Results 21 - 40 of 47
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Results from: Answers On or After: Thu 12/31/70 Author: Pew Potato Ordered by Date |
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Results | Verse | Author | ID# | |||
21 | whatistheto1corinthiansc15v36 | 1 Cor 15:36 | Pew Potato | 224329 | ||
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22 | whatdoes1corinthiansc15v36mean | 1 Cor 15:36 | Pew Potato | 224327 | ||
Paul had already argued for the truth of the resurrection. Those who might still be skeptical may have further questions about this resurrection, so Paul asked two such questions himself in order to answer them: (1) How will the dead be raised? (2) What kind of bodies will they have? How could it be possible for a dead body to come back to life; and if it could do so, then what kind of body would it be? To Paul, these were foolish questions. The answers should have been obvious from nature itself. Paul compared the resurrection of believers' bodies with the growth in a garden. A seed placed into the ground doesn't grow into a plant unless it dies first. The plant that grows looks very different from the seed because God gives it a new "body." Jesus had given the same metaphor for his own death in John 12:24, "Unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies it bears much fruit" (NRSV). Jesus was referring to what his death would accomplish, but his analogy was the same as Paul's. Both show the necessity of death before new life. Just as a dry little seed, such as a seed of wheat, doesn't grow into a plant unless it dies first, so new bodies will not be obtained until the earthly bodies have died. And those new bodies will be different from the present bodies. - Life Application Bible Commentary – 1 and 2 Corinthians (Bruce B. Barton et al.) |
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23 | story of ruth i need a commentary | Ruth | Pew Potato | 224279 | ||
The Masters Seminary has an excellent list called 850 Books for Biblical Expositors. http://www.tms.edu/pdf/850Books.pdf For Ruth, they recommend: *Hubbard, Robert L. The Book of Ruth. NICOT; Eerdmans, 1988. Atkinson, David. The Message of Ruth. InterVarsity, 1983. Barber, Cyril J. Ruth: An Expositional Commentary. Moody, 1983. Morris, Leon. Ruth, an Introduction and Commentary. TOTC; InterVarsity, 1968. |
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24 | location-examples | Bible general Archive 4 | Pew Potato | 224264 | ||
THE SPIRITUAL SIGNIFICANCE OF NUMBERS This Is Appendix 10 From The Companion Bible. Numbers are used in Scripture, not merely as in Nature, with supernatural design, but with spiritual significance, which may be summarised as follows ONE. Denotes unity, and commencement. The first occurrences of words or utterances denote their essential significance, in interpretation. Words that occur only once, in the originals, are emphatic and important. First day, Light. The first occurrences of all important words and expressions are noted in the margin. TWO. Denotes difference. If two different persons agree in testimony it is conclusive. Otherwise two implies opposition, enmity, and division, as was the work of the Second day. Compare the use of the word "double" applied to "heart", "tongue", "mind", etc. THREE. Denotes completeness, as three lines complete a plane figure. Hence, three is significant of Divine perfection and completeness. The third day completes the fundamentals of creation-work. The fourth, fifth, and sixth days are the counterpart and repetition of the first, second, and third, and correspond respectively. (See the structure of Genesis 1) The number, three, includes resurrection also; for on the third day the earth rose up out of the deep, and fruit rose up out of the earth. FOUR. Denotes creative works (3 plus 1), and always has reference to the material creation, as pertaining to the earth, and things "under the sun", and things terrestrial. FIVE. Denotes Divine grace. It is 4 plus 1. It is God adding His gifts and blessing to the works of His hands. The Hebrew Ha'aretz (the earth), by "Gematria" (that is to say the addition of the numerical value of the letters together) is a multiple of four, while Hashamayim (the heavens) is a multiple of five. The Gematria of (charis), the Greek for Grace, is also a multiple of five. It is the leading factor in the Tabernacle measurements. SIX. Denotes the human number. Man was created on the sixth day; and this first occurrence of the number makes it (and all multiples of it) the hall-mark of all connected with man. He works six days. The hours of his day are a multiple of six. Athaliah usurped the throne of Judah six years. The great men who have stood out in defiance of God (Goliath and Nebuchadnezzar and Antichrist) are all emphatically