Results 121 - 140 of 358
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: meusing Ordered by Date |
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Results | Verse | Author | ID# | |||
121 | our sacrifice and our faith | Rom 12:1 | meusing | 46180 | ||
No one can 'obey all of His laws', for the Law shows us how sinnful we are and how much we need a Saviour - Jesus. However Paul in Rom 12 is talking to Christians (brethren), ones who already have placed their faith in Jesus. The phrase 'creature streams' is a figure of speech -a metaphore- of the wants and desires of the creature (the flesh) which rebels against the will of God when God's will goes against it. It would only be 'natural' for Abraham to want to not sacrifice his son at God's command; but because of his faith in God's mercies and His faithfulness in keeping His promises, Abraham rose up early to do His (God's) will not his (Abraham's) own. the phrase brings to mind what God said in Jeremiah : Jer 2:13 For My people have committed two evils: they have forsaken Me, the Fountain of living waters, and they have hewn for themselves cisterns, broken cisterns which cannot hold water. Contrasting that with saying of Jesus : John 7:37 Now on the final and most important day of the Feast, Jesus stood, and He cried in a loud voice, If any man is thirsty, let him come to Me and drink! John 7:38 He who believes in Me [who cleaves to and trusts in and relies on Me] as the Scripture has said, From his innermost being shall flow [continuously] springs and rivers of living water. John 7:39 But He was speaking here of the Spirit, Whom those who believed (trusted, had faith) in Him were afterward to receive. For the [Holy] Spirit had not yet been given, because Jesus was not yet glorified (raised to honor). So, as CHM had already said "every one who believes in Jesus is a debtor to the scene around him to allo the streams of refreshment to flow forth from him. ... He is called to be the constant witness and exhibiter of the grace of Him on whom he believes. ... IF he is habitually feeding upon Christ, he cannot avoid exhibiting Him. The more the Holy Spirit keeps the Christian's eye fixed on Jesus, the more will his heart be occupied with His adorable Person, and his life and character bear unequivocal testimony to His grace. FAITH IS AT ONCE THE POWER OF MINISTRY, THE POWER OF TESTIMONY, AND THE POWER OF WORSHIP. IF WE ARE NOT LIVING "BY THE FAITH OF THE SON OF GOD WHO LOVED US, AND GAVE HIMSELF FOR US," WE SHALL NEITHER BE EFFECTUAL SERVANTS, FAITHFUL WITNESSES NOR TRUE WORSHIPERS. We may be doing a great deal, but it will not be service to Christ; we may be saying a great deal, but it will not be a testimony for Christ; we may exibit a great deal of piety and devotion, but it will not be spiritual and true worship." The issue of heb 12:1 and 2 is that because of what Jesus has done for us we present ourselves as a pleasing sacrifice to God. We do not keep back any 'Isaacs'. And this is done in faith with our eyes fixed on the promises and mercies of God, just as Abraham's was. |
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122 | our sacrifice and our faith | Rom 12:1 | meusing | 45899 | ||
I have no reluctance to name Jesus, nor did CHM, but we are talking about doing what is pleasing to God as mentioned in the verse in Heb. And the passage I quoted seemed to relate to doing what is pleasing to God in the life of Abraham. I saw no reluctance to mention Jesus. Just dedication of ourselfes to God as a living sacrifce which is well pleasing to God. Where do you see reluctance to mention Jesus in that? | ||||||
123 | Thank You - meusing-- | NT general Archive 1 | meusing | 45222 | ||
You are welcome | ||||||
124 | Compare Psalm 18 with Second Coming? | Ps 18:7 | meusing | 45103 | ||
There is no indication of future things here. It is however a powerful image in poetry of God coming to the aid of His servant in the image of a storm. | ||||||
125 | Truly saved or not | NT general Archive 1 | meusing | 45098 | ||
We are new born Children of God when we first come to Him. Sometimes we fall, as babies do when trying to walk. God is faithful to pick us up and set us on our feet again, and to chastise us if nesessary, through sickness or suffering to bring us back to Himself. The father of the prodigal son did not disinherit his son when his son left him but eagerly looked for the return of the prodigal. |
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126 | How do our sufferingss "fill up"... | Col 1:24 | meusing | 45090 | ||
