without the shedding of blood, for her adversary, the devil, is a liar and a murderer. The church grows and increases through blood; she is sprinkled with blood; she is spoiled and bereaved of her blood; when human creatures will reform the church, then it costs blood." (Tabletalk #CCCLXX) --Martin Luther (1483-1546) |
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127 | smile.amazon.com | Not Specified | DocTrinsograce | 243762 | ||
If anyone cares to help, this might be of interest: The Lockman Foundation is one of the charitable organization that can be chosen at smile.amazon.com When you purchase something from Amazon Smile, a portion of the amount you pay will be donated to the organization that you choose. |
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128 | smile.amazon.com | Acts 3:19 | DocTrinsograce | 243863 | ||
If anyone cares to help, this might be of interest: The Lockman Foundation is one of the charitable organization that can be chosen at smile.amazon.com When you purchase something from Amazon Smile, a portion of the amount you pay will be donated to the organization that you choose. |
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129 | principles of Jesus in mat 20:1-16 | Matthew | DocTrinsograce | 243761 | ||
Hi, Jennifer... Parables only teach one point. The parable of the workers in the vineyard only appears in the book of Matthew. But see that it follows immediately after Peter's question in 19:27. The disciples were in grave danger of growing prideful because of their position in the building of Christ's church. Consequently, our Lord Jesus gives this parable of as a repetition of His teaching to them that many are called but few chosen (see also Matthew 7:13-14; 22:14; Luke 13:23-24). In a sermon in Antioch, John Chrysostom (349-407) spoke of Matthew 20:16, when he asked "How many, think you, shall be saved in this city? It will be a hard speech to you, but I will speak it: though there be so many thousand of you, yet there cannot be found a hundred that shall be saved, and I doubt about them too; for what villainy is there in youth! what sloth in old men!" In Him, Doc |
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130 | What are the principles of jesus | Bible general | DocTrinsograce | 243758 | ||
Hi, Jennifer... Welcome to the forum! I suspect that you are asking about a chapter in one of the gospels. Nonetheless, there are many chapters in all four gospels that have verses 1 through 16. So we will need for you to tell us the book and chapter of the verses in which you are interested. Note that if this is a question from school, we do not answer those. Read the Terms of Use and you'll understand more about how to operate in the forum. In Him, Doc |
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131 | Sermon to the Birds (c1220) | Ps 104:31 | DocTrinsograce | 243753 | ||
"My little sisters, the birds, much bounden are ye unto God, your Creator, and always in every place ought ye to praise Him, for that He hath given you liberty to fly about everywhere, and hath also given you double and triple raiment; moreover He preserved your seed in the ark of Noah, that your race might not perish out of the world; still more are ye beholden to Him for the element of the air which He hath appointed for you; beyond all this, ye sow not, neither do you reap; and God feedeth you, and giveth you the streams and fountains for your drink; the mountains and valleys for your refuge and the high trees whereon to make your nests; and because ye know not how to spin or sow, God clotheth you, you and your children; wherefore your Creator loveth you much, seeing that He hath bestowed on you so many benefits; and therefore, my little sisters, beware of the sin of ingratitude, and study always to give praises unto God." --Francis of Assisi (1182-1226) |
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132 | Nothing Illegal or Blameworthy | Deut 12:32 | DocTrinsograce | 243752 | ||
Thank you, Ed... What struck me the most about that discussion was the last paragraph. The early church fathers' emphasis on ethics, even to the point of inviting scrutiny of the lives of Christians as apologetic evidence. That is both a powerful provocation to piety, and an awesome attestation to the achievement of our Lord's atonement. As the old aphorism goes: Christianity is observable! In Him, Doc |
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133 | Repentance Unto Life | Acts 11:18 | DocTrinsograce | 243751 | ||
"Q. 76. What is repentance unto life? "A. Repentance unto life is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby, out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, and upon the apprehension of God's mercy in Christ to such as are penitent, he so grieves for and hates his sins, as that he turns from them all to God, purposing and endeavoring constantly to walk with Him in all the ways of new obedience." --Westminster Larger Catechism (1648) |
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134 | Nothing Illegal or Blameworthy | Deut 12:32 | DocTrinsograce | 243749 | ||
"The Didache is in two or three parts. The first part draws heavily from the gospels and follows the 'two-ways' ethical tradition of Proverbs and the Psalms. It quotes and elaborates subtly upon the Sermon on the Mount, which elaborations (e.g., substituting 'fasting' for blessing one's enemies) seem to locate it more in the 2nd century than the first. The second part of the work is a fairly detailed account of the early Christian practice of baptism (by effusion) and the Lord's Supper. ... The third part is a brief apocalyptic section. Naturally, there is much discussion among scholars about the source criticism and how to relate the three aspects of the document to each other. "The Didache was not indifferent about abortion nor does it hesitate to list abortion (and infanticide) with other gross violations of the natural and moral law: murder, adultery, pederasty, sexual immorality, magic and sorcery, coveting, perjury, greed, and conspiracies (2:1–7). The pagans were known to try to induce abortions, which the Didache prohibits. It is hard to imagine the author of the Didache announcing that he is personally opposed to abortion but supported it as a matter of public policy any more than they would say the same about murder of adults, pederasty, and the like. "The moral rigor of the Didache is also in contrast to the way some late-modern Christians speak about sexual ethics generally. "I am impressed again this term with the emphasis the Apostolic Fathers (e.g., 1 Clement, Ignatius, and Didache) place on what we might call orthodox Christian ethics. In some of the authors, e.g., Didache, ethical exhortation is not well