Home » Theological Doctrine » NT Theology » New Testament Theology
New Testament Theology [message #13198] |
Sun, 15 March 2020 18:01 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
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New Testament Theology
These are all my notes from the charismatic school taught by Bro. Freeman. EDIT I just noticed that Gillian had posted an outline several years ago.
Outline
New Testament Theology
I. Introduction
II. Revelation and Inspiration in the New Testament
A. New Testament Viewpoint
B. Mode of Revelation and Inspiration in the N.T.
C. Scope of N.T. Revelation
III. The New Testament Conception of God
A. God as Love
B. God as Father
C. God as Moral Ruler and Judge
D. God as Jesus Christ
E. God as Spirit
IV. The Kingdom of God in the New Testament
A. Its Central Significance in Scripture
B. Old Testament Background
C. The Kingdom of God and Christ's Mission
D. The Nature of the Kingdom
E. Conditions for Entrance into the Kingdom
F. Relation between the Kingdom and the Church
G. The "Keys" to the Kingdom
H. Possessing the Kingdom
V. Jesus Christ in the New Testament
A. The N.T. Doctrine of the Messiah
B. Jesus Christ as the Son of Man
C. Jesus Christ as the Son of God
D. The Logos
E. Jesus Christ as Mediator
VI. The New Testament Conception of Man
A. The N.T. View of Man is Simplistic
B. What it means to be "In Christ" or "In Adam"
C. The Nature of Man in the N.T.
VII. Redemption in the New Testament
A. Redemption and the Kosmos
B. Redemption and the Nature of the Atonement
C. Redemption and the N.T. View of Law and Grace
D. The Divine and Human Aspects in Redemption
E. Benefits of Redemption in the New Testament
VIII. The Consummation of All Things
A. The Second Advent
B. The Millennium
C. The Eternal State
1. Preliminary Events
2. New Heavens, New Earth, and New Jerusalem
3. Life in the Eternal State
[Updated on: Sat, 28 March 2020 19:35]
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Re: Revelation and Inspiration [message #13199 is a reply to message #13198] |
Sun, 15 March 2020 18:04 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
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It is based on 3 assumptions:
1. NT Chrisianity is not merely a 1st century product but is conditional on the religious history of Israel. It is not merely a continuation of OT thought and concept but is the fulfillment of Gods revelation to Israel. (Matt 5-7) Its not old but older Its not new but newer. Jesus fulfilled what was implicit in the OT law.
2. Christianity is understood in light of the intertestement period. 400 yrs of history influencing the NT scene. No literary prophets but much history. The Maccabees sects temple to synagogue. Much theology was developed.
3.This study will not duplicate the biblical theology studies. It is not as comprehensive as much was covered there. Biblical theology is a general theological survey of the whole bible from a systematic viewpoint. NT theology is only NT.
Revelation and Inspiration in the NT
Definitions:
1. Revelation: God through the scriptures, his ministers, his providence and the created order has unveiled all man needs to know about him his will and his purposes.
2. Inspiration: The divine influence of the HS upon the writers of scripture whereby their writings were made verbally infallible.
All the orally inspired prophecies of the apostles and prophets was anointed but only a part of this was set down and recorded. Revelation is when God unveils himself through visions dreams miracles the scriptures audible voice. Revelation concerns the giving of truth to man. Inspiration involves mans accurate reception of that truth. Anyone can record what they see but inspiration records the accurate reception of the revelation.
The scriptures are the inspired record of the revelation. 1 Cor. 14/29 is said of prophecy but never of scripture. Prophecy is in the bible but can't be compared with scripture.
Inspiration is an English word that doesn't occur in the bible. Job 32/8 The Heb. Word is breath Meshamah
11 Tim. 3/16 The Greek word is God breathed. Theo pnustos
Paul didn't say the writers were inspired but that God breathed out his word through them 11 Peter 1/20-21
What did the NT writers think about what they spoke? Did they of the NT era consider themselves inspired like the prophets of old? Without question the apostles considered themselves inspired and spokesmen for God.
1. Paul claimed direct revelation for his message. Gal. 1/6f
2. 1 cor. 14/37-38 In teaching on the gifts and order in the church services he said anyone who is spiritual will recognize the truth of what I say.
3. He commands the Thessalonians to exclude anyone who doesn't obey his word.
1 Thess. 3/14
4. Eph. 3/1-5 Paul claims revelation as an equal with that of the OT prophets.
5. He claimed to speak for Christ and had authority to discipline those who did not obey him as an apostle.
11 Cor. 13/2-3 with 1 Thess2/13 1 Cor. 7/10f
Other apostles claimed inspiration and authority
1 John 4/6 Those in the truth hear us those not don't hear us.
11 Peter 1/16-21, Acts 2//33, 12 Acts 4/8
The apostles claimed their writings were on a level with the OT scriptures
11 Peter 3/15-16, 1Thess 5/27, Rev. 1/1, Rev.2/7, 1 Tim. 5/18 with Deut.
The apostles could claim inspiration for their message because Jesus said they could
John 14/26, 15/26-27, 16/12-14
Their divine inspiration and revelation is confirmed by God himself.
Mark 16/20, Heb. 2/3-4, Rom. 15/ 18-19, 1Thess. 1/5
The Mode of Revelation.
1. Unlike the OT revelation comes by the BHS to all in the church. This was predicted by Joel.
Acts 2/1-4 14-18 quotes Joel
Acts 10, Acts 19 the gentiles received the BHS
Eph. 6 we are to pray in the spirit Jude 20,Rom. 8, 1Cor 12,14
Dreams visions, prophecy Jesus appears or speaks audibly
2. Revelation in the Spirit.
caught up in the spirit or in a trance state (not self imposed) sometimes in and out of the body. 11/cor. 12 Rev.1/9f This is not the same as a vision
3. Through a prophet in the church
1 Cor.14/29-32, Acts 2
4. Through the gifts of the Spirit set in the church 1Cor. 12,14
The Scope of NT Inspiration and Revelation
The OT scope is generally limited to the law the prophets and the writings. The OT revelation is type and shadows the book of Heb.
