Results 41 - 60 of 270
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: djconklin Ordered by Date |
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Results | Verse | Author | ID# | |||
41 | Who is Israel? | Bible general Archive 1 | djconklin | 30939 | ||
The Christian church is now spiritual Israel. So we can claim all the promises that wre made to the physical Israel--expect the answer to also be spiritual in nature, in the sense that we will not physically possess the land of Israel in this world--that will be in the world to come! | ||||||
42 | How many authors wrote the Bible? | Bible general Archive 1 | djconklin | 30938 | ||
About 35-40; for some books we quite simply do not know who wrote it. For instance, tradition says that Moses wrote the book of Job. | ||||||
43 | What about those who never heard of JC ? | Bible general Archive 1 | djconklin | 30937 | ||
The only way people can and will be saved is through Jesus Christ. That is the message of Scripture. The Bible does not attribute any magical properties to the name of Jesus. On your next trip to the library do a search for the book entitled Through No Fault of Their Own? I highly recommend that everyone read it. | ||||||
44 | What?!? | 1 Tim 2:14 | djconklin | 30074 | ||
Tim, I must confess that since I have put some more thought into it I'm going to have to back off accepting your version of what is being said. This is because it basically ignores what the text says. Paul's point seems to be on who knew what when being tempted. BTW, thanks for the kind spirit of your responses--it is a real breath of fresh air! |
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45 | What?!? | 1 Tim 2:14 | djconklin | 29963 | ||
Tim, I wouldn't say that "help-meet" implies inferiority in any sense of the word. It interesting to note, as you have, that the same word to describe Eve is also used to describe God. I think I can agree with you summation; I just wish that Paul; had been more clear. From what I have read by many scholars when they looked at this verse and its surrrounding context they were certainly confused and gave very unclear counsel in regards to it all. |
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46 | What?!? | 1 Tim 2:14 | djconklin | 29859 | ||
Tim, Thanks for your comments. A couple of clarifications: Eve is according to the Hebrew an "helpmeet" not an "equal power". While there is evidence of women being prophets within the early church, witnessing to others and being deaconesses (our word) there is no evidence of any woman having a leadership role in ministry. You are somewhat correct about the word "authentien" (from which we get our word 'authentic", btw); it means "to usurp authority"--how the KJV translators knew that is a bit os a mystery. The problem I have with this partiucular verse is that on the face of it man should be the last one trusted since he knew he was wrong whereas Eve was at least deceived. A thought that just came to me is that perhaps we need to look at what Paul is not saying (i.e., that what we have is an argument in capsule form here.). If Adam had exercised his leadership role then Eve would not have been deceived and there would have been no sin in the first place. |
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47 | What?!? | 1 Tim 2:14 | djconklin | 29804 | ||
How does this fit in Paul's arguement? I have yet to see it adequately explained and I read some 4,500 pages by very good scholars on this issue! | ||||||
48 | why study Romans? | Romans | djconklin | 28992 | ||
I'm not! :) | ||||||
49 | why study Romans? | Romans | djconklin | 28961 | ||
Intro to my sermon on Romans Why study the book of Romans? Well, to begin with it is like when Sir Edmund Hillary was asked why did he climb Mt. Everest? His answer was, "Because it is there." Even better for us is that the study of the book of Romans has been the cause of every great revival in the history of the Christian church.(1) At home I have 6 different Bible studies that various organizations have prepared for group and individual study. Could it be that by these God is preparing His people for a revival in these last days and preparing His people for His soon coming by leading them to study the book of Romans? Secondly, it has been suggested that "the thorough study of the Epistle is really a theological education in itself. ... The more it is studied, ..., the more it will be seen that it is of the very highest value for Christian doctrine."(2) A third reason for studying the book of Romans is that "the more the spiritual life is allowed to ponder [these] words the stronger will be its fibre and force."(3) "[A] Christian life nourished on the Epistle to the Romans will never lack the three great [essentials for a Christ-like life]: clear perception, strong conviction, and definite usefulness."(4) Which we could all use, need, and want, right? If you want to get the maximum benefit from a study of the book of Romans it is suggested that you do several things. First, read the entire book through in one sitting in a revised edition. And then read it once a day for a month. "At first there is no need to try to study it deeply, but simply read it through with care and attention ... Gradually the mind will become accustomed to its teaching and gain a general impression of its contents and meaning."(5) Finally, and most importantly, it "should be studied with earnest prayer and personal trust. Intellectual attention alone is insufficient. ... Its deepest secrets will only be revealed to the heart that is willing to submit to its teaching and translate it into action."