Results 41 - 60 of 114
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: rabban Ordered by Date |
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Results | Verse | Author | ID# | |||
41 | What is Chasening? | Heb 12:6 | rabban | 191744 | ||
Hi, It has just struck me that there is one important matter that I have not made clear which might confuse some people and it is so important that I felt that I must put it right. Salvation is the act of God from beginning to end. And the way to be 'saved' is by coming to Jesus Christ, turning from sin, and believing in Him and what He accomplished for us on the cross with all our hearts. Once a person has truly believed in Jesus Christ he is saved once for all (Acts 16.31; Ephesians 2.8-9). He is accounted as righteous by God on the basis of Christ's imputed righteousness, and is in no further fear of condemnation. He is right with God. However, from that moment on God begins His work in our lives (Philippians 2.13; 1 Corinthians 3.18) as, having given us new life (1 John 5.13) and made us new creatures (2 Corinthians 5.17), He begins to fashion and mould our lives so as to bring us into Christ's image (Ephesians 2.10; Romans 8.29). This is the present process of salvation. Through it we are 'being saved' (see 1 Corinthians 1.18), that is, having been made acceptable to God legally through being 'justified' (accounted righteous), which is for ever, we are now being made into what He wants us to be. It is sometimes called sanctification. But the Scripture also speaks of a future salvation. That is not because there is any doubt about whether a true Christian will be saved or not, but because God has in mind the time when we will be presented perfect before Him, not just with an imputed righteousness (which is the guarantee of our eternal salvation) but in fact, because we have been made like Him. Think of it this way. If you are drowning at sea and the life boat drags you out you will say 'I have been saved'. Your future is secure. (Heavenly life boats do not sink). But as you are aware of your condition you might say to yourself, 'I am being saved'. Then looking ahead to the shoreline you may, 'soon I will be saved'. That is the process of salvation. But the important thing to recognise is that it is all of God. Jesus Christ is the lifeboat and once we are 'in Him' we are safe. And the way to become 'in Him' is to commit your salvation into His hands and believe in Him. God bless you. Rabban |
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42 | What is Chasening? | Heb 12:6 | rabban | 191743 | ||
Hi, God chastens us in many ways. In Hebrews 12 it was through harassment and persecution (probably from Jewish teachers) which had not yet reached the stage of martyrdom (verse 4). In 1 Corinthians 11.30 it was through sickness; compare 2 Corinthians 12.7. In other cases it can be through a troubled conscience or a heart that cannot find ease (Psalm 73). In other cases it can be through the circumstances of life (compare Jacob). God has His own personal ways of dealing with each one of us. Chastening takes place during the process of salvation. It is a case of the Father dealing with His children (Hebrews 12.1-13). What happens before salvation is not strictly of a Father chastening His son, but is more like the goad which ensures that the oxen does as it is told (Acts 26.14). However it has the same result. In Him Rabban |
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43 | in Prisons | 1 Pet 3:21 | rabban | 191738 | ||
Hi again. When approaching a disputed passage the first important thing is to examine the Greek text carefully (a little unfair I know if you do not know Greek). And when I do so I discover the following: 1). The ‘in which’ in verse 19 is a construction that nowhere else in the New Testament refers to a preceding adverbial dative. If this principle is followed ‘in which’ cannot refer directly to ‘in the spirit.’ It probably therefore means 'in the course of which'. 2). ‘He went’ in verse 19 is the same verb as in verse 22. All other things being equal this would suggest that the two must be interpreted in the same way as a literal journey of Christ (as verse 22 clearly is) occurring around the same time, e.g. ‘He went to the spirits in prison’ and ‘He went into Heaven’. 3). The ‘through water’ in verse 20 finds its best parallel in ‘through the resurrection of Jesus Christ’ in verse 22. 4). The verb ekeruxen can mean either ‘preached’ or ‘made proclamation’. Both usages are found both in the New Testament and elsewhere. Had Peter wanted to say 'preached the Gospel' he had a verb ready to hand which he uses in 4.6, which would have left no doubt. In fact the idea of triumphant proclamation to the fallen angels of His victory ties in with all heavenly beings being subjected to Him in verse 22. (It is not a question of the Gospel being preached to them. kerusso is neutral. See e.g. Mark 1.45.) 