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Results | Verse | Author | ID# | |||
41 | our sacrifice and our faith | Rom 12:1 | meusing | 46180 | ||
No one can 'obey all of His laws', for the Law shows us how sinnful we are and how much we need a Saviour - Jesus. However Paul in Rom 12 is talking to Christians (brethren), ones who already have placed their faith in Jesus. The phrase 'creature streams' is a figure of speech -a metaphore- of the wants and desires of the creature (the flesh) which rebels against the will of God when God's will goes against it. It would only be 'natural' for Abraham to want to not sacrifice his son at God's command; but because of his faith in God's mercies and His faithfulness in keeping His promises, Abraham rose up early to do His (God's) will not his (Abraham's) own. the phrase brings to mind what God said in Jeremiah : Jer 2:13 For My people have committed two evils: they have forsaken Me, the Fountain of living waters, and they have hewn for themselves cisterns, broken cisterns which cannot hold water. Contrasting that with saying of Jesus : John 7:37 Now on the final and most important day of the Feast, Jesus stood, and He cried in a loud voice, If any man is thirsty, let him come to Me and drink! John 7:38 He who believes in Me [who cleaves to and trusts in and relies on Me] as the Scripture has said, From his innermost being shall flow [continuously] springs and rivers of living water. John 7:39 But He was speaking here of the Spirit, Whom those who believed (trusted, had faith) in Him were afterward to receive. For the [Holy] Spirit had not yet been given, because Jesus was not yet glorified (raised to honor). So, as CHM had already said "every one who believes in Jesus is a debtor to the scene around him to allo the streams of refreshment to flow forth from him. ... He is called to be the constant witness and exhibiter of the grace of Him on whom he believes. ... IF he is habitually feeding upon Christ, he cannot avoid exhibiting Him. The more the Holy Spirit keeps the Christian's eye fixed on Jesus, the more will his heart be occupied with His adorable Person, and his life and character bear unequivocal testimony to His grace. FAITH IS AT ONCE THE POWER OF MINISTRY, THE POWER OF TESTIMONY, AND THE POWER OF WORSHIP. IF WE ARE NOT LIVING "BY THE FAITH OF THE SON OF GOD WHO LOVED US, AND GAVE HIMSELF FOR US," WE SHALL NEITHER BE EFFECTUAL SERVANTS, FAITHFUL WITNESSES NOR TRUE WORSHIPERS. We may be doing a great deal, but it will not be service to Christ; we may be saying a great deal, but it will not be a testimony for Christ; we may exibit a great deal of piety and devotion, but it will not be spiritual and true worship." The issue of heb 12:1 and 2 is that because of what Jesus has done for us we present ourselves as a pleasing sacrifice to God. We do not keep back any 'Isaacs'. And this is done in faith with our eyes fixed on the promises and mercies of God, just as Abraham's was. |
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42 | our sacrifice and our faith | Rom 12:1 | meusing | 45899 | ||
I have no reluctance to name Jesus, nor did CHM, but we are talking about doing what is pleasing to God as mentioned in the verse in Heb. And the passage I quoted seemed to relate to doing what is pleasing to God in the life of Abraham. I saw no reluctance to mention Jesus. Just dedication of ourselfes to God as a living sacrifce which is well pleasing to God. Where do you see reluctance to mention Jesus in that? | ||||||
43 | Thank You - meusing-- | NT general Archive 1 | meusing | 45222 | ||
You are welcome | ||||||
44 | Cain and Seth's wives descended from who | Genesis | meusing | 44815 | ||
Scott, God's law then, was not to eat of the tree. But, if as you claimed earlier Adam was not the first man, then his sin could not have been passed down through all mankind which it was. That was why Christ came, to repair what Adam had done. |
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45 | "In beginning was word.." John 1:1 | John 1:1 | meusing | 44782 | ||
[He was with God] is literally "and the Word was with God." TEV renders the Greek word "and" by a semicolon, and "the Word" (logos) by [he]. In Greek "the word" is masculine, and so to use a pronoun, as TEV does, makes the clause read more naturally in English. It may be conveniant in some languages to break this first verse into two comletely separate sentences, even though the relation between the sentances is very close. The first sentance would be "Before the world was created, the Word already existed," and the second, "He was with God, and he was the same as God." It is important, however, that the reference to "he" be clear in the second sentence, especially in God as creator is introduced on the first sentence. The meaning of the preposition [with] (Greek [pros]) has occasioned some difficulty, but most commentators and translators apparently favor the meaning "to be with" or "to be in the company of." This preposition often conveys the sense of reciorocity, that is, the Word was not merely in the presence of God, but there existed a mutual and reciprocal relationship between the Word and God. This relationship must be expressed in some languages as "God and the Word were together." In