Results 181 - 200 of 215
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Results from: Answers On or After: Thu 12/31/70 Author: meusing Ordered by Date |
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Results | Verse | Author | ID# | |||
181 | where can I find more about this man? | Mark 15:21 | meusing | 41684 | ||
We do know that his sons Alexander and Rufus were devout disciples when they grew up. No doubt because of their father and mother's faith and teaching. Alexander is mentioned in Acts 19:33 as trying to give a defense of Paul and his companians in Ephesus. Paul mentioned Rufus in Romans 16.13. |
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182 | Is my sin any less ugly ? | Matt 7:6 | meusing | 41316 | ||
I agree with you. Like the old SS song 'Who Killed Jesus?' says in the last verse and final chorus : "When I think of Jesus And the Way he died, How upon Him All my sins were laid, All the other people Fade away from view. It's for me the sacrifice was paid. I no longer wonder any more. I have found what I've been looking for. My sin demanded Hell. On Him the Judgement fell. I am guilty, It is plaind to see, That it was really me. However, that is not the point of the discussion. There are people to whome the gospel is a thing of loathing and hatered. Remember, right after John 3:16-17 He said (Amplified) John 3:19 The [basis of the] judgment (indictment, the test by which men are judged, the ground for the sentence) lies in this: the Light has come into the world, and people have loved the darkness rather than and more than the Light, for their works (deeds) were evil. [Isa. 5:20.] John 3:20 For every wrongdoer hates (loathes, detests) the Light, and will not come out into the Light but shrinks from it, lest his works (his deeds, his activities, his conduct) be exposed and reproved. Election does not enter into what Calvin was talking about ... "those who, by clear evidences, have manifested a hardened contempt of God" Paul wrote to Timothy " 2 Tim 4:14 Alexander the coppersmith did me great wrongs. The Lord will pay him back for his actions. 2 Tim 4:15 Beware of him yourself, for he opposed and resisted our message very strongly and exceedingly. I think for one to be judged 'swine' by Calvin's doctrine as you say one who, as the writer to the hebrews says " Heb 10:29 How much worse (sterner and heavier) punishment do you suppose he will be judged to deserve who has spurned and [thus] trampled underfoot the Son of God, and who has considered the covenant blood by which he was consecrated common and unhallowed, thus profaning it and insulting and outraging the [Holy] Spirit [Who imparts] grace (the unmerited favor and blessing of God)? [Exod. 24:8.] |
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183 | Different Claims On Joseph's Father | Rom 1:3 | meusing | 40994 | ||
Actualy the word Luke uses could be also translated son-in-law. A. T. Robertson in his Word Pictures of the Greek New Testament said : The two genealogies differ very widely and many theories have been proposed about them. At once one notices that Luke begins with Jesus and goes back to Adam, the Son of God, while Matthew begins with Abraham and comes to "Joseph the husband of Mary of whom was born Jesus who is called Christ" (#Mt 1:16). Matthew employs the word "begot" each time, while Luke has the article tou repeating huiou (Son) except before Joseph. They agree in the mention of Joseph, but Matthew says that "Jacob begat Joseph" while Luke calls "Joseph the son of Heli." There are other differences, but this one makes one pause. Joseph, of course, did not have two fathers. If we understand Luke to be giving the real genealogy of Jesus through Mary, the matter is simple enough. The two genealogies differ from Joseph to David except in the cases of Zorobabel and Salathiel. Luke evidently means to suggest something unusual in his genealogy by the use of the phrase "as was supposed" (hws enomizeto). His own narrative in #Lu 1:26-38 has shown that Joseph was not the actual father of Jesus. Plummer objects that, if Luke is giving the genealogy of Jesus through Mary, huios must be used in two senses here (son as was supposed of Joseph, and grandson through Mary of Heli). But that is not an unheard of thing. In neither list does Matthew or Luke give a complete genealogy. Just as Matthew uses "begat" for descent, so does Luke employ "son" in the same way for descendant. It was natural for Matthew, writing for Jews, to give the legal genealogy through Joseph, though he took pains to show in #Mt 1:16,18-25 that Joseph was not the actual father of Jesus. It was equally natural for Luke, a Greek himself and writing for the whole world, to give the actual genealogy of Jesus through Mary. Adam Clarke wrote : That St. Luke does not always speak of sons properly such, is evident from the first and last person which he names: Jesus Christ was only the supposed son of Joseph, because Joseph was the husband of his mother Mary: and Adam, who is said to be the son of God, was such only by creation. After this