marked by this number. SEVEN. Denotes spiritual perfection. It is the number or hall-mark of the Holy Spirit's work. He is the Author of God's Word, and seven is stamped on it as the water-mark is seen in the manufacture of paper. He is the Author and Giver of life; and seven is the number which regulates every period of Incubation and Gestation, in insects, birds, animals, and man. EIGHT. Denotes resurrection, regeneration; a new beginning or commencement. The eighth is a new first. Hence the octave in music, colour, days of the week, etc. It is the number which has to do with the LORD, Who rose on the eighth, or new "first-day". This is , therefore, the Dominical number. By Gematria (see above), (Jesus) makes the numbers 888. It, or its multiple is impressed on all that has to do with the Lord's Names, the Lord's People, the Lord's works. NINE. Denotes Finality of judgment. It is 3 x 3, the product of Divine completeness. The number nine, or its factors or multiples, is seen in all cases when judgment is the subject. TEN. Denotes Ordinal perfection. Another new first; after the ninth digit, when numeration commences anew. ELEVEN. Denotes disorder, disorganization, because it is one short of the number twelve (see below). TWELVE. Denotes Governmental perfection. It is the number or factor of all numbers connected with government: whether by Tribes or Apostles, or in measurements of time, or in things which have to do with government in the heavens and the earth. THIRTEEN. Denotes rebellion, apostasy, defection, disintegration, revolution, etc. The first occurrence fixes this (Genesis 14:4); and the second confirms it (Genesis 17:25). It, and its multiples, are seen in all numbers, and in the Gematria (see above) of all names and passages that are associated with rebellion, etc. SEVENTEEN. Denotes a combination of spirit and order (10 plus 7). It is the seventh prime number (as 13 is the sixth prime number). For more see http://www.therain.org/appendixes/app10.html |
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25 | Bible reference to infant baptism | Bible general Archive 4 | Pew Potato | 224236 | ||
From a very balanced debate between R.C. Sproul and John MacArthur: One of the things that John has made absolutely clear in his excellent presentation today is that there’s nowhere in the New Testament that explicitly commands the baptism of infants, or explicitly mentions the baptism of infants. And so he concludes it’s simply not in the New Testament. And from an explicit perspective, I agree with him completely. We also have stipulated and agreed that there’s no explicit prohibition against infant baptism to be found anywhere in the New Testament either. So in the absence of explicit teaching, both sides in this controversy are forced to rely upon inferences drawn from what is explicit in Scripture, and that should by the very virtue of that fact force us to go the second mile in patience with one another when we recognize, I cannot prove to John MacArthur that Scripture commands the baptism of infants, and by not baptizing infants he is being disobedient to his Lord and at the same time he can’t point to a text in the Bible that explicitly prohibits infant baptism and say to you, “R.C., you have to stop doing what Scripture prohibits.” I think we all understand the absence of the explicit directives in either case and since we are both relying upon inferences, we have to be exceedingly patient and charitable with each other. To read or listen to the full debate: http://www.gty.org/Resources/Articles/A361_Case-for-Infant-Baptism-The-Historic-PaedoBaptist-Position http://www.gty.org/Resources/Articles/A360_Case-for-Believers-Baptism-The-Credo-Baptist-Position |
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26 | women as song leaders | Hab 3:19 | Pew Potato | 224234 | ||
I agree with the others - you need to check with the specific church. The broader question is whether a Song Leader needs to meet the qualifications of an elder. Many churches consider the Worship Leader position as a pastoral/teaching role since worship music also teaches theology. I personally feel the worship leader needs to be meet the elder qualifications, which would limit this role to men. "For a woman to serve as a worship leader or music minister in a church is a more difficult issue. Part of the difficulty in making application here lies in the lack of uniform agreement among various church traditions regarding the role and function of one who serves in such a ministry. It is certainly possible for a woman to serve in a position in which she leads in congregational singing during a church worship service. However, it would depend on how that particular church understands the degree of authority that she holds over the assembled congregation