Results 341 - 350 of 350
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Results from: Answers On or After: Thu 12/31/70 Author: Aixen7z4 Ordered by Date |
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Results | Verse | Author | ID# | |||
341 | Aixen7z4, Is Revelation 4 the rapture? | Matt 24:30 | Aixen7z4 | 75249 | ||
Revelation 4 shows that the church is in heaven. As the scene shifts back to earth and the tribulation unfolds, we know the church is not there. Nor is she mentioned again until chapter 19. How did she get there for the Marriage Supper of the Lamb? She had been caught up. We know that from 1 Corinthians 15 and 1 Thessalonians 4. Aixen. | ||||||
342 | Pre Tribulation rapture? | Matt 24:30 | Aixen7z4 | 75166 | ||
Perhaps we are confusing the rapture with the second coming of Christ to earth again. Before the tribulation, Christ comes in the clouds and catches the church away. See 1 Cor 15. See Rev 4. After the tribulation, he returns to the earth to put an end to evil and to reign. See Rev 20. Jesus comes to the air to take away those who are saved and not appointed to wrath. This taking away is the rapture, and it is pretrib. The second coming, to the earth, his feet standing on the mount of Olives and all, (Zech 14) is posttrib. It is difficult to get the complete picture from reading one passage. Make use of the other Scriptures describing the end times and try to develop a chronology of events. |
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343 | faith portryay a symbol? | Rom 1:17 | Aixen7z4 | 75162 | ||
Why do you suppose the faith of Habbakuk would do that? Portraying a symbol of the church is such an amorphous thing that we really cannot tell when we have it. Better, I think, to let faith stand on its own. Whether in Habakkuk or in the church at Jerusalem, faith is that which God appreciates. We trust him regardless of the circumstances. The just shall live by his faith. Even though the fig tree has no blossom, and there are no grapes upon the vine, we rejoice in the Lord, the God of our salvation. | ||||||
344 | Faith | 1 Pet 1:9 | Aixen7z4 | 74597 | ||
Peter says the end of our faith is the salvation of our souls. When we believe on the Lord Jesus Christ, the result is that we are saved. That is the end. Faith is the means. | ||||||
345 | What does from faith to faith mean | Rom 1:17 | Aixen7z4 | 74595 | ||
The phrase is used in Romans 1 in relation to the Gospel. The Gospel requires faith and the new life in Christ is lived by faith. So it is faith throughout. We are born again by faith and we continue to live by faith. At every step it is faith. Thus we go from faith to faith, always trusting, always believing. Paul would tell the Galatians that we have to continue in faith and not go back to seeking righteousness by keeping the law. To the Colossians he says it is by faith, not in self-imposed piety. We do not move from faith to anything else. Our entire lives are to be lived by faith. |
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346 | What does from glory to glory mean | 2 Cor 3:18 | Aixen7z4 | 74593 | ||
Glory means beauty or perfection. Glory to glory means one level of glory to another (higher) level. In the passage in 2 Corinthians 3, Paul says that we look at the Lord Jesus Christ and by so doing we become more and more like him. One way to understand a statement like that is to look it up in a modern translation. Even those who prefer the King James Version can glance at another version such as the Amplified Version now and then for that purpose. |
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347 | God not around sin how satan go to him | 1 John 1:9 | Aixen7z4 | 74585 | ||
It seems that those who harbor sin cannot abide in his presence; but they can visit. Also he will visit them with judgment. Because of his sin Satan was cast out of heaven. Because of their sin Adam and Eve were cast out of the Garden of Eden. Our sin and our iniquities hide his face from us. If we habitually practice sin we do not have fellowship with him. If we say we do, we are lying, John says. But we can come to him confessing. In a similar way, Satan can come to him accusing. But then he has to leave. Makes sense? |
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348 | INTHE BIBLE THE BOOK OF GALATIANS GIVE | Galatians | Aixen7z4 | 50874 | ||
