Results 81 - 100 of 106
|
||||||
Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: gbennett76 Ordered by Date |
||||||
Results | Verse | Author | ID# | |||
81 | Stripping the Bible of Virgin | Is 7:14 | gbennett76 | 93870 | ||
I was speaking about Isaiah not Luke. There is absolutely no denying the virgin birth. I merely stated that Isaiah 7:14 would not be a reliable source for support. | ||||||
82 | Stripping the Bible of Virgin | Is 7:14 | gbennett76 | 93842 | ||
This scripture is often used by christians to say that the Messiah must be born of a virgin. HOWEVER the true interpretation is not virgin but young woman... refer to the TANAKH which is the Jewish translation of the bible. So I would not rely so heavily on this verse as a sure win over. | ||||||
83 | Did Adam and Eve go to heaven? | Gen 2:1 | gbennett76 | 93822 | ||
I have already this question. Adam chose to transgress not sin.. so that Eve would not be seperated from him.. if she had been seperated than the command to multiply could not be fullfilled. It is as simple as 2 minus 1 equals 1.. lonely 1 | ||||||
84 | pray to God or Jesus or same?? | Rom 1:8 | gbennett76 | 93821 | ||
Hi!.. this is a great question. I'll give it a shot. Firstly let's just clear up a few points regarding the character of "God". God refers to a Divine Nature. Jesus refers to a divine person belonging to the divine nature. Nature and Personhood are two entirely different things. God has one nature and three persons. You and I are humans.We share what is referred to as human nature. Humanity has one nature with trillions of persons. All these persons are individuals and distinct yet are one in nature. The Father, Jesus and The Holy Ghost are three persons whom share the divine nature. They are distinct and individual without robbing the divinity of the others. In the words of Athanasius : "But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one, the Glory equal, the Majesty co-eternal. Such as the Father is, such is the Son, and such is the Holy Ghost." and " But the whole three Persons are co-eternal together and co-equal. So that in all things, as is aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped. He therefore that will be saved is must think thus of the Trinity." And Turtullian stated this :"Whatever, therefore, was the substance of the Word that I designate a Person, I claim for it the name of Son; and while I recognize the Son, I assert His distinction as second to the Father." [Tertullian, Against Praxeas 7 So now that we understand who we are praying to let us examine scripture to discover the true order of prayer: We are to pray directly to THE FATHER When a disciple asked for instruction regarding prayer, Jesus did not refuse to give it to him. According to Luke 11:2-4, he replied: "When you pray, say: FATHER, hallowed be thy name. We are to pray in JESUS NAME John 14:13-14 13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. 14 If ye shall ask any thing in my name, I will do it. (KJV) Well I hope this helps |
||||||
85 | A SHOVEl and a HOe | Gen 2:1 | gbennett76 | 93813 | ||
What is the point here? Okay so Adam had to do a little gardening as his penance. Transgressions demand repentance. There is no debate about that. | ||||||
86 | How is Adam "Ancient of Days"? | Dan 7:9 | gbennett76 | 93811 | ||
WHO IS THE ANCIENT OF DAYS? Daniel 7:13 "I was watching in the night visions, And behold, One like the Son of Man, Coming with the clouds of heaven! He came to the Ancient of Days, And they brought Him near before Him. --"The Ancient of Days" Cannot be Jesus Christ: In the last days, the Son of Man descends in clouds (a familiar description of Christ at his Second Coming) and meets the Ancient of Days, receiving the kingdoms of this world. So the "Ancient of Days" cannot be Jesus. --"The Ancient of Days" Cannot Be God the Father: Most commentaries assume that the "Ancient of Days" (Daniel 7:9-10 and 13-14) refers to God the Father. However, the "Ancient of Days" is unlikely to represent God the Father for the following reasons: Ever since the Arian controversy died down, the major creeds have said that God the Father and Jesus Christ are the same person. So if the Ancient of Days is the Father, then the major creeds are wrong. Thus they have only a shallow understanding of the nature of the Father and the Son, and thus their interpretation of unusual passages like this is so flawed as to be worthless. There is no reason to describe the Father in terms of great earthly age – He is eternal. The fact that He sits on a throne is not the give-away it seems. The language is similar to that describing the throne in heaven in Revelation 4-5. But although God sits on such a throne, so does Christ and so do the redeemed (Revelation 3:21). Similarly, the fact that millions minister or attend to him does not mean that they worship him in the way that millions worship God in in Revelation 5:11. In fact, the NIV text