5). The term ‘spirits’, when used on its own without qualification, always elsewhere refers to ‘spiritual beings’ (e.g. Hebrews 1.7, 14; 1 Kings 22.21-23; Job 4.15; Isaiah 31.3 with 2 Kings 6.17; Ezekiel 1.12, 20, 21; 10.17; Zechariah 13.2 where a false spirit of prophesy is in mind). We may add to this the fact that the idea of spiritual beings in prison or the equivalent is found in Isaiah 24.21-22; 2 Peter 2.4; Jude 1.6; Revelation 9.1-11, as well as in external Jewish literature. I am sorry but I do not agree that the context rules out angels. Peter has very much in mind that his hearers are being persecuted by people who believe in other heavenly beings, and wants to assure Christians that any such are already defeated foes. Furthermore heavenly beings are spoken of in context in verse 22. They will be further dealt with in 2 Peter 2. Compare also 1 Peter 5.8. To open and close the argument about what follows His resurrection ('made alive in the spirit') with a reference to the defeat of such heavenly beings seems to me very suitable. I would also point out that Peter does again refer to these heavenly beings who are in prison and that is in 2 Peter 2.4. Prisons very often were pits. Please can you tell me anywhere in Scripture where men are spoken of as 'spirits in prison'? Fallen angels will not be saved. Neither will fallen men once they have died. The men in Noah's day had the privilege of hearing 'the Preacher of Righteousness' (2 Peter 2.5). Why should they alone get a second chance when we are told that they were evil above all men and had opted to liaise with the Devil? The proclamation was rather of His triumphant resurrection, and of God's victory over all the powers of evil. (Who knows what hopes those evil angels had?). I see no reference to the generality of mankind in verse 20. It is simply your presupposition. He is not talking about mankind, but about Noah. So if I have read you right your position is contrary to the tenor of the whole of Scripture, is not based on sound exegesis, and is ignoring the literal meaning of the language. Sorry, but you did ask :-))) Each one who reads our postings must decide for themselves what they believe that Peter teaches. I do not on my part intend to enter into controversy about it. God bless you too. Rabban. |
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44 | in Prisons | 1 Pet 3:21 | rabban | 191737 | ||
Hi Jeff, If you had said to me that you believed that salvation was by works I would go to a great deal of trouble to demonstrate from the Scriptures that you were wrong. Such a view could have possibly harmed your hope of salvation (I say possibly because you might have just been citing James). But when you say that you do not agree with my interpretation of who the spirits in prison are it really matters little to me one way or the other who you think they are. If you are convinced of your position, which I suspect you are, I have no desire whatsoever to try to change your view on a matter of such little relevance. And it would take up far too much space. If anyone is genuinely in doubt on the passage and would like to know contact me by email. But if you are confident of your own position then please do not waste my time. You are probably in no state to be convinced, and I certainly am not. I have studied all positions carefully. Changes of doctrine in such obscure matters do not in fact usually happen overnight. They arise when doubts begin to creep in. And you will be pleased to know that that is not one of the questions you will be asked at the pearly gates (please don't take that literally). In spite of the heading I was not answering a question about the spirits in prison. I was answering one about the meaning of verse 20. The previous verse was only dealt with in order to provide a context. However I do intend to add some explanation in response to your posting, and I will tell you why. It is because it is my inner gut feeling that you believe that it teaches a second chance. That I do consider to be important, because nowhere in Scripture is a second chance ever offered after death. As Abraham said to the rich man, 'Between us and you there is a great gulf fixed, that they who would pass from here to you may not be able, and none may pass from there to us' (Luke 16.26). As i have gone over my allotted words I will do so in another post. God bless you too Rabban. |
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45 | How do I let go and still love??? | 1 Cor 7:17 | rabban | 191731 | ||
