Results 61 - 70 of 70
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Results from: Answers On or After: Thu 12/31/70 Author: rabban Ordered by Date |
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Results | Verse | Author | ID# | |||
61 | for what reason can a man divoce his wif | Matt 19:9 | rabban | 191346 | ||
It sems to me that to suggest that lust is a grounds for divorce as Parable does is totally to misuse what Jesus said and to fail to understand the nature of marriage. Lust does not make two people one. And whose divorce does it justify? Certainly not the woman's. She has done nothing wrong. And for a considerable number of men it would mean divorce every week. So it seems to me that his conclusion is a non sequitur. The Pentateuch nowhere provides for divorce. Deuteronomy 24 is not intending to legalise divorce but to protect the situation after a divorce by custom has taken place. It should probably be translated, 'When a man take a woman and becomes her husband, if she does not find favor in his eyes, because he finds something indecent in her, and he writes her a bill of divorce for her ---' and then it goes on to deal with the fact that for him to marry her again is not allowable. (See P Craigie - Deuteronomy - Intnl Comm on the OT). It became seen as permission for divorce and that then raised the question as to what 'something indecent it her' meant. Rabbi Shammai said that it meant adultery. (He 'bound' the Law) .Rabbi Hillel said that it meant any fault at all like burning the dinner (He 'loosed' the Law). Both however conceded the right to divorce. But Jesus countermanded their ideas and said no divorce except on the grounds of adultery. So Jesus position is clear, no divorce except on the grounds of adultery. And then it is only the innocent party who can marry without sinning. This is the new principle of the Kingly Rule of Heaven. |
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62 | does God send depression? | 1 Sam 16:14 | rabban | 191330 | ||
We have to be careful when talking about depression to define our terms. There are at least four kinds of depression; 1). The depression that we feel when things go wrong or we are in a backslidden state. The remedy to this is submission to God and putting our confidence in His love and upholding. It is often due to sin. 2). There is mild clinical depression. It may arise through exceptional stress (e.g. childbirth). This may need assistance by means of tablets for depression, but for those who walk with Christ such treatment should not be necessary for very long. Faith and trust are part of the remedy. 3). There is severe clinical depression (the person might not appear to be depressed). This often results from deep childhood trauma and often comes out later in life and is a disease caused by lack of dopamine to the brain. It requires expert medical attention. It can result in irrational behaviour and even hearing voices. Nebuchadnezzar may well have suffered from this form of deprssion. The thinking of such people is often distorted so that they get the wrong idea about what is going on which can lead to violence and even suicide without suicide really being intended. 4). There is depression caused by evil spirits. Saul's depression would appear to have been of this variety. He may well have been involving himself with the occult. Alternately 'spirit from the LORD' may not refer to an entity and it may have been clinical depression which resulted in his deep suspicions. Which is from the LORD? Well that depends on whether we see disease as from the LORD. Mild depression is intended to help us get ourselves sorted out. But clinical depression is often not the person's fault at all. |
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63 | How many times did Jesus pray? | 1 Thess 5:1 | rabban | 191328 | ||
The answer to your question partly depends on what you mean by prayer. Jesus was in constant touch with His Father in His spirit, and in that sense prayed all the time. But if you mean a deliberate going aside to pray the impression we get is that he made a habit of it, rising early to pray and regularly going aside to pray, and even sometimes praying all night (e.g. Mark 1.35; Luke 5.16; 6.12; 9.28; 10.21-22; 11.1; 22.41-46; Matthew 14.23; John 6.15). His life was one of constant and lengthy prayer. |
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64 | one flesh? | Matt 19:5 | rabban | 191309 | ||
It would appear to me that Genesis 2.23-24; Matthew 19. 5-6 do adequately define marriage as the coming together of two people with the intention of being made one flesh, inseparable and undivided, something which is finally sealed when a man and a woman make love. Their flesh has by it been restored to the oneness that was Adam before Eve was created (Genesis 2.23). There would appear to be a uniqueness about the new relationship which is unlike any other on earth, apart from our new relationship with Jesus Christ when we come to Him and are made one spirit (1 Corinthians 6.17). In both cases it is permanent and intended to be unbreakable. The idea would seem to be that now they are inseparable, and that any such separation is to be seen as unnatural. They are to love one another and be faithful to one another as long as they both shall live. They complement each other and make up 'a whole man'. And it would seem that God does see them as one flesh in two parts. That is why once a couple have had sexual union thay are seen as married in God's eyes whether they have been officially married or not. Thus a man who lay with an unmarried woman had to marry her (Exodus 22.16). Where a man lay with a married woman both had to be put to death. They had produced a monstrous situation, a kind of three headed monster. Adultery alone breaks the marriage relationship because by it the man/woman has been made one flesh with another and they have therefore broken the prevailing unity. Their position from then on is one that is grievous to God even if they are not put to death. In God's eyes they are seen as 'dead'. That is why the innocent party is thereby freed from the union. (They can be made alive again in Christ by forgiveness but it should be seen that there is a deep sin involved and one not glibly forgiven). To lie with a prostitute was to become of one flesh with the prostitute (1 Corinthians 6.16). The situation is seen to be contradictory to all that a Christian is seen to be. One who is joined with Christ in one spirit has thereby become joined as one flesh with someone who is contrary to all that God wants us to be. Thus it would seem that the wife (or husband) was now freed from her husband (or wife) if she (he) chose to be so. There is no avoiding the fact that to break a marriage relationship is seen as a heinous sin, comparative