and the extent to which she provides instruction. Is her position understood as one of authority over the congregation similar to a pastor/elder? Does she provide doctrinal commentary between songs or other doctrinal instruction to the choir or congregation? Does her “leading” involve the exercising of authority over others or, rather, providing leadership regarding timing, tempo, music, etc.? Does she direct the church to a particular song in a hymnal and invite those assembled to praise the Lord, or does she engage in more biblical exhortation like a pastor/elder? Churches ought to take these kinds of questions into consideration when attempting to apply biblical principles to this ministry position." - “Women in Ministry: Practical Application of Biblical Teaching” – Journal for Biblical Manhood and Womanhood 13, no. 1 (Spring) (Christopher Cowan) |
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27 | how many years from Joseph to Moses | Exodus | Pew Potato | 224228 | ||
The Israelites lived in Egypt for 350 years at the time of the birth of Moses. The Israelites lived in Egypt for 286 years at the time of the death of Joseph. 350 (Moses birth) - 286 (Joseph's death) equals 64 years between Joseph's death and Moses' birth. The math follows: Joseph From the time Israel was formed (the covenant of Genesis 12) to the death of Joseph was 25 plus 60 plus 130 plus 71 equals 286 years. 1) 25 Years. Abraham was 100 when Isaac was born (Gen. 25:1), but the covenant of Genesis 12 was made when Abraham was 75, so the Israelites had lived in Egypt for 25 years when Isaac was born . 2) 60 Years. Isaac was 60 when Jacob was born (Gen. 25:26) 3) 130 years. Jacob went down into Egypt at age 130 (Gen. 47:9). 4) 71 years. Joseph lived to be 110 (Gen. 50:26). Joseph was 39 when Jacob arrived in Goshen at age 130 (Gen. 45:6). Moses 1) Moses was 80 years old at the time of the Exodus (Ex. 7:7) 2) The time that the Israelites lived in Egypt was 430 years. (Ex. 12:40) The Israelites lived in Egypt for 430 - 80 equals 350 years at the time of Moses birth. http://reformed-theology.org/ice/newslet/bc/bc.98.06.htm http://www.answersingenesis.org/articles/2010/07/05/israelites-in-egypt |
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28 | Exodus 6 vs verses 9 | Ex 9:6 | Pew Potato | 224215 | ||
The NIV translation "all the livestock of the Egyptians died" would seem to suggest that no Egyptian livestock survived the plague, especially when this statement is followed by the (correctly translated) statement "but not one animal belonging to the Israelites died." Yet when one reads on to the account of the seventh plague, it is clear that there were plenty of Egyptian livestock still alive, since they are mentioned as being in danger of being killed by the next plague, that of ferocious hail (9:19-21). Moreover, Egyptian livestock are described as alive at the advent of the account of the final plague, that of the death of the firstborn (12:29). This apparent contradiction is not due to inconsistency among the plague accounts, multiple contradictory sources for them, or any similar cause. It is due simply to the fact that the Hebrew word kol, usually translated "all," can mean "all sorts of " or "from all over" or "all over the place." In this verse the better translation of the full expression would be "all sorts of Egyptian livestock died" or "Egyptian livestock died all over the place." - New American Commentary – Volume 2: Exodus (Douglas K. Stuart) Note that this is reflected in the Amplified Bible - "and all [kinds of] the livestock of Egypt died" |
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29 | leviticus 26:8 true meaning | Lev 26:8 | Pew Potato | 224198 | ||
A sign of the promised blessing of peace is that Yahweh, the “Divine Warrior,” will fight for them and give them the victory over their enemies, no matter how great the odds against them. Thus five can rout a hundred. This underdog-turned-conqueror theme is also found in Deuteronomy 32:30, Joshua 23:10 and Isaiah 30:17. Similar assurance of the aid of a “Divine Warrior” is found in the Moabite inscription of King Mesha (c. 830 b.c.). — Bible Background Commentary |
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30 | Christians who convert to other faiths? | Bible general Archive 4 | Pew Potato | 224194 | ||
The Westminster Larger Catechism answers the question as follows: True believers, by reason of the unchangeable love of God,(Jer. 31:3) and his decree and covenant to give them perseverance,(2Tim. 2:19; Heb. 13:20–21; 2Sam. 23:5) their inseparable union with Christ,(1Cor. 1:8–9) his continual intercession for them,(Heb. 7:25; Luke 22:32) and the Spirit and seed of God abiding in them,(1John 3:9; 2:27) can neither totally nor finally fall away from the state of grace,(Jer. 32:40; John 10:28) but are kept by the power of God through faith unto salvation.(1Pet. 1:5) |