You have received two good answers to consider. However, the only thing that I would add is how important it is to consider the child. Sadly it sounds as though the child will grow up without a dad. However hurt you may feel the child and its needs must not be forgotten. Indeed if you are a Christian (and in fact even if you are not) the needs of the child have to take priority in your thinking. I believe this is something that you recognise which is why you have mentioned it. It will also take your mind off thinking of your own grief. The child is the product of your relationship and had no responsibility for it. At least you did have a choice in the matter. There is no way of preventing some hurt to the child, but at least you can ensure that it knows its father. I am sure that you will do so. This does of course make a complete break difficult. So much depends on your circumstances. But certainly I would second the importance of obtaining Christian counselling from someone qualified and who knows your full situation. With regard to the deep feelings it can only be said that such an experience is common to many people. To begin with it often feels as though life is not worth living. But please be assured that you will feel differently in a year's time when the ache has dulled. In some ways it is similar to a bereavement. Meanwhile you must recognise that God appreciates you (and I am sure many others do too). And you must learn to let your hurting turn you towards God. That way your bitter experience will finally turn out to be a blessing - for everyone except to some extent the child. |
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46 | TWO GREAT LIGHTS. CREATED ON WHAT DAY | Gen 1:16 | rabban | 191727 | ||
Hi, The first important thing when reading the creation account (the meaning of which is widely debated) is to notice exactly what the account does and does not say, whatever our view on it may be. The first thing to notice is that there are only three acts of creation (bara - creation out of nothing)). The first is the creation of heaven and earth. 'In the beginning God created the heavens and the earth.' (Genesis 1.1) The second is the creation of living ceatures. 'So God created the great sea creatures, and every living creature that moves with which the water swarm, according to their kind ----' (Genesis 1.21). The third is the creation of man. 'So God created man in His own image, in the image of God He created him, male and female He created them' (Genesis 1.27). Apart from those three cases the account speaks of things as either 'made, fashioned' or 'brought forth'. In these cases we may assume that previous material is used. The second thing to note is that Hebrew verbs are not specific as to tense. They do not strictly have a past tense or a future tense. They have a complete or definite tense, and an incomplete or indefinite tense (loosely called the 'perfect' and 'imperfect' although strictly they are not). That is why the prophets can use the definite tense about the future. It is because as it is what God is going to do it is definite, and there is no doubt about it (loosely called the prophetic perfect, but it is not). In other words Hebrew verbs are vague as to time. Especially important is it to notice that there is no pluperfect. The Hebrew cannot speak of what God HAD done. He uses the same tense for that as he would for any other past action. I stress this because it is relevant to your question. If you read the account carefully God's main purpose on the fourth day was not to create the great lights, but to utilise them for controlling the times and the seasons. They were brought into play to separate the day from the night (on earth) and to be for portents (the prophets often use them as portents), and for seasons, and for days, and for years. From now on they were to give light upon the earth. Then we read, 'and God made the two great lights --- and he made the stars also'. Now if we translate 'had made', which is quite legitimate, then it would be referring back to verse 1 where God created 'light'. After all the sun and moon are important givers of light. Some see the first day as also including the creation of the heavens and the earth. Others see verse 1 as a general heading. The Hebrews were more concerned that God had done it rather than when He did it. This helps us to understand the pattern of the account. Initially God creates the heavens, and on the first day creates light. On the fourth day, He brings the lights into use for man's benefit. On the second day He makes the waters below and the atmosphere, and on the fifth day he makes the creatures that live in the water below and the atmosphere (sea mammals, fish and birds). On the third day He produces vegetation, and on the sixth day the animals and man who will make use of the vegetation. So we could argue that God made these 'lights when He first created the heavens and the earth, or when He called forth light, and that what is described in verse 4 is how He brought them into use for the benefit of earth (and of course for the benefit of man). Others, however, see them as 'made' (not 'created') on the fourth day. The interpretation I will leave to you. It is, however, important to do it noticing the nuances of the languages, nuances which are clearly intended. In Him |