The NT has 4 parts
1. The message of the gospels. - redemption through faith in Christ
2. The message of the book of Acts - the releasing of the redemptive power of Christ through the HS.
3. The message of the epistles the interpretation of the meaning of redemption by instruction
4. The message of the book of Revelation
which is a picture of the future triumph of Christs redemption . . .
- over his enemies
- the establishment of his kingdom
- the eternal state
Two extremes about the scope of Revelation
1. Those who add to the canon of scripture
- The RC church ie: apocrypha,church tradition, decisions of church councils, excathedra pronouncements. Errors: Maryology, purgatory, mass, transubstantiation, prayers for the dead, prayers to Mary and the saints
- Various cults - they believe in the bible but add their revelations ; Mormonism,
Christian science Seventh day Adventist Swedenborgianism
- Rev. 22/18 is addressed to the book of Revelation but the principle applies to all the church.
2. Those who subtract from the bible
Liberals and modernists. The followers of expediency follow the bible except where it contradicts what they want to believe.
Conclusion: 11 Tim. 3/16-17
1. The nature of scripture: its God breathed. People weren't always inspired. Their writings set in scripture always are.
2. Its benefit: profitable for doctrine for reproof for correction for instruction
3. Its purpose: to equip us to be perfect complete thoroughly furnished to do all good works
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The NT Conception of God [message #13200 is a reply to message #13198] |
Sun, 15 March 2020 18:15 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
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The NT Conception of God
Jesus never gave us a systematic explanation of God. He shows us how God acts and feels about his creation and his purposes for man. For eg. Jesus describes God as someone who loves his creation so much he gave his most precious possession to redeem it. Jesus describes God the father as a righteous judge and as Spirit.
God as Love
1 John 4/8,16 God is self giving love. The greatest expression of love is based on what God does because of what he is. Ie: Love
He gave himself as love John 3/16 but it was self giving love. John 10/18 Matt 20/28 Col.2/9 11Cor.5/19 The highest expression of love is self giving love 1 John 3/16 Acts 20/28 Matt. 5/43-48
1. to be children of God we have to love our enemies. 1 John3/10,14 Love is proof we have received the new birth 1 John4/7 We are to imitate his perfection which is self giving love
2. another reason we like God should love and pray for sinners and enemies because of gods providential care for them as his creation 1 John 3/17, James 2/14-17, Matt. 20/28
3. Jesus giving himself as God unto persecution for righteousness sake w/o retaliation is 1 Peter 2/19. An expression of self giving love which we are to imitate. Love without retaliation is self giving. As Gods love was given unto us 1 John 4/9-10 so we are to show our love to others 1 John 4/11
What is meant by the statement God is love
He is telling us what God is by nature. We have an emotion called love but with God is his nature and more than just an attribute. There are no degrees of love with god. Unlike man god doesn't have to taught to love because it is an expression of his nature. We don't have to learn how to be human as it is our nature. God is eternal. His live is eternal;
How is his Love expressed?
1. By his act of creation (pre-fall). Because it shows his desire to share himself in fellowship
2. Love after the fall is expressed in redemption and in providing a way that he could be shared. John 3/16
3. Gods providence is an expression of his love. Without rain and sun we would have no food.
Also in his preservation of his creation Ps. 104
How are we to view the wrath of God when we know he is love?
Gods love is not to be set against his wrath like it is some imperfection of his character. God holiness will aid us understanding how if God is live how he can express wrath. Holiness is the greatest perfection of God. Gods love for holiness is expressed as wrath. If he didn't deal with sin he wouldn't be true to his holiness. His holiness is expressed as wrath against unholiness. Wrath is the divine expression of Gods holiness. He takes his holiness seriously and any violation of it must be punished or his holiness would not be perfect. Any violation of it must be purged or punished
For God to love he must love perfectly and absolutely. That is why he cannot allow even the smallest sin in his universe. Holiness is so connected to God that even the word is used as a synonym for his name. eg: the Holy one of Israel Heb 12/14 Gods concern for holiness is seen throughout the NT. Rev. 15/1,4 He is pouring them out because he is holy.
So many who apologize by their teaching for God wrath and who teach sentimentality and emotion are really afraid of his wrath. If they admit to it then they might fall under it they feel.
Some invent theories to excuse Gods wrath
eg:
Punishment in hell is remedial
The wicked will be annihilated (Is. 66 Seventh day Adventist)
Eternal separation is not eternal punishment
Why does Bro. Freeman believe in Gods wrath as much as Gods love.
1. Because the Bible teaches it. The NT (mat. 3/7) opens with a warning to flee from his wrath. John 3/36 Rev. 4-19 is the future for the sinner and only the sheep are saved out of it. Rom. 1/18. His wrath was revealed in judging Adam and eve. Also in the flood. Sodom and Gomorrah. The giving of the law to Moses was a system of sacrifice killing innocent victims as a substitute. Something had to die. His wrath was revealed in destroying Israel. It is still being revealed ie. Wars, 6 million Jews, great disasters earthquakes. The bible witness is from the beginning God has revealed his wrath against sin
2. God is not ashamed to openly proclaim that hes is a God of wrath and judgment. Just open a concordance. There are many more references to his wrath anger vengeance than to his love.
3. He himself confirms it by an oath. Ps. 89/30-35 He swears by his holiness because he is the greatest thing he can swear by. Heb. 6/13, 3/11-12, Ps. 95/10-11
4. Because there's no contradiction between his love and his wrath Rom.11/7-22 In his wrath for them he expressed his love toward me.
5. He records his wrath in the bible to motivate me to Godly fear and faithful service. Children for eg fear discipline.
Heb 12/28-29 10/30-31, 1 Thess. 1/9-10
6. There would be a defect in his character if like the sentimentalists he excused sin. His wrath isn't a defect. Indifference to sin is a moral blemish and what is wrong with teachers leaders parents courts who excuse it.