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31 | did Christ reveal to the disciples | NT general | Pew Potato | 224175 | ||
Donald Macleod in "A Faith to Live By" seems to see a difference before and after the Ascension: It is not entirely clear what the Lord’s glorious body was like. We may think immediately of His post-resurrection appearances: to Mary in the garden on the first Easter morning; to the two on the road to Emmaus; to the disciples and Thomas; but the body with which He was seen on these and other occasions has, in my view, undergone serious transformation or transfiguration. When Mary saw Him she thought He was the gardener (John 20:15): He looked so very ordinary. But not for a moment did Saul of Tarsus on the Damascus road imagine that what he saw was a gardener. All the paraphernalia of divine majesty was there. Again, the One John describes in Revelation 1, who is ‘like a son of man’, is a splendid and glorious figure. The position appears to be that the risen Christ and His various appearances assumed different forms. We are told explicitly that He appeared to some of the disciples ‘in another form’, another morphe, looking different (Mark 16:12). Besides that, we know that the Lord underwent not only the experience of the resurrection but also the ascension to ‘the right hand of the Majesty on high’ (Hebrews 1:3), and His post-ascension appearances are quite different to the pre-ascension appearances. So, when Paul speaks of our one day having a body like the glorious body of Christ he is speaking not of the resurrection but of the ascension body of Jesus: the kind of body that Saul saw on the road to Damascus; the glory that John saw on Patmos; and perhaps most significantly, what Peter and James and John saw on the Mount of Transfiguration. Brilliant, brilliant light. God is light (1 John 1:5). Light is the primal basic form of energy and the resurrection body is described so often in terms of light: bodies so luminous, so splendid, so light-bearing, so majestic that in them the glory of God Himself is seen. The fact that the Lord’s post-resurrection body appeared to be able to move with great rapidity, to appear and disappear at will, is perhaps a further hint of the nature of our resurrection body; but it is probably not possible to understand the resurrection body without understanding the new heavens and the new earth. That body will have different physical properties because the world itself will probably have different properties from those that we know at the present moment. It is possible, in fact, that when God gives us the new universe it will be multi-dimensional and our bodies will behave in it in ways that today we cannot even begin to imagine. |
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32 | what does he mean about this verse | Mark 10:25 | Pew Potato | 224172 | ||
Jesus used a common Jewish proverb describing something impossible and absurd. With all their advantages and influence, rich people may find it difficult to have the attitude of humility, submission, and service required by Jesus. Because money represents power, authority, and success, wealthy people often have difficulty realizing their need and their powerlessness to save themselves. Those rich in talent or intelligence suffer the same difficulty. It is difficult for a self-sufficient person to realize his or her need and come to Jesus. It's hard to give away the control over life that money provides. Thus Jesus explained that it would be easier to get a camel (the largest animal in Palestine) through the eye of a sewing needle than for a person who trusts in riches to get into the kingdom of God. Some commentators have said that "needle" refers to a certain gate in the wall of Jerusalem. However, the Greek word refers to a needle that is used with thread, and the Needle's Eye Gate didn't exist in Jesus' day. It was put in later when the city was rebuilt. Thus, Jesus' image was purposely hyperbolic. - Life Application Bible Commentary – Mark (Bruce B. Barton et al.) |
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33 | When was each of David's kids born? | 2 Samuel | Pew Potato | 224171 | ||
There are four lists of David's children in Scripture—those born while he reigned in Hebron (2 Sam 3:2-5) and those born after he moved to Jerusalem (5:13-16; 1 Chron. 3:1-9; 14:4-7). His first wife was Saul's daughter Michal (1 Sam. 18:27), who was childless (2 Sam. 6:23). In Hebron, Ahinoam of Jezreel gave birth to Amnon, David's firstborn (2 Sam. 3:2); Abigail the widow of Nabal gave birth to Chileab, or Daniel (2 Sam. 3:3); princess Maacah bore Absalom (3:3) and his sister Tamar (2 Sam. 13:1); Haggith gave birth to Adonijah (3:4); Abital bore Shephatiah (3:4); and Eglah bore Ithream (3:5). In Jerusalem, Bathsheba bore David four children (1 Chron. 3:5): Shimea (or Shammah), Shobab, Nathan, and Solomon. His other wives, who are not named (1 Chron. 3:6-9), bore David Ibhar, Elishua, Eliphelet (or Elpelet), Nogah, Nepheg, Japhia, Elishama, Eliada (or Beeliada, 1 Chron. 14:7), Eliphelet. David also had children by his concubines, so he had a large family to manage. - The Bible Exposition Commentary – History (Warren W. Wiersbe) |