other languages however,an idication of purely spatial relation seems to besufficient,and therefore one may say "the Word was there where God was" or "...in company with God." [He was the same as God] appears in most translations as "the Word was God" (Revised Standard Version(RSV), JB, NAB). NEB renders by "what God was, the Word was" and Mft "the Logos was divine" (Goodspeed(Gdsp)) "the Word was divine". Zurcher Bibel (Zur) has "the Word was God." with afootnote indicating that this means the Word possessed a divine nature. These many differences in translation are due to the Greek sentence structure. In this type of equational sentance in Greek (A equals B) the subject can be distinuished from the predicate by the fact that the subject has the article before it and the predicate does not. Since "God" does not have the article preceding it, "God" is clearly the predicate and "the Word" is the subject. this means that "God" di here the equivalent of an adjective, and this fact justifies the rendering [he] (the Word) [was the same as God]. John is not saying that "the Word" was God the Father, but he is affirming that the same divine predication can be made of "the Word" as can be spoken of as God in the same sense. Many languages have two quite different types pf equational sentences. One type indicates complete indentity in such a sentence as "my husbandis John Smith" or "John Smith is my husband," that is, the two parts of the sentence are completely equivelent. In the second type, however, one may say "John Smith is a teacher" but cannot say "A teacher is John Smith." "A teacher" merly qualifies "John Smith" and indicates the class ofpersons to which he belongs. the latter is precicely the type of equational sentance that occurs in this verse. "God" completely characterizes "the Word" and all that is true of God is true of the Word. This does not mean, however, that the two elements can be inverted, and one can translate "God was the Word" any more than one can make "Love is God" and inversion of the biblical sentence "God is love." It is difficult for some people to recognize that this equational sentence in Greek belongs to the second class because in the predicate the term "God" refers to a unique object. since this type of equational sentance may be misleading with "God" in the predicate, it is better to translate it "the Word was the same as God" or "just what God was that is what the Word also was." In some languages there is an additional problem in this verse and some of the following verses, namely, the problem of tense. In some languages a past tense indcates something which existed in past time but no longer exists. thus, if one translated "he was with God and he was the same as God," the statement would presumably apply to a situation that is no longer true. This possible missunderstanding is avoided in some languages by the use of the so-called perfect tense, which carries the meaning "he has been with God and he has been the same as God" or "He was and still with god, and he is the same as God." In still other languages a so-called "timeless tense" must be used in order to avoid wrong implications with regard to the temporal relations. |
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46 | Ezekiel 37 - The Valley of The Bones? | Ezek 37:1 | meusing | 44658 | ||
Jesus IS king of the Kingdom of God to all who are citezens of the kingdom. "King of my life, I crown thee now..." Concerning the remnant ... Is 10:20 And it shall be in that day that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more lean upon him who smote them, but will lean upon the Lord, the Holy One of Israel, in truth. Is 10:21 A remnant will return [Shear-jashub, name of Isaiah's son], a remnant of Jacob, to the mighty God. Is 10:22 For though your population, O Israel, be as the sand of the sea, only a remnant of it will return [and survive]. The [fully completed] destruction is decreed (decided upon and brought to an issue); it overflows with justice and righteousness [the infliction of just punishment]. [Rom. 9:27, 28.] Is 10:23 For the Lord, the Lord of hosts, will make a full end, whatever is determined or decreed [in Israel], in the midst of all the earth. |
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47 | our sacrifice and our faith | Rom 12:1 | meusing | 44617 | ||
Angel, I read NASB, the Amplified, etc. C. H. Mackintosh was born in 1820 and died in 1896. He was a great man of prayer and faith. One of his works, Notes on the Penteteuch is what I quoted from, as I saw a connection about what he was saying about Abraham sacrificing Isaac in obediance to God and Rom 12:1 in our being a living sacrifice ourself and our Isaacs (that which we hold close to ourself) in obediance to God. I do not think the 'New Age' ever talks about obediance to the word of God in the power of the Holy Spirit. Nor, faith in God that never looks at the circumstances or on results but focuses only on God. |
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48 | our sacrifice and our faith | Rom 12:1 | meusing | 44546 | ||
angel ... We are talking about what Paul said about making a decisive dedication of our bodies as a living sacrifice holy and well pleasing to God. we obey the Word in the Power of the enabling of the Spirit. | ||||||