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47 | in Prisons | 1 Pet 3:21 | rabban | 191712 | ||
1 Peter 3.19b-20 ‘Who were previously disobedient, when the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved through water.’ These ‘spirits in prison’ were the angels who sinned in the time of Noah (Genesis 6.1-2). Human beings are never spoken of in this way (as 'spirits' without qualification), while 2 Peter 2.4 confirms Peter’s interest in the angels who sinned in the time of Noah. And we should note that their disobedience and its punishment had taken place against the background of another time when the longsuffering of God was waiting for a response from a sinful people who were under the sway of demonic powers, and when there were eight righteous people who alone were obedient and preached righteousness (2 Peter 2.5). In accordance with God’s instructions they built an ark, and all the time that they were building it God in His longsuffering was giving an opportunity for men to repent. For God is longsuffering. He is not willing that any should perish but that all should come to repentance (2 Peter 3.9). But although He was patient none but the eight responded. However, whatever their sufferings they came through it, and in that ark they were saved ‘through water’, which as it were lifted them up to God, while at the same time that same water drowned the remainder, and the spirits were put in prison. 3.21 ‘Which water after a true likeness (or ‘echo’) also now saves you, (even baptism, which is not the putting away of the filth of the flesh, but the interrogation (or ‘answer’ or ‘consultation’) of a good conscience toward God), through the resurrection of Jesus Christ,’ The thought of the ark brought safely ‘through water’ brings his mind to the way in which Christians are brought safely through to God ‘through the resurrection of Jesus Christ’ as it links with the cross (verse 18). Just as the water lifted up the ark in which the elect were held safe, so does the resurrection of Jesus Christ lift up ‘in Christ’ (compare 5.10, 14) all who are His. The thought of water also links the idea with baptism, although only by way of a parenthesis (a side comment). He sees in baptism, which he pictures as illustrating the resurrection, an ‘echo of’, or a ‘likeness to’, the water that bore up Noah and his companions. Through the response of their consciences illustrated in baptism (the baptism of repentance), His people unite with Christ in His resurrection. They experience renewal of life (Romans 6.4; Titus 3.5). They are as it were saved through water, just as Noah had been, not by it washing them or cleansing them, but by it lifting them up to God in the ark of the risen Jesus Christ so that the response of their consciences can be examined in order to ensure their genuineness (compare verses 16-17 where it has in mind responsive obedience). And as a result they are saved through His resurrection power as they rise with Him and are seated with Him in heavenly places (Ephesians 1.19-2.6). As so often in the New Testament baptism is seen as a picture of rising out of death into new life in Jesus Christ (Romans 6.3-4). For apart from the possible exception of Acts 22.16 that is what baptism always signifies in the New Testament, ‘dying and rising with Christ’ or being ‘born from above’. It should also be noted in passing that as it is connected with the presentation of a good conscience towards God, baptism at an age of accountability is in mind. ‘Interrogation of a good conscience towards God.’ The word translated ‘interrogation’ can mean ‘response’ or ‘consultation’. Some have more tentatively argued for ‘pledge’. But, however we translate it, it clearly indicates a true response to God which passes examination (contrast- John 2.23-25). |
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48 | explain 1cor 2:1-16 by ea verse | 1 Corinthians | rabban | 191696 | ||
Hi, To give a commentary on a full chapter in the New Testament would take much longer than the usual posting. If you have a particular problem please share it with us. For more detailed treatment you could get the JFB commentary. You could download this from ESword along with the basic text of ESword. Go to www.e-sword.net If you are really struggling with the chapter after that (or cannot download) please contact me on my email address given in my 'user information', and I will do what I can to help. In Him |
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49 | I want to get back to Jesus. | Rev 3:3 | rabban | 191695 | ||