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34 | Crowns we cast at Jesus feet real or not | Rev 4:10 | Pew Potato | 224143 | ||
Randy Alcorn states: At least five different crowns are given as heavenly rewards: the crown of life (James 1:12; Rev. 2:10), the incorruptible crown (1 Cor. 9:24, 25), crown of rejoicing (1 Thes. 2:19; Phil. 4:1), crown of glory (1 Pet. 5:1-4), and crown of righteousness (2 Tim. 4:6-8). The crowns may relate to positions of ruling in heaven (Luke 19:17; Rev. 2:26-28), but in any case they are lasting reminders of our work on earth, and Christ’s faithfulness in enabling us to do that work. Ultimately these crowns put at Christ’s feet, to recognize him (Rev. 4:10). Our rewards are given not merely for our recognition, but for God’s eternal glory. However, Scripture sees no contradiction whatsoever between God’s eternal glory and our eternal good. http://www.epm.org/resources/2010/Feb/4/what-does-bible-say-about-heaven/ |
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35 | Esther 2:12 | Esth 2:14 | Pew Potato | 224137 | ||
Warren Wiersbe explains it like this in The Bible Exposition Commentary Some Bible students see this whole enterprise as an empire-wide "beauty contest" and Esther as a contestant who probably shouldn't have entered. They also assert that Mordecai encouraged her because he wanted to have a Jew in a place of influence in the empire in case there was trouble. Perhaps that interpretation is true. However, other students feel that the women were not volunteers but were selected and assembled by the king's special officers. The girls were not kidnapped, but everybody knew that the will of an Eastern monarch could not successfully be opposed. In this case I don't think we should condemn Esther for what happened to her since these circumstances were, for the most part, out of her control; and God did not overrule them for the good of her people. - Each night, a new maiden was brought to the king; and in the morning, she was sent to the house of the concubines, never again to be with the king unless he remembered her and called for her. Such unbridled sensuality eventually would have so bored Ahasuerus that he was probably unable to distinguish one maiden from another. This was not love. It was faceless, anonymous lust that craved more and more; and the more the king indulged, the less he was satisfied. Esther had won the favor of everybody who saw her; and when the king saw her, he responded to her with greater enthusiasm than he had to any of the other women. At last he had found someone to replace Vashti! The phrase "the king loved Esther" (kjv) must not be interpreted to mean that Ahasuerus had suddenly fallen in love with Esther with pure and devoted affection. The niv rendering is best: "Now the king was attracted to Esther more than to any of the other women" (v. 17). This response was from the Lord who wanted Esther in the royal palace where she could intercede for her people. "Known to God from eternity are all His works" (Acts 15:18, nkjv). ____ Esther was not in a beauty contest simply to win the king’s affections; the women were being prepared to have sexual relations with the king. This is suggested by the words in the evening she would go there and in the morning return. - The Bible Knowledge Commentary ____ I think a key phrase is that "everybody knew that the will of an Eastern monarch could not successfully be opposed." |
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36 | was the devil an angel first in heaven? | Ezek 28:12 | Pew Potato | 224132 | ||
Satan’s original state. Ezekiel 28:12-15 describes Satan prior to his fall. He enjoyed an exalted position in the presence of God; the brilliance of heaven was his surrounding (28:13). He was called the “anointed…covering cherub” who enjoyed the position of highest honor before God (28:14, 16). Isaiah refers to this supreme angel as “star of the morning (KJV Lucifer; NIV morning star), son of the dawn” (14:12). After he became God’s chief adversary (Heb. Satan) he is never again called by any of these honorable titles. But in his prefall splendor he was filled with wisdom and beauty, and he was blameless (Ezek. 28:12, 15). Satan’s fall. Satan’s fall is described in both Ezekiel 28 and Isaiah 14. Because of his sin Satan was cast from the presence of God (Ezek. 28:16). The reason for Satan’s downfall was his pride; his heart was lifted up because of his beauty, and his wisdom became corrupt (28:17). The statement indicates Satan must have had extraordinarily high rank that led to his pride. Isaiah 14:12-14 further describes the sin that led to his downfall. Five “I will’s” emphasize his sin (14:13-14). He desired to enter the very presence of God and establish his throne on God’s throne above the other angels. He wanted to be like the “Most High.” For that reason God thrust him down out of heaven. - The Moody Handbook of Theology (Paul P. Enns) |