The Divine initiative
God doesn't deal with us as a holy judge but as a loving father. As holiness he demands punishment but as love he bears the punishment on himself. He is a divine creator who loves his creation. In the OT God is not depicted as taking the initiative in seeking sinners. Is. 19/25, 65/1 do say he will seek a people but in the OT salvation was found only in Israel. One had to join Israel to be saved.
Why didn't God seek sinners to save them in the OT?
Right up to Pentecost (Matt.10/5-6) salvation was only for the Jews. In the NT you see God as love coming into focus. That is John 3/16 not the OT Luke 15/1-10 God is seeking sinners. We see in the NT God taking the initiative and seeking sinners
Gods love is sovereign
This means that God sovereignly chooses who he will love Rom. 9/10 God can bestow it on who he wants because no one deserves it. It pleased him to give it to Jacob and not Esau. Duet. 7/7-8
God love is Eternal
If God is love (and his nature is love) and God is eternal than his love is eternal. There was never a time God didn't love me. Everything he does is in love. Even punishing sinners because he loves holiness. Eph. 1/4-5 11 Tim 1/9 Jer. 3/3. The point here is you don't just get up and decide to accept Gods love. It is a sovereign bestowal of Gods love.
Gods live in infinite
Eph. 2/4,3/19 Rom. 8/28-39
He loves us with an everlasting love
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God as Father [message #13201 is a reply to message #13198] |
Sun, 15 March 2020 18:18 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
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God as Father (not a father)
Jesus referred to him as his father and encouraged us to believe he was our father.
The stress in the NT in on he fatherhood of God. The term father in the OT is used incidentally. In the OT it describes Israels special relationship to God. Israel was Gods first born son. In the NT the stress is individual. The OT stress was on the nation. Is. 64/8, Is. 1/2-4 Generally in the OT father is fatherhood and refers to his creation of them as a nation sustained by covenant and speaks of his special providential care . The stress is he is their ruler and king. In the NT Jesus personalizes God as father and relates it to every one in the kingdom.
God is their Father. Matt. 5/16,48 Luke 12/32, Mark 11/25
Application of God as Father in the NT
1. Perhaps the most unique teaching of Jesus was that God as father was not a general designation anymore but personal and to be taken literally. He is literally and personally my father.1 John 3/1,9 John 1/11-12, 11 Peter 1/4
2. When you are born of God you partake of the divine nature. Matt. 6/9 We are to call him our father and not just as a theological concept.
3. God has a parental concern for his children. He acts like a father. He id concerned about every area of our life just a father would. Matt. 10/29-30 James 5/13-16 He is concerned about our health and all the little things.
4. We should call him father because we see in his many promises that he is not indifferent to our needs and desires and invites us to come boldly and ask Matt. 21/22, Mark 11/24, john 5/14-15 The very fact that he ordained prayer indicates his willingness to answer. The fatherhood of God is expressed as parental concern in that he does hear and answer the prayers of his children.
What is the Significance of God ordaining Prayer
1. It implies his parental concern that he will answer our prayers. It means his providential concern is not to be taken for granted. The fact he ordained prayer as a means of obtaining our needs but you have to ask (in faith) God as a real parent will provide for his children if they will ask and meet the conditions. With Gods providential concern and the promises he makes there is a 3 fold responsibility You must determine 1 John 5/14-15 his will and how to receive it.
We must meet the conditions for the answer Matt 21/22 (believing) Mark11/25 (forgiveness)
We must act in accordance with his will James 2.
We have to ask in faith or we won't get an answer.
2. To give a witness to the world for his fatherly concern Matt. 5/44-45 He provides for all men. He ordained prayer to have a means of communication with him and through it he shows his special providence for us to the world.
What the Fatherhood of God does not mean in the NT
The fatherhood of God and the related concept of the brotherhood of men is not taught in the NT. In the biblical context it would alright but the liberals teach that this means he is the father of all men. John 8/38-44 1 John 3/10
John 1/11-12 Faith in Jesus is always the basis for membership in Gods kingdom.
Acts 17/28-29 Liberals appeal to this. The problem is he is quoting the poets and saying God is creator and then goes on to make his point about Jesus Rom. 8/14, Ps. 66/18, Prov,. 20/9
The refutation of the error of the universal fatherhood of God is refuted by Jesus in Matt.11/27, John 14/6
God as Moral Ruler and Judge
The NT depicts God as love but he is also wrath to those who reject his love and fatherhood. As love his concern is to find the lost and save them. Eg parables lost coin, lost sheep, prodigal son. But as a holy god he must remain true to his holiness and punish sin and disobedience eg parables talents,wheat and tares, fish net
Mark 3/1-12 john the Baptist. You see both love and wrath
Mark 8/34-38,Matt 10/32-39,25/34,41 Matt 13/37f, 11/20-24, Luke 10/13-15,
The two aspects offering pardon and punishing those who reject it. The apostles it. Rom 1, Rev. 4-1911 Peter 3/9f
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The Implication of John 4/24 [message #13209 is a reply to message #13198] |
Wed, 18 March 2020 17:40 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
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The Implication of John 4/24
You're not worshiping God if you're not doing it in the spirit like Jesus said. Jesus was clearly showing in this passage that there is a link between Gods nature as spirit and our worship of him. Our conception of the nature of God will affect the nature of our worship of him. Man in every way he can has attempted to make finite the infinite God. eg. Paintings films carvings or ritual worship
The point here is that the Jewish temple or the Samaritan temple on the mountain (vs 20) were built on rituals and Jesus said something else was coming. Jesus was reminding the women that God is spirit. Something the Jews, the Samaritans and even the gentiles (Rom. -2) knew. Jesus was saying God was to be worshiped in a manner befitting his nature. Anything less than that is degrading.
He is not to b e worshiped in a finite manner like statutes, pictures, crosses, Neither in a ritualistic way like Jews, Samaritans,Catholics, Protestants. Therefore it is a sin to attempt to worship or depict the infinite invisible God by pictures statutes or by a created thing like a dove. Deut. 4/10-18,Ex. 20
The manifestation of the HS as a dove was temporary to show John who the messiah was. Jesus was saying we are to worship according to the reality of him as spirit and not as liturgy or picture. Man will always transfer his allegiance and affection to man made objects or created things.