observation it is next necessary to consider, that, in the genealogy described by St. Luke, there are two sons improperly such: i.e. two sons-in-law, instead of two sons. As the Hebrews never permitted women to enter into their genealogical tables, whenever a family happened to end with a daughter, instead of naming her in the genealogy, they inserted her husband, as the son of him who was, in reality, but his father-in-law. This import, bishop Pearce has fully shown, nomizesqai bears, in a variety of places-Jesus was considered according to law, or allowed custom, to be the son of Joseph, as he was of Heli. The two sons-in-law who are to be noticed in this genealogy are Joseph the son-in-law of Heli, whose own father was Jacob, #Matt 1.16 ; and Salathiel, the son-in-law of Neri, whose own father was Jechonias: #1Chron 3.17 , and #Matthew 1.12 . |
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184 | Doesn't John 14:28 disprove the Trinity? | Phil 2:6 | meusing | 40910 | ||
The Father means 'Father' Jesus is God (John 1:1) He is the life giver and EQUAL to God (the Father). He chose to submit Himself under the Father's authority. Phil 2:6 Who, although being essentially one with God and in the form of God [possessing the fullness of the attributes which make God God], did not think this equality with God was a thing to be eagerly grasped or retained, Phil 2:7 But stripped Himself [of all privileges and rightful dignity], so as to assume the guise of a servant (slave), in that He became like men and was born a human being. Phil 2:8 And after He had appeared in human form, He abased and humbled Himself [still further] and carried His obedience to the extreme of death, even the death of the cross! Phil 2:9 Therefore [because He stooped so low] God has highly exalted Him and has freely bestowed on Him the name that is above every name, Phil 2:10 That in (at) the name of Jesus every knee should (must) bow, in heaven and on earth and under the earth, Phil 2:11 And every tongue [frankly and openly] confess and acknowledge that Jesus Christ is Lord, to the glory of God the Father. |
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185 | Does someone have an answer? | Luke 22:36 | meusing | 40816 | ||
Adam Clarke said : Verse 36. He that hath no sword... Bishop PEARCE supposes that the word macairan, sword, has been inserted here from what is said in ver. 38, as it is evident our Lord never intended to make any resistance, or to suffer a sword to be used on the occasion; see #Matt 26.52 . The word stands rather oddly in the passage: the verse, translated in the order in which it stands, is as follows: And he who hath none, let him sell his garment and buy-a sword. Now it is plain that the verb pwlhsatw, let him buy, may be referred to phran a scrip, in the former part of the verse: therefore if, according to the bishop's opinion, the word sword be omitted, the passage may be understood thus: "When I sent you out before, #10.1 , etc., I intended you to continue itinerants only for a few days, and to preach the Gospel only to your country-men; therefore you had but little need of a staff, purse, or scrip, as your journey was neither long, nor expensive; but now I am about to send you into all the world, to preach the Gospel to every creature; and, as ye shall be generally hated and persecuted for my sake, ye shall have need to make every prudent provision for your journey; and so necessary will it be for you to provide yourselves victuals, etc., for your passage through your inhospitable country, that, if any of you have no scrip or wallet, he should sell even his upper garment to provide one." Others, who are for retaining the word sword, think that it was a proverbial expression, intimating a time of great difficulty and danger, and that now the disciples had need to look to themselves, for his murderers were at hand. The reader will observe that these words were spoken to the disciples just before he went to the garden of Gethsemane, and that the danger was now so very near that there could be no time for any of them to go and sell his garment in order to purchase a sword to defend himself and his Master from the attack of the Jewish mob. Judea was at this time, as we have already noticed, much infested by robbers: while our Lord was with his disciples, they were perfectly safe, being shielded by his miraculous power. Shortly they must go into every part of the land, and will need weapons to defend themselves against wild beasts, and to intimidate wicked men, who, if they found them totally defenceless, would not hesitate to make them their prey, or take away their life. However the matter may be understood, we may rest satisfied that these swords were neither to be considered as offensive weapons, nor instruments to propagate the truth. The genius and spirit of the Christian religion is equally against both. Perhaps, in this counsel of our Lord, he refers to the contention about supremacy: as if he had said, Instead of contending among yourselves about who shall be the greatest, ye have more need to unite yourselves against the common enemy, who are now at hand: this counsel was calculated to show them the necessity of union among themselves, as their enemies were both numerous and powerful. |