I like what Calvin mentioned that we (Christians) are parts (members) of Christ's body and "as Christ has suffered once in His own person, so He suffers daily in His members" (us) and that "that afflictions must be cheerfully endured, inasmuch as they are profitable to all the pious, and promote the welfare of the whole Church, by adorning the doctrine of the gospel." Adam Clarke adds "I have still some afflictions to pass through before my race of glory be finished; afflictions which fall on me on account of the Gospel; such as Christ bore from the same persecuting people. It is worthy of remark that the apostle does not say paqhmata, the passion of Christ, but simply qliyeiv, the afflictions; such as are common to all good men who bear a testimony against the ways and fashions of a wicked world. In these the apostle had his share, in the passion of Christ he could have none. He trod the wine press alone, of the people there were none with him." |
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127 | Differentiating various sufferings | Col 1:24 | meusing | 45089 | ||
All I know is to keep my eyes (attention) fixed on Christ. What we go through He has too. Heb 4:15 For we do not have a High Priest Who is unable to understand and sympathize and have a shared feeling with our weaknesses and infirmities and liability to the assaults of temptation, but One Who has been tempted in every respect as we are, yet without sinning. so that we can claim Rom 8:37 Yet amid all these things we are more than conquerors and gain a surpassing victory through Him Who loved us. Rom 8:38 For I am persuaded beyond doubt (am sure) that neither death nor life, nor angels nor principalities, nor things impending and threatening nor things to come, nor powers, Rom 8:39 Nor height nor depth, nor anything else in all creation will be able to separate us from the love of God which is in Christ Jesus our Lord. |
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128 | Differentiating between attacks | Col 1:24 | meusing | 45088 | ||
Yes, Attacks on us because of our profession of faith are different than other attacks simply because the first are from the enemy of God. The cross that we each bear is the body (old habit of sin) that is to be crucified so we can live the victorious life identified with the resurrecion life of Christ. Attacks of the enemy are designed to try to make us deny God, or focus on ourself and circumstances so much we forget that God said that He would be with us and that we should trust in Him. Other sufferings are just part of our living in a fallen world. Our focus is to be on Christ who is overcomer and in Him we also are overcomers. Look athe those who have cronic pain and still use the time in bed to interceed with God for others ect. I hope I am clear. That is why I like quoteing those who can say things better that this dyslectic fisherman. |
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129 | What is a spiritual sacrifice? | Col 1:24 | meusing | 45024 | ||
hi, Cheryl, adding to your quotes Spurgeon wrote this in one of His moning devotionals for April 5 "On Him they laid the cross, that He might bear it after Jesus." --Luke 23:26 We see in Simon's carrying the cross a picture of the work of the Church throughout all generations; she is the cross-bearer after Jesus. Mark then, Christian, Jesus does not suffer so as to exclude your suffering. He bears a cross, not that you may escape it, but that you may endure it. Christ exempts you from sin, but not from sorrow. Remember that, and expect to suffer. But let us comfort ourselves with this thought, that in our case, as in Simon's, _it is not our cross_, but Christ's cross which we carry. When you are molested for your piety; when your religion brings the trial of cruel mockings upon you, then remember it is not _your_ cross, it is Christ's cross; and how delightful is it to carry the cross of our Lord Jesus! _You carry the cross after Him_. You have blessed company; your path is marked with the footprints of your Lord. The mark of His blood-red shoulder is upon that heavy burden. 'Tis _His_ cross, and He goes before you as a shepherd goes before his sheep. Take up your cross daily, and follow Him. Do not forget, also, _that you bear this cross in partnership_. It is the opinion of some that Simon only carried one end of the cross, and not the whole of it. That is very possible; Christ may have carried the heavier part, against the transverse beam, and Simon may have borne the lighter end. Certainly it is so with you; you do but carry the light end of the cross, Christ bore the heavier end. And remember, _though Simon had to bear the cross for a very little while, it gave him lasting honour_. Even so the cross we carry is only for a little while at most, and then we shall receive the crown, the glory. Surely we should love the cross, and, instead of shrinking from it, _count it very dear_, when it works out for us "a far more exceeding and eternal weight of glory." |
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130 | What is difference betw. versions? | Bible general Archive 1 | meusing | 45021 | ||