note refers the reader to the reference to the tens of thousands credited to David in 1 Samuel 18:7. The presence of 100 million people does not prove the presence of God – after all, there as twice that number at the battle of Armageddon (Revelation 9:16). Perhaps significant is the fact that the throne in Daniel has wheels – usually associated with angels (Ezekiel 1:15-21), not with God. There is no other reference to our Father residing on earth when Jesus returns, which would have to be such an important event that it would surely be mentioned in other prophecies. --So Who is "The Ancient of Days"? Whoever this person is, he is identified by his great age. Who is the most ancient person we know of? Could it be Abraham, described as the father of many nations, so the idea of millions attending him would be appropriate? No, there is one person more ancient than Abraham (or any mortal), and more significant to the human family. One person was there at the very beginning and would be very appropriate at the very end. One person in all scripture is compared directly with Christ (1 Corinthians 15:45-47). Only one being (besides God) would have a natural right to hand over the kingdoms of this world – the literal father of them all. The simplest identity to give the Ancient of Days is our father Adam. --The Importance of Adam: The idea that God chose a loser for the most important role in creation (second only to the atonement) is silly. The idea (promoted by many "Christian" churches) that Adam spoiled God's original plan (for one man and one woman to live in Eden forever) is crazy. Did God really intend this whole planet for just two people? No, God's plan demanded that Adam eat that fruit. That is why He prepared a Saviour "before the foundation of the world" (1 Peter 1:20). Adam did what God intended, and will be blessed for it. |
||||||
87 | Did Adam and Eve go to heaven? | Gen 2:1 | gbennett76 | 93805 | ||
They could multiply before disobeying however once Eve partook Adam was faced with an obvious choice. Or are we to believe that God would let adam remarry.. LOL | ||||||
88 | Did Adam and Eve go to heaven? | Gen 2:1 | gbennett76 | 93761 | ||
God prepared this earth as a home for his children. Adam and Eve were chosen to be the first people to live on the earth.Their part in our Father’s plan was to bring mortality into the world. They were to be the first parents.When Adam and Eve were placed in the Garden of Eden, they were not yet mortal. They were not able to have children. There was no death. They had physical life because their spirits were housed in physical bodies made from the dust of the earth.They had spiritual life because they were in the presence of God .They had not yet made a choice between good and evil. God commanded them to have children and to learn to control the earth. He said, “Be fruitful, and multiply, and replenish the earth, and subdue it, and have dominion over … every living thing that moveth upon the earth” .God told them they could freely eat of every tree in the garden except one, the tree of knowledge of good and evil. Of that tree God said, “In the day thou eatest thereof thou shalt surely die”.Satan, not knowing the mind of God but seeking to destroy God’s plan, came to Eve in the Garden of Eden. He tempted her to eat of the fruit of the tree of knowledge of good and evil. He assured her that she and Adam would not die, but that they would “be as gods, knowing good and evil”.Eve yielded to the temptation and ate the fruit. When Adam learned what had happened, he wisely chose to partake also therefore being able to obey the command to multiply. The changes that came upon Adam and Eve because they ate the fruit are called the Fall. Some people believe Adam and Eve committed a serious sin when they ate of the tree of knowledge of good and evil. However, their fall was a necessary step in the plan of life and a great blessing to all of us. Because of the Fall, we are blessed with physical bodies, the right to choose between good and evil, and the opportunity to gain eternal life. None of these privileges would have been ours had Adam and Eve remained in the garden. And now, if Adam had not transgressed he would not have fallen [been cut off from the presence of God], but he would have remained in the Garden of Eden. And all things which were created must have remained in the same state in which they were after they were created; … And they would have had no children; wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin. We should trust that all things have been done in the wisdom of him who knoweth all things. Therefore Adam fell that men might be; and men are, that they might have joy. When Adam transgressed, and ate the fruit of the Tree of Knowledge of Good and Evil, he did just that – he transgressed. He did not sin. He could not sin at that point. Why? Because sinning implies that you know the difference between good and