Results 261 - 280 of 358
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: meusing Ordered by Verse |
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Results | Verse | Author | ID# | |||
261 | No fruit apart from Jesus? | John 15:2 | meusing | 47582 | ||
Hi, as I understand it Jesus spoke these words after Judas had left them to betray Him. Does that not show that he (Judas) was not abiding in Jesus? Jesus is the source (the vine). He said at another place :John 4:14 But whoever takes a drink of the water that I will give him shall never, no never, be thirsty any more. But the water that I will give him shall become a spring of water welling up (flowing, bubbling) [continually] within him unto (into, for) eternal life. Paul recognized this when he said : Gal 2:20 I have been crucified with Christ [in Him I have shared His crucifixion]; it is no longer I who live, but Christ (the Messiah) lives in me; and the life I now live in the body I live by faith in (by adherence to and reliance on and complete trust in) the Son of God, Who loved me and gave Himself up for me. |
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262 | john 15:26 Who is the comforter | John 15:26 | meusing | 55287 | ||
Jesus tells us that the Comforter is the Holy Spirit : John 15:26 But when the Comforter (Counselor, Helper, Advocate, Intercessor, Strengthener, Standby) comes, Whom I will send to you from the Father, the Spirit of Truth Who comes (proceeds) from the Father, He [Himself] will testify regarding Me. [Amilified] John Gill said : Joh 15:26 - But when the Comforter is come,.... Or advocate, the Spirit of God; who was to be, and has been an advocate for Christ, against the world, and for his people, against all their enemies; and who as he was to reprove, and did reprove the world of sin, righteousness, and judgment, in favour of Christ, so he was to assist his people, and plead their cause, and help them, in vindication of themselves, before the princes of the earth, as he did: and who also was to act, and has acted the part of a "comforter" to them, under all the hatred and violence they have met with from the world; by taking and applying the things of Christ to them; by shedding the love of God in them; by applying the promises of the Gospel to them; by witnessing their adoption, and sealing them up to the day of redemption: whom I will send unto you from the Father; visibly, as on the day of Pentecost, in cloven tongues as of fire; and invisibly into their hearts, by the secret influence of his light and grace; which mission, as it suggests no inferiority in the spirit, either to the Father or the Son; since the same spirit with the Father, was the sender of Christ; so it is expressive of the equal deity of Christ, and his joint power and authority with the Father: even the Spirit of truth; who is the true Spirit, truth itself; yea, the true God, with the Father and Son; the Spirit of him who is truth; the dictator of the Scriptures of truth; who leads his people into all truth; and is the Spirit of truth, as he is a witness or testifier of Christ, hereafter promised: which proceedeth from the Father; Christ is not content to describe him by his work and office, as, an, advocate and comforter, and as the Spirit of truth: and from his mission by him from the Father; all which shows his usefulness and authority; but also from his nature and essence, which is the same with the Father's; and from his peculiar personal and distinctive character, expressed by his proceeding from the Father; and which is mentioned, as what is distinct from his mission by Christ, from the Father before spoken of; and designs no other, than the eternal, ineffable, and continued act of his procession, from the Father and the Son; in which he partakes of the same nature with them, and which personally distinguishes him from them. The ancient Jews (x) spoke of him just in the same language; "the Spirit of God", in Gen_1:2; they say is the Holy Spirit, îàìäéí ãðôé÷, "which proceedeth from God": very pertinently does Christ take notice of this his character here, when he was about to speak of him as his testifier: he shall testify of me: of his deity and sonship, of his incarnation, of his being the Messiah, of his sufferings and death, of his resurrection and ascension, of his exaltation at the right hand of God, and of his ordination to be the Judge of quick and dead; all which he bore testimony to, by the gifts bestowed upon the apostles, and the great grace that was upon them all; by the signs, wonders, and divers miracles, by which the Gospel of Christ was confirmed; and by the power, influence, and success, which attended the preaching of it every where. Thus he testified of Christ, against the blaspheming Jews, and persecuting Gentiles, to the reproof and confusion of them; and he testified of him to the apostles, and all true believers, to their great joy and comfort, and to the support of them, under all the malice and hatred of the world. (x) Zohar in Gen. fol. 1. 4. |
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263 | Please explain in short verses 1-26. | John 17:1 | meusing | 44776 | ||
