Results 281 - 300 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# | |||
281 | 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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282 | 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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283 | What is the Lord teaching in this verse? | Matt 7:6 | meusing | 40792 | ||
John Gill said : Matthew 7:6 Give not that which is holy to the dogs ... Dogs were unclean creatures by the law; the price of one might not be brought into the house of the Lord, for a vow, (Deuteronomy 23:18) yea, these creatures were not admitted into several temples of the Heathens . Things profane and unclean, as flesh torn by beasts, were ordered to be given to them, (Exodus 22:31) but nothing that was holy was to be given them, as holy flesh, or the holy oblations, or anything that was consecrated to holy uses; to which is the allusion here. It is a common maxim F9 with the Jews, "that they do not redeem holy things, to give to the dogs to eat". Here the phrase is used in a metaphorical sense; and is generally understood of not delivering or communicating the holy word of God, and the truths of the Gospel, comparable to pearls, or the ordinances of it, to persons notoriously vile and sinful: to men, who being violent and furious persecutors, and impudent blasphemers, are compared to "dogs"; or to such, who are scandalously vile, impure in their lives and conversations, and are therefore compared to swine; neither cast ye your pearls before swine. But since the subject Christ is upon is reproof, it seems rather to be the design of these expressions, that men should be cautious, and prudent, in rebuking and admonishing such persons for their sins, in whom there is no appearance or hope of success; yea, where there is danger of sustaining loss; lest they trample them under their feet, and turn again and rend you: that is, despise the admonitions and reproofs given, and hurt the persons who give them, either by words or deeds; see (Proverbs 9:7,8) . The Jews have some sayings much like these, and will serve to illustrate them F11; "do not cast pearls before swine", nor deliver wisdom to him, who knows not the excellency of it; for wisdom is better than pearls, and he that does not seek after it, is worse than a swine. FOOTNOTES: F8 Vid. Alex. ab. Alex. Gaeial. Dier. l. 2. c. 14. F9 T. Bab. Temura, fol. 17. 1. 31. 1. 33. 2. Becorot, fol. 15. 1. Hieros. Pesachim, fol. 27. 4. Maaser Sheni, fol. 53. 3. F11 Mischar Happeninim apud Buxtorf. Florileg. Heb. p. 306. |
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284 | 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 | ||||||
285 | 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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286 | Apostleship vs Discipleship? | Acts 13:2 | meusing | 40786 | ||
Disciples are followers. Apostles are 'sent ones' |
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287 | 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.). | ||||||
288 | Cremation | 2 Cor 5:8 | meusing | 40783 | ||
I do not see that it matters, we will be with our Lord. | ||||||
289 | How was Jesus slain 'before' ? | 1 Pet 1:20 | meusing | 40781 | ||
The paschal lamb was a symbol of Christ. John said "Behold the Lamb of God." From the first sin, there was a way of redemption, a blood sacrifice in which another (animal) took the punishment for sin. Adam was clothed (redeemed) in animal skins God provided. Abel offered an acceptable sacrifice (a slain lamb). After the flood Noah offered sacrifices to God. Every time God made a covenant it was sealed with a blood sacrifice. Abraham had such faith in God that he told Isaac "God will provide HIMSELF a lamb for a burnt offering." Gen. 22:8 Sin was indeed in the world; but so was redemption in the form of a blood sacrfice which looked forward to Jesus Sacrifice (while we now look back) which, like a event thrown into this space - time continum sent ripples forward AND BACKWARDS in time. |
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290 | is God and Jesus are one person? | Heb 1:8 | meusing | 40617 | ||