evil (see James 4:17). But the whole point of eating the fruit was that before eating, Adam did not have knowledge of good and evil. Adam's transgression was certainly against what God said, but Adam did not appreciate the significance of that at the time, so cannot be justly condemned for it. We are really going off on a tangent here, but it is worth finishing. If the "fall" of Adam is so important, why did God say "don't eat the fruit?" That's easy. If you are a parent, you will know the answer already. Someone who loves their children will always try to stop them getting hurt. But you also know that the child must get hurt in order to learn. God loved Adam, so told him not to get hurt. But like any father, he knew that an inquisitive child who doesn't know any better will do it anyway, and that is as it should be. Adam had to learn for himself. Conclusion: So in conclusion: Adam was presumably a righteous man. So Adam is now in heaven. So Adam sits on a throne (Revelation 3:21). Adam is the most ancient of all mankind. Adam deserves respect from all mankind (as any parent deserves respect from his children). So Adam is truly "The Ancient of Days" (but thats another discussion altogether). |
||||||
89 | Abraham....work it boy | Gen 15:6 | gbennett76 | 93567 | ||
Didnt do a little work called OFFERING HIS SON AS SACRIFICE!.. wasnt this a work that PROVED faith? | ||||||
90 | ye are gods part 2 | Ps 82:6 | gbennett76 | 93447 | ||
ye are gods part 2 In the midst of the gods he judges: Here, elohim can only be plural. It would be nonsensical to have God (elohim) standing in the assembly of God (El) judging among the singular God (elohim). The word judges (spt) can also mean more generally to rule. It is repeated with this meaning in mind in verse 8 at the end of the Psalm. Here, God arises to judge those in the assembly. There, God arises to rule those in the assembly. In the midst of the gods he judges: Here, elohim can only be plural. It would be nonsensical to have God (elohim) standing in the assembly of God (El) judging among the singular God (elohim). The word judges (spt) can also mean more generally to rule. It is repeated with this meaning in mind in verse 8 at the end of the Psalm. Here, God arises to judge those in the assembly. There, God arises to rule those in the assembly. Section II How long will you rule unjustly? And honor the wicked?: In this phrase, the word rule (spt) is used, when God addresses the gods. The same Hebrew word is used differently in each context in which it occurs. God (elohim) judges (spt) the gods (elohim) who rule (spt). Later in the Psalm, the meanings will be reversed. The gods (elohim) did not judge (spt) so God (elohim) will rule (spt). God is asking why these gods support the wicked. Judge the lowly and fatherless! Do justice for the needy and the poor! Rescue the lowly and oppressed! From the hand of the wicked!: Here God demands that these gods execute righteous judgment. The gods should judge (spt) the lowly and fatherless. Section III They do not know And they do not understand; In darkness they wander around; All the foundations of the earth totter!: This is the center of the Psalm. The 'they' refers to the gods (elohim). Their rule has brought chaos. The phrasing is meant to show this. They do not know. They do not understand. They walk in darkness. The earth (eretz) is shaken from its foundation. This is exactly the end result that the divine rulers are supposed to prevent. The earth was created from chaos, and now these beings are returning it to a chaotic state. And it was specifically because of the actions of these elohim that the foundations of the earth are moved. Section IV I, I say: You (are) gods And sons of the Highest (are) all of you,: Here the gods (elohim) are defined in terms of a singular deity (elyon) the Most High. It is also a statement that they are placed in their position by God-who acts as a supreme authority. The Cultural Framework Early Israelite theology pictured a heaven filled with divine beings, and ordered in a hierarchy. God stood at the top of this hierarchy. This host of divine beings has become collectively identified as the divine council.9 There are several instances of the divine council recognized in the Old Testament.10 The members of this divine council are called divinities (elohim), sons of God (bene elohim or bene elim), sons of the Most High (bene Elyon) and in the Greek, divine beings (huioi theoi) and angels of the divine (angeloi theoi). While a complete survey of these passages and their meaning is beyond the scope of this paper, three particular passages in Deuteronomy are worth mentioning: Deuteronomy 4:19-20; 10:17-18; 32:7-8, 34. All three of these bear a special relationship to Psalm 82. Deuteronomy 4:19-20 reads as follows: in Deuteronomy 32:7-8 we read: Remember the days of old, Consider the years of ages past; Ask your father, he will inform you, Your elders, they