They are translations from one language into another. languages change. we no longer say 'thee', 'thou' 'ye', ect. Each translation tries to make the words that were written in Hebrew and Greek readable to readers of their day. | ||||||
131 | What about abusive marriage? | Col 1:24 | meusing | 45015 | ||
An abusive relationship is an attack on us, not a cross to be born. Paul explained : 1 Cor 7:13 And if any woman has an unbelieving husband and he consents to live with her, she should not leave or divorce him. 1 Cor 7:14 For the unbelieving husband is set apart (separated, withdrawn from heathen contamination, and affiliated with the Christian people) by union with his consecrated (set-apart) wife, and the unbelieving wife is set apart and separated through union with her consecrated husband. Otherwise your children would be unclean (unblessed heathen, outside the Christian covenant), but as it is they are prepared for God [pure and clean]. --------- 1 Cor 7:15 But if the unbelieving partner [actually] leaves, let him do so; in such [cases the remaining] brother or sister is not morally bound. But God has called us to peace. --------- 1 Cor 7:16 For, wife, how can you be sure of converting and saving your husband? Husband, how can you be sure of converting and saving your wife? 1 Cor 7:17 Only, let each one [seek to conduct himself and regulate his affairs so as to] lead the life which the Lord has allotted and imparted to him and to which God has invited and summoned him. This is my order in all the churches |
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132 | Who is gathered first ? | Matt 13:30 | meusing | 44983 | ||
The parable of the tares and wheat is just that, a parable not a fixed prophesy saing this first ,then that. Jesus said it to show that there will always be hypocrites and false professors in the church. to leave them to God. John Gill said ... Let both grow together until the harvest… By "the harvest", is meant "the end of the world", (Matthew 13:39) either of the Jewish world, the dissolution of their church and state, which was near; or of a man's life, which is the end of the world to him; or rather of this present world, the system of the universe, of the material world, as to its present form and use, and of the inhabitants of it, and of time in it. Now the end of the world is compared to harvest, because the time of it is fixed and settled; though it is not known when it will be, yet it is as certain as the time of harvest; and because as that is in the summer season, in hot weather, so this will be a time of wrath, when the day of the Lord will burn like an oven; and as the harvest time is a time of hurry and labour, so will it be in the end of the world, especially with the angels, who will be gathering the elect from the four winds, and all men, to appear before the judgment seat of Christ; and as at harvest the corn is cut down, the fields cleared, and all brought home, so it will be at the end of the world; the sickle will be thrust in, and the earth reaped, the tares bound in bundles, and cast into the fire, and the wheat gathered into the garner; and as the harvest, as it falls out to be good or bad, is matter of joy or sorrow, so will the end of the world be joy to saints, who will then enter into the joy of their Lord, and be for ever with him, and sorrow to the wicked, who will then go into everlasting punishment. Until this time, wheat and tares are to "grow" together. The "wheat", or true believers, "grow" in the exercise of grace, as of faith, hope, love, humility… and in spiritual knowledge of the will of God, of the doctrines of grace, and of Christ; which growth is owing to the dews of divine grace, to the sun of righteousness shining upon them, to the gracious influences of the blessed Spirit, and to the word and ordinances as means. The "tares", or nominal professors, may "grow" in riches, in credit, and reputation among men, and in speculative knowledge; and oftentimes so it is, that they grow worse and worse, both in doctrinal and practical wickedness: when they are ordered to "grow together", the meaning is, not that their growth is equal, or of the same kind, nor in the same way, nor in the same things; but this only notes the time and duration of their growth: nor is this suffered and permitted, because of any love God has unto them, or any delight in, or approbation of them; but either because they are not fully ripe for ruin; or for the exercise of the saints, and for their temporal and spiritual good; for it is entirely a tender regard to the wheat, and not to the tares, that they are ordered to grow together. And in the time of harvest, I will say to the reapers, the angels, (Matthew 13:39) gather ye together first the tares; that is, formal professors, hypocrites, and heretics; whom he will have removed out of his kingdom, his church, his field, in the world: and this order shows, that the angels will have a perfect and exact knowledge of these persons; and that their work will be to separate them from the righteous; when the churches will be pure, and without spot, or wrinkle: and this will be done first; that is, these wicked men will be first removed out of the church, before their more severe punishment takes place: |