with murder. It is to divide what God has joined together. It is to break a mystical union. Thus it is more than just being made one in unified purpose. You do not become one in unified purpose with a prostitute (except for a fleeting moment) It is a union which is such that to break it is to behave 'unnaturally'. It is as it were to divide someone in half. The purpose of this indivisible union was primarily the producing of a family. They were made so that they would 'go forth and multiply'. And that is why a woman's salvation is tied up with her having children (1 Timothy 2.15) and why it is the sexual union that makes them one. In most cases it is part of what her being saved involves. She can see it as a part of her growth in present day by day salvation. It is part of her God-given function. Thereby she ensures the growth of the Christian church and is especially pleasing to God. (Some churches have only survived through the centuries because of it). Clearly all this raises huge side issues but it seems to me that this is the Scriptural position. |
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65 | Is there a Theological name for this? | NT general Archive 1 | rabban | 191269 | ||
Biblical Christian? :-)))) | ||||||
66 | mathew 25 v 30 | Phil 1:23 | rabban | 191248 | ||
When a man dies the body goes into the grave and 'sleeps'. The soul/spirit 'returns to the God Who gave it' (Ecclesiastes 12.7). Jesus spoke of a rich man who died and of Lazarus who died (Luke 16.19-30). Never elsewhere does he give characters in parables names, so it is reasonable to assume that He had a real life incident in mind. The souls/spirits of both went to a conscious situation as allocated by God. One was undergoing some kind of unpleasantness, the other enjoying bliss. Paul declared that when Christians were absent from the body they would be present with the Lord (2 Corinthians 5.8). He also himself desired to 'depart and be with Christ, which is far better' (Philippians 1.23). Jesus Himself called this 'Paradise' (Luke 23.43). The saints who have gone on are depicted as being in a special place 'underneath' the heavenly altar (Revelation 6.9) awaiting the resurrection. The idea is that they are protected by the shed blood rather than being under a literal altar. But they are not yet enjoying the fullness of the greater Heaven. They are however 'clothed 'in white robes'. They are clearly conscious. All this suggests that on death Christians go to be consciously with the Lord awaiting the resurrection, and enjoying the bliss of His presence in 'Paradise'.. We must remember that their final destiny is not strictly 'Heaven' but the new earth which will be a new Paradise (Revelation 21.1-22.5). But in a sense these are all technicalities. There is no reason why we should not think of the coming Paradise as 'Heaven'. It is certainly out of this world |
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67 | Why did Joseph pick Simeon to imprison? | Matthew | rabban | 191245 | ||
Joseph knew that Reuben was the leader of the party. So he selected the one of next importance. The second eldest. |
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68 | unclean meat | Lev 11:2 | rabban | 191241 | ||
The laws of unclean meat in Leviticus 11 had a specific purpose. They were in order to indicate to the Israelites that they should live at a high and holy level and avoid the dust of death. Thus the animals that were clean were those that parted the hoof and 'chewed the cud'. Their hooves in the main prevented them going into unwholesome places and their chewing of the cud meant that they only ate wholesome food. In contrast pigs scrabbled in the dirt and camels went into the desert, the place of death. The clean birds were those which were not scavengers, did not kill other birds, and did not dig in the dirt (all these were excluded specifically). They rather lived as it were in mid-air and in trees and ate wholesome food e.g. the scattered seed and insects that also flew in mid-air or were in trees. The clean fish were those that swam mid-water and not among the mud at the bottom of the sea, river, etc. The lesson was that the Israelites were to live in a similar way, and were to avoid what was dirty and associated with death. This was reinforced by the other laws of uncleanness. It also resulted in them only eating wholesome food and prevented many food problems. It was a very important lesson in those early days, but by Jesus time it had become almost irrelevant and its significance lost sight of. They were replaced by the coming of Jesus Who was an even better exemplar of the pure life. Like so much of the Old Testament ritual it found its fulfiment in Jesus Christ. Now the pure life was to be found by the coming of the Holy Spirit Who would cause them to follow Christ. |
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69 | explain 1 corinthians chapter 12 | 1 Cor 12:1 | rabban | 191240 | ||
The chapter is about spiritual gifts and the emphasis is on the fact that although there are many gifts, of which 1 Corinthians 12.8-10 names nine, they come from one Holy Spirit, and are intended to bless the body of Christ. The chapter then centres on the fact that there is only one body of Christ which is composed of Jesus Christ Himself ('so also is Christ' - verse 12)and all who have been inundated into Him by the one Spirit, and have thus begin to drink of one Spirit (verse 13). This is in fact what makes a person a Christian. Paul then expands on this in order to explain that all of us have a part to play in that body, some outwardly more important and some outwardly less important but all essential. And we are to remember that if one member suffers then all suffer together. If one member is lacking then the whole body suffers. The chapter finishes of by outlining some of God's gifts including the Apostles themselves, the band of prophets, teachers and miracle workers, followed by a variety of gifts none of which will be experienced by all. Further gifta are outlined in Romans 12.3-9. But the real emphasis of the chapter is on the building up of the whole body of Christ (Jesus and His people) |
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70 | Who are the Edomites today? | Mal 1:4 | rabban | 191239 | ||
The Edomites were only partly descended from Esau. He joined up in the territory of Edom with a large number of people whose descendants would also be Edomites (Genesis 33.1). No doubt others also later joined the tribe and became Edomites. They were overrun by the Nabataeans in 3rd century BC and mainly fled to Southern Judah were John Hyrcanus later forced them to become Jews and be circumcised. Herod was one of these i.e. an Idumaean. They were thus absorbed into Judaism. |
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