Results 81 - 100 of 358
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: meusing Ordered by Verse |
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Results | Verse | Author | ID# | |||
81 | The Father, The Son, The Holy Ghost. | Bible general Archive 1 | meusing | 76837 | ||
Last thing first. the word "Trinity" just says what is plainly taught in the Scriptures, that the Father is God, that Jesus is God and that the Holy Spirit is God, and that these three are one. It is interesting that you first agree with me and ssay that Jesus is God, and then in the very next sentence you say that "God is so much bigger than Jesus". If Jesus is God then he is not bigger than Himself. Please take a look at what Phil 2:6 reals says 'that BEING (existing in present tense) in the form (MORPH means having the essential attributes as shown in the form)" shows tht Jesus is God. not that He is "NOT God" as you said wich contridicted your earlier statement. He was God before He became human and He still is God. You are confusing Him with the Father. He came to proclaim the Father as God, just as the Holy Spirit proclaims Him as God. So it is "According to the foreknowledge of God the Father, unto the sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ. Grace unto you and peace be multiplied. " (1 Peter 1:2 DRB) so that But every one in his own order: the firstfruits, Christ: then they that are of Christ, who have believed in his coming. Afterwards the end: when he shall have delivered up the kingdom to God and the Father: when he shall have brought to nought all principality and power and virtue. (1 Corinthians 15:23-24 DRB) |
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82 | The Father, The Son, The Holy Ghost. | Bible general Archive 1 | meusing | 76848 | ||
Your first paragraph is false, the Trinity has never meant three Gods. the Trinity is one God, three personalities. "3. And the universal [true Christian] faith is this: that we worship one God in Trinity, and Trinity in Unity; 4. Neither confounding the Persons; nor dividing the Substance. 5. For there is one Person of the Father, another of the Son, and another of the Holy Ghost. 6. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one: the Glory Equal, the Majesty Coeternal. 7. Such as the Father is, such is the Son: and such is the Holy Ghost. 8. The Father uncreate, the Son uncreate: the Holy Ghost uncreate. 9. The Father is incomprehensible, the Son incomprehensible and the Holy Ghost incomprehensible. 10. The Father is eternal, the Son eternal: and the Holy Ghost eternal. 11. And yet they are not three Eternals: but one Eternal." Please do not put words in my mouth, I was responing to YOUR tatement that 1.Jesus is God, 2. God is bigger that Jesus. if 1 is true that Jesus is not bigger that God, because He Is God. I did not say anything about the Father. John 14:28 is explained in Phil 2:6 that Jesus, being God emptied Himself and to take on the form of a man. you say God has no 'form' when it is shown that 'form' means the essential attributes of His nature do you mean that God has no essential attributes? I am not Confusing Jesus with the Fathere as I am speaking of Jesus. The Fathere is God and Jesus is God and the Holy Spirit is God. Is am saying what Jesus said. He spoke of the Father as God and spoke to Him as a separate person and God the Father replied to Him. Jesus spoke of the Holy Spirit as a separate person. To be tempted and not sin is the whole reason that Jesus, being God, became man, and subjected himself to temptation and the cross. on Earth He was Immanuel God with us, showing us how to submit ourselves to God the Father, with the power of God the Spirit Philippians 2:6-11 DRB Who being in the form of God, thought it not robbery to be equal with God: (7) But emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man. (8) He humbled himself, becoming obedient unto death, even to the death of the cross. (9) For which cause, God also hath exalted him and hath given him a name which is above all names: (10) That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth: (11) And that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father. |
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83 | describe the divided kingdoms. | OT general | meusing | 42734 | ||
The Northern kingdom was Israel and the Southern kingdom was Judah. "The divided Kingdom period lasted for 253 years, and in respect of the relation to one anothe of the South and North it is divisible into three parts. First of all these kingdoms were antagonistic to one another; SOUTH - Rehoboam to Asa BC 975-924 61 NORTH - Jeroboam to Omri BC 975-918 57 (1 Kings 12-16:28 2 Chron 10-16) then, by marriage, they became allies for a while; SOUTH - Jehoshaphat to Jehoash BC 914-839 75 NORTH - Ahab to Jehoahaz BC 918-839 79 (1 Kings 16:29-2 Kings 13:9 2 Chron 17-24) and, finally, until the removal into captivity of the people of the North, they were again antagonistic. SOUTH - Amaziah to Hezekiah BC 839-722 117 (61 plus 75 plus 117 equals 253 Years) NORTH - Joash to Hoshea BC 839-722 117 (57 plus 79 plus 117 equals 253 Years) (2 Kings 13:10-18:12 2 Chron 25-29)" The Unfolding Drama of Redemption by W. Graham Scroogie p288 |
