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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Wild Olive Shoot Ordered by Date |
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Results | Verse | Author | ID# | |||
621 | Hypocrites | Eph 4:15 | Wild Olive Shoot | 157045 | ||
lunar, I surely second what Mark said. Why don't you join in the study and participate? WOS |
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622 | When were disciples born again? | John 3:11 | Wild Olive Shoot | 157041 | ||
I apologize. This post was in response to C.S.M.'s post. Sorry Bows44. WOS |
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623 | When were disciples born again? | John 3:11 | Wild Olive Shoot | 157040 | ||
Bows44, Explain for me if you would your statement: “I don't find scriptue where it is written that the Holy Spirit "always" falls on entire groups. Paul as the example was filled with the HOly Ghost as at the beginning because he said, "I thank God, I speak with tongues more than you all." He had to speak a lot if it was more than all of them put together.” Does the Holy Spirit baptize more than once? Is it not sufficient that He baptizes only once. I ask simply because you claim tongues are spoken when this happens. You then state that Paul had to speak tongues a lot. So Paul needed this Baptism more than once? I can’t see how you claim the Holy Spirit will surely cause whomever He comes upon to speak in tongues. I’ve never speaking tongues, what say you about me? I guess the Holy Spirit, according to your logic, has never baptized me. But you’ll have to argue that with Him because God’s Word has informed me otherwise. WOS |
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624 | What is the OT role of the Holy Spirit? | John 3:11 | Wild Olive Shoot | 157018 | ||
The Holy Spirit has (in the past and presently) many functions and roles. Below is a brief list of His major roles, functions, and activities. This is not a comprehensive list. 1. Revelation of the Word of God (2 Peter 1:20-21; Acts 1:16; 2 Samuel 23:2-3; John 14:26; 16:14). This indicates the Holy Spirit was the one who carried along the Old Testament prophets, safeguarding their words from error. 2. In the Old Testament, it is indicated that the Holy Spirit regenerated believers (Psalm 51:10; compare to Jesus telling Nicodemus he should have known about this in John 3:1-10). 3. In the Old Testament, the Holy Spirit indwelt certain select people (Numbers 27:18; Judges 3:10; 1 Samuel 16:12-13). 4. In the Old Testament, it indicates that the Holy Spirit restrained sin (the Spirit's striving, Genesis 6:3). 5. In the Old Testament, the Holy Spirit gave people ability for service (Exodus 31:2-5; Numbers 27:16-18; Judges 6:34; 1 Samuel 10:10; 16:13). 6. Today, the Holy Spirit baptizes believers. This baptism occurs at the moment of belief, it is experienced by all, and the baptism places the believer in the Body of Christ, the universal church (1 Corinthians 12:12-13; Galatians 3:27-28; Romans 6:3-5; Acts 1:5). 7. Today, the Holy Spirit indwells every believer (Romans 8:9; John 7:37-39; Ephesians 1:13; John 14:16). 8. Today, the Holy Spirit seals every believer (2 Corinthians 1:22; Ephesians 1:13; 4:30). The seal is a mark of ownership showing that believers are the Lord's. 9. Today the Holy Spirit gives gifts to believers for the edification or building up of the body of Christ (Romans 12:3-8; 1 Corinthians 12; Ephesians 4:11-16). 10. Today, the Holy Spirit fills or controls the submissive believer (Ephesians 5:18). 11. He was sent to the church to be the Comforter (John 14:16, 26). 12. He always points a person toward Christ (John 16:13-15). Above taken from: http://www.gotquestions.org/Spirit-today.html WOS |
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625 | When were disciples born again? | John 3:11 | Wild Olive Shoot | 156946 | ||
Thank you Doc. You are absolutely correct. I stopped short trying to prove a point in which it does appear that I didn’t show the importance of water Baptism. It wasn’t my intent to lessen the importance of following our Lord’s commands. Thank you for pointing that out. I’m so very thankful for you, and others that are around, that help keep me straight. WOS |
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626 | When were disciples born again? | John 3:11 | Wild Olive Shoot | 156944 | ||
Baptism by the Holy Spirit IS a requirement for salvation. But this is not an outward movement or task. It is totally inward and dependent not on us, but on God. Without this we are not placed into the body of Christ, without this God does not seal us as His. Water Baptism is only an outward symbol. How can a symbol do anything? It is what the symbol represents, our internal renovation that places us within Christ’s body. There are no other Baptisms, which are required for salvation. “The outward rite is of divine institution, significant of the new birth, called therefore the washing of regeneration, Tit_3:5. But it is by the Spirit, by the renewing of the Holy Ghost, that we are made members of Christ's body. It is the Spirit's operation, signified by the outward administration, that makes us members. And by communion at the other ordinance we are sustained; but then it is not merely by