will tell you: When the Most High allotted the nations, And set the divisions of man, He fixed the boundaries [or territories] of peoples Equal to the number of divine beings." This means that when God was allotting nations to the divine beings, he made the same number of nations and territories as there were such beings. Verse 9 implies that He then assigned the other nations to those divine beings, and states explicitly that He kept Israel for Himself. This seems to be part of a concept hinted at elsewhere in the Bible and in postbiblical literature. When God organized the government of the world, He established two tiers: at the top, He Himself, "God of gods (elohei ha-elohim) and Lord of lords" (10:17), who reserved Israel for Himself, to govern personally; below Him, seventy angelic "divine beings" (benei elohim), to whom He allotted the other peoples. The conception is like that of a king or emperor governing the capital or heartland of his realm personally and assigning the provinces to subordinates. |
||||||
91 | ye are gods part 1 | Ps 82:6 | gbennett76 | 93446 | ||
Psalm 82: A Translation Part 1 I 1 [1] God stands up 2 In the Assembly of El 3 In the midst of the gods he judges II 1 [2] How long will you rule unjustly? 2 And honor the wicked? 3 [3] Judge the lowly and fatherless! 4 Do justice for the needy and the poor! 5 [4] Rescue the lowly and oppressed! 6 From the hand of the wicked! III 1 [5] They do not know 2 And they do not understand; 3 In darkness they wander around; 4 All the foundations of the earth totter! IV 1 [6] I, I say: 2 You (are) gods 3 And sons of the Highest (are) all of you, 4 [7] Nevertheless, you will die like a man 5 And like one of the leaders you will fall! V 1 [8] Arise God! 2 Rule the earth! 3 For you possess 4 All the nations! The Psalm above has been divided into a poetic makeup as follows: A B C B' A' Section I Section II Section III Section IV Section V Assembly / God rises-spt (judges) Address / gods confronted Address / chaos described Address / gods confronted Assembly / God rises-spt (rules) God stands up: Or, alternatively, God arises. The Hebrew used here for God is elohim In the assembly of El: There are three general uses of the term El in the Bible and related literature. The first is that it is often used to mean God. The second is that it can refer to the name of the Canaanite deity, El, who was head of the Syro-Palestinian pantheon. Or, alternatively, it might represent a common phrase meaning 'divine' particularly when used in the combination here "divine assembly". The usage is completely ambiguous. There is no difference in usage between one meaning and the other. It is perhaps intentional that this range of meanings suits both the initial use of elohim as God and the later use of elohim as divinities at the end of this section. |
||||||
92 | Considering grace. | Not Specified | gbennett76 | 93441 | ||
Considering grace. A challenge to the forum. Traditionally, Christian churches have believed that salvation comes through the grace of God but that God expects us to demonstrate our faith by performing good works, including baptism. The confusion over grace results principally from the writings of the apostle Paul. But if Paul really taught that grace alone was sufficient for salvation, we must consider a number of questions: Why did Paul write so often to Christian congregations admonishing them to abandon their sinful ways? Why did Paul have to tell believing Christians that those who committed various sins could not be saved in the kingdom of God?12 Why did Paul teach that Christ is "the Saviour of all men, specially of those that believe?"13 Why did Paul say that "godly sorrow worketh repentance to salvation?"14 Why did Paul tell the Philippians to "work out your own salvation with fear and trembling?"15 When discussing "the grace of God that bringeth salvation," why does Paul say that it teaches "that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world?"16 Why does the epistle to the Hebrews say that Jesus was "the author of eternal salvation unto all them that obey him?"17 12 1 Corinthians 6:9-10; Galatians 5:19-21; Ephesians 5:3-5. 13 1 Timothy 4:10. 14 2 Corinthians 7:10. 15 Philippians 2:13. 16 Titus 2:11-12. 