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186 | Who was Mary Magadlene? | NT general Archive 1 | meusing | 40813 | ||
Adam Clarke said : Mary Magdalene is commonly thought to have been a prostitute before she came to the knowledge of Christ, and then to have been a remarkable penitent. So historians and painters represent her: but neither from this passage, nor from any other of the New Testament, can such a supposition be legitimately drawn. She is here represented as one who had been possessed with seven demons; and as one among other women who had been healed by Christ of evil (or wicked) spirits and infirmities. As well might Joanna and Susanna, mentioned ver. 3, come in for a share of the censure as this Mary Magdalene; for they seem to have been dispossessed likewise by Jesus, according to St. Luke's account of them. They had all had infirmities, of what sort it is not said, and those infirmities were occasioned by evil spirits within them; and Jesus had healed them all: but Mary Magdalene, by her behaviour, and constant attendance on Jesus in his lifetime, at his crucifixion, and at his grave, seems to have exceeded all the other women in duty and respect to his person. Bishop PEARCE. There is a marvellous propensity in commentators to make some of the women mentioned in the Sacred Writings appear as women of ill fame; therefore Rahab must be a harlot; and Mary Magdalene, a prostitute: and yet nothing of the kind can be proved either in the former or in the latter case; nor in that mentioned chap. vii. 36, etc., where see the notes. Poor Mary Magdalene is made the patroness of penitent prostitutes, both by Papists and Protestants; and to the scandal of her name, and the reproach of the Gospel, houses fitted up for the reception of such are termed Magdalene hospitals! and the persons themselves Magdalenes! There is not only no proof that this person was such as commentators represent her, but there is the strongest presumptive proof against it: for, if she ever had been such, it would have been contrary to every rule of prudence, and every dictate of wisdom, for Christ and his apostles to have permitted such a person to associate with them, however fully she might have been converted to God, and however exemplary her life, at that time, might have been. As the world, who had seen her conduct, and knew her character, (had she been such as is insinuated,) could not see the inward change, and as they sought to overwhelm Christ and his disciples with obloquy and reproach on every occasion, they would certainly have availed themselves of so favourable an opportunity to subject the character and ministry of Christ to the blackest censure, had he permitted even a converted prostitute to minister to him and his disciples. They were ready enough to say that he was the friend of publicans and sinners, because he conversed with them in order to instruct and save their souls; but they could never say he was a friend of prostitutes, because it does not appear that such persons ever came to Christ; or that he, in the way of his ministry, ever went to them. I conclude therefore that the common opinion is a vile slander on the character of one of the best women mentioned in the Gospel of God; and a reproach cast on the character and conduct of Christ and his disciples. From the whole account of Mary Magdalene, it is highly probable that she was a person of great respectability in that place; such a person as the wife of Chuza, Herod's steward, could associate with, and a person on whose conduct or character the calumniating Jews could cast no aspersions. |
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187 | Do you agree with this commentary? | Matt 7:6 | meusing | 40811 | ||
Jesus came to save sinners. Still, those who were actively agaist God and His Light tried their hardest to put that Light out. Look how they treated Him. Calvin explains it better than I : As the ministers of the Gospel, and those who are called to the office of teaching, cannot distinguish between the children of God and swine, it is their duty to present the doctrine of salvation indiscriminately to all. Though many may appear to them, at first, to be hardened and unyielding, yet charity forbids that such persons should be immediately pronounced to be desperate. It ought to be understood, that dogs and swine are names given not to every kind of debauched men, or to those who are destitute of the fear of God and of true godliness, but to those who, by clear evidences, have manifested a hardened contempt of God, so that their disease appears to be incurable. |
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188 | study notes -sin, repentance,forgiveness | Bible general Archive 1 | meusing | 40790 | ||
Any good study Bible like Thompson Chain, or The Companion Bible; a Bible dictionary like Unger's Bible Dictionary; or a Bible notebook like Halleys | ||||||