drinking the wine, but by drinking into one Spirit. The outward administration is a means appointed of God for our participation in this great benefit; but it is baptism by the Spirit, it is internal renovation and drinking into one Spirit, partaking of his sanctifying influence from time to time, that makes us true members of Christ's body, and maintains our union with him. Being animated by one Spirit makes Christians one body. Note, All who have the spirit of Christ, without difference, are the members of Christ, whether Jew or Gentile, bond or free; and none but such. And all the members of Christ make up one body; the members many, but the body one. They are one body, because they have one principle of life; all are quickened and animated by the same Spirit.” -- Matthew Henry “The author of this blessed change, and who it is that works it. To be born again is to be born of the Spirit, Joh_3:5-8. The change is not wrought by any wisdom or power of our own, but by the power and influence of the blessed Spirit of grace. It is the sanctification of the Spirit (1Pe_1:2) and renewing of the Holy Ghost, Tit_3:5. The word he works by is his inspiration, and the heart to be wrought on he has access to.” -- Matthew Henry “What it is that is required: to be born again; that is, First, We must live a new life. Birth is the beginning of life; to be born again is to begin anew, as those that have hitherto lived either much amiss or to little purpose. We must not think to patch up the old building, but begin from the foundation. Secondly, We must have a new nature, new principles, new affections, new aims. We must be born ano¯then, which signifies both denuo - again, and desuper - from above. 1. We must be born anew; so the word is taken, Gal_4:9, and ab initio - from the beginning, Luk_1:3. By our first birth we are corrupt, shapen in sin and iniquity; we must therefore undergo a second birth; our souls must be fashioned and enlivened anew. 2. We must be born from above, so the word is used by the evangelist, Joh_3:31; Joh_19:11, and I take this to be especially intended here, not excluding the other; for to be born from above supposes being born again. But this new birth has its rise from heaven (Joh_1:13) and its tendency to heaven: it is to be born to a divine and heavenly life, a life of communion with God and the upper world, and, in order to this, it is to partake of a divine nature and bear the image of the heavenly.” – Matthew Henry WOS |
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627 | When were disciples born again? | John 3:11 | Wild Olive Shoot | 156880 | ||
C.S.M., You are the second one I believe, that has stated the following or something very similar: “No, I do not believe receiving the baptism in the Holy Spirit is necessary for salvation or being born again.” I would really like someone to explain that statement to me. How can you see the Kingdom of Heaven without being born again? How can you be born again, regenerated, without the Holy Spirit? Did Christ not state in John 3:3, "I tell you the truth, no one can see the kingdom of God unless he is born again." Please explain why the Holy Spirit is not necessary for salvation. WOS |
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628 | When were disciples born again? | John 3:11 | Wild Olive Shoot | 156851 | ||
Kalos, You kind of through me for a loop here. Could you please elaborate a bit more or clarify what is not necessary for salvation? Is your reference to the Holy Spirit? WOS |
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629 | Meaning of John 3 verse 8? | John 3:8 | Wild Olive Shoot | 156667 | ||
This is rather disturbing, and please, excuse my frankness. “the Kings child†posed a question: “I can understand everything Jesus is talking about in John 3 except when it gets to verse 8. What does verse 8 mean about the wind?†Specifically the question is what is to be made of the reference to “the wind†in John 3:8. The questioner had already stated that they understood the chapter in its entirety except for that one specific reference within one verse. I looked at the responses given and in my assessment, and the key there is “myâ€, I didn’t see where they had been given an answer that would have been easily understood. So I took it upon myself to try and accommodate them in a manner that would answer the original question. I wasn’t implying that any answers were wrong. I simply looked at the answers given, asked myself, if I had asked the question, would those answers have satisfied me. My answer was no, thus my post. C.S.M.: I truly don’t see how you came to the conclusion the Doc’s answer was denominationally biased. I didn’t get that. As a matter of fact, I think my answer supported what Doc stated. I also did not disagree with your answer. You aptly pointed out that the reference was to the Holy Spirit but I think you may have flooded “the Kings child†with a bunch more Scripture that didn’t necessarily point out the role of the Spirit in regeneration, which is what our Lord was specifically attempting to convey to Nicodemus. Furthermore, I surely was not implying that I came to that conclusion on my own. I added commentary from Matthew Henry that I thought did a very good job explaining the reference to the wind. So