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37 | Explain inaccuracy of | Amos 9:15 | Pew Potato | 224120 | ||
The Cornerstone Biblical Commentary explains it like this: never again be uprooted. God’s forgiveness is complete and his restoration permanent. The future Israel in view has paid the price for covenant trespasses and is assured continual occupation of the land of covenant promise. Yet the subsequent history of Israel shows that the people were displaced from the land again and again by foreign invaders. Some commentators identify the ultimate fulfillment of Amos’s promises of God’s restoration of Israel with the promises fulfilled in the church as the “Israel of God”. Others view Amos’s salvation oracles as a later stage of development in an eschatology that culminates in the kingdom of the Messiah (distinct from the church or church age; cf. Matt 24; Rev 20). |
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38 | To Snitch or Not To Snitch ??? | Phil 2:2 | Pew Potato | 224115 | ||
Philippians 2:2-4 (HCSB) fulfill my joy by thinking the same way, having the same love, sharing the same feelings, focusing on one goal. Do nothing out of rivalry or conceit, but in humility consider others as more important than yourselves. Everyone should look out not only for his own interests, but also for the interests of others. Would you want someone to tell you about the deception? |
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39 | when Paul 1st told would preach in Rome | Acts 23:11 | Pew Potato | 224113 | ||
Acts 23:11 (HCSB) The following night, the Lord stood by him and said, “Have courage! For as you have testified about Me in Jerusalem, so you must also testify in Rome.” |
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40 | Prayer for a Child who has died | Bible general Archive 4 | Pew Potato | 224107 | ||
We believe that it avails nothing to pray for the dead. Prayers for the dead imply that their state has not yet been fixed, and that it can be improved at our request. We hold, however, that there is no change of character or of destiny after death, that what the person is at death he remains throughout all eternity. We find an abundance of Scripture teaching to the effect that this world only is the place of opportunity for salvation, and that when this probation or testing period is past only the assignment of rewards and punishments remain. Consequently we hold that all prayers, baptisms, masses, or other rituals of whatever kind for the dead are superfluous, vain and unscriptural. As for the righteous dead, they are in the immediate presence of Christ, in a perfect environment of holiness and beauty and glory where their every need is satisfied. They have no need of any petitions from us. They lack nothing that our prayers can satisfy. Their state is as perfect as it can be until the day when they and we receive our resurrection bodies. To petition God to change the status or condition of His loved ones in glory, or to suggest that He is not doing enough for them, is, to say the least, highly presumptuous, even though it may be well intended. As for the wicked dead, their state too is fixed and irrevocable. They have had their opportunity. They have sinned away their day of grace. The uplifting and restraining influence of the Holy Spirit as directed towards them has been withdrawn. It is understandable that remaining relatives and friends should be concerned about them. But the determination of their status after death is the prerogative of God alone. The holiness and justice of God are all-sufficient guarantees that while some by His grace will be rewarded far above their deserts, none will be punished beyond their deserts. It is very significant that in Scripture we have not one single instance of prayer for the dead, nor any admonition to that end. In view of the many admonitions for prayer for those in this world, even admonitions to pray for our enemies, the silence of Scripture regarding prayer for the dead would seem to be inexplainable if it availed anything. - Immortality (Loraine Boettner) |
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