We are not worship God through ritual as it is degrading. Acts 17/28, John 4/24
Most protestants get emotional about the picture of Jesus or Di Vinci's last super etc anything less than he demands is unacceptable. We are to worship from our invisible heart and spirit to the invisible God who fills heaven and earth. It is significant to note that there is not one clue in the NT as to Jesus appearance. If we needed an aid to worship then surely he would have given us one. Its interesting to note on Di Vinci's last supper that the same model was used to portray both Jesus and Judas
Why did God use a Dove to represent the HS when he appeared to John the Baptist.
1. Song of Solomon 1/15,2/14 It is depicted there as a symbol of love endearment and tenderness
2. The dove was one of the clean birds allowed for food in the OT.
3. The dove was the only bird that could be used as a sacrifice.
4. God had to give John a sign and that was the one he chose.
The dove represented the HS to Jesus. He is represented to us as tongues of fire.
Another implication of God being worshiped in spirit is Jesus is showing us why God had to assume a human nature. That being to redeem us as spirit cannot die.
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God as Holy Spirit [message #13210 is a reply to message #13198] |
Thu, 19 March 2020 15:34 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
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God as Holy Spirit
1. He is set forth as personality not just a force or power. John 15/7-15 personal pronouns are used of him.
2. John 14/16 The HS is called the Paraclete. The same word is used of Jesus in
1 John 2/1.
3. John 14/26 He has the attributes of personality, Wisdom, knowledge 1 Cor. 12,
He reproves John 16/8, Grieves Eph. 4/30, Appoints Eph. 4/11, Acts 13/2
He speaks Acts 13/2, John 16/13
4. He is called God Acts 5/3-4, 1 Cor. 3/16, 6/19, Eph. 2/22,
5. He is equated with God in the triune passages. Matt 28/19, 11 Cor.13/14, 1 Peter 1/2,
6. He can be blasphemed so he must be personal. Matt 12/31-32
The Ministry of the HS
1. He is the one who inspired the scriptures
2. He brought the church into existence
3. He is the agent of regeneration 1 Cor. 12/13 John 3
4. He is the agent in all evangelism teaching & ministry because he directs it.
Acts 13/2, 20/28, 16/1-7, John 16/8f
5. Without the HS you can't even make a saving confession of faith 1 Cor. 12/3
6. He sanctifies and consecrates 11 Thess 2/13, 1 Peter 1/2, Gal. 5, 1 Cor. 6/19-20
7. He educates us about the word John 14/26, 16/14, 1 Cor. 2/10,13
8. Effective intercession can only be made by the HS. Rom. 8
9. The ministry of the gifts with the HS baptism Acts 1-2, 1 Cor. 12,14, Acts 10/38
10. He is the agent of our resurrection from the dead. Rom. 8/11
11. He was the agent in Christs conception. Luke 1/35 No human seed involved.
12. In regard to his temptation to sin.
He received the HS at his baptism who then led him into the wilderness.
Luke 4/1, Mark 1/12 He was both led and driven.
the temptation to sin
- to misuse his messianic power to turn stones into bread
- to misuse faith by casting himself down from the temple
- to misuse his worship of God and his allegiance to him
Luke 4/13, 22/28, Heb. 5/8, Heb. 4/15,
13. It was the HS who empowered him in his public ministry Luke 4/18-19, Acts 10/38
14. It was the HS that raised Jesus from the dead.
15. After his resurrection he sent the HS to empower us. Acts 2
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The Kingdom of God and its Nature [message #13211 is a reply to message #13198] |
Thu, 19 March 2020 18:14 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
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The Kingdom of God and its Nature
The Central Significance of the Kingdom
1. the kingdom of God is the central message of the NT. It was central to the message of John baptist Jesus and the apostles. Jesus came to establish his kingdom and are citizens of it and are called his church.
- John the Baptist Matt. 3/1-2,
- Jesus Mark 1/14-15
- Apostles Luke 9/1-2
2. The theme of most of Jesus parables were about the kingdom of God
Matt. 13/19,24,33
3. Christs instructions after his resurrection were to preach the kingdom
Acts 1/3
4.The message of the early church was the kingdom of God
Acts 8/12, 14/22, 19/8, 20/25, 28/31
5. Gods purpose in sending the messiah was to sit on the throne of the kingdom
Luke 1/30-33
6. We are to pray his kingdom will come. Matt. 6/10
7. We are to seek his kingdom first Matt. 6/33
The OT background about the Kingdom
The gospel of the kingdom is both OT & NT. It has new aspects in the NT but it is in the OT as well. The NT message has its roots in the OT and is viewed there from 2 aspects
1. The kingdom of God is the kingdom of Israel. It was a theocracy where God ruled as king. Deut 33/1-5, Is. 43/15
2. Gods kingdom was future, earthly and millennial.
Acts 1 the disciples looked for the restoration of the kingdom. Those who studied the word in the OT knew that the coming kingdom (post exilic) would be a world wide kingdom. Zech. 14/9.
They saw Israel as having a central place in the new kingdom Is. 2/1-4 Dan. 7/13-14
Acts 1 The apostles thought this was the time. They saw the kingdom in its two aspects. The literal visible theocracy and the future worldwide kingdom.
The OT sees a king and his kingdom. Gen. 4910,11 Sam.7, Is. 9/6-7, 11/1-5, 32/1,
Dan. 2,7, Jer. 23/5-6, Micah 5/2
The NT writers as well as Jesus himself took these promises literally and applied them to Jesus. Matt. 2/1-6, Luke 1/30-33
The millennial kingdom will be literal and physical Is. 12/1-4, 11/1-9, Jer. 3/17, 23/5-6, Ezek. 40-48, Zech. 2,8,14, Rev. 5/10, Rev. 20 There is a detailed study on the millennium in the deeper life book.