It is always possible to come back to Jesus Christ in repentance and find forgiveness when there is the will to do so. In fact let me tell you the good news. He has been constantly searching for you ever since you deserted Him. He himself told the story of the sheep who wandered away from Him. And He sought it until He found it (Luke 15.4). He has been out looking for you, And now He is reaching down and calling on you to respond to His love. You are basically in the same position as the church in Sardis. You have a name that you were alive and you are (almost) dead. So He calls on you to 'awake and strengthen what remains, which is ready to die.' 'Remember then what you previously received and heard. Keep that safe, and repent.' See Revelation 3.1-6. What you must do is remember how you first came to Christ previously, and kneel before Him admitting your guilt, and ask for His renewed mercy. In Hebrews 12.5-11 the writer tells us that if we are true Christians, then if we backslide He will chasten us in order to make us repent and cause us to come back to Himself. Thus it is quite clear that when we do respond in this way He will receive us. 'Therefore (He says), lift up your drooping hands and strengthen your weak knees, and make straight paths for your feet' In other words, get yourself sorted out and open your life to Him so that He can begin to live His life through you again. As indeed God declared, 'Return you, return you, for why will you die?' For 'if we confess our sins to Him, He is faithful, and will justly forgive our sins and cleanse us from all unrighteousness' (1 John 1.9). See also Jeremiah 3.12, 22; 25.5; 31.21. May God help you to truly repent and accept His forgiveness. |
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50 | God is still speaking; what books? | Bible general Archive 3 | rabban | 191693 | ||
One book through which God constantly speaks is the book of Romans which must be seen as of prime importance. It commences by demonstrating in some depth that all men have sinned and come short of the glory of God (Roman 1.18-3.23). The result is that every mouth has been stopped, and the whole world is held accountable to God (Romans 3.19) It then describes how God has dealt with this problem by sending His own Son into the world to die for us so that our sin can be forgiven and we can be 'reckoned as righteous' in His sight. Thus in accordance with Romans 3.24, we can be 'reckoned as righteous by His grace as a gift through the redemption which is in Christ Jesus, Whom God has set forth to be a propitiation through His blood, to be received by faith.' This means that God offers to all who will believe in Jesus Christ from the heart that: 1). He will act on our behalf by His unmerited compassion and love (His grace) - compare John 3.16) 2) He will in consequence of our believing 'account us as righteous' as a result of the redemption (deliverance by the payment of a price) that He wrought in Jesus Christ on the cross - compare Mark 10.45; 1 Peter 1.18-19. 3). As a result of the shedding of His blood on our behalf a means has been provided by which God's antipathy to our sin can be dealt with so that we are seen as acceptable in His sight (1 John 2.1-2), something which is to be received by faith alone. 4). And as a result of our believing in Him as our Saviour in this way 'There is therefore now no condemnation to those who are in Christ Jesus' (Romans 8.1.). This message is just as important for today as it ever was. So God is still speaking. |
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51 | Jealousy? | Ex 34:14 | rabban | 191688 | ||
Hi It depends what we are 'jealous' over, and what we mean by 'jealousy'. To look at someone or what someone has and be grieved because they have some thing or some status that I do not have is certainly wrong. But that is not what God does. (God has everything and enjoys supreme status). What He does is watch over us and be concerned that we do not be caught up with anything that will cause us to divert from the path of true goodness and true worship, because we have become His people. He was saying, 'If you choose to follow Me then I require that you do it wholly'. He is not jealous of idols, nor on His own behalf. He is jealous for us, and for our wholesomeness in all things because He wants the best for us as His people. He knows that the one to one relationship that we have with Him is vital for our wellbeing, and He watches over it like a hawk (if only we did the same). It is like the true 'jealousy' of a husband or wife for their relationship with each other. They rightly expect faithfulness the one to the other. The NBD (New Bible Dictionary) defines it as 'God's holy zeal for the honour of His Name and the good of His people who are bound to Him in the marriage of the covenant'. In Him. |
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52 | Children watching for God | Matt 18:3 | rabban | 191675 | ||