the reference to my “frankness†is that it is disturbing to me to see our collective witness damaged by disagreements that really, in essence, aren’t disagreements. I’m positive that not one person participating in this forum knows it all. But I am confident that there are many learned individuals who have plenty to offer. I hope that when all is said and done I am one of those who have positively influenced someone in some manner. I think we bicker about the non-essentials and someone new to the forum, who presents what should be a rather simple question, is witness to that, and can very easily come to the conclusion and the false assumption that a proper response has not been rendered. I surely see it, that all of the answers that were given, in aggregate, should give “the Kings child†a satisfactory answer, or at least I hope they do, but… I fail to see where the disagreement was actually rooted. Seems like all of the responses supported the others in some way. Just my thoughts. WOS |
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630 | Who exactly is Jesus referring to | John 3:11 | Wild Olive Shoot | 156643 | ||
Arguably, some see this as Christ referring to those that bore witness to Him on Earth, John and the preceding prophets. Some also consider Christ to be speaking in the plural of His own self since the Father was with him and the Holy Spirit was upon Him. The first is more practical to me since Nicodemus was a “Jewish teacher†as pointed out. He should have been well aware of what the prophets taught concerning these things. It seems Nicodemus was knowledgeable concerning what the prophets wrote but didn’t understand what they spoke and wrote regarding the Messiah. WOS |
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631 | Meaning of John 3 verse 8? | John 3:8 | Wild Olive Shoot | 156633 | ||
It wasn’t clear to Nicodemus at the time either (or he was rejecting it for other reasons) thus his follow up in v9, “John 3:9 Nicodemus answered and said unto him, How can these things be?†The short answer pertaining to the “wind†is that it signifies that we cannot control the work of the Holy Spirit. His work is carried out in ways we cannot predict nor understand. As we cannot control our physical birth, neither can we control our spiritual birth for it is totally a gift from God. “Secondly, It is compared to wind: The wind bloweth where it listeth, so is every one that is born of the Spirit, Joh_3:8. The same word (pneuma) signifies both the wind and the Spirit. The Spirit came upon the apostles in a rushing mighty wind (Act_2:2), his strong influences on the hearts of sinners are compared to the breathing of the wind (Eze_37:9), and his sweet influences on the souls of saints to the north and south wind, Son_4:16. This comparison is here used to show, 1. That the Spirit, in regeneration, works arbitrarily, and as a free agent. The wind bloweth where it listeth for us, and does not attend our order, nor is subject to our command. God directs it; it fulfils his word, Psa_148:8. The Spirit dispenses his influences where, and when, on whom, and in what measure and degree, he pleases, dividing to every man severally as he will, 1Co_12:11. 2. That he works powerfully, and with evident effects: Thou hearest the sound thereof; though its causes are hidden, its effects are manifest. When the soul is brought to mourn for sin, to groan under the burden of corruption, to breathe after Christ, to cry Abba - Father, then we hear the sound of the Spirit, we find he is at work, as Act_9:11, Behold he prayeth. 3. That he works mysteriously, and in secret hidden ways: Thou canst not tell whence it comes, nor whither it goes. How it gathers and how it spends its strength is a riddle to us; so the manner and methods of the Spirit's working are a mystery. Which way went the Spirit? 1Ki_22:24. See Ecc_11:5, and compare it with Psa_139:14.†– Matthew Henry WOS |
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632 | Praise Him | Ps 117:2 | Wild Olive Shoot | 156502 | ||
Psalm 117(KJV) 1O praise the LORD, all ye nations: praise him, all ye people. 2For his merciful kindness is great toward us: and the truth of the LORD endureth for ever. Praise ye the LORD. If the Lord gives us His love, what more could we possibly ask for? In that love is all we can ever need and desire. In His grace we find peace. If He never gives us anything else, He is still worthy of our highest praise. Praise Him. WOS |
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633 | Beware "Another" | 2 Cor 11:4 | Wild Olive Shoot | 156480 | ||
benedictxvi@vatican.va. Although I doubt he'll reply.:) WOS |
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634 | inherit the sin of Adam | Ps 51:5 | Wild Olive Shoot | 156326 | ||