189 | scripture for the two world in jerusalem | Bible general Archive 1 | meusing | 40788 | ||
There is no referenc in all the bible that mention any 'two world'. The ONLY scriture that has both the word 'world' and 'Jerusalem' is Lam 4:12 The kings of the earth, and all the inhabitants of the world, would not have believed that the adversary and the enemy should have entered into the gates of Jerusalem. |
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190 | Apostleship vs Discipleship? | Acts 13:2 | meusing | 40786 | ||
Disciples are followers. Apostles are 'sent ones' |
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191 | Cremation | Bible general Archive 1 | meusing | 40784 | ||
Is electricity mentioned in the Bible? Are we to refuse to use things that run on electricity because they are not mentioned? That is the reasoning of the 'Plain' people (Amish, Hutterites, Doukabors, etc.). | ||||||
192 | Cremation | 2 Cor 5:8 | meusing | 40783 | ||
I do not see that it matters, we will be with our Lord. | ||||||
193 | Contrary Accounts of Jesus' Genealogy. | Rom 1:3 | meusing | 40616 | ||
The accounts are not contrary when you consider that Matthew's (through Solomon - royal) is that of Joseph, while that in Luke (through Nathan - legal) is that of Mary the mother of our LORD. Nathan was the older brother and had a legal right to the throne and his line produced the Virgin Mary. Solomon the younger brother took the throne and his line produced Joseph Jesus' step-father. Matthew in giving the royal line mentions Jechonias. Now, Jechonias and his decendants had a curse placed on them in Jeremiah 22:30 "... no man of his seed shall prosper, sitting on the throne of David, and ruling any more in Judah." not one of his seven sons (I Chron. 3:17,18) ever posessed the throne. However Nathan's line had no curse on it. Therefore Jesus is eligible for the throne through the leagal line of Nathan, and adopted by Joseph into the royal line as the royal heir. He was the seed of David accoring to the flesh (Mary). and when Joseph married Mary as D. G. Barnhouse said Joseph "took the unborn child under his protecting care, giving Him the title which had come down to him through his ancestor Solomon, the LORD Jesus became the leagl Messiah, the royal Messiah, the uncursed Messiah, the true Messiah, the only possible Messiah." Man's Ruin page 47. |
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194 | Name two tavellers in Luke 24:13 | Luke 24:13 | meusing | 40476 | ||
John Gill said: Ver. 13. And behold two of them went that same day,.... Two of the disciples, as the Persic version reads; not of the eleven apostles, for it is certain that one of them was not an apostle; but two of the seventy disciples, or of the society of the hundred and twenty that were together: one of these was Cleophas or Alphaeus, as appears from Lu 24:18 the other is, by some, thought to be Luke the Evangelist, as Theophylact on the place observes, who, out of modesty, mentions not his name; others have thought that Nathanael was the other person; and Dr. Lightfoot seems very confident, from Lu 24:34 that the Apostle Peter was the other; but it is not certain who he was: however, this very remarkable affair happened, and therefore a "behold" is prefixed to it, on the "same day"; the first day of the week; the day on which Christ rose from the dead; and the third day from his death it was, see Lu 24:1 that these two disciples travelled |
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195 | How was Jesus slain 'before' ? | 1 Pet 1:20 | meusing | 40473 | ||
See also Rev. 13:8 Jesus death was foreordained, or foreknown (planned) in eternity. Past, present, and future are one in eternity; just as as we, in 3 dimentions can see the beginning and end of a 2 dimentional line. and know that at a certain spot on that line there is a mark. God is multidimentional and sees the end from the begining. |
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196 | How do we become Holy? | Ps 119:11 | meusing | 40195 | ||
Ps 119:9 How shall a young man cleanse his way? By taking heed and keeping watch [on himself] according to Your word [conforming his life to it]. Ps 119:10 With my whole heart have I sought You, inquiring for and of You and yearning for You; Oh, let me not wander or step aside [either in ignorance or willfully] from Your commandments. [II Chron. 15:15.] Ps 119:11 Your word have I laid up in my heart, that I might not sin against You. |
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197 | Why study the Bible? | John 5:39 | meusing | 40193 | ||
Jesus said ... John 5:39 You search and investigate and pore over the Scriptures diligently, because you suppose and trust that you have eternal life through them. And these [very Scriptures] testify about Me! |
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198 | How does the Bible view religious faith? | John 20:31 | meusing | 40191 | ||