As I keep telling you, He did not 'forget' as you put it, Jesus, even though he is equal to the Father SUBMITTED Himself to the Father. Phillippians 2:6-7 show That they are equal, and that Jesus submitted Himself willingly. This submission included the time of His second coming. I am not elequent, and smetimes dislectec, so others say what I believe in a way that I cannot. "...that phrase stands; and must be understood of Christ as the son of man, and not as the Son of God; for as such, he lay in the bosom of the Father, and knew all his purposes and designs; for these were purposed in him: he knew from the beginning who would betray him, and who would believe in him; he knew what would befall the rejecters of him, and when that would come to pass; as he must know also the day of the last judgment, since it is appointed by God, and he is ordained to execute it: but the sense is, that as he, as man and mediator, came not to destroy, but to save; so it was not any part of his work, as such, to know, nor had he it in commission to make known the time of Jerusalem's ruin: but my Father only; to the exclusion of all creatures, angels and men; but not to the exclusion of Christ as God, who, as such, is omniscient; nor of the Holy Spirit, who is acquainted with the deep things of God, the secrets of his heart, and this among others. " John Gill Calvin : ... "...Christ likewise perceived that the disciples were pushing forward with excessive haste to enjoy a triumph. He therefore wishes the day of his coming to be the object of such expectation and desire, that none shall dare to inquire when it will happen. In short, he wishes his disciples so to walk in the light of faith, that while they are uncertain as to the time, they may patiently wait for the revelation of him. We ought therefore to be on our guard, lest our anxiety about the time be carried farther than the Lord allows; for the chief part of our wisdom lies in confining ourselves soberly within the limits of God's word. That men may not feel uneasy at not knowing that day, Christ represents angels as their associates in this matter; for it would be a proof of excessive pride and wicked covetousness, to desire that we who creep on the earth should know more than is permitted to the angels in heaven." |
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291 | 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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292 | 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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293 | Identity of Mary Magdalene | NT general Archive 1 | meusing | 40471 | ||
No, Mary, the sister of Martha and Lazarus was Mary of Bethany. The mistake is made by not understanding that John in verse two is speaking of the annointing which Mary of Bethany would give Jesus, (which was alredy history from John's view point) with the annointing mentioned in Luke. As Calvin explained It is a similar display of ignorance, to imagine that this Mary, the sister of Lazarus, was that woman of wicked and infamous life, who is mentioned by Luke, ( Luke 7:37.) This mistake was occasioned by the anointing; as if it were not evident enough that Christ was anointed on various occasions, and even at different places. The woman who was a sinner, of whom Luke gives an account, anointed Christ at Jerusalem, where he dwelt; but Mary afterwards anointed him at Bethany, which was her own village. The past tense employed by the Evangelist, who anointed, must be referred, not to the time of the occurrence which he is now relating, but to the time when he wrote; as if he had said, "It was this Mary who afterwards poured on the head of Christ the ointment, on account of which a murmuring arose among the disciples," (Matthew 26:7.) 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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294 | we only barely get into heaven by Jesus | 1 John 5:11 | meusing | 40481 | ||
Matthew Henry eplains that Peter is writing to the church and .. That their trials were now at hand, and they should stand prepared accordingly, v. 17, 18. (1.) He tells them that the time had come when judgment must begin at the house of God. The usual method of Providence has been this: When God brings great calamities and sore judgments upon whole nations, he generally begins with his own people, Isa. 10:12; Jer. 25:29; Eze. 9:6. "Such a time of universal calamity is now at hand, which was foretold by our Saviour, Mt. 24:9, 10. This renders all the foregoing exhortations to patience necessary for you. And you have two considerations to support you.’’ [1.] "That these judgments will but begin with you that are God’s house and family, and will soon be over: your trials and corrections will not last long.’’ [2.] "Your troubles will be but light and short, in comparison of what shall befall the wicked world, your own countrymen the Jews, and the infidels and idolatrous people among whom you live: What shall the end be of those who obey not the gospel of God?’’ Learn, First, The best of God’s servants, his own household, have so much amiss in them as renders it fit and necessary that God should sometimes correct and punish them with his judgments: Judgment begins at the house of God. Secondly, Those who are the family of God have their worst things in this life. Their worst condition is tolerable, and will soon be over. Thirdly, Such persons or societies of men as disobey the gospel of God are not of his church and household, though possibly they may make the loudest pretensions. The apostle distinguishes the disobedient from the house of God. Fourthly, The sufferings of good people in this life are demonstrations of the unspeakable torments that are coming upon the disobedient and unbelieving: What shall the end be of those that obey not the gospel? Who can express or say how dreadful their end will be? (2.) He intimates the irremediable doom of the wicked: If the righteous scarcely be saved, where shall the ungodly and sinner appear, v. 18. This whole verse is taken from Prov. 11:31, Behold the righteous shall be recompensed in the earth; how much more the wicked and the sinner? This the Septuagint translates exactly as the apostle here quotes it. Hence we may learn, [1.] The grievous sufferings of good people in this world are sad presages of much heavier judgments coming upon impenitent sinners. But, if we take the salvation here in the highest sense, then we may learn, [2.] It is as much as the best can do to secure the salvation of their souls; there are so many sufferings, temptations, and difficulties to be overcome, so many sins to be mortified, the gate is so strait and the way so narrow, that it is as much as the righteous can do to be saved. Let the absolute necessity of salvation balance the difficulty of it. Consider, Your difficulties are greatest at first; God offers his grace and help; the contest will not last long; be but faithful to the death, and God will give you the crown of life, Rev. 2:10. [3.] The ungodly and the sinner are unquestionably in a state of damnation. Where shall they appear? How will they stand before their Judge? Where can they show their heads? If the righteous scarcely be saved, the wicked must certainly perish. 4. That when called to suffer, according to the will of God, they should look chiefly to the safety of their souls, which are put into hazard by affliction, and cannot be kept secure otherwise than by committing them to God, who will undertake the charge, if we commit them to him in well-doing; for he is their Creator, and has out of mere grace made many kind promises to them of eternal salvation, in which he will show himself faithful and true, v. 19. Learn, (1.) All the sufferings that befall good people come upon them according to the will of God. (2.) It is the duty of Christians, in all their distresses, to look more to the keeping of their souls than to the preserving of their bodies. The soul is of greatest value, and yet in most danger. If suffering from without raise uneasiness, vexation, and other sinful and tormenting passions within, the soul is then the greatest sufferer. If the soul be not well kept, persecution will drive people to apostasy, Ps. 125:3. (3.) The only way to keep the soul well is to commit it to God, in well-doing. Commit your souls to God by solemn dedication, prayer, and patient perseverance in well-doing, Rom. 2:7. (4.) Good people, when they are in affliction, have great encouragement to commit their souls to God, because he is their Creator, and faithful in all his promises. AMEN!!!!!!! |
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295 | 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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296 | 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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297 | 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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298 | 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.] | ||||||
299 | What is a Christian? | Luke 9:32 | meusing | 40183 | ||
So you say that Jesus LIED. He said He will not Judge thouse who believed in Him. You say he will. Who is right? You? or the Holy One of God? No one is worthy. It is God's love and grace that is the basis of our salvation. As the hymn goes : From whence this fear and unbelief, If God, my Father, put to grief His spotless Son for me? Can He, the righteous Judge of men, Comdemn me for that debt of sin Which, Lord, was charged to Thee? Complete atonement Thou hast made, And to the utmost farthing paid Whate'er Thy people owed ; How, then can wrath on me take place, If sheltered in God's righteousness And sprinkled by Thy blood ? If Thou hast my discharge procured, And freely in my place endured The whole of wrath divine ; Payment God will not twice demand, First at my bleeding Surety's hand, And then again at mine. Turn, then, my soul, unto thy rest; The merits of thy great High Priest Speak peace and libery ; Trust in His efficacious blood, Nor fear thy banishment from God, Since Jesus died for thee. A. Toplady |
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300 | RELIGION HOMEWORK HELP | Rom 12:2 | meusing | 40085 | ||
That is like asking people to listen to Iron Butterfly's In-A-Gadda-Da-Vida to hear the real story of Adam and Eve. | ||||||
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