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84 | Who are the "sons of God?" | OT general | meusing | 44626 | ||
The 'sons of God' in Genesis 6 refers to the decendents of Seth who were called by and on the Name of the LORD Gen. 4:26. As for the mention of 'sons of god'in Job, he also mentions them in Job 38:7 When the morning stars sang together and all the sons of God shouted for joy? I think that relates to what John saw in Rev 5:11 Then I looked, and I heard the voices of many angels on every side of the throne and of the living creatures and the elders [of the heavenly Sanhedrin], and they numbered ten thousand times ten thousand and thousands of thousands, [Dan. 7:10.] |
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85 | "Sons" of perdition? | NT general Archive 1 | meusing | 38640 | ||
It is interesting that W. E. Vine sees the phrase "sons of perdition" as : (b) of persons, signifying their spiritual and eternal perdition, Mat 7:13; John 17:12; 2Th 2:3, where "son of perdition" signifies the proper destiny of the person mentioned; metaphorically of men persistent in evil, Rom 9:22, where "fitted" is in the Middle Voice, indicating that the vessels of wrath fitted themselves for "destruction;" of the adversaries of the Lord's people, Phl 1:28 ("perdition"); of professing Christians, really enemies of the cross of Christ, Phl 3:19 (RV, "perdition"); of those who are subjects of foolish and hurtful lusts, 1Ti 6:9 'An Expository dictionary of New Testament Words' pages 303,304 |
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86 | "Sons" of perdition? | NT general Archive 1 | meusing | 38646 | ||
I like the devotional that C. H. Mackintosh gives in his Notes of the Pentateuch about the sons of the day and the sons of night . . . p.18 "And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness He called Night." Here we have the two great symbols so largely employed throughout the Word. The presence of light makes the day; the absence thereof makes the night. Thus it is in the history of souls. There are "the sons of light" and "the sons of darkness." This is a most marked and solemm distinction. All upon whom the light of Life has shone—all who have been effectually visited by "the dayspring from on high"--all who have received the light of the knowledge of the glory of God in the face of Jesus Christ all such, whoever and wherever they may be, belong to the first class, are "the sons of light, and the sons of the day." [p.19] On the other hand, all who are still in nature's darkness, nature's blindness, nature's unbelief all who have not yet received into their hearts, by faith, the cheering beams of the Sun of Righteousness,—all such are still wrapped in the shades of spiritual night, are "the sons of darkness," "the sons of the night." Reader, pause and ask yourself, in the presence of the Searcher of hearts, to which of these two classes do you, at this moment, belong. That you belong to either the one or the other is beyond all question. You may be poor, despised, unlettered; but if, through grace, there is a link connecting you with the Son of God—"the light of the world," then you are, in very deed, a son of the day, and destined, ere long, to shine in that celestial sphere, that region of glory, of which "the slain Lamb" will be the central sun forever This is not your own doing. It is the result of the counsel and operation of God Himsclf, who has given you light and life, joy and peace, in Jesus and His accomplished sacrifice. But if you are a total stranger to the hallowed action and influence of divine light, if your eyes have not been opened to behold any beauty in the Son of God, then, though you had all the learning of a Newton, though you were enriched with all the treasures of human philosophy, though you had drunk in with avidity all the streams of human science, though your name were adorned with all the learned titles which the schools and universities of this world could bestow, yet are you 'a son of the night," "a son of darkness"; and, if you die in your present condition, you will be involved in the blackness and horror of an eternal night. Do not, therefore, read another page until you have fully satisfied yourself as to whether you belong to the "day" or the "night." (Notes on the Pentateuch) p.18,19 |
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87 | "Sons" of perdition? | NT general Archive 1 | meusing | 38658 | ||
I do not read Greek or Aramaic. W. E. Vine was a brother in Christ who did and brought together the meanings of the Greek words so that we who speak English can better understand what the Bible is speaking about. A. T. Robertson, another brother in Christ who does understand Greek wrote ... But the son of perdition (ei mh o uioß thß apwleiaß). The very phrase for antichrist (2 Thessalonians 2:3). Note play on apwleto, perished (second aorist middle indicative of apollumi). It means the son marked by final loss, not annihilation, but meeting one's destiny (Acts 2:25). A sad and terrible exception (Mark 14:21). so both see perdition as speaking of the destiny of the one spoken about. let us make sure that is not our destiny John 20:31 Amplified But these are written (recorded) in order that you may believe that Jesus is the Christ (the Anointed One), the Son of God, and that through believing and cleaving to and trusting and relying upon Him you may have life through (in) His name [through Who He is]. [Ps. 2:7, 12.] |