The Kingdom of God and Christs Mission
For a detailed study see the tape Christs Mission Our Commission
John 20/21 He commissioned us to continue his work. The central purpose of God in sending Christ into the world is Luke 16/16. To establish the kingdom of God on the earth. This is the only concept big enough to cover everything Jesus said and did.
The Kingdom of God in the NT
1. The kingdom of God and the kingdom of Heaven are interchangeable terms
Matt. 11/11 with Luke 7/28
2. We need to recognize the present universal kingship of God is not the millennium. The bible teaches the millennium but he already king over everything. He will be king on the earth ruling. His kingship is present and universal. Ps. 47 He is king over all as well asking over Israel. Ps. 103/19, Acts 2/29-36, not just messiah but also Lord.
3. The kingdom of God is not entirely new but has its foundation in the OT.
4. The nature of the kingdom is a mystery and is only revealed to those whom Jesus wills to reveal it. Matt. 13/10-17
5. The church as part of the kingdom was a mystery but is now revealed. Eph. 3/1-9, col. 1/26-27, Rom. 16/25-26 the church is a mystery unveiled and the kingdom is a mystery not fully revealed.
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The Kingdom of God as a Mystery [message #13212 is a reply to message #13198] |
Fri, 20 March 2020 03:55 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
Senior Member |
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The Kingdom of God as a Mystery
It is a mystery not fully revealed yet but God does give us some insights with much of that in the parables.
1. The kingdoms perpetuation.
Its laws of growth are mysterious. Mark 4/26-29 the parable of the seed growing by itself. The laws governing its growth are supernatural. There is no way to tell how a seed grows. It is perpetuated by the HS not mans methods and organization. God is not in the religious systems of man and its a mystery then how the kingdom is perpetuated. Jesus said it clearly in vs 27 "he knows not how"
2. The kingdoms universal expansion
Matt. 13/31-32 This is not the same as # 1. One says its a mystery how it happens and the other says it will cover the world someday. The true church (John 4/24) is still relatively small and is compared to a mustard seed. Many believe that to expand the church (by any means) is to expand the kingdom. Not everyone in the church is in the kingdom. The basic meaning of this parable is the contrast between its insignificant beginning and its eventual worldwide expansion. Its deeper application is a mystery even to the apostles. Rev. 12/10 is when the kingdom comes.
3. The parable of the leaven.
Matt. 13/33 It is a mystery how yeast makes bread rise..Jesus incorporated both 1 & 2 into this parable
Rev. 12/10 When Satan is cast out then the kingdom comes. Dan. 2/31-35, 44-45
The mystery is not the kingdom as that is revealed. The mystery is in its nature.
There are three aspects to the kingdom
1. It is a present possession Luke 17/20 Col. 1/13 in our hearts
2.It is a future realization. Future millennial earthly. Rev. 5/10,Luke 22/29-30
Luke 19/11 he said this to correct their idea that the kingdom was only present.
When will the saints will inherit the kingdom? Matt. 25/31-34
3. There is a eternal aspect to the kingdom Rev. 21,22
This is a mystery except to those to whom it is revealed. It is a present possession but the world only sees another person standing there. It is also future but the denominational church doesn't believe in a millennium.
The Kingdoms mystery concerning its citizens.
The mystery is that its citizens consist of good and bad. Parable of the net Matt. 1347-50 Parable of the wheat and tares
Matt. 13/24-30, 37-43
Both true and false disciples are at present in his kingdom. Jesus said let grow together. In Gods wisdom there is a parallel development of both. Evil like good must come to maturity before it is reaped Gen. 15/13-16. Why does God allow good and evil to grow together? Because 11 Peter 3/9 God is long suffering. God does not remove evil from his kingdom and the world so the true disciple can have their faith tested. Judges 2/20-23 Acts 20/28, 11 Cor. 11/13-15
The mystery of the kingdom does not mean its existence is a mystery . Its not hidden from men but the mystery is in its nature.
[Updated on: Sun, 22 March 2020 02:35]
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The NT Doctrine of the Messiah [message #13225 is a reply to message #13198] |
Sat, 28 March 2020 19:39 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
Senior Member |
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Jesus Christ in the NT
The NT Doctrine of the Messiah
Two terms: Mashiach & Christos both of which mean anointed. When it is applied to a person it means anointed one. In the OT there is a close relationship between anointed and consecration. They weren't just anointed but set apart to Gods service. The term anointed one came to be a tittle.
Ps. 2/2,7, Dan. 7/25-26 Messiah is just the Heb word for anointed
In the NT the term as a tittle becomes a designation or name. It became a proper name for Jesus. John 1/36-41 We see here the apostles referring to Jesus as Messiah but it is still a tittle.
1 Cor. 1/1 and all the epistles. Jesus Christ is a name. Anointed becomes his personal name. sometimes he is just Christ which is his name.
This term in the bible is used to refer to various persons. (anointed prophet or anointed servant) but as a title or name it used exclusively of Jesus Christ
Jesus Christ and His Mission
There are two streams of prophecy in the bible
1. Glorious king 11Sam. 7, Ps. 2, Zech. 2, Is.9/6-7, Is. 11
2. Suffering servant. Zech. 9/9, Is. 53, Zech. 13/7, Dan.9/25-26
These two streams of prophecy were hard to reconcile by a Jew in those days. It is like the church looking for the rapture and forgetting the persecution to precede it. Israel forgot the suffering servant and looked for the political king. This was the situation by the time Jesus arrived on the scene.
We see this political expectation all through the gospels.
- John 6 the loaves and fishes They wanted to make him king.
- Matt. 2 the wise men. Herod killed those who thought threatened his kingdom.
John 11/46f The raising of Lazarus. The religious leaders saw that as a threat to their position.
Jesus was the messiah and anointed one but he rarely called himself that. He called himself the son of man. Matt. 16/13-16,20. In Matt. 16/21-22 They still only saw the reigning king aspect.