I would be very hesitant about suggesting to children that they 'watch for God in the events of their lives'. In fact it would seem to me that they are more likely to see them than we are. What we need to do with chidren is continually introduce them to Jesus through His word, and to prayer, stressing His care and watch over them, and then leave it to Him. Otherwise things could become very artificial. Children are quick to see for themselves. He will gently lead those who are with young. In Him |
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53 | Colors - Tabernacle/High Priest | Ex 25:3 | rabban | 191673 | ||
Hi Doc, I understand that you have to keep a careful watch but may I gently suggest that you are exaggerating the situation slightly? :-))) I hardly 'interpreted the majority of symbol'. That white linen represents the imputed righteousness (purity) of the saints we know from Revelation 7.14. In 19.8 it represents the righteousnesses of the saints. We can also compare how the pure angels appeared in white. So I think that that is justification enough to see the white as indicating purity and righteousness. All were fit to enter Heaven. Clearly the white linen therefore 'represented' the priests as 'fitted' to enter the Holy Place. That gold in one way or another represents the divine kingship we know from the fact of the deterioration from gold, through silver to bronze in The Tabernacle. It can hardly be seen as indicating anything else unless we ignore all significance of the symbols. The nearer things came to God the more they contained gold. Especially as the mercy seat, the divine throne as many consider it to be, is of gold. Thus the gold told them that they were approaching God These two interpretations I consider to be cast iron (if gold can be cast iron :-)))) ) I certainly do not see them as speculation. With regard to the two colours I put a question mark after them to indicate that the possible interpretations were speculative. That hardly 'implies authority'. But they were clearly intended to indicate something, even if only glory and beauty. Of course had I gone into greater detail your criticism might have been valid, and as a general warning is justified. But I do not consider that I went outside the bounds of sola Scriptura at all. However thank you for your thought In Him. |
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54 | Colors - Tabernacle/High Priest | Ex 25:3 | rabban | 191665 | ||
The idea may well be because each symbolises the approach to God. In the case of the Tabernacle we commence with the linen, followed by the colours of the veil within the Holy Place, then the gold of the Ark of the Covenant (this is roughly speaking for the whole is much more complicated in reality as you will appreciate. There is for example gold in the Holy Place, and the veil includes linen). In the case of the High Priest he is approaching God first through the white of his inner garments, then through the colours of the outer garment, then through the gold on the breastpouch and tiara. From purity to divine royalty through the heavenly and the blood (?). In Him. |
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55 | is masterbation a sin | Rom 12:1 | rabban | 191663 | ||
Thank you Azure, You will now see why I 'excluded' women and lowly sexed men. Neither can have the slightest knowledge of the extremly powerful urges that highly sexed men have. They can have a driving force which is virtually irresistible, and they go on and on and on relentlessly often destroying a man's usefulness, and very often resulting in actual pain and extreme discomfort. Now if we were talking about something specifically forbidden it would be one thing. My point is precisely that a wise God did not do so because He recognised the situation and need of special cases. Let me add another one. Here is a person with leukemia. As a result he has been infected with AIDS. As a result he cannot make love to his beloved wife. Can you perhaps tell me what the difference is between foreplay (which presumably you would not condemn) and masturbation with his wife in mind? There is little difference between the two. When we consider the emotions that foreplay arouse (and that is also never approved in Scripture, Song of Solomon notwithstanding) perhaps we should forbid that as well? Your article fits adequately the case of the young man considering the situation when he is unmarried. It overlooks totally the problems that I have described, and in fact hardly has them in mind, if at all. I would point out that the writer makes certain assumptions. How does he know what God designed sex for? Has he a direct line to God? And what I have described is in fact a bonding experience between man and wife. Is that not one reason why God 'designed' sex? That is why God gave us the Scriptures. It was that we may follow his will not men's ideas. especially in difficult questions like this. I have no intention of prolonging the subject. But until each one can give a satisfactory answer in their own hearts (not on the forum) to my questions I rest my case. In Him |