grounded in the gospel but in others, e.g.,Polycarp, Barnabas, and Ad Digonetum, it is. "Still, it has been a persistent question: why such a strong emphasis on ethics among the early Christian writers? Part of the answer is that much was outside their control but their behavior was within their control. Another part of the answer is that one way the Christians distinguished themselves from the surrounding pagan culture was to adhere strictly to the biblical moral teaching. Reports from some of their pagan interrogators (e.g., Pliny the Younger) suggest that they really were regarded as morally blameless before the watching world. Thus, Justin Martyr invited scrutiny from the pagan authorities because he was confident that they would find nothing illegal or blameworthy among the Christians." --Dr. Robert Scott Clark (2016) or Westminster Seminary California (See https://www.wscal.edu/academics/faculty/r-scott-clark) Note: You can read the "Didache: the Teaching of the Twelve Apostles" at the following link: https://carm.org/didache |
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135 | Doctrine of the Perspicuity of Scripture | Deut 30:12 | DocTrinsograce | 243746 | ||
"For this commandment which I command you today is not too difficult for you, nor is it out of reach. It is not in heaven, that you should say, 'Who will go up to heaven for us to get it for us and make us hear it, that we may observe it?' Nor is it beyond the sea, that you should say, 'Who will cross the sea for us to get it for us and make us hear it, that we may observe it?' But the word is very near you, in your mouth and in your heart, that you may observe it." (Deuteronomy 30:11-14) "All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them. (2 Peter 3:16; Psalms 19:7; Psalms 119:130)" 1689 London Baptist Confession of Faith 1.7 And my favorite... "The main things are the plain things, and the plain things are the main things." --Alistair Begg (2014) |
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136 | Doctrine Called to Mind | 2 Pet 1:15 | DocTrinsograce | 243743 | ||
What a contrast the God of the Bible is with the god of Islam, who is so transcendent that his ways are inscrutable (beyond understanding)! How different He is from the irrational, fickle, finite deities of the Greek pantheon or other polytheistic religions! These mythological ‘gods’ exhibit the folly of human emotion and the danger of ignoring revelation. The God of the Bible requires teachers who diligently study His Word and handle it accurately (compare 2 Timothy2:15 and 1 Timothy 4:15-16). He demands of His evangelists that they give rational justification to questioners who ask them why they believe as they do (1 Peter 3:15). On one occasion His chief apostle, Paul, emphasized that his gospel preaching was by way of ‘words of truth and rationality’ (Acts 26:25, NASB) when Festus charged that his great learning was driving him mad (Acts 26:24, NASB). No anti-intellectualism here! By contrast, the monistic religions of the East promote gurus who offer koans, paradoxes like the sound of one hand clapping, upon which to meditate in order to free the devotee from dependence on reason and enable him to escape the laws of logic. The Buddhist is to leave this mind behind, but the Christian God requires transformation by way of its renewal (Romans 12:1-2). "Is it any wonder that we Christians started the first universities and have planted schools and colleges everywhere our missionaries have gone? Is it any wonder that science began in Christian Europe because of the belief that the same rational God who made the human mind also created the world so the mind would be suited to discern the world’s rational structure placed there by God? God is certainly not a cultural elitist, and He does not love intellectuals more than anyone else. But it needs to be said in the same breath that ignorance is not a Christian virtue if those virtues mirror the perfection of God’s own character." --J. P. Moreland (1997) from his book "Love Your God with All Your Mind" ... the role of reason in the life of the soul ... from the section entitled "A Biblical Sketch of the Value of Reason" |
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137 | Doctrine of the Sufficiency of the Word | 2 Pet 1:1 | DocTrinsograce | 243738 | ||
"Just before her martyrdom [July 1553], Lady Jane Grey inscribed a few words in her copy of the New Testament that she was leaving for her sister. She wrote of how outwardly it was not trimmed in gold, as some of the finer books in her library were, but 'it is inwardly worth more than precious stones.' Peter speaks of God's granting us 'all things that pertain to life and godliness' in the 'precious and very great promises' of His Word (2 Peter 1:3–4). God's Word is sufficient to tell us what we must believe to be saved and how we can please God." --Stephen Nichols (2016) |
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138 | God's Providence | Dan 2:30 | DocTrinsograce | 243736 | ||
“The providence of God is like a Hebrew Word: it can only be understood by reading it from the end to the beginning.†--John Flavel (1628-1691) |
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139 | We do not live by telling a lie! | 1 Cor 7:33 | DocTrinsograce | 243731 | ||
"And reckon ye that it is for your sakes we have been saying these things; for it is in our power, when we are examined, to deny that we are Christians; but we would not live by telling a lie. For, impelled by the desire of the eternal and pure life, we seek the abode that is with God, the Father and Creator of all, and hasten to confess our faith, persuaded and convinced as we are that they who have proved to God by their works that they followed Him, and loved to abide with Him where there is no sin to cause disturbance, can obtain these things. This, then, to speak shortly, is what we expect and have learned from Christ, and teach. "And Plato, in like manner, used to say that Rhadamanthus and Minos would punish the wicked who came before them; and we say that the same thing will be done, but at the hand of Christ, and upon the wicked in the same bodies united again to their spirits which are now to undergo everlasting punishment; and not only, as Plato said, for a period of a thousand years. And if any one say that this is incredible or impossible, this error of ours is one which concerns ourselves only, and no other person, so long as you cannot convict us of doing any harm." --Justin Martyr (100-165) |
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140 | What is the translation for 1 John 5:7 | 1 John | DocTrinsograce | 243730 | ||
Good stuff, pastor! Thank you! | ||||||
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