THE LORD'S PRAYER TO THE FATHER. 1-5. The Glorification of the Son. .... 6. I have manifested Thy Name. ...... 7,8. The Son sent by the Father and recognized ........ 9-11 Disciples. One as We are. .......... 12. "I kept them." ............ 13. the Purpose of the Lord's words. ............... 14-. Thy Word given ............... -14. they not of the world. ...........15 "Thou . . . keep them. ................ 16 "They not of the world" ................ 17 Thy Word. Truth. ............... 18,19. the Purpose of the Lord's Work. ........ 20-23. Disciples. those who believe trough them. One "as We are" 24 The glory of the Son ... 25. The Son sent by the Father recognized. .. 26 I have declared Thy Name. |
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264 | What does it mean I THIRST in John 19 | John 19:28 | meusing | 39126 | ||
John 19:28 After this, Jesus, knowing that all was now finished (ended), said in fulfillment of the Scripture, I thirst. [Ps. 69:21.] Ps 69:21 They gave me also gall [poisonous and bitter] for my food, and in my thirst they gave me vinegar (a soured wine) to drink. [Matt. 27:34, 48.] It means that he was thirsty. |
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265 | Christianity.....idolatry? | John 20:28 | meusing | 62290 | ||
Since Jesus Christ is both LORD and God, I do not see how worshiping God is idolatry. | ||||||
266 | 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.] | ||||||
267 | Are we expected to keep the sabath? | John 20:31 | meusing | 42210 | ||
Jesus is LORD of the Sabbath. We are saved by applying the (believing) the death and ressurection of Jesus to our lives. While the jews were celebrating the sabbath, the LORD of the Sabbath was in the grave. |
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268 | When did Sheol/Hades 1st get mistranslat | Acts 2:31 | meusing | 62731 | ||
They were not mistranslated hell is the English translation of the Greek word 'hades', the place of departed souls, which is a translation of the Hebrew word 'Sheol' into Greek. They mean the same thing : the world of the dead. The NASV did NOT translate the word, they transliterated it without translating it. The English word 'hell' is a correct translation of both words. Easton's dictionary says : Hell Derived from the Saxon helan, to cover; hence the covered or the invisible place. In Scripture there are three words so rendered:- (1.) Sheol, occurring in the Old Testament sixty-five times. This word sheol is derived from a root-word meaning “to ask,” “demand;” hence insatiableness (Pro 30:15, Pro 30:16). It is rendered “grave” thirty-one times (Gen 37:35; Gen 42:38; Gen 44:29, Gen 44:31; 1Sa 2:6, etc.). The Revisers have retained this rendering in the historical books with the original word in the margin, while in the poetical books they have reversed this rule. In thirty-one cases in the Authorized Version this word is rendered “hell,” the place of disembodied spirits. The inhabitants of sheol are “the congregation of the dead” (Pro 21:16). It is (a) the abode of the wicked (Num 16:33; Job 24:19; Psa 9:17; Psa 31:17, etc.); (b) of the good (Psa 16:10; Psa 30:3; Psa 49:15; Psa 86:13, etc.). Sheol is described as deep (Job 11:8), dark (Job 10:21, Job 10:22), with bars (Job 17:16). The dead “go down” to it (Num 16:30, Num 16:33; Eze 31:15, Eze 31:16, Eze 31:17). (2.) The Greek word Hades of the New Testament has the same scope of signification as sheol of the Old Testament. It is a prison (1Pe 3:19), with gates and bars and locks (Mat 16:18; Rev 1:18), and it is downward (Mat 11:23; Luk 10:15). The righteous and the wicked are separated. The blessed dead are in that part of Hades called paradise (Luk 23:43). They are also said to be in Abraham's bosom (Luk 16:22). (3.) Gehenna, in most of its occurrences in the Greek New Testament, designates the place of the lost (Mat 23:33). The fearful nature of their condition there is described in various figurative expressions (Mat 8:12; Mat 13:42; Mat 22:13; Mat 25:30; Luk 16:24, etc.). (See HINNOM.) |
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269 | what does Easter mean | Acts 12:4 | meusing | 42890 | ||
here is an interstin article on Easter traditions of the early church : EASTER CUSTOMS In ancient Egypt and Persia friends exchanged decorated eggs at the spring equinox (they have always been symbols of creation, fertility and new-life) the beginning of the new year. These eggs were a symbol of fertility for them because the coming forth of a live creature from an egg was so surprising to people of ancient times. Christians of the Near East adopted this tradition, and the Easter egg became a religious symbol. It represented the tomb from which Jesus broke forth. They were often colored red to represent the blood of Christ by which all believers were given a share in this new life of Christ. In medieval times eggs were traditionally given at Easter to all servants, and to the children (it was one of the foods forbidden during Lent), along with other gifts. It seems that the custom of hiding the eggs is a universal one. Rabbits were also a pre-Christian fertility symbol. Often they were used as images of Christ's post-resurrection appearances. These appearances were likened to the rabbits being seen and then disappearing and then being seen again somewhere else. The first mention of the Easter Bunny and his eggs seems to have come from Germany in the late 1500's. In many sections of Germany, the belief was that the Easter bunny laid red eggs on Holy Thursday and multi-colored eggs the