Excerpt from .... Baker's Evangelical Dictionary of Biblical Theology Galatians In the original context of the letter, the Judaizing heresy threatened to undermine the work of the gospel among the Gentile churches and thus destroy the unity of God's people. In the second century, as the Christian church struggled with the Marcionite heresy, Galatians played a central role in the controversy. Much later, at the time of the Reformation in the sixteenth century, the Protestant leaders identified in this letter the key to the fundamental theological problems facing them. Just what is the teaching of Paul's letter to the Galatians? If we wish to answer that question accurately, we must not dissociate the theology of the letter from the historical setting in which it was written. All of Paul's letters were written to deal with specific problems, but in the case of Galatians the situation was especially urgent. The crisis was so great that Paul begins the letter, not with the kind of thanksgiving he normally used, but with an expression of amazement that the churches of Galatia had been persuaded by certain teachers to follow a false gospel (1:6). These teachers argued that Gentile Christians, if they wanted to share in Abraham's blessing, must be circumcised and submit themselves to the Old Testament Law. Because this requirement contradicted the message Paul preached, the false teachers also claimed that Paul did not have proper authority. ... The concluding statement (2:21) reveals Paul's true motivation: if our actions indicate that justification can be reached by the observance of the Law, then Christ's death must have been unnecessary and the doctrine of grace is subverted. ... The world of the Spirit, however, is a world of faith, not of works of the law. If the Galatians really want to share in the Abrahamic inheritance—if they really want to be regarded as Abraham's children—they must live by faith as Abraham did (3:6-7, 29). Perhaps the Judaizers claimed that Paul created a contradition between the Abrahamic promise and the Mosic Law. In fact, says the apostle, it is the Judaizers who oppose these two principles. When God gave the Law four centuries after Abraham, he could not have intended that Law to alter the promise. But if the Judiazers were right, that is, if the inheritance could be received by the works of the Law, then the Law would be against the promise, which can only be had by faith (3:12-21). ............ Whatever the precise circumstances behind the Galatians' problem, Paul's answer suggests that the Law does indeed represent accurately God's will for them (5:14); however, the Law gives no power to fulfill the divine will (as suggested by 5:18; cf. 3:21; and Rom 8:3; elsewhere Paul points out that the Law actually abets sin, Rom 7:7-13; 1 Col 15:56). The only way to conquer the impulses of the flesh is to "walk" in the Spirit, to be led by the Spirit, to bear the fruit of the Spirit, to "keep in step" with the Spirit (5:16, 18, 22, 25). ........ Today, no less than in the first century, Paul's letter to the Galatians reminds believers about the inseparability of theology and life. By setting forth in clearest terms what is "the truth of the gospel, " the apostle was able, under divine direction, to preserve the glorious doctrine of salvation by grace. Moisé Silva Baker's Evangelical Dictionary of Biblical Theology. Edited by Walter A. Elwell Copyright © 1996 by Walter A. Elwell. Published by Baker Books, a division of Baker Book House Company, PO Box 6287, Grand Rapids, Michigan 49516-6287. All rights reserved. Used by permission. |
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349 | In Israel or not? | Ex 35:22 | Aixen7z4 | 42109 | ||
I assume you are linking this verse to 2 Ki 19:28. This is part of the response God sent to one nation, an enemy of Israel, that was planning to attack them. The phrase is figurative. He was saying they would not be successful because they would be turned around. As to the meaning of the phrase note: From The Treasury of Scripture Knowledge: This alludes to the method by which the common people manage their beasts in the East, especially the dromedaries, which are governed by a bridle fastened to a ring, which runs through the nostril of the beast. Job 41:2 Ps 32:9 Eze 29:4 38:4 Am 4:2 |
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350 | What is the Song of Solomon? | Song of Solomon | Aixen7z4 | 42105 | ||
Easton's Bible Dictionary Solomon, Song of called also, after the Vulgate, the "Canticles." It is the "song of songs" (1:1), as being the finest and most precious of its kind; the noblest song, "das Hohelied," as Luther calls it. The Solomonic authorship of this book has been called in question, but evidences, both internal and external, fairly establish the traditional view that it is the product of Solomon's pen. It is an allegorical poem setting forth the mutual love of Christ and the Church, under the emblem of the bridegroom and the bride. (Compare Matthew 9:15; John 3:29; Ephesians 5:23,27,29; Revelation 19:7-9; 21:2,9; 22:17. Compare also Psalms 45; Isaiah 54:4-6; 62:4,5; Jeremiah 2:2; 3:1,20; Ezek. 16; Hosea 2:16,19,20.) |
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