Results 81 - 100 of 126
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Results from: Notes Author: atdcross Ordered by Verse |
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Results | Verse | Author | ID# | |||
81 | How was the sin nature really created? | Matt 12:31 | atdcross | 167043 | ||
Hi Kay. To continue... 2. Where did the sin nature come from? The sin nature, as far as Satan is concerned, resulted as the consequence of his own choice to rebel against God. The purity of heaven does not guarantee the moral purity of created beings with free will. Again, we are not told in the Bible specifically how Lucifer was able to turn against God, only the fact that he did; the metaphysical aspects are not hinted at. I thought I saw three questions, but actually where did the sin nature come from and how it could happen in heaven is apparently one question answered in point #2 above. The answers are brief. If you have any further questions that may not be clear or find my answers unsatisfactory, don't hesitate to letme know (although, again, my answers are "uneducated"). |
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82 | How was the sin nature really created? | Matt 12:31 | atdcross | 167151 | ||
Hi Kay, I was not offended at all by your request for an educated answer. My concern was that you might be not put off by one who is not a scholar. Glad to know such a concern was unwarranted and that I could be of some little help. You made my day! | ||||||
83 | What it means to BELIEVE in Jesus Christ | John 3:16 | atdcross | 166398 | ||
To believe in Jesus also means living a life that is faithful to God's will (cf. John 14:12; James 2:26; 1 John 5:1-5). | ||||||
84 | What it means to BELIEVE in Jesus Christ | John 3:16 | atdcross | 166455 | ||
Hi Kalos, I was not disagreeing with the Biblical concept of salvation by faith. I was only adding to your description of what "faith" is. The subject was "What it means to believe in Jesus." To believe in Jesus means to walk faithfully in God's will. I did not say that works save, although, I will say - in accordance with the scriptures I already cited (cf. ID#166398) - it is the faith that works (not "faith and works"; there is a difference), which saves. |
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85 | "the law is spiritual, but I am carnal" | Rom 7:14 | atdcross | 165155 | ||
Your question, "Have you noticed that Rom. 7:14-25 doesn't describe a struggle to avoid sin, but a complete inability to avoid sin?" is something I had thought of but failed to note in these discussions. I appreciate your observations and pointing this out. The Christian life is not one of being overcome by sin but of overcoming sin. If one is overcome by sin, I would think that person needs to rethink his/her position in Christ. Holiness is not a thing of dreams. |
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86 | "the law is spiritual, but I am carnal" | Rom 7:14 | atdcross | 165165 | ||
Hi Tim, Did I say Happy New Year?! It is good to find common ground and to allow differences to sharpen our knowledge of God. With respect to the apostle "describing himself prior to his conversion," consider that position in the light of Phil 3:6 - "as to righteousness in the Law, found blameless." This verse seems to go against your comment that Paul, "as a Pharisee, who loves the Law of God, but finds himself unable to obey it, who wants to please God, but cannot." Two questions: 1. How do you reconcile your comment with what the apostle says in Philippians? 2. If Rom 7 describes his experience prior to conversion, how would you reconcile the apparent contradiction between what the apostle says in Phil 3:6 and Romans 7:8? (Should I have posted this as a question?) |
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87 | "the law is spiritual, but I am carnal" | Rom 7:14 | atdcross | 165231 | ||
Hi Doc, With respect to Phil 3:6a, it seems to me that that apostle Paul did not consider himself a "wicked, sinful man" while he was persecuting the Church (cf. Jn 16:2). His evaluation of himself in 1 Tim 1:15 was on hindsight, which makes his statement in Phil 3:9 all the more insightful and effective against self-righteousness. The darkness (preferable to using the word "black") of Paul's sin is all the more dark indeed because, as a Pharisee, he was convinced of his own right standing before Yhwh. As an aside, to my way of thinking the texts, Rom 6:18 refers to the effects of enabling grace, not "judicial" righteousness; here it is the righteousness one practices as a result of being set free from sin through grace (cf. v19-23). |
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88 | "the law is spiritual, but I am carnal" | Rom 7:14 | atdcross | 165270 | ||