John 20:31 But these are written (recorded) in order that you may believe that Jesus is the Christ (the Anointed One), the Son of God, and that through believing and cleaving to and trusting and relying upon Him you may have life through (in) His name [through Who He is]. [Ps. 2:7, 12.] | ||||||
199 | Whose will Jesus or me? | Rom 12:1 | meusing | 40079 | ||
This is where Romans 12:1 and 2 come in : Rom 12:1 I APPEAL to you therefore, brethren, and beg of you in view of [all] the mercies of God, to make a decisive dedication of your bodies [presenting all your members and faculties] as a living sacrifice, holy (devoted, consecrated) and well pleasing to God, which is your reasonable (rational, intelligent) service and spiritual worship. 2 Do not be conformed to this world (this age), [fashioned after and adapted to its external, superficial customs], but be transformed (changed) by the [entire] renewal of your mind [by its new ideals and its new attitude], so that you may prove [for yourselves] what is the good and acceptable and perfect will of God, even the thing which is good and acceptable and perfect [in His sight for you]. note especially the second half of the last verse. Like the psalmist said :"Thy word have I hid in my heart that I might not sin against thee." We have the promise of God which we can lay hold on to : Ps 32:8 I [the Lord] will instruct you and teach you in the way you should go; I will counsel you with My eye upon you. Ps 32:9 Be not like the horse or the mule, which lack understanding, which must have their mouths held firm with bit and bridle, or else they will not come with you. |
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200 | jewish dispersion in east and west | James | meusing | 40066 | ||
A good book that answers all these questions is "The Life and Times of Jesus Christ, the Messiah" by Albert Edersheim. that and his other books can be found on www.godrules.net about the dispersion : " When we turn from the Jewish 'dispersion' in the East to that in the West, we seem to breathe quite a different atmosphere. Despite their intense nationalism, all unconsciously to themselves, their mental characteristics and tendencies were in the opposite direction from those of their brethren. With those of the East rested the future of Judaism; with them of the West, in a sense, that of the world. The one represented old Israel, stretching forth its hands to where the dawn of a new day was about to break. These Jews of the West are known by the term Hellenists, from , to conform to the language and manners of the Greeks.[1 Indeed, the word Alnisti (or Alunistin), 'Greek', actually occurs, as in Jer. Sot. 21 b, line 14 from bottom. Bohl (Forsch. n. ein. Volksb. p. 7) quotes Philo (Leg. ad Caj. p. 1023) in proof that he regarded the Eastern dispersion as a branch separate from the Palestinians. But the passage does not convey to me the inference which he draws from it. Dr. Guillemard (Hebraisms in the Greek Test.) on Acts vi. 1, agreeing with Dr. Roberts, argues that the term 'Hellenist' indicated only principles, and not birthplace, and that there were Hebrews and Hellenists in and out of Palestine. But this view is untenable.] " ect from the same chapter ... " From this it would, of course, follow that the Canon of the Old Testament was then practically fixed in Palestine. [1 Comp. here, besides the passages quoted in the previous note, Baba B. 13 b and 14 b; for the cessation of revelation in the Maccabean period, 1 Macc. iv. 46; ix. 27; xiv. 41; and, in general, for the Jewish view on the subject at the time of Christ, Jos. Ag. Ap. i. 8.] That Canon was accepted by the Alexandrian translators, although the more loose views of the Hellenists on 'inspiration,' and the absence of that close watchfulness exercised over the text in Palestine, led to additions and alterations, and ultimately even to the admission of the Apocrypha into the Greek Bible. Unlike the Hebrew arrangement of the tex into the Law, the Prophets, [2 Anterior: Josh., Judg., 1 and 2 Sam. 1 and 2 Kings. Posterior: Major: Is., Jer., and Ezek.; and the Minor Prophets.] and the (sacred) Writings, or Hagiographa, the LXX. arrange them into historical, prophetical, and poetic books, and count twenty-two, after the Hebrew alphabet, instead of twenty-four, as the Hebrews. But perhaps both these may have been later arrangements, since Philo evidently knew the Jewish order of the books. [a De Vita Contempl. section 3.] What text the translators may have used we can only conjecture. It differs in almost innumerable instances from our own, though the more important deviations are comparatively few. [3 They occur chiefly in 1 Kings, the books of Esther, Job, Proverbs, Jeremiah, and Daniel. In the Pentateuch we find them only in four passages in the Book of Exodus.] In the great majority of the lesser variations our Hebrew must be regarded as the correct text. [4 There is also a curious correspondence between the Samaritan version of the Pentateuch and that of the LXX., which in no less than about 2,000 passages agree as against our Hebrew. " |
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