night before Easter Sunday. In early Christian art the lily is a symbol of purity because of its delicacy of form and its whiteness. They did not exist in North America until about 100 years ago. The white trumpet lily, which blooms naturally in springtime, was brought here from Bermuda. They are popularly called "Easter Lilies because they bloom around Easter time. The American public quickly made it a symbolic feature of the Easter celebration. Prayers for the blessing of lambs, a significant symbol of Christ, dates back to the 7th century. From the 9th century, the main feature of the Pope's Easter dinner was roast lamb. The ancient tradition of the Paschal lamb inspired the use of lamb as a popular Easter food among all the faithful. in Europe, small figures of a lamb made from butter, pastry, and sugar are popular. The butterfly is an ancient Easter symbol. Just as the butterfly which emerges from the cocoon is the same caterpillar in new form, so Jesus, emerging from the tomb is the same person - glorified. Easter water is blessed solemnly at the Easter Vigil. Families are encouraged to bring home a container of this holy water to be used at home for family blessings on persons, house, etc. Some families clean out their fire-places on Good Friday and do without a fire until they bring home coals from the New Fire blessed at the Easter Vigil. In many parts of the world people serve traditional breads and pastries at Easter like the Russian Easter bread (Paska - because it is made in the round and rises up), the German Easter loaves (Osterstollen), the Polish Easter cake (Baba Wielancona), etc. Very often these breads and pastries, together with meat and eggs, are blessed on Holy Saturday. An Italian custom is to make a simple sweet bread dough shaped in the form of a chick, bunny, or doll. These breads are baked with a whole egg placed in the "tummy" of the form and frosted with egg yolk. The whole family is involved in the making of these Easter breads. They are brought to the Easter Vigil to be blessed and are given as gifts on Easter Sunday to young friends and relatives. Early Christians customarily celebrated Easter Week as days of joy and laughter. They would tell jokes, play pranks, feast on lamb, dance, sing and express humor and joy over this "final joke" on the devil, death and evil. They would add fragrant oil or perfume to the Easter water they had brought home with them from church, as a reminder of the sacred chrism. This water was used to sprinkle and bless food, pets, gardens, homes and more. In some countries you could get soaked this week. Baptism was recalled with the custom of "dousing". On Easter Monday men wake women with a spritz of the perfumed Easter water while they whisper "May you never wither." On Easter Tuesday women wake men with a bucketful of the scented water. |
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270 | Apostleship vs Discipleship? | Acts 13:2 | meusing | 40786 | ||
Disciples are followers. Apostles are 'sent ones' |
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271 | Lifting hands worship Yes/No? Acts 17:25 | Acts 17:25 | meusing | 155767 | ||
As I see it Acts 17:25 refers to the fact that God does not NEED our worship. Heis not dependant on us for anything, we are dependant of Him for everything. It does not mean the literal raising of hands in worship. just my meusings |
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272 | 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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273 | 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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274 | The Gospel the sole means of salvation? | Rom 1:16 | meusing | 39306 | ||
The Gospel is the good news OF salvation. It is based on historical Facts 1. Christ died for our sins 2. Christ was buried 3. Christ rose from the dead 1 Cor. 15:1-5 if these three facts are not true, we have no gospel. (Barnhouse) The Source of the Gospel is God. (Heb 1.1) there can be no Gospel, not even a Gospel of God, apart from that which concerns His Son, the LORD Jesus Christ. Calvin in his comentary on Rom 1:3 said "This is a remarkable passage, by which we are taught that the whole gospel is included in Christ, so that if any removes one step from Christ, he withdraws himself from the gospel. For since he is the living and express image of the Father, it is no wonder, that he alone is set before us as one to whom our whole faith is to be directed and in whom it is to center. " |
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275 | The Gospel the sole means of salvation? | Rom 1:16 | meusing | 39346 | ||
My answer is that the Gospel is the Good News OF the means that God has taken for our salvaion: the incarnation, death and resurrection of Jesus. | ||||||
276 | The Gospel the sole means of salvation? | Rom 1:16 | meusing | 39350 | ||