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133 | WHERE are they taken? | Luke 17:34 | meusing | 44982 | ||
to Christ, as Calvin remarked ... as the disciples had asked, Where, Lord? that is, "How shall we stand erect amidst so great shaking? and how shall we remain safe amidst such dangerous storms? and to what places of concealment shall we resort for protection, when we are united?" Christ declares, as we find in Matthew--that he is the banner of solid union, and in which all the children of God must be gathered. |
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134 | So, not ALL suffering is included? | Col 1:24 | meusing | 44978 | ||
Since Paul said that his suffering was for the sake of the Colosians, I cannot see, in all conscince how it reffers to all sufferings. 2Co 1:5 For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. 2Co 1:6 And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation. 2Co 1:7 And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation. 2Co 1:8 For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: Php 3:10 That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; 2Ti 1:8 Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God; 2Ti 2:9 Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound. 2Ti 2:10 Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory. |
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135 | Which kinds of suffering? | Col 1:24 | meusing | 44954 | ||
Our focus is to be on Christ Jesus. all the things you listed are parts of living. We have Jesus as our anchor and stay. He said ... John 16:33 "These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world." If our focus is on Him, what happens to us in this sinful world in nothing to what we have. Heb 12:2 fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. Paul applied this 2 Tim 3:10 Now you have closely observed and diligently followed my teaching, conduct, purpose in life, faith, patience, love, steadfastness, 2 Tim 3:11 Persecutions, sufferings--such as occurred to me at Antioch, at Iconium, and at Lystra, persecutions I endured, but out of them all the Lord delivered me. 2 Tim 3:12 Indeed all who delight in piety and are determined to live a devoted and godly life in Christ Jesus will meet with persecution [will be made to suffer because of their religious stand]. We do not need to go looking for suffering. Just my meusings |
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136 | Reflection Luke 12:16-34 applies now | Luke 12:34 | meusing | 44948 | ||
I think Col 3:1-2 are the direct application of what Jesus is teaching... Col 3:1 IF THEN you have been raised with Christ [to a new life, thus sharing His resurrection from the dead], aim at and seek the [rich, eternal treasures] that are above, where Christ is, seated at the right hand of God. [Ps. 110:1.] Col 3:2 And set your minds and keep them set on what is above (the higher things), not on the things that are on the earth. Col 3:3 For [as far as this world is concerned] you have died, and your [new, real] life is hidden with Christ in God. Col 3:4 When Christ, Who is our life, appears, then you also will appear with Him in [the splendor of His] glory. |
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137 | I would like a reflection Luke 12: 16-34 | Luke 12:15 | meusing | 44946 | ||
the whole passage seems to start in vers 13 when one of the comapany asked him to be a judge between himslef and his brother. Jesus warned against covetousness v. 15 Then he started the parable (16) to warn us not to try to get treasure here on earth. (21) He then went on to show how the ravens and lilies were provided for, and encouraged them (and us ) to look to the providence of God. for where yourtreasure is there will your heart be also. |
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138 | Paganism seems to fit what i do believe | John 14:6 | meusing | 44942 | ||
Everyone believes or disbelieves in something. The important thing is believing in the truth. If a car is on fire, believing that a bucket has water in it will not stop an explosion if the liquid in the bucket is realy gasolene if it is thrown on the fire (in belief the gas is water). The fact are, 1. there is a God to whom we will answer to. 2. there is no way for us to get into heaven on our own good works. 3. Jesus has come to take the punishment that we deserve so we can be free and clean. If you do not believe this you will still have to stand before God. the question is will you be standing on your own merits or in the merit of Jesus. |
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139 | Cain and Seth's wives descended from who | Genesis | meusing | 44815 | ||