(6) We should determine within ourselves that we will "study it carefully and obediently" to read it "with diligence and attention."(7) And as has been said: "Access to the in[ner]most sanctuary of Holy Scripture is granted only to those who come to worship."(8) 1) Thomas, W. H. Griffith St. Paul's Epistle to the Romans. (Wm. B. Eerdmans: Grand Rapids, MI: 1946): 25 [paraphrase of Godet]; Biblical Illustrator, S. G. Green, vii. 2) Thomas, 24-5. 3) Thomas, 25. 4) Thomas, 26. 5) ibid. 6) Thomas, 27; citing J. A. Beet St. Paul's Epistle to the Romans, pg. 27. 7) Boice, James Montgomery Romans. Volume 1: Justification by Faith, Romans 1-4. (Baker Book: Grand Rapids, MI: 1991): 35; second quote is from Francis Bacon quoted by Boice, same page. 8) Thomas, 27; citing J. A. Beet St. Paul's Epistle to the Romans, pg. 27. |
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50 | Zana Hodges study of James 2:14-26 | James 2:14 | djconklin | 28787 | ||
Joe, Good thing I didn't say that it was an exegesis, eh? There's a lot of nonsense out on the web. Some of which most people don't even note. The more it is exposed the less likely it will infect others. Thanks for your remarks. |
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51 | the Christology of 2 Peter | 2 Pet 1:1 | djconklin | 28765 | ||
The Christology of 2 Peter is very exalted. The author calls Jesus God and speaks of his divine power. He uses the title ‘Lord’ both for Jesus and for God; in the latter cases there is usually some ambiguity about which of them is meant. However, the author presents God as a person distinct from Jesus, and there is no suggestion that the author would affirm the existence of two Gods. The transfiguration revealed Jesus as the son of God. It may be understood as an epiphany of the divine Jesus. It was a moment when Jesus received glory from God, in virtue of which he is praised like God. 2 Peter reflects a stage in early Christian thinking when the word ‘god’ was used in two ways. Usually it was a proper noun that designated the one who revealed himself in the Hebrew scriptures. Occasionally it was used as a common noun that designated those who belonged to the category of the divine. In this way 2 Peter can call Jesus God without either identifying Jesus with God or seriously affirming the existence of two Gods. Eventually these uses were related in the doctrine of the Trinity. synopsis of the article |
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52 | Paul's way of arguing | 2 Cor 10:1 | djconklin | 28764 | ||
from the study: "Five conclusions can be drawn from this study, the first three already well-known. First, chapters 10–13, rightly considered as a united major and self-contained part of Paul’s second letter to the Corinthians, are far from monolithic, certainly streamlined in sections but not as a whole. Second, the Fool’s Speech itself (11,22–12,10) is not of one piece; it is characterized by many shifts in the content and it is often interrupted by reflexive remarks and new starts. Third, notwithstanding pleas, hesitations and interruptions, 11,1-21 can be called the introduction to the Fool’s Speech. Fourth, the wider context contains a very small hortatory frame (10,1 and 13,11), a double defense of Paul’s apostolic authority (10,2-18 and 13,1-10), and also a double clarification of his conviction that, notwithstanding outer appearance and refusal of support, he is not inferior to the other missionaries (11,5-12 and 12,11b-18). One can speak, therefore, of three unequal rings which loosely surround the discourse, each with its own thematic emphasis: parenesis, authority, denial of inferiority. Fifth, in 10,8.12-18 and 11,3-4.12-15.18-20, Paul compares himself with opponents, blames and denigrates them; it would seem that in these small sections Paul prepares himself, through comparison and invective, to proceed to something he does not like to do, that is, to boast in a foolish way26. However, the boasting of titles gives way, almost at once, to boasting of hardships and weakness. Lack of perfect organisation does not prove lack of unity and absence of inner connections. Therefore, one must not deny the prevailing coherence of 2 Cor 10–13. In 12,19 Paul claims: ‘In God’s sight we speak in Christ; beloved, all [is done] for your upbuilding’. This basic intention applies, of course, to the emphasis present in the three rings: moral exhortation, personal authority and denial of inferiority (vilification of the opponents included), but equally to what he expounds in his Fool’s Speech, boasting foolishly, and then paradoxically boasting of his weaknesses. In a lengthy discourse, surrounded by an equally extensive context, Paul shows how the power of Christ is made perfect in his human weakness. Paul depicts his so-called weaknesses but also, in them, his God-given human strength: whenever Paul is weak, then he is strong (cf. 12,9-10)." These kinds of studies are important because they show how Paul has organized his material. With this in mind it becomes easier to understand other complicated passages. |
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53 | study on 1 Cor 8:1-13 | 1 Cor 8:1 | djconklin | 28763 | ||
This is an excellant example of where it is imperative to re-read the text after reading some commentator. Paul is not talking about "eating one kind of food, and abstaining from another"; the verse explicitly says "concerning the food of the idol sacrifices". | ||||||
54 | God's laws or what? | Gal 4:9 | djconklin | 28762 | ||