17 Hebrews 5:9. Each of these passages suggests that grace alone is not sufficient for salvation. "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."Romans 10:9-10 From this passage, it is clear that grace alone is insufficient and that it must be coupled at least with faith and with one act, confession. In several of his epistles, Paul wrote that salvation came by grace, not works. For example, he wrote of Christ "Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began."He told the Romans that "if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work." He asked his readers, "Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law." Was Paul teaching that good works were not the basis of salvation? If so, how are we to understand passages like Revelation 20:12-13, which say that God will judge men "according to their works"? The answer lies within Paul's epistles to the Romans and the Galatians, in which he clearly explained what he means by "works." He declared that "Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because [they sought it] not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone."He also wrote, We who are Jews by nature, and not sinners of the Gentiles, Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. Galatians 2:15-16. He did not teach that good works in general were not necessary for salvation, only that the law of Moses "was added because of transgressions...Wherefore the law was our schoolmaster [to bring us] unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. Christ taught that it was necessary to keep the commandments, both in reality and in thought, in order to enter the kingdom of heaven.Matthew 5:19-28. When the rich young man came to Jesus asking how he could gain eternal life, Jesus began by telling him to keep the ten commandments, then added that he should give his wealth to the poor and follow him.Matthew 19:16-22 He required his disciples to follow his teachings and commandments and said that they would be rejected at the judgment day if they did not do so. |
||||||
93 | Considering grace. | Gen 15:6 | gbennett76 | 93460 | ||
Considering grace. A challenge to the forum. Traditionally, Christian churches have believed that salvation comes through the grace of God but that God expects us to demonstrate our faith by performing good works, including baptism. The confusion over grace results principally from the writings of the apostle Paul. But if Paul really taught that grace alone was sufficient for salvation, we must consider a number of questions: Why did Paul write so often to Christian congregations admonishing them to abandon their sinful ways? Why did Paul have to tell believing Christians that those who committed various sins could not be saved in the kingdom of God?12 Why did Paul teach that Christ is "the Saviour of all men, specially of those that believe?"13 Why did Paul say that "godly sorrow worketh repentance to salvation?"14 Why did Paul tell the Philippians to "work out your own salvation with fear and trembling?"15 When discussing "the grace of God that bringeth salvation," why does Paul say that it teaches "that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world?"16 Why does the epistle to the Hebrews say that Jesus was "the author of eternal salvation unto all them that obey him?"17 12 1 Corinthians 6:9-10; Galatians 5:19-21; Ephesians 5:3-5. 13 1 Timothy 4:10. 14 2 Corinthians 7:10. 15 Philippians 2:13. 16 Titus 2:11-12. 17 Hebrews 5:9. Each of these passages suggests that grace alone is not sufficient for salvation. "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."Romans 10:9-10 From this passage, it is clear that grace alone is insufficient and that it must be coupled at least with faith and with one act, confession. In several of his epistles, Paul wrote that salvation came by grace, not works. For example, he wrote of Christ "Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began."He told the Romans that "if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work." He asked his readers, "Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law." Was Paul teaching that good works were not the basis of salvation? If so, how are we to understand passages like Revelation 20:12-13, which say that God will judge men "according to their works"? The answer lies within Paul's epistles to the Romans and the Galatians, in which he clearly explained what he means by "works." He declared that "Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because [they sought it] not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone."He also wrote, We who are Jews by nature, and not sinners of the Gentiles, Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. Galatians 2:15-16. He did not teach that good works in general were not necessary for salvation, only that the law of Moses "was added because of transgressions...Wherefore the law was our schoolmaster [to bring us] unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. Christ taught that it was necessary to keep the commandments, both in reality and in thought, in order to enter the kingdom of heaven.Matthew 5:19-28. When the rich young man came to Jesus asking how he could gain eternal life, Jesus began by telling him to keep the ten commandments, then added that he should give his wealth to the poor and follow him.Matthew 19:16-22 He required his disciples to follow his teachings and commandments and said that they would be rejected at the judgment day if they did not do so. |
||||||
94 | Is sexual immorality OK? | Rom 1:27 | gbennett76 | 93078 | ||