Hey Doc, For clarification, let me just add that I am not sayong Paul was righteous before conversion; only that he thought himself to be righteous according to Torah. |
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89 | "the law is spiritual, but I am carnal" | Rom 7:14 | atdcross | 165520 | ||
Hi Tim, I'm sort of slow myself in answering. I can agree with your comment regarding Rom 7 although I do not think Paul intended to be understood as describing in particular his own experience. Phil. 3:6. Unless I slipped, I did not assert that the apostle was “perfect.” I did say he was “blameless,” but as a believer. Before conversion and as a Pharisee, the apostle saw himself as righteous according to the Law. Phi 3:12-14. It seems here that the apostle’s mention of perfection is not with reference to his moral character but to his resurrection; at least, that is what it seems when context is considered. 1 Tim. 1:13,15-16. I think v.16 highlights the suggestion that the apostle’s reference to himself as the worst sinner is within the context of his acts, specifically against the Church, as a Pharisee before his dramatic conversion. It is not what he thought of himself at the time but only in hindsight. It does not describe his present experience as a believer, unless it is suggested that the apostle, as a believer in Messiah Yeshua, is engaged in sins that are worst than the worst offences of the ungodly? In hindsight Paul saw he did not keep Torah, at least, not in the spirit although in the letter he may have. I repeat, I did not say that the apostle claimed to be perfect as a believer, however, he did not claim to be in the habit of sinning; he claims to be blameless. Rom. 3:20; Gal 2:21; 3:10. There is no denial of this. This fact makes it all the more glaring for Paul since he claims to have kept Torah, seeking life by its observance. Also in summary, the apostle claims in hindsight as a believer that (1) he was a sinner, (2) his life as a believer is blameless before God and man, (3) the righteousness he attained as a Pharisee according to Torah was to no avail since it was unacceptable before God. To clarify Phil. 3:6, (1) There seems to be confusion between being “perfect” and being “blameless.” Paul claims to be blameless, not perfect; and (2) There seems to be no contradiction with the other verses because his reference to “perfection” is with respect to the divine act of being resurrected from the dead, not moral character. Just a couple of more pennies for the tin... |
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90 | But now...! | Rom 8:1 | atdcross | 165153 | ||
Hi Tim, Very good and informative point! I wholeheartedly agree with your presentation of Romans 7 and 8. |
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91 | But now...! | Rom 8:1 | atdcross | 165182 | ||
Brad, thanks for the encouragement. I just read your profile and you reminded me to add the following to my own: "I am married with two daughters, ages 22 and 23, who are both serving the Lord; my older is married with one child (just born on 12/21/2005) and serves in a local church while my younger daughter is in her third years with the FIRE School of Ministry in North Carolina." |
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92 | But now...! | Rom 8:1 | atdcross | 165184 | ||
Thanks, Doc. I forgot to mention the grandchild is a boy named Josiah... | ||||||
93 | explain the doctrine of predistination | Rom 9:13 | atdcross | 164952 | ||
To say that one must be "born again" before he can believe seems to be inconsistent, at least to me, with what the Bible explicitly states: "that whosoever believes...should have eternal life." (Jn 3:16; cf. 1 Jn 5:1). | ||||||
94 | explain the doctrine of predistination | Rom 9:13 | atdcross | 165076 | ||
Hi Edwin, 1 Jn 5:1 - The text is not translated as saying, "Everyone who is born of God believes that Jesus is the Messiah," but the opposite, "Everyone who believes that Jesus is the Messiah is born of God." To answer your hypothetical question, odds are it is possible to get more converted if the sacrifice of Christ was for all in the crowd rather than a certain few. |
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95 | Understanding by cross referencing. | 2 Cor 6:14 | atdcross | 167019 | ||
Hi Fervent, I do not believe that God desires we be either "wholly righteous or wholly unrighteous"; his desire is for us to be "wholly unrighteous". What you suggest I am aware is the standard understanding of the texts but it is seems to me to be wrong because everywhere in the Bible God commands and desires us to be holy. Nowhere, except and only here as it has been erroneously interpreted, does the Bible suggest that God wants us one way or the other. God wants us to be one way: holy. You might want to check out the Expositor's Bible Commentary on that verse. |