Acts 1 after the resurrection they saw the two aspects and assumed the suffering servant aspect was over and now it was the glorious king. It was the first thought in their mind.
All the messianic teachings of Jesus were in marked contrast to the nation and his apostles popular belief. His mission at his first advent was to open a door for all the world to enter his kingdom. So that their would be citizens to populate his kingdom at his second advent. A time will come to close the door of salvation to the gentiles and turn back to the Jews Rom. 11/25
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Jesus Christ as the Son of Man [message #13234 is a reply to message #13198] |
Thu, 02 April 2020 01:50 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
Senior Member |
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Jesus Christ as the Son of Man
Questions:
- What does the term mean?
- Why does he use it so often of himself
- Is he the only one in the bible called the son of manifestation
- What did his contemporaries think of this term
- What meaning was he trying to convey or was he deliberately trying to obscure something.
Various Views
1. He uses this term as a substitute for "I" (pronoun) Luke 6/22 - I, me, my, myself
The problem is it tells us nothing of why he uses it.
2. The church fathers understood the term to refer to his humanity
3. In the OT it simply means man and Jesus used it this way.
Num. 23/19, Ps. 8/4 this is a common phrase in the OT Why isn't it carried into the NT and used except with Jesus? In both these passages man is contrasted with God and you can't use it that way in relation to Jesus.
4. The background to Jesus usage of the phrase is the prophet. Ezek. 2/3 Jesus was referring to himself as a prophet but still doesn't explain its meaning
5.This was a common term used in Jesus day for messiah. The question though is was it understood that way by the Jewish nation. It only occurs one time in the OT as a messianic title. Would the Jews make the connection. Probably not as the only connections they made were wrong. John 12/32-34, Matt. 16/13-16 Peter mad the right connection.
6. He had reference to the OT prophecies which referred to a suffering servant. He was identifying himself Is. 53 in the first advent. In the second advent he will come as Son of God Matt. 25/31
7. By this designation Jesus refers to himself as the founder of the kingdom of God. He relates himself to the kingdom prophecies. The point is when he called himself son of man many times he was dealing with kingdom passages eg. Parable of the sower
8. The title signifies Jesus is the ideal man. The question though is that what Jesus had in mind.
The Biblical view of the term Son of Man
Dan. 7/13-14 Any Jew reading this would immediately identify the messiah. For Jesus the title son of man meant messiah
1.There is only one place in the entire OT where this term is identified with a divine personality.
2. Son of man is a unique title No one ever called himself the son of man. N one else ever used it of him. Only he used it of himself. Only Steven used it in Acts 7/55-56 Standing there anointed of the HS and he identified Jesus as standing on the right hand of God to the Jews.
3. This is an intentional enigmatic use of this term. In many parables the meaning was hidden. They could have put it together but they didn't.
Mark 2 He gave them 2 clues right in that chapter about who he was.
- the son of man had power on earth to forgive sins which refers to his heavenly preexistence vs 10
- the son of man is Lord of the sabbath vs. 23-28
When he openly identified himself as messiah they right away crucified him.
4. He repeatedly said the son of man will suffer and die. The more perceptive could have seen son of man + suffering Dan. 7- Is 53 and put it all together.
Peter by revelation realizes son of man is Dan. 7 Then Jesus talked of Is. 53 and Peter rebuked him.
5. He claimed as son of man to be the Savior of man. Luke 10/19
6. Jesus repeatedly spoke of himself as king of the future kingdom as the son of man. He rebuked them in Luke 24 because they didn't put it together
Mark 8/38, 14/62, Matt. 19/28, 24/7, 25/34
The perceptive should have been able to put it together. Is. 53 & Dan.7
In Jesus use of son of man he is laying claim to the messiahship because that is the only place where deity and son of man are connected in the OT. Jesus did not openly lay claim to his title as messiah because that was opposite to what his mission was. They looked for a king but he came as servant. He used the uncommon title which designates messiah intentionally. This way he could lay claim to the messianic title and then go and conduct his ministry the way he wanted to.
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Jesus Christ as Logos [message #13257 is a reply to message #13198] |
Wed, 08 April 2020 01:10 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
Senior Member |
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Jesus Christ as the Son of God Logos
The word in relation to Jesus is used only by John
John1/1, 1John 1/1, Rev. 19/13
The word means: a word or reason (thought or reasoned thinking) not a grammatical word. It means word in the sense of language which embodies a conception or idea.
Luke 24/17 communications = logos
Logos to us is thought expressed as speech. Jesus is the word. Meaning what God has to say to the world. Not just a word or a printed word but the revelation of God's printed word or knowledge.
We know that the HS inspired the use of the word logos but what was in John's mind when he used it.
What didn't influence John?
Greek Philosophy. The term is used as an abstract term which meant word.
Philo (20 bc to 50 ad) He was a Jew from Alexandria who combined Greek philosophy with Judaism. He believed in dualism. The idea that God and physical matter are both co-eternal. So God is totally other than physical matter or totally transcendent. In order than to deal with creation god needed an intermediary. For Philo then it was the logos meaning the one whom God deals with the world. The logos to Philo was one of the spiritual emanations of God.
John 1/1 To John the logos was God and this logos which was God became incarnate in flesh. This idea is totally foreign to Greek philosophy.
Johns logos was Hebrew
The OT usage and background. ?The OT implications which lay the basis for the appearance of the logos in flesh as Gods son out a context of monotheism.
1. The plurality of the godhead taught in the OT suggests a background for the logos concept.
Gen. 126, 11/7, Ps. 110/1, Gen. 19/24, 11Sam. 7/14 Ps. 2/7, Is. 48/16
2. The OT theophanies. The angel of the Lord who called himself God and received worship.
Gen. 16/9,13, 31/11,13, Ex. 3/1-5, Judges 13/20-22
3. The Messianic prophecies which show he is God and God's son.
Ps. 2/7 Dan. 7, Is. 9/6, Ps. 110, Ps. 45/6-7 Micah 5/2 Zech. 12/10, 13/7
4. The Word of the Lord. A very significant phrase in the OT that some (Freeman) see as a relationship between the phrase and the NT logos. The word of the Lord is the means by which God revealed himself to man; by which he created the world; and gives life to man. It is precisely this which is said of the logos in John1/1
John 1.18 Jesus revealed the mind and will of the father just like the "word of the Lord"
John 1/2-3 The logos made the world Gen. 1-3. God spoke and created the world with his word.