Doc, I think you do well enough articulating your thoughts. I agree that this is probably a topic that cannot be discussed, in depth, as it would warrant. The thread was already lengthy to begin with. I thank you for your insight concerning where to look. It’s a start and one that I’ll follow up on. The look into “seed†and the significance of it will be interesting to explore to compare the use of it in Scripture to the theories you mentioned and how each apply to imputation. My question in regard to this was how imputed sin did not pass to Christ through Mary. I’m sure it didn’t because God’s word informs me so. Or since Christ died in His Humanity and only lives eternally in His divinity, could the imputed sin from Adam have been passed to Christ’s human nature? Did I phrase that right? I confuse myself sometimes. But I’m afraid that attempt separates His humanity from His divinity, which I struggle with. God accounted for this somehow, I’m sure. I just can’t buy into the theory that Mary was preserved and not affected by original sin, as I’ve heard argued, but I know God can have no contact with sin. If that were the case with Mary, it would be easy to understand concerning Christ. But that’s were I have difficulty. Thanks for the insight Doc. I’ll begin my efforts to answering this where you have suggested. Along the way, and when you have time, any further insight offered will be valued. WOS |
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635 | Temple building | 1 Chr 28:6 | Wild Olive Shoot | 156307 | ||
Natoochton, God did condone the building of the temple. 1 Chronicles 28 (NIV) 1 David summoned all the officials of Israel to assemble at Jerusalem: the officers over the tribes, the commanders of the divisions in the service of the king, the commanders of thousands and commanders of hundreds, and the officials in charge of all the property and livestock belonging to the king and his sons, together with the palace officials, the mighty men and all the brave warriors. 2 King David rose to his feet and said: "Listen to me, my brothers and my people. I had it in my heart to build a house as a place of rest for the ark of the covenant of the LORD, for the footstool of our God, and I made plans to build it. 3 But God said to me, 'You are not to build a house for my Name, because you are a warrior and have shed blood.' 4 "Yet the LORD, the God of Israel, chose me from my whole family to be king over Israel forever. He chose Judah as leader, and from the house of Judah he chose my family, and from my father's sons he was pleased to make me king over all Israel. 5 Of all my sons—and the LORD has given me many—he has chosen my son Solomon to sit on the throne of the kingdom of the LORD over Israel. 6 He said to me: 'Solomon your son is the one who will build my house and my courts, for I have chosen him to be my son, and I will be his father. 7 I will establish his kingdom forever if he is unswerving in carrying out my commands and laws, as is being done at this time.' 2 Samuel 7:12-14(NIV) 12 When your days are over and you rest with your fathers, I will raise up your offspring to succeed you, who will come from your own body, and I will establish his kingdom. 13 He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever. 14 I will be his father, and he will be my son. When he does wrong, I will punish him with the rod of men, with floggings inflicted by men. WOS |
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636 | Who is Luke? | Luke | Wild Olive Shoot | 156301 | ||
Luke was not with Jesus during His earthly ministry. Luke 1:1-4(NASB) 1Inasmuch as many have undertaken to compile an account of the things accomplished among us, 2just as they were handed down to us by those who from the beginning were eyewitnesses and servants of the word, 3it seemed fitting for me as well, having investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellent Theophilus; 4so that you may know the exact truth about the things you have been taught. He was definitely not with Him when Jairus’ daughter was raised from the dead. Mark 5:35-42 (NASB) 35While He was still speaking, they came from the house of the synagogue official, saying, "Your daughter has died; why trouble the Teacher anymore?" 36But Jesus, overhearing what was being spoken, said to the synagogue official, Do not be afraid any longer, only believe." 37And He allowed no one to accompany Him, except Peter and James and John the brother of James. 38They came to the house of the synagogue official; and He saw a commotion, and people loudly weeping and wailing. 39And entering in, He said to them, "Why make a commotion and weep? The child has not died, but is asleep." 40They began laughing at Him. But putting them all out, He took along the child's father and mother and His own companions, and entered the room where the child was. 41Taking the child by the hand, He said to her, "Talitha kum!" (which translated means, "Little girl, I say to you, get up!"). 42Immediately the girl got up and began to walk, for she was twelve years old. And immediately they were completely astounded. WOS |
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637 | The dress code of the day? | Matt 22:11 | Wild Olive Shoot | 156290 | ||
"Does any one have any “historical records†stating that the Kings of old actually “provided†coverings or outer garments for their guest at wedding feast?" Is the Bible not historical enough for you? The fact that it was mentioned is evidence that it was practiced, otherwise, why mention it if the audience had no idea what it referred to. I’m sure there were some kind of garments provided by some. I apologize. I guess I just don't understand the concern outside of what Christ was trying indicate and get across to those whom He was speaking to. I’ll stay out of the conversation. WOS |