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96 | Understanding by cross referencing. | 2 Cor 6:14 | atdcross | 167046 | ||
Allow me to point out: 1. Regardless of which would cause the "greater hurt" the "hypcritical lifestyle", assuming one is to interpret "cold" as an unbeliever or a believer that has turned away from God, they have both driven the nail and slashed Jesus equally as deep. 2. However, who does the "greater damage" is irrelevant. It is not even speaking of what some term as "lukewarm Christian"; as far as the verse is concerned, there is no such thing. One is either "cold" or "hot", both terms used with reference medicinal waters. To be neither, that is, "lukewarm," is to cease being a believer and forfeit salvation since God will spit him out. God forgives sins; he neither tolerates or countenances sin in any form or degree. God not only desires that all "be righteous through His Son", He desires that all act righteous in the Son "even as he is righteous." Righteousness is not only a position before God, it is the conduct to be lived out and experienced by every believer. |
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97 | did Jesus die for our sins or sickness | 1 Pet 2:24 | atdcross | 161075 | ||
McCrossan’s book did not seem to be in conflict with Scripture as I read it, although I am in no way a qualified scholar. I have read a few other books and reference works that agree with McCrossan argument in the main. I have yet fully read Isarel’s Healer, which is very scholarly (quite a bit above my level of learning). However, I am listening to taped lessons by Dr. Brown that cover areas in the book. I can only say what I believe the Bible teaches and, as little of the Bible as I have studied, the teaching of healing in the atonement, physical as well as spiritual, seems to be affirmed. My intention was not to begin a debate on the issue but only to assist in gathering resources for the furtherance of one’s personal study on the subject. |
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98 | did Jesus die for our sins or sickness | 1 Pet 2:24 | atdcross | 161080 | ||
(1) I agree, healing is not guaranteed. However, it is a provision in the atonement. (2) I agree that the word for healing refers to the physical and spiritual, that is, the whole man. (3) I do not think that limiting Isaiah 53:4 it to spiritual healing is upheld by the text. See my previous posting to BradK. (4) It seems v.4 (as better rendered in the Tanakh) should also be included as setting the context. If so, then both physical and spiritual healing is included. |
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99 | did Jesus die for our sins or sickness | 1 Pet 2:24 | atdcross | 161082 | ||
It seems the Biblical reference works and books I have perused disagree with the above interpretation. Please see my remark to BradK. Healing in Isaiah 53 is not in opposition to physical healing as, I believe, the context shows. As such, the same word being used in Psa 107:20 and Jer 3:22 would be defined in the same way. It all the verses mentioned, it does not see the context argues against it. It should be noted that the covenant blessings included healing of all diseases (Ex 15:26; Deut 7:15; Psa 103:3) |
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100 | did Jesus die for our sins or sickness | 1 Pet 2:24 | atdcross | 161083 | ||
I have come to this conclusions: (1) personally, through the experience of God’s character in my life; (2) Biblically, through my own studies of the Bible. (3) Through books, like the ones I suggested. I can briefly give what I believe warrants my position, although it is more an observation from a common sense approach rather than a careful, technical study and scholarly research. When I read Isaiah 53 in the Tanakh, from which the apostle Peter quotes, I notice there are references to physical sickness and healing. For example, v.3b: “A man of suffering, familiar with disease”; or, v.4a: Yet it was our sickness that he was bearing.” It seems Isaiah’s quote was understood as having reference to both the spiritual (including emotional and mental) and the physical, that is, the whole man. Notice, v.5: “He bore the chastisement that made us whole; And by His bruises we were healed.” The last part, to me, is like saying, “And by his physical bruises are our physical bruises healed.” Also the words “whole” and “healed” seem, from the context, to be unqualified and not limited in scope to its meaning, and therefore, comprehensive. This is my uneducated conviction. |
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