John 1/7-9 His word spoke life. Gen. 1/20-24
5 The personification of wisdom in Prov. 8. The Heb word means wisdom. It goes beyond mere expression and seems to embrace divine personality. Wisdom personified is described as the master worker in creation John 1/2. wisdom personified is what God delights in. Matt. 17,Mark 1/10-11
At the time of the Apocrypha the wisdom concept became highly developed and prepared the way for the NT concept. Ie; Wisdom of Solomon 7-9
1 Cor 1/23-34,Col. 2/3
In the OT wisdom is the creator. In the NT Jesus are both wisdom and the creator. The point is that wisdom is not just an attribute of God but an extension of God and personified as the logos.
The logos is preexistent as God and the creator of all things.
Logos speaks of word based on thought. Words communicate our inward self, our wills our selves. The son of God can be designated as logos because he reveals the mind and will of God. In the OT the word of the Lord came by the prophets. Int he NT it came in person Heb. 1-3. The term logos denotes Gods personality as son who was spirit.
John 1/1,14, 18. Logos speaks of his pre-existence and then they speak of him as Jesus Christ. Paul using the thought of logos speaks of it as the form of God in Phil. 2.
The logos is John 1/1 is seen as God yet as a distinct manifestation. He was God/with God. The OT background suggests that the logos is son of God, creator, and wisdom of God. Then when the NT speaks of the logos incarnate he is said to be all of those things.
The point here is that John doesn't give all the OT prologue he just points to Jesus and says logos.
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Jesus Christ as Mediator [message #13259 is a reply to message #13198] |
Wed, 08 April 2020 17:42 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
Senior Member |
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Jesus Christ as Mediator
This is the central theme of the bible. Christ offering himself to bring reconciliation between God and man.
Definition: One who mediates between two parties to bring reconciliation.
Theologically it has reference to the method by which God and man are reconciled.
Eg: through Jesus atoning death. Rom. 4/25, 5/2, 9-11
The term mediator only occurs in the NT except for once in the Septuagint.(Job 9/33)
Gr. mesites Gal.3/19-20, Heb. 8/6, 9/15, 12/14, 1Tim. 2/5
OT Background for Mediation
1. Patriarchal mediation
This was in the time of the patriarchs before the law. Mediatory sacrifices (Job1/5) were offered by the head of the family.
Noah after the flood Gen. 8/20
Abraham Gen. 12/7-8, 15/9-11
Issac Gen. 26/24
Jacob Gen 31/54, 33/20
2. Intercessory mediation through prayer
Moses stood in the gap. Ex. 32/31 Deut. 7/9
Samuel 1 Sam. 7
The prophets Jer. 15/1, Dan. 9-10
Job 42/8-10, Gen. 18/32-33
3.Priestly mediators
The ordained priesthood made reconciliation on behalf of the people.
Especially on the day of atonement
4. Messianic mediation predicted.
Is. 53 is the connecting link between OT sacrifice & type and its fulfillment in Christ.
Rom. 5 by his death he mediates
Sin has resulted in mutual alienation
From man's side, the bible says man is in a state of enmity toward God
Rom. 5/10, 8/7, Col. 1/21
From Gods side, his attitude is righteous wrath against the sinner
Rom. 1/18, 5/9, Eph. 5/6, col. 3/6, 11Peter 3/9
It is a mutual enmity. For reconciliation to be effected God must find an acceptable mediator. He can't just base it on a whim or a divine fiat.
The Mediator Must . . .
1. Have a mutual affinity to both sides. An intimate relation to both parties. The Logos became flesh. The only personality ever that was acceptable. A concern for us and a concern for the father's righteousness.
2. He must be innocent of any guilt with no taint of sin.
Why the incarnation?
1. It was impossible to take away sin without animal sacrifice. Heb. 10/1-5, 2/14-16
No ordinary person could take on himself to be a substitute. It would have to be God himself.
2. The Son of God as eternal spirit could not be tempted. But the Logos as son of man or flesh could experience temptation and then suffer and die. The divine logos in an inseparable union with humanity could suffer and die on our behalf. Acts 20/28
Flesh was necessary to become a proper mediator. Phil. 2/8, He left the form of God (Spirit) but not his divinity. He took on flesh & soul & spirit and became a human being.
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The NT view of Man [message #13261 is a reply to message #13198] |
Thu, 09 April 2020 15:41 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
Senior Member |
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The NT view of Man
There is much written on this subject. In the NT especially in Pauls epistles you are either in Christ or in Adam. Its very simplistic. 1 Cor. 15/22. Jesus regarded all men as in Adam and all lost and must be born again to enter his kingdom.
What does it mean to be in Christ or in Adam.
1. The common phrase "in Christ" occurs 164 times in Paul's writings. Its one of his most characteristic phrases. In the Lord, In Christ, In Christ Jesus.
11Cor. 5/17, 1 Cor.15/22, Rom. 3/24, 6/11, 8/1 Gal. 3/20, 3/27, Eph. 2/10, 3/17, col. 1/4
The term is used 3 ways in the NT.
a. The believer is in Christ. Rom. 16/7
b. Christ is in the believer Rom. 8/10, Col.1/27
c. The 2 concepts are united. John 17/20-21
11 Peter 1/4 His divine nature. By implication, we partake of it and he is in us.
The Benefits of Being in Christ.
In Adam you have the curse. - sin, sickness, suffering, ultimately death. Physical and spiritual death.
All the blessings are in Christ
Eph. 1/4 election we are chosen in him
Col. 1/14 redemption we are chosen in him
Rom. 6/33 we have eternal life
Gal. 2/24 liberty
Phil.2/1 comfort
Eph. 4/32 forgiveness
Gal. 3/14 the blessings of Abraham. They become ours in Christ. He was a rich fruitful man.