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88 | "Sons" of perdition? | NT general Archive 1 | meusing | 38673 | ||
Love Foundation, you asked "Please share with me who else the son of perdition could refer to, since you say there are a great many individuals who this could refer to? This is new to me, I have only seen one being sentenced(judged), to eternally perish within the whole context of Scripture, please show me who else is judged to eternal spiritual death besides satan,within Scripture. " let us look at the verses in which the greek word that is translated as 'perdition' is used. Mt 7:13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: destruction is the same word translated as perdition many there be which go there Joh 17:12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. Ro 9:22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: Php 1:28 And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God. Php 3:19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) destruction is the same word translated as perdition (of many) 2Th 2:3 Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; 1Ti 6:9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. Heb 10:39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. 2Pe 2:1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2Pe 2:2 And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. 2Pe 2:3 And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not. damnation is the same word translated as perdition 2Pe 3:7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. 2Pe 3:16 As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Re 17:8 The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Re 17:11 And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. |
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89 | "Sons" of perdition? | NT general Archive 1 | meusing | 38770 | ||
The word translated 'perdtion' does not equal annihilation. | ||||||
90 | "Sons" of perdition? | NT general Archive 1 | meusing | 38776 | ||
There is no mention of sentence. As A. T. Robertson said "Note play on apwleto, perished (second aorist middle indicative of apollumi). It means the son marked by final loss, not annihilation, but meeting one's destiny (Acts 2:25)" and he should know what he is talking about. in Matthew 7:13 Jesus said "for wide is the gate and spacious and broad is the way that leads away to destruction[perdition], and many are those who are entering through it." I also found this : "The word rendered "perdition" in many translations is a noun made from the same stem as the verb translated 'was lost' in TEV and most other translations. This word isfrequently used in the New Testament of the final fate of those who are without God (Matt 7.13; Acts 8.20; Rom 9.22' Phil 1.28; 3.19; 2 Peter 2.1; 3.7; Rev 17.8,11). the phase "son of (literally 'man of') perdition" means "one who is going to be lost (eternally)." the same expression appears in 2 Thessalonians 2.3 and is rendered 'The...One...who is destined to hell in TEV. In English the form'lost' fits very well into this type of context, but in other languages a literal rendering may be misleading, since it might suggest that in some way or other Jesus had lost sight of Judas. A more appropriate equivalent in some languages is 'has gone astray' or has suffered ruin.' accordingly, the phrase 'the man who was bound to be lost' may be rendered 'the man who would certainly go astray' or 'the man for whom there was nothing else but to suffer ruin.'" A Translator's Handbook on the Gospel of John by Barclay M. Newman and Eugene Nida United Bible Societies page 537 There is nothing here about judgement, but destination. Without Christ we are all destined to perdition. |
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91 | Where is the phrase defined? | NT general Archive 1 | meusing | 38790 | ||
APOLLUMI only signifies 'destroy utterly' when used in the ACTIVE VOICE. It is not used so in this verse but in the MIDDLE VOICE which always in Scripture refers to the loss of eternal life. See John 3:16 shows the same contrast between to perish verses to have eternal life. see also John 10:28 |
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92 | Identity of Mary Magdalene | NT general Archive 1 | meusing | 40471 | ||