49 | Israel-powerful nation-end days-where? | Ezekiel | meusing | 44442 | ||
Jdth, God Himself changed Jacob's name to Israel. When God promises something He means it. He does not lie. Nor is He a covenent breaker. | ||||||
50 | When did God make a cov. wth the Haida? | Ex 31:14 | meusing | 44300 | ||
so, why should the haida indians celebrate passover and the feast of tabernacles as well as the other feasts? The Bible says the old covenent was made with The children of israel. Jesus made a new covenant in His blood which is for all people. this covenant is a covenant of grace. These are His terms. Rom 1:5 It is through Him that we have received grace (God's unmerited favor) and [our] apostleship to promote obedience to the faith and make disciples for His name's sake among all the nations, Rom 1:6 And this includes you, called of Jesus Christ and invited [as you are] to belong to Him. Rom 1:17 For in the Gospel a righteousness which God ascribes is revealed, both springing from faith and leading to faith [disclosed through the way of faith that arouses to more faith]. As it is written, The man who through faith is just and upright shall live and shall live by faith. [Hab. 2:4.] so, shall we live by works or by faith? |
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51 | warfare | Bible general Archive 1 | meusing | 44239 | ||
I know, I was just trying to make a point. The commands in the Pentateuch were for the Children of Israel before (prepatory) to entoring the prommised land. If we, now, are required to follow all of them or go to hell, then the command to stone sabbath-breakers is just as binding as the command to stone witches, etc. | ||||||
52 | Is the Sabbath to be kept holy? | Ex 31:14 | meusing | 44143 | ||
'The sabbath is a perpetual covenant which means forever. Ex 31:12-18 ' with Isarael. |
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53 | Who were the "sons of God" in Gen 6:4? | Gen 6:4 | meusing | 43796 | ||
Jdth, why doe you say "Jesus the only son of God was created in the womb of Mary"? Jesus is the Creator not created. | ||||||
54 | What are the Nephilim? | Gen 6:4 | meusing | 43795 | ||
Jdth, That is false as Canaan was a grandson of Noah. you say 'acording to the history books' what History books? Adam Clarke wrote : "There were giants in the earth] µylpn nephilim, from lpn naphal, "he fell." Those who had apostatized or fallen from the true religion. The Septuagint translate the original word by gigantev, which literally signifies earth-born, and which we, following them, term giants, without having any reference to the meaning of the word, which we generally conceive to signify persons of enormous stature. But the word when properly understood makes a very just distinction between the sons of men and the sons of God; those were the nephilim, the fallen earth-born men, with the animal and devilish mind. These were the sons of God, who were born from above; children of the kingdom, because children of God. Hence we may suppose originated the different appellatives given to sinners and saints; the former were termed gigantev, earth-born, and the latter, agioi, i.e. saints, persons not of the earth, or separated from the earth. It may be necessary to remark here that our translators have rendered seven different Hebrew words by the one term giants, viz., nephilim, gibborim, enachim, rephaim, emim, and zamzummim; by which appellatives are probably meant in general persons of great knowledge, piety, courage, wickedness, etc., and not men of enormous stature, as is generally conjectured." While John Gill said "That is, in the days before the sons of God took the daughters of men for wives, in such a general manner as before declared, or before the declension and apostasy became so universal; even in the times of Jared, as the Arabic writers understand it, who say that these giants were begotten on the daughters of Cain by the children of Seth, who went down from the mountain to them in the days of Jared, see #Ge 5:20 the word "Nephilim" comes from a word which signifies to fall; and these might be so called, either because they made their fear to fall upon men, or men, through fear, to fall before them, because of their height and strength; or rather because they fell and rushed on men with great violence, and oppressed them in a cruel and tyrannical manner; or, as some think, because they fell off and were apostates from the true religion" Even Calvin said ... As to the Hebrew noun, µylpn (nefilim,) its origin is known to be from the verb lpn (naphal,) which is to fall; but grammarians do not agree concerning its etymology. Some think that they were so called because they exceeded the common stature; others, because the countenance of men fell at the sight of them, on account of the enormous size of their body; or, because all fell prostrate through terror of their magnitude. To me there seems more truth in the opinion of those who say, that a similitude is taken from a torrent, or an impetuous tempest; for as a storm and torrent, violently falling, lays waste and destroys the fields, so these robbers brought destruction and desolation into the world. Moses does not indeed say, that they were of extraordinary stature, but only that they were