Gill seems to be saying that Paul does refer to the law of God in negative terms which I noted he does not do elsewhere, so if Gill is correct why should Paul do it here? Certainly there must be more modern scholars who have looked at this issue than one who died in 1771. |
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55 | exegetical study | Mark 2:23 | djconklin | 28761 | ||
from the exegesis: Hoste ("thus") identifies the statement of v.28 as a conclusion that has been reached by what has preceded. Mark explicitly affirms, then, that the passage is intended to show the authority of Christ and the changes brought about by his arrival. Jesus' appeal to scripture (vv.25-26) served well to justify his disciples' actions, but in the end it was more a prelude to a claim of great personal authority (v.28) by which he stands superior to even the sabbath. And this is not without consequence: Jesus' lordship over the sabbath is not an authority which he does not exercise. The fuller details of this await the apostolic writings where it is asserted in more specific terms that the sabbath is no longer a binding principle but in this new age finds its fulfillment in Jesus (e.g., Col.2:16-17). But our Lord himself here lays the groundwork for that very teaching, and his invitation for men to come to him and "rest" (Mat.11:28-30) seems reflective of the same. And when the writer to the Hebrews explains that the new covenant believer, resting in the Lord Jesus Christ, enjoys now and eternally what the old sabbath could only anticipate (cf., Heb.4:3-10), it is merely an extension of the truth laid down here; namely, that the coming of Jesus Christ changed the whole significance of the sabbath forever. Application Of the more obvious applications of the dialogue recorded in this passage is one learned from the mistake of the Pharisees. Their interpretation of the law was very rigid and became an end in itself. It left no room for compassion or any act of goodness which conflicted with it. It offered no governing principles to guide life, only regulations. And these regulations were not themselves of divine origin but human reasoning elevated to a position of which they were not worthy. When law becomes the focus and when human traditions are given the status of divine mandate, the spirit of Christ is absent. More significant still is the portrait of Christ painted here. His coming has ushered in a new age in which the promised salvation of God is realized. The gospel of Christ offers a rest which is more than physical and temporal but, in him, spiritual and eternal. |
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56 | study on Phil. 4:4-9 | Phil 4:4 | djconklin | 28760 | ||
from the link provided: In conclusion Paul emphasizes rejoicing, unity, prayer, setting your hearts upon godly things, and imitating godly examples. It is within these things that the impact of the Church upon the world around it depends. The world sees the unity of the Church. This relies upon the relations of each member with the other. "…And since this in turn depends upon sanctified individuals, the first and most crying need is for a transformation and keeping of hearts and minds in Christ Jesus" (Motyer 207). Works Cited Bauer, Walter, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago, University of Chicago Pr. 1979. Bruce, F.F. New International Biblical Commentary: Philippians. Peabody, Massachusetts, Hendrickson Publishing, 1983. Douglas, J.D. ed. The New Bible Dictionary 2ed. Downers Grove, IL., Intervarsity Pr., 1962 Halley, Henry H. Halley’s Bible Handbook, Grand Rapids, Zondervan, 1965. Kidd, D.A. Collins Gem Dictionary: Latin-English, English-Latin. Great Britain, HarperCollins Pub. 1957. Lightfoot, J.B. St. Paul’s Epistle to the Philippians. Grand Rapids, Zondervan, 1953. Martin, Ralph P. New Century Bible Commentary: Philippians. Grand Rapids, WM.B. Eerdmans Pueblo CO. 1980. Motyer, Alec. The Message of Philippians: Jesus Our Joy. Downers Grove, IL. Inter-Varsity Pr., 1984. Vincent, Martin R. A Critical and Exegetical Commentary on the Epistles to the Philippians and to Philemon. N.Y. Charles Scribners Sons, 1897. |
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57 | study on Phil 2:5-11 | Phil 2:5 | djconklin | 28758 | ||
Summary: The incarnation of Jesus Christ is often described in terms of the "kenosis" (usually translated "to empty")--a term that comes from the Greek word kenovw [KENOW] in Philippians 2:5-11. This article summarizes the semantics and theology of the text from the perspective of evangelical theology, concluding that Jesus did not "empty" himself of anything. Rather Paul's statement refers to Jesus--who was and is fully equal with God in nature--veiling his preincarnate glory and voluntarily humbling himself by accepting existence in the form of humanity for the purposes of providing salvation. | ||||||
58 | Paul's intrepretative method | Rom 10:16 | djconklin | 28725 | ||
You're welcome; just cruisin' the web to see what I can find. | ||||||
59 | sermon snippet | Rom 1:1 | djconklin | 28723 | ||
You are welcome. Always nice to know that someone appreciated one's work and that it was beneficial. | ||||||
60 | study on 1 Cor 8:1-13 | 1 Cor 8:1 | djconklin | 28722 | ||
Here's some links to a study on 1 Cor 8:1-13: http://home.netcom.com/[tilde]jealsup/12117e.html http://home.netcom.com/[tilde]jealsup/12127e.html http://home.netcom.com/[tilde]jealsup/12137e.html http://home.netcom.com/[tilde]jealsup/12147e.html http://home.netcom.com/[tilde]jealsup/12157e.html http://home.netcom.com/[tilde]jealsup/12167e.html |
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