Pastor Glenn "27We have therefore sent Judas and Silas, who will also report the same things by word of mouth. 28For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things: 29that you abstain from things offered to idols, from blood, from things strangled, and from sexual immorality.[6] If you keep yourselves from these, you will do well." are you against blood transfusions.. do you personally know how your meat is slaughtered.. do you eat kosher only? And so again I ask .....“We have been unable to find any logical explanation that would justify conservative Christians concentrating so much on these two laws against homosexuality while abandoning most of the rest. “ |
||||||
95 | Homesexuality? Wrong? | Rom 1:27 | gbennett76 | 92989 | ||
There was once a Catholic named J Who found out at age three he was gay Long hours in confession Brought an awful depression Til the Anglicans said "Okay " |
||||||
96 | Homesexuality? Wrong? | Rom 1:27 | gbennett76 | 92988 | ||
The Torah is composed of the first five books of the Hebrew Scriptures (Old Testament). It contains numerous laws which make up the Mosaic code. Rabbi Simlai wrote in the Talmud (Jewish traditional commentary about the Hebrew Scriptures) that God gave 613 commandments to Moses. One list finds 3 commandments in Genesis, 111 in Exodus, 247 in Leviticus, 52 in Numbers and 200 in Deuteronomy. These included 365 prohibitions -- a number equal to the nominal number of days in the year. Also included 248 positive commandments which Rabbi Simlai said corresponded "to the number of organs and limbs in the human body." Hundreds of these dealt with animal sacrifices and other topics that are not currently practiced. That leaves about 300 commandments that can be practiced today. The Holiness Code in the Torah permits: slavery (Leviticus 25:44) The code requires: a child to be killed if he/she curses their parent (Leviticus 20:9) all persons guilty of adultery to be killed (20:10) the daughter of a priest who engages in prostitution to be burned alive until dead (21:9) the bride of a priest to be a virgin (21:13) ritual killing of animals, using cattle, sheep and goats (22:19) observation of 7 feasts: Passover, Feast of Unleavened Bread, Feast of Firstfruits, Feast of Pentecost, Feast of Trumpets, Day of Atonement, Feast of Tabernacles (23) a person who takes the Lord's name in vain is to be killed (24:16) The code prohibits: heterosexual intercourse when a woman has her period (Leviticus 18:19), harvesting the corners of a field (19:9), eating fruit from a young tree (19:23), cross-breeding livestock (19:19), sowing a field with mixed seed (19:19), shaving or getting a hair cut (19:27), tattoos (19:28), even a mildly disabled person from becoming a priest (21:18), charging of interest on a loan (25:37), collecting firewood on Saturday to prevent your family from freezing, wearing of clothes made from a blend of textile materials; today this might be cotton and polyester, and eating of non-kosher foods (e.g. shrimp). Christians are free to wear tattoos, eat shrimp, pork or rare meat, wear polyester-cotton blends, seed their lawns with a grass mixture, and get their hair cut. But homosexuality is somehow taboo. We have been unable to find any logical explanation that would justify conservative Christians concentrating so much on these two laws against homosexuality while abandoning most of the rest. |
||||||
97 | Is 'Pneuma' really feminine? | Jer 7:18 | gbennett76 | 80681 | ||
I have not ignored your understanding of this term..Since it is neutrul as you say does this not mean it can also be feminine as well as masculine. I see no reason to argue a point that does not contradict my previous statement but merely reaffirms it. From Kolob, gbennett76 |
||||||
98 | why do you think that jesus went to hell | 1 Peter | gbennett76 | 80660 | ||
Ok..I know my comments worry some but again I must...I,,I just must.. Scripture answers scripture simply put. Did noy Christ proclaim that he must set the captives free? Did not Peter answer the above question "therefore he went and preached to the spirits in prison" I believe it is 1Peter 3:19. Yes Jesus descended to hell , he offered salvation to the rebellios spirits of men past. He rose on the third day and the rest is history or future..which ever way you look at it. |
||||||
99 | What is this third heaven? | 2 Cor 12:2 | gbennett76 | 80659 | ||