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56 | is masterbation a sin | Rom 12:1 | rabban | 191660 | ||
I have read right through the past postings on this matter very carefully and note that one aspect of the question has never really been dealt with, one that I would feel is very important. Parable's analysis of the question is very useful, and it does raise the question as to how far we can speak when Scripture is silent. After all we must ask ourselves, why was Scripture silent on a question which must certainly have concerned many men? God must have known the torment that could arise in sexually potent men when their sexual feelings were aroused through no fault of their own, and they were unable to be satisfied, say when they were travelling or when they were awaiting battle. And He must have known how they found release. Why then if He disapproved is nothing said? Moses must often have been approached privately by men who wanted an answer to the same question. And the same must apply to the prophets. Why then do we get no guidance if it was considered wrong? We are not talking here about a young man or a boy experimenting with sexual matters, where it is unquestionably wrong.But of a genuine problem facing grown men. I think Parables's summary at the end especially important. "While the Bible does not expressly address masturbation, it honors sexual purity and speaks to the content of our hearts and the life we give to our thoughts. Accordingly, masturbation should not be dismissed as trivial or irrelevant, but rather understood as a powerful experience that each person must consider in light of scripture, prayer, counsel and conscience." I think that is true. But let me suggest three scenarios. 1). Here is a man who dearly loves his wife. He married because he knew that the sciptures said. 'It is better to marry than to burn.' But sadly his wife is in hospital long term. Perhaps she is mentally ill and he knows that she might never come out. Or perhaps she is slowly dying of some lingering disease. And because he is highly sexed he is burning, and even in pain. There is nothing that he can do about it. It is his nature, the nature of which Paul spoke. And that burning as he works in an office with a woman at work is becoming uncontrollable (and only highly sexed males can even understand this). Yet he knows that if he finds relief in bed while thinking of his poor, beloved wife, those burnings will be controlled. He fears that if they are not he will soon do something that he knows to be wrong. And he knows that he will never forgive himself because he is loyal to his wife and to his God. What should he do? Here is another man. His wife has become very 'holy'. She refuses any more to have sex (I know of such a case). Again he married because he knew that he could not remain pure without doing so. Now he does not know what to do. His feelings are becoming more and more aroused and there is no way of being satisfied. He knows that his one hope of remaining true is to make love to his wife by proxy alone in bed. What should he do? Here is a Roman Catholic priest. He has made a vow of celibacy. He does not want to break his vow. Yet scantily clad women come to him for advice, and he feels his sexuality getting out of control. It has become not just a desire but a literal pain. He is afraid that if he finds no release he will commit some great sin. But he wants to be faithful to his vow (however ill-conceived). What should he do? I want to suggest that when we can answer these questions satisfactorily (women and lowly sexed men excluded) we have found the Scriptural answer to the question. |
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57 | is salvation is eternal? | James 1:21 | rabban | 191654 | ||
Hi, The Bible speaks of 'eternal salvation' in Hebrews 5.9. There we learn about Jesus that, 'although He was the Son, He learned obedience through what He suffered,and being made perfect He became the Author/Trek Leader of eternal salvation to all who obey Him being designated God's High Priest'. The idea is that in order to be able to bring to us eternal salvation He lived a life of full obedience to God, and by doing so was perfectly fitted to become the perfect offering for sin on our behalf (Hebrews 10.5-10), and the perfect High Priest to act on our behalf. As a result we can be 'perfected for ever' through Him (verse 14). This is then expanded on throughout the remainder of the letter. This eternal salvation is described in Romans 8.29-30 where we read 'those whom He (God) foreknew, He also did predestinate to be conformed to the image of His Son, in order that He might be the Firstborn among many brothers, and whom He did predestinate, them He also called, and whom He called them He also accounted righteous, and whom He accounted righteous them He also glorified.' So the work of salvation is God's from beginning to end, and we knowingly enter into it when we are accounted righteous. And how are we accounted righteous? 