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638 | The dress code of the day? | Matt 22:11 | Wild Olive Shoot | 156283 | ||
“Many a time the question has been asked: "What was the wedding garment?" It is a question which need not be curiously pried into. So many answers have been given that I conclude that if our Saviour had intended any one specific thing he would have expressed himself more plainly, so that we would have been able, without so much theological disputing, to have understood what he meant. It seems to me that our Lord intended much more than any one thing. The guests were bidden to come to the wedding to show their respect to the king and prince; some would not come at all, and so showed their sedition; this man came, and when he heard the regulation, that a certain garment should be put on, comely in appearance and suitable for the occasion, he determined that he would not wear it. In this act of rebellion, he went as far in opposition as they did who would not come at all, and he went a little further, for in the very presence of the guests and of the king he dared to declare his disloyalty and contempt. Alas, how many are willing enough to receive gospel blessings, but they are still at enmity with God and have no delight in the only Begotten Son. Such will dare to use the forms of godliness, and yet their hearts are full of rebellion against the Lord. The wedding garment represents anything which is indispensable to a Christian, but which the unrenewed heart is not willing to accept, anything which the Lord ordains to be a necessary attendant of salvation, against which selfishness rebels. Hence it may be said to be Christ's righteousness imputed to us, for alas, many nominal Christians kick against the doctrine of justification by the righteousness of the Saviour and set up their own self-righteousness in opposition to it. To be found in Christ, not having our own righteousness, which is of the law, but having the righteousness which is of God by faith, is a very prominent badge of a real servant of God, and to refuse it is to manifest opposition to the glory of God, and to the name, person, and work of his exalted Son. But we might with equal truth say that the wedding dress is a holy character, the imparted righteousness which the Holy Spirit works in us, and which is equally necessary as a proof of grace. If you question such a statement, I would remind you of the dress which adorns the saints in heaven. What is said of it? "They have washed their robes and made them white in the blood of the Lamb." Their robes therefore were such as once needed washing; and this could not be said in any sense of the righteousness of the Lord Jesus Christ; that was always perfect and spotless. It is clear then that the figure is sometimes applied to saints in reference to their personal character. Holiness is always present in those who are loyal guests of the great King, for "without holiness no man shall see the Lord." Too many professors pacify themselves with the idea that they possess imputed righteousness, while they are indifferent to the sanctifying work of the Spirit. They refuse to put on the garment of obedience, they reject the white linen which is the righteousness of saints. They thus reveal their self-will, their enmity to God, and their nonsubmission to his Son. Such men may talk what they will about justification by faith, and salvation by grace, but they are rebels at heart, they have not on the wedding dress any more than the self-righteous, whom they so eagerly condemn. The fact is, if we wish for the blessings of grace, we must in our hearts submit to the rules of grace without picking and choosing. It is idle to dispute whether the wedding garment is faith or love, as some have done, for all the graces of the Spirit and blessings of the covenant go together. No one ever had the imputed righteousness of Christ without receiving at the same time a measure of the righteousness wrought in us by the Holy Spirit. Justification by faith is not contrary to the production of good works: God forbid. The faith by which we are justified is the faith which produces holiness, and no one is justified by faith which does not also sanctify him and deliver him from the love of sin. All the essentials of the Christian character may be understood as making up the great wedding garment. In one word, we put on Christ, and he is "made of God unto us wisdom, righteousness, sanctification, and redemption."†– C.H. Spurgeon Spurgeon, Charles. "The Wedding Garment." Metropolitan Tabernacle Pulpit. Blue Letter Bible. 18 Apr 2001. 21 Aug 2005. http://www.blueletterbible.org/Comm/charles_spurgeon/sermons/0976.html WOS |
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639 | Why jonah chose tarshish? | Jon 1:3 | Wild Olive Shoot | 156278 | ||