C. H. Spurgeon when He saw the Alps wrote Yet in all these how great soe'er they be, We see not Him. The glass is all too dense And dark, or else our earthborn eyes too dim. Yon Alps, that lift their heads above the clouds And hold familiar converse with the stars, Are dust, at which the balance trembleth not, Compared with His divine immensity. The snow crowned summits fail to set Him forth, Who dwelleth in Eternity, and bears Alone, the name of High and Lofty One. Depths unfathomed are too shallow to express The wisdom and the knowledge of the Lord. The mirror of the creatures has no space To bear the image of the Infinite. It is true the Lord hath fairly writ his name, And set his seal upon creation's brow. But as the skilful potter much excels The vessel which he fashions on the wheel, E'en so, but in proportion greater far, Jehovah's self transcends his noblest works. Earth's ponderous wheels would break, her axles snap, If freighted with the load of Deity. Space is too narrow for the Eternal's rest, And time too short a footstool for his throne. Even avalanche and thunder lack a voice, To utter the full volume of his praise. How then can I declare him? Where are words With which my glowing tongue may speak his name? Silent I bow, and humbly I adore. Treasury of David p.89 |
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277 | The Gospel the sole means of salvation? | Rom 1:16 | meusing | 39367 | ||
In your reply to Searcher, you quoted the reference he gave you in answer. The Gospel is the message of the means, NOT the means. Here is Rom. 10:8-17 in modern English : 8 No, the word is very near you, ON YOUR OWN LIPS and in YOUR HEART! It is this word, which is the burden of our preaching, and it says, in effect, "If you openly admit by your own lips that Jesus is the LORD, and if you believe in YOUR HEART that God raised him from the dead, you will be saved." For it is believing IN THE HEART that makes a man righteous before God, and it is stating his belief by his own lips that confirms his salvation. And the scripture says: "Hos-soever believes in him shall not be disapointed." And that "whosoever' means anyone, without disinction between Jew or Greek. For all have the same LORD, whose boundless resources are sufficient for all who turn to him in faith. For: Whosoever shall call upon the name of the LORD shall be saved. Now how can they call on one in whom they have never believed? How can they believe in one of whom they have never heard? And how can they hear unless someone proclaims Him? and Who will go to tell them unless he is sent? as the scripure puts it : How beautiful are the feet of them that bring glad tidings of good things! Yet not all have responded to the gospel. Isaiah asks, you remember, LORD, who hath believed our report? FAITH, YOU SEE, CAN ONLY COME FROM HEARING THE MESSAGE, AND THE MESSAGE IS THE WORD OF GOD. Philips p.328,329 |
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278 | The Gospel the sole means of salvation? | Rom 1:16 | meusing | 39372 | ||
That is Paul's question : Now how can they call on one in whom they have never believed? How can they believe in one of whom they have never heard? And how can they hear unless someone proclaims Him? It is up to us to be faithful to Christ in proclaiming the Good News. |
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279 | The Gospel the sole means of salvation? | Rom 1:16 | meusing | 39380 | ||
Ezek 18:23 Have I any pleasure in the death of the wicked? says the Lord, and not rather that he should turn from his evil way and return [to his God] and live? Ezek 18:24 But if the righteous man turns away from his righteousness and commits iniquity and does according to all the abominations that the wicked man does, shall he live? None of his righteous deeds which he has done shall be remembered. In his trespass that he has trespassed and in his sin that he has sinned, in them shall he die. Ezek 18:25 Yet you say, The way of the Lord is not fair and just. Hear now, O house of Israel: Is not My way fair and just? Are not your ways unfair and unjust? Job 35:2 ....or are you saying, My righteousness is more than God's, |
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280 | The Gospel the sole means of salvation? | Rom 1:16 | meusing | 39391 | ||
Rom 2:11 (Amplified) For God shows no partiality [undue favor or unfairness; with Him one man is not different from another]. [Deut. 10:17; II Chron. 19:7.] 12 All who have sinned without the Law will also perish without [regard to] the Law, and all who have sinned under the Law will be judged and condemned by the Law. 13 For it is not merely hearing the Law [read] that makes one righteous before God, but it is the doers of the Law who will be held guiltless and acquitted and justified. 14 When Gentiles who have not the [divine] Law do instinctively what the Law requires, they are a law to themselves, since they do not have the Law. 15 They show that the essential requirements of the Law are written in their hearts and are operating there, with which their consciences (sense of right and wrong) also bear witness; and their [moral] decisions (their arguments of reason, their condemning or approving thoughts) will accuse or perhaps defend and excuse [them] 16 On that day when, as my Gospel proclaims, God by Jesus Christ will judge men in regard to the things which they conceal (their hidden thoughts). [Eccl. 12:14.] Note he is talking about doing the Law. he goes on to show Rom 3:23 Since all have sinned and are falling short of the honor and glory which God bestows and receives. If others talk about the unfairness of God it is because they have heard the good news or redemtion, and rejected it, wanting to go their own way, not God's. |
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