'Being accounted righteous as a gift through the redemption which is in Christ Jesus, Whom God has set forth to be a propitiation through faith in His blood' (Romans 3.24). Note that it is a gift and experienced through faith. And Paul goes on to stress that our being accounted righteous is not as a result of anything that we do (of works) but is by faith alone. As a result of His offering of Himself He can Himself be righteous, and yet account as righteous those who believe in Jesus (Romans 3.26). This is further expanded on in Ephesians 1.4-14, where we learn that 'we Christians' are 'chosen in Him before the foundation of the world that we might be holy and without blame before Him in love, having been foreordained to adoption as sons through Jesus Christ according to the purpose of His will, to the praise of His glorious grace (unmerited active favour), whereby He as made us 'accepted' (engraced) in the Beloved'. Again the emphasis is on the fact that the work of salvation is God's and freely bestowed on us through Christ. And this is because we have 'believed in Him' and as a result have been 'sealed by His promised Holy Spirit'(verse 13). It is because of our 'faith in Christ Jesus' (verse 15). All who truly belive in Him enter in to that eternal salvation. |
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58 | third temple built before Jesus returns? | John 2:19 | rabban | 191636 | ||
Hi Cheri, While full details of the Passover are not included mention is made of the feast of the Passover (Ezekiel 45.21). They are to 'have the Passover'. It is the only Feast he actually mentions by name. He would not need to spell out the details. As you are aware Ezekiel gives little detail of the feasts. There was no need. Israel were fully familiar with them. I presume you are suggesting that the Passover sacrifice and the sacrifices of the Day of Atonement being omitted are connected with Christ having died as our Passover and Atonement? But if that were so we would expect no mention of a sin offering either. But the sin offering is prominent, as is the need to make atonement (43.21, 26; 44.29; 45.17, 19, 22, 23, 25). Thus we may see this latter as confirming the opposite to your suggestion, that it does not have in view the death of Christ except as something yet to come :-)))). But I do see as very significant that there is no suggestion anywhere that the Temple should be built. It did not need to be built. It came down on a mountain specifically outside Jerusalem as his full explanations make clear. God was again present among His people, not in Jerusalem, but in the land of Israel. Only the altar was required to be built. Before the new Temple was built this would be extremely important to the returning exiles. They could build an altar. They had no wherewithal to build a Temple. In Him. |
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59 | where do animals go when they expire? | Eccl 3:21 | rabban | 191631 | ||
No problem :-)) | ||||||
60 | where do animals go when they expire? | Eccl 3:21 | rabban | 191629 | ||
To Hank. (This will be my last post on this subject. I feel it is taking us away from more important things. I am not really an important enough bull to take up so much space). You ask 'Are you saying essentially that each generation of individual Christians are to throw out the corpus of centuries-old teachings, confessions, and creeds (what we call orthodoxy, for want of a better name) and each in his own way proceed to re-invent the theological wheel? If not, what are you driving at? ...... No we need not throw out the wheels but we have contantly to check the tyres. Every church in ever generation would be very wise to examine its teaching and creeds against the Scriptures and throw out what is unscriptural. All churches are unscriptural in some ways. We need constantly to review our teaching in the light of Scripture. That indeed was the basis of the great Protestant confessions. But even they have to be tested by each person in so far as they can in order to ensure that they are Scriptural. After all which one are we to follow? In other words we have to make our decision as to which one we should take to heart as demonstrating the truth. Obviously it helps if we know that great Bible teachers have declared one to be Scriptural. But even they can go wrong. |
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