No, Mary, the sister of Martha and Lazarus was Mary of Bethany. The mistake is made by not understanding that John in verse two is speaking of the annointing which Mary of Bethany would give Jesus, (which was alredy history from John's view point) with the annointing mentioned in Luke. As Calvin explained It is a similar display of ignorance, to imagine that this Mary, the sister of Lazarus, was that woman of wicked and infamous life, who is mentioned by Luke, ( Luke 7:37.) This mistake was occasioned by the anointing; as if it were not evident enough that Christ was anointed on various occasions, and even at different places. The woman who was a sinner, of whom Luke gives an account, anointed Christ at Jerusalem, where he dwelt; but Mary afterwards anointed him at Bethany, which was her own village. The past tense employed by the Evangelist, who anointed, must be referred, not to the time of the occurrence which he is now relating, but to the time when he wrote; as if he had said, "It was this Mary who afterwards poured on the head of Christ the ointment, on account of which a murmuring arose among the disciples," (Matthew 26:7.) Adam Clarke said : Mary Magdalene is commonly thought to have been a prostitute before she came to the knowledge of Christ, and then to have been a remarkable penitent. So historians and painters represent her: but neither from this passage, nor from any other of the New Testament, can such a supposition be legitimately drawn. She is here represented as one who had been possessed with seven demons; and as one among other women who had been healed by Christ of evil (or wicked) spirits and infirmities. As well might Joanna and Susanna, mentioned ver. 3, come in for a share of the censure as this Mary Magdalene; for they seem to have been dispossessed likewise by Jesus, according to St. Luke's account of them. They had all had infirmities, of what sort it is not said, and those infirmities were occasioned by evil spirits within them; and Jesus had healed them all: but Mary Magdalene, by her behaviour, and constant attendance on Jesus in his lifetime, at his crucifixion, and at his grave, seems to have exceeded all the other women in duty and respect to his person. Bishop PEARCE. There is a marvellous propensity in commentators to make some of the women mentioned in the Sacred Writings appear as women of ill fame; therefore Rahab must be a harlot; and Mary Magdalene, a prostitute: and yet nothing of the kind can be proved either in the former or in the latter case; nor in that mentioned chap. vii. 36, etc., where see the notes. Poor Mary Magdalene is made the patroness of penitent prostitutes, both by Papists and Protestants; and to the scandal of her name, and the reproach of the Gospel, houses fitted up for the reception of such are termed Magdalene hospitals! and the persons themselves Magdalenes! There is not only no proof that this person was such as commentators represent her, but there is the strongest presumptive proof against it: for, if she ever had been such, it would have been contrary to every rule of prudence, and every dictate of wisdom, for Christ and his apostles to have permitted such a person to associate with them, however fully she might have been converted to God, and however exemplary her life, at that time, might have been. As the world, who had seen her conduct, and knew her character, (had she been such as is insinuated,) could not see the inward change, and as they sought to overwhelm Christ and his disciples with obloquy and reproach on every occasion, they would certainly have availed themselves of so favourable an opportunity to subject the character and ministry of Christ to the blackest censure, had he permitted even a converted prostitute to minister to him and his disciples. They were ready enough to say that he was the friend of publicans and sinners, because he conversed with them in order to instruct and save their souls; but they could never say he was a friend of prostitutes, because it does not appear that such persons ever came to Christ; or that he, in the way of his ministry, ever went to them. I conclude therefore that the common opinion is a vile slander on the character of one of the best women mentioned in the Gospel of God; and a reproach cast on the character and conduct of Christ and his disciples. From the whole account of Mary Magdalene, it is highly probable that she was a person of great respectability in that place; such a person as the wife of Chuza, Herod's steward, could associate with, and a person on whose conduct or character the calumniating Jews could cast no aspersions. |
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93 | Who was Mary Magadlene? | NT general Archive 1 | meusing | 40813 | ||