The following is from Ray Stedman's "Jonah: The Reluctant Ambassador" "What made Jonah so anxious to avoid this commission? Why did he not want to go to Nineveh? Why did he flee from God? Well, some suggest that he had such a primitive idea of God that he regarded him as just a tribal deity, for Israel alone; that he thought God could not really be interested in Nineveh; and that is he could get out of the land, he would get away from God. I think that idea is scotched by Jonah's own reference to God. When the voyagers asked who he was, he said to them, "I am a Hebrew; and I fear the Lord, the God of heaven, who made the sea and the dry land." (1:9) That does not sound like a tribal deity to me. No, this is not why Jonah avoided going to Nineveh. The answer is that Jonah knew God too well and that is why he did not go to Nineveh. Does that sound strange? Well, look at the beginning of chapter 4: But it [Nineveh's repentance] displeased Jonah exceedingly, and be was angry. And he prayed to the Lord and said, "I pray thee, Lord, is not this what I said when I was yet in my country? That is why I made haste to flee to Tarshish; for I knew that thou art a gracious God and merciful, slow to anger, and abounding in steadfast love, and repentest of evil." Because Jonah knew that God was that way, he would not go to Nineveh. This is interesting, don't you think? Look again at the last phrase. Jonah says, "I knew you God. I knew that you were the kind that repents from evil if you get a chance." God had said to this prophet, "Now go to Nineveh and announce to them 'forty days and the city shall be overthrown.'" And that was exactly what Jonah wanted. He wanted to see this city destroyed. This was the great enemy of his people. Perhaps Jonah had actually seen these cruel, ruthless, bloody Ninevites periodically coming down into his land and raiding his people. Perhaps he had even suffered the loss of loved ones at the hands of these merciless people. In the ancient world, the record for the .bloodiest and most vicious kinds of cruelty belongs, perhaps, to the Ninevites. They found more incredibly ingenious ways to be cruel than any other nation that has ever lived. They were brutal and godless and sinful---and Jonah hated them. The one thing that he wanted more than anything else was to see Nineveh destroyed. Yet when God told him to go announce to Ninevah its destruction, he said, "I know you too well, O God. If anybody, by repenting, gives you half a chance to be merciful, you'll change your mind and won't cay out your sentence upon them." So he fled to Tarshish." - Ray Stedman Stedman, Ray. "Jonah: The Reluctant Ambassador." Discovery Publishing. Blue Letter Bible. 01 Mar 1996. 20 Aug 2005. http://www.blueletterbible.org/Comm/ray_stedman/adv/adv_jon.htm WOS |
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640 | Who is Luke? | Luke | Wild Olive Shoot | 156275 | ||
The Gospel according to Luke exhibits several differences from the other Synoptic Gospels. For instance, Luke is the only Gospel to have a sequel, the Acts of the Apostles. These two books are often referred to as a single unit called Luke-Acts. The name Luke is only mentioned three times in the New Testament. From these three occurrences, it is evident that Luke was a physician (Col 4:14) and a companion of Paul (2 Tim 4:11; Philem 1:24). It is more than likely that Luke was a Gentile, but he was not necessarily a Greek. It also seems as if Luke had some degree of association with Judaism because of his knowledge of the Septuagint (LXX)—the Greek translation of the Old Testament. Not only did Luke compose the longest Gospel, but he also wrote more than any other New Testament writer. This is remarkable considering the amount of attention he gets in comparison to John and Paul. Both the purpose of the Gospel and its audience can be found in the prologue (1:1-4). Luke first mentions that many others before him have made an account of the things that have been fulfilled as they were handed down from the first generation. He also says that he cautiously examined everything from the beginning and this led him to write an organized account to Theophilus so that he might know the certainty of what he has been taught. It is obvious that Luke wrote to Theophilus, but who was Theophilus? There have been many theories trying to answer this question. First of all, the name Theophilus means, "lover of God," or "friend of God." It is unclear whether he was already a Christian, or if he was considering becoming one. Luke (1:3) refers to Theophilus using the words "most excellent" (kratistoV). Since this seems to refer to nobility, most of the theories on Theophilus state that he was either a government official or an influential citizen. A widely accepted theory is that Theophilus was Luke's patron and helped him to publish Luke-Acts. Luke's purpose in writing the Gospel has also suffered debate. Some suggest that Luke set out to make a case for Christianity as not being a threat to the Roman Empire. Others make the proposition that Luke-Acts was written to reassure those questioning Jesus' second coming because of its delay. Many believe that Luke was not writing to Theophilus exclusively, but that the two-volume work was intended to be distributed for ecclesiastical purposes. There is also the view, which seems to be growing in popularity, that Luke-Acts was specifically designed to aid Paul in his trial before Caesar. "The Gospel According to Luke," New Testament Introductions. The Blue Letter Bible. 1 Apr 2002. 20 Aug 2005. See the full article at: http://blueletterbible.org/study/intros/luke.html WOS |
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