Scott, God's law then, was not to eat of the tree. But, if as you claimed earlier Adam was not the first man, then his sin could not have been passed down through all mankind which it was. That was why Christ came, to repair what Adam had done. |
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140 | "In beginning was word.." John 1:1 | John 1:1 | meusing | 44782 | ||
[He was with God] is literally "and the Word was with God." TEV renders the Greek word "and" by a semicolon, and "the Word" (logos) by [he]. In Greek "the word" is masculine, and so to use a pronoun, as TEV does, makes the clause read more naturally in English. It may be conveniant in some languages to break this first verse into two comletely separate sentences, even though the relation between the sentances is very close. The first sentance would be "Before the world was created, the Word already existed," and the second, "He was with God, and he was the same as God." It is important, however, that the reference to "he" be clear in the second sentence, especially in God as creator is introduced on the first sentence. The meaning of the preposition [with] (Greek [pros]) has occasioned some difficulty, but most commentators and translators apparently favor the meaning "to be with" or "to be in the company of." This preposition often conveys the sense of reciorocity, that is, the Word was not merely in the presence of God, but there existed a mutual and reciprocal relationship between the Word and God. This relationship must be expressed in some languages as "God and the Word were together." In other languages however,an idication of purely spatial relation seems to besufficient,and therefore one may say "the Word was there where God was" or "...in company with God." [He was the same as God] appears in most translations as "the Word was God" (Revised Standard Version(RSV), JB, NAB). NEB renders by "what God was, the Word was" and Mft "the Logos was divine" (Goodspeed(Gdsp)) "the Word was divine". Zurcher Bibel (Zur) has "the Word was God." with afootnote indicating that this means the Word possessed a divine nature. These many differences in translation are due to the Greek sentence structure. In this type of equational sentance in Greek (A equals B) the subject can be distinuished from the predicate by the fact that the subject has the article before it and the predicate does not. Since "God" does not have the article preceding it, "God" is clearly the predicate and "the Word" is the subject. this means that "God" di here the equivalent of an adjective, and this fact justifies the rendering [he] (the Word) [was the same as God]. John is not saying that "the Word" was God the Father, but he is affirming that the same divine predication can be made of "the Word" as can be spoken of as God in the same sense. Many languages have two quite different types pf equational sentences. One type indicates complete indentity in such a sentence as "my husbandis John Smith" or "John Smith is my husband," that is, the two parts of the sentence are completely equivelent. In the second type, however, one may say "John Smith is a teacher" but cannot say "A teacher is John Smith." "A teacher" merly qualifies "John Smith" and indicates the class ofpersons to which he belongs. the latter is precicely the type of equational sentance that occurs in this verse. "God" completely characterizes "the Word" and all that is true of God is true of the Word. This does not mean, however, that the two elements can be inverted, and one can translate "God was the Word" any more than one can make "Love is God" and inversion of the biblical sentence "God is love." It is difficult for some people to recognize that this equational sentence in Greek belongs to the second class because in the predicate the term "God" refers to a unique object. since this type of equational sentance may be misleading with "God" in the predicate, it is better to translate it "the Word was the same as God" or "just what God was that is what the Word also was." In some languages there is an additional problem in this verse and some of the following verses, namely, the problem of tense. In some languages a past tense indcates something which existed in past time but no longer exists. thus, if one translated "he was with God and he was the same as God," the statement would presumably apply to a situation that is no longer true. This possible missunderstanding is avoided in some languages by the use of the so-called perfect tense, which carries the meaning "he has been with God and he has been the same as God" or "He was and still with god, and he is the same as God." In still other languages a so-called "timeless tense" must be used in order to avoid wrong implications with regard to the temporal relations. |
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