robust. Elsewhere, I acknowledge, the same word denotes vastness of stature, which was formidable to those who explored the land of Canaan, ( Joshua 13:33.) But Moses does not distinguish those of whom he speaks in this place, from other men, so much by the size of their bodies, as by their robberies and their lust of dominion. In the context, the particle µgw (vegam,) which is interposed, is emphatical. Jerome, after whom certain other interpreters have blundered, has rendered this passage in the worst possible manner. For it is literally rendered thus, 'And even after the sons of God had gone in to the daughters of men;' as if he had said, Moreover, or, 'And at this time.' For in the first place, Moses relates that there were giants; then he subjoins, that there were also others from among that promiscuous offspring, which was produced when the sons of God mingled themselves with the daughters of men. It would not have been wonderful if such outrage had prevailed among the posterity of Cain; but the universal pollution is more clearly evident from this, that the holy seed was defiled by the same corruption. That a contagion so great should have spread through the few families which ought to have constituted the sanctuary of God, is no slight aggravation of the evil. The giants, then, had a prior origin; but afterwards those who were born of promiscuous marriages imitated their example. |
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55 | our sacrifice and our faith | Rom 12:1 | meusing | 43687 | ||
Faith in God and obedience to His word is not biblicly based? I did answer your question. Since Jesus is God faith in God is faith in Jesus the fountain of Living Waters. The word gives us direction, while the Holy Spirit gives us the power of action to obey and follow His Word. If that is 'drival' I am sorry if I am not as eloquent as c. H. Macintosh but I was just blessed by what he had to say and wanted to share it. |
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56 | Was the Law ever abolished or negated? | Bible general Archive 1 | meusing | 43683 | ||
Hi Arnie, I quoted Adam Clarke because He has more authority and knowledge on the subject than I do. I know that Jesus fulfilled the law so that I can live in friendship with God without fear or guilt. But when I say this I usually get ... 'and who are you?' ... they are just the meusings of a dislectic fisherman (saved by grace). Adam Clarke, John Gill, and others say what i believe and understand better that I can. |
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57 | Are we free to disobey God's OT Law? (2) | Bible general Archive 1 | meusing | 43635 | ||
if you cooked any food today you broke the LAW and are guilty of breaking it all. | ||||||
58 | search engine? and 1Peter | Bible general Archive 1 | meusing | 43584 | ||
Ok | ||||||
59 | Where is "Lev. 32:2" in the Bible? | Bible general Archive 1 | meusing | 43579 | ||
God said "Speak to the Children of Israel" do I hear you say "yea, hath God said?" Lev.23 was for the children of Israel, not for the Egyptians, Greeks, Bantu, Haida, or Cree. | ||||||
60 | our sacrifice and our faith | Rom 12:1 | meusing | 43530 | ||
Oh, one thing I forgot to say (I am not as eloquent as some). Since Jesus is God when we talk about serving God we are talking about serving Jesus. I am sorry, I thought that was a given. CHM continues talking about our sacrificial service ... There are two things needful to a course of steady and consistant action, viz, the Holy Ghost as the power of action, and the Word to give proper direction. To use a familiar illustration, --on a railway, we should find steam of little use without the iron rails firmly laid down: the former is the power by which we move; and the latter, the direction. It is needless to add that the rails would be of little use without the steam. Now Abraham was blessed with both. He had the power of action conferred by God, and the command to act given by God also. His devoted ness was of a most definite character; and this is deeply important. We frequently find much that looks like devotedness, but which in reality, is but the desultory activity of a will not brought under the powerful action of the Word of God. All such apparent devotedness is worthless, and the spirit from which if proceeds will very speedily evaporate. We may lay down the following principle, viz, whenever devotedness passes beyond divinely-appointed bounds, it is suspicious, if it comes not up to these bounds, it is defective; if it flows without them, it is erratic. I quite admit that there are extraordinary operations and ways of the Spirit of God, in which He asserts His own sovereignty, and rises above ordinary bounds; but, in such cases, the evidence of divine activity will be sufficiantly strong to carry home conviction to every spiritual mind; nor will they, in the slightest degree interfere with the truth of the principle that true devotedness will ever be founded upon and governed by divien principle. To sacrifice a son might seem to be an act of extraordinary devotedness, but be it remembered, that what fave that act all its value in god's sight was the simple fact of its being based upon God's command. |
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