Please review Rev. 21:27,Luke 12:45-48 and Luke 12:45-(59) 1 Corinthians 3:15,1 Corinthians 15:41, -- Quite Simple the third Heaven is the abode of Elohim -The Father, Jehovah-The Son, and The Queen of Heaven. According thw works which a man does in this life so will his reward be. THere are many verses that can be sited to show the neccesity of works in salvation but that is another issue all together. The point in mentioning it though is that the three degrees of glory sited in 1 Corinthians 15 answers your question. At the ressurrection our works will determine or place or position in reference to God. Another words, He who has been the most righteous and whos sins can be covered under the merit of grace therefore being sinless will enter into the 'fulness of God's glory'----the third heaven which glory is as the sun in relation to the moon. Those who still have residual sins that cannot be covered under the merit of grace must walk through the atoning fire of purgatory or 'spirit prison' and that man will not be released "until he pays the tiniest penny" as Christ has said.This final purification of the elect is entirely different from the punishment of the damned.The purification is necessary because, as Scripture teaches, nothing unclean will enter the presence of God in heaven (Rev. 21:27) and, while we may die with our mortal sins forgiven, there can still be many impurities in us, specifically venial sins and the temporal punishment due to sins already forgiven. However that man cannot ever recieve of God's fullness but recieves the heaven which has the glory of the moon. And so on and so forth..."For in my father's house are many mansions" |
||||||
100 | shekina glory | Jer 7:18 | gbennett76 | 80657 | ||
Excerpt from Maragret Starbird's THE WOMAN WITH THE ALABASTER JAR: "It was my love for Christ that led me to revisit the Gospel story in search of his lost Bride. Years of research had convinced me that the celibacy of Jesus was a false doctrine and that the interpretation of the New Testament needed to be revised to include his wife. But who was this wife, and why was she not mentioned in the Gospels? I wondered. What could have happened to her? According to Scripture, God's Messiah, the Anointed One, will give sight to the blind and cause the lame to walk; comfort the broken-hearted and proclaim liberty to captives; and set prisoners free and proclaim the day of God's favor. These messianic activities prophesied by Isaiah are recognized in the actions and miracles of Jesus in the Gospels. No mention here of bondage in heaven or on earth! The God of the Hebrew Scriptures did not wish his people to serve in bondage, but rescued them from slavery in Egypt and brought them home from captive exile in Babylon. Based on the New Testament texts, Christians are quick to claim that Jesus was the promised Messiah of Israel, fulfilling ancient prophecies from the Scriptures, but they almost universally fail to mention the woman who anointed Jesus -- the woman with the alabaster jar who knelt before him, poured her fragrant unguent over his head, and dried her tears from his feet with strands of her hair. And yet the Hebrew word *messiah* literally means "the Anointed One." And, although the details vary a little, there is only one story of an actual anointing of Jesus recorded in the canonical Gospels of the Christian faith: an anointing by a woman at a banquet in Bethany! My research had shown me that in the ancient rites of the Near East, it was a royal bride who anointed the king. Together they embodied the Divine in a life-sustaining partnership -- the *hieros gamous*. My revised interpretation of the anointing scene from the Gospels outlined in _The Woman with the Alabaster Jar_ sheds new light on the dangerous fracture in Christian doctrine, providing a partnership model to transform Christianity at the threshold of the approaching third millennium. The anointing of Jesus in the Gospels is an enactment of rites from the prevailing fertility cult of the ancient Middle East. In pouring her precious unguent of nard over the head of Jesus, the woman whom tradition has identified with "the Magdalene" (meaning "the Great"!) performed an act identical to the marriage rite of the *hieros gamous* -- the rite of the anointing of the chosen Bridegroom/King by the royal representative of the Great Goddess! Jesus recognized and acknowledged this rite himself, in the text of his role as the sacrificed king: "She has anointed me in preparation for burial" (Mark 14:8b). Those who heard the Gospel story of the anointing at the feast in Bethany would certainly have recognized the rite as the ceremonial anointing of the Sacred King, just as they would have recognized the woman, "the woman with the alabaster jar," who came to the garden sepulchre on the third day to finish the anointing for burial and to lament her tortured Bridegroom. She found an empty tomb. Highlights of this story recounted in the four Christian Gospels are reminiscent of myths celebrated in pagan fertility cults of the Middle East, those of Tammuz, Dumuzi, and Adonis. In the pagan rituals surrounding the ancient myths, the Goddess (the Sister-Bride) goes to the tomb in the garden to lament the death of her Bridegroom and rejoices to find him resurrected. "Love is stronger than death" is the poignant promise in the Song of Songs and similar love poetry of the Middle East celebrating these ancient rites of the Sacred Marriage. " |
||||||
Result pages: << First < Prev [ 1 2 3 4 5 6 ] Next > Last [6] >> |