Adam Clarke said : Mary Magdalene is commonly thought to have been a prostitute before she came to the knowledge of Christ, and then to have been a remarkable penitent. So historians and painters represent her: but neither from this passage, nor from any other of the New Testament, can such a supposition be legitimately drawn. She is here represented as one who had been possessed with seven demons; and as one among other women who had been healed by Christ of evil (or wicked) spirits and infirmities. As well might Joanna and Susanna, mentioned ver. 3, come in for a share of the censure as this Mary Magdalene; for they seem to have been dispossessed likewise by Jesus, according to St. Luke's account of them. They had all had infirmities, of what sort it is not said, and those infirmities were occasioned by evil spirits within them; and Jesus had healed them all: but Mary Magdalene, by her behaviour, and constant attendance on Jesus in his lifetime, at his crucifixion, and at his grave, seems to have exceeded all the other women in duty and respect to his person. Bishop PEARCE. There is a marvellous propensity in commentators to make some of the women mentioned in the Sacred Writings appear as women of ill fame; therefore Rahab must be a harlot; and Mary Magdalene, a prostitute: and yet nothing of the kind can be proved either in the former or in the latter case; nor in that mentioned chap. vii. 36, etc., where see the notes. Poor Mary Magdalene is made the patroness of penitent prostitutes, both by Papists and Protestants; and to the scandal of her name, and the reproach of the Gospel, houses fitted up for the reception of such are termed Magdalene hospitals! and the persons themselves Magdalenes! There is not only no proof that this person was such as commentators represent her, but there is the strongest presumptive proof against it: for, if she ever had been such, it would have been contrary to every rule of prudence, and every dictate of wisdom, for Christ and his apostles to have permitted such a person to associate with them, however fully she might have been converted to God, and however exemplary her life, at that time, might have been. As the world, who had seen her conduct, and knew her character, (had she been such as is insinuated,) could not see the inward change, and as they sought to overwhelm Christ and his disciples with obloquy and reproach on every occasion, they would certainly have availed themselves of so favourable an opportunity to subject the character and ministry of Christ to the blackest censure, had he permitted even a converted prostitute to minister to him and his disciples. They were ready enough to say that he was the friend of publicans and sinners, because he conversed with them in order to instruct and save their souls; but they could never say he was a friend of prostitutes, because it does not appear that such persons ever came to Christ; or that he, in the way of his ministry, ever went to them. I conclude therefore that the common opinion is a vile slander on the character of one of the best women mentioned in the Gospel of God; and a reproach cast on the character and conduct of Christ and his disciples. From the whole account of Mary Magdalene, it is highly probable that she was a person of great respectability in that place; such a person as the wife of Chuza, Herod's steward, could associate with, and a person on whose conduct or character the calumniating Jews could cast no aspersions. |
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94 | Catholic church and church of England | NT general Archive 1 | meusing | 44244 | ||
Shouldn't our focus be on Jesus and living in union with Him rather than on denominational differances? | ||||||
95 | Can anyone answer this question properly | NT general Archive 1 | meusing | 44303 | ||
Ah, so you think our focus should be on men and not Christ. | ||||||
96 | Truly saved or not | NT general Archive 1 | meusing | 45098 | ||
We are new born Children of God when we first come to Him. Sometimes we fall, as babies do when trying to walk. God is faithful to pick us up and set us on our feet again, and to chastise us if nesessary, through sickness or suffering to bring us back to Himself. The father of the prodigal son did not disinherit his son when his son left him but eagerly looked for the return of the prodigal. |
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97 | Thank You - meusing-- | NT general Archive 1 | meusing | 45222 | ||
You are welcome | ||||||
98 | Christ died on a stake and not a cross? | NT general Archive 1 | meusing | 62325 | ||
Christ was crucified, accoding to all four gospels. In Acts Peter said that Christ was crucified. Paul proclaimed Christ crucified. | ||||||
99 | Jesus | NT general Archive 1 | meusing | 64076 | ||
We are not saved by the our belief in the Trinity, We are saved by our belief that the shed blood of The Son of God cleanses us from all sins, and our life is now to be lived for th one who lived and died for us. Jesus did not come to teach the Trinity, He did not need to. As God, He took Himself the form of a servant to show us that God was our Father. He showed by His actions that He was God in the flesh. And He talked about the Holy Spirit of God as a Person who would speak of Him, as He spoke of His Father. I am suprised that when they said that Jesus never claimed to be the only begotten son that you did not show them John 3:16 For God so greatly loved and dearly prized the world that He [even] gave up His only begotten (unique) Son, so that whoever believes in (trusts in, clings to, relies on) Him shall not perish (come to destruction, be lost) but have eternal (everlasting) life. |
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100 | Jesus | NT general Archive 1 | meusing | 64080 | ||
duplicate question | ||||||
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