1 Cor. 15/22 Life
Rom. 12/5 fellowship with one another.
1 Cor. 5/17 new creation.
1 Cor. 1/2 we're saints consecrated and set apart to God. We are his family
1 Cor. 1/2 sanctification
Col. 2/10 we are complete in Christ
164 times the term "in Christ" enumerates a benefit to us
The Scope of Being in Christ
This is not to be limited to an individual being in Christ as the phrase can also be used corporately.
Rom. 12/5 is 1 Cor. 12 in miniature.
Gal. 1/22, 1 Thess. 1/1 2/14 He is writing to the churches in Christ Ie: the Ekklesia
It is important to grasp the significance of our corporate identity in christ and its nature so we understand what it means to be in Christ with one another. God never intended a Christian to be off by himself but a Christian as part of a local body. 1 cor. 12 when one hurts we all hurt. The corporate relationship is also expressed toward the father by our being called sons of God or children of God. We are also called bros & sis so family.
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The Nature of Our Union of the Being in Christ [message #13269 is a reply to message #13198] |
Sat, 11 April 2020 23:53 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
Senior Member |
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The Nature of Our Union of the Being in Christ
1. It is a vital union as life is imparted to us
1Cor. 15/22, John 15 the branch and the vine
2. It is a spiritual union. 1Cor. 5/17
1Cor. 6/15-20 It is such an inseparable union that even the body is his
3. Being in Christ is an eternal union.
1Thess. 4/14 Even those dead are with the Lord. Even though the body is dead yet it is so inseparable that they are with Christ. An eternal union closer than the soul and body because the soul remains in Christ.
4. A corporate union. We are in Christ with the rest of the church. Rom. 12/5, John 17
5. It is a perceptible union. The world will see a disciple.
Matt. 10, Luke 9, Luke 14. The union in christ is a stronger bond than marriage and family. Jesus comes first
6. They will know we are in Christ because of our life. Matt.5/ 13-16 Phil. 2/15
7. Our union with Christ is seen by our status as his representatives.
11Cor. 5/20 to reject us is to reject him
8. It is seen by our suffering with him. Phil.1/29
Rom. 8/17, 1Peter 2/19, Col. 1/24
9 The fact we are in Christ will be seen at the final judgment Matt. 25
Jesus himself will separate those in Adam from those in Christ.
Sometimes the term in Christ is synonymous with being in Christ. Basically being in Christ means having his life, spirit and nature in us and also all the benefits.
[Updated on: Sun, 12 April 2020 20:36]
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The Nature of Man in the NT [message #13376 is a reply to message #13198] |
Sat, 25 April 2020 01:55 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
Senior Member |
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The Nature of Man in the NT
There are two main views
1. He is a dichotomy consisting of body and soul
2. He is a trichotomy consisting of body soul and spirit. 1 Thess. 5/23 is the correct view
3. there is a recent view among theologians that man is to be viewed as whole. Body soul and spirit but each is simply a different way of looking at man as a whole. You can't divide man up but this view is an oversimplification because you can't confuse them either.
Gen. 2/7 body plus spirit equals soul
Rom. 13/1 soul is the word for "you"
In both OT & NT soul is synonymous with the person
The Ethical View of Man
Flesh and spirit are used in a moral sense but also especially by Paul in an ethical sense. Paul used the term flesh as more than a collection of cells. When he used flesh in a context where he is talking about man as a sinner then we know he isn't talking about his body of flesh. The old man (flesh) vs the new man (spirit). Flesh is personified as a power warring against the spirit. The flesh depicts man as mortal creaturely and finite and not infinite like God who is spirit. 1Peter 1/24 Flesh could easily be translated as man here.
The Biblical use of the Term Flesh
Greek: Sarx - flesh
Soma body
The NT uses the word Soma as the body of flesh. Body is also used in the NT in the ethical sense equated with the person himself. The body in the NT is used of the person. That makes it an ethical use because its not talking about the physical body but the person or personality. Rom. 12/1, 1Cor. 13/3
The importance of the body in the NT cannot be overemphasized because of its somatic existence. It comes from the Gr. Soma. The stress in the NT is upon the somatic existence. Meaning existence in a body both now and future. A person who is dead and their body is in the grave is awaiting the resurrection so they can have a body. The same Paul who teaches crucifixion of the flesh teaches a bodily resurrection.
The NT also teaches that the body is important to mans existence yet it is corruptible finite mortal and therefore it can become an instrument of unrighteousness. The body is subject to those things which can ruin us so Paul also calls it a body of death. Rom. 7/24
The members of our body can be used as instruments of unrighteousness. The tongue for eg. So the body of sin is not the physical body but the use it is put to. It's a moral and ethical use when he speaks of the body of death and the body of sin.
The various uses of Sarx other than ethical
Some passages equate flesh with body 11Cor. 4/10-11, 1 Cor. 6/16, 1Cor. 15/38-39
Flesh refers to ones physical relationship with ones ancestors. Rom.9/3, 1/3, 1Cor. 10/18
Some passages use Sarx as ethical and non-ethical
It is sometimes used of ones abilities or station. Phil.3/3, Gal. 6/12-14
The Use of Sarx as an Ethical Term
OT Background: Generally the flesh means the physical body but sometimes it is used morally and ethically.
OT Heb. Flesh = Basar It becomes a synonym for man in contrast to God who is Spirit
Ps. 56/4, Jer. 17, Is. 40. 6-8, Ps. 78/38-39
Flesh describes man's inner nature as sinful, corrupt and unregenerate. Gen.6
Flesh contrasts man and beast from God who is Spirit.
[Updated on: Wed, 29 April 2020 00:19]
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What Does It Mean to Walk in the Spirit? [message #13391 is a reply to message #13198] |
Wed, 29 April 2020 16:56 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
Senior Member |
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What Does It Mean to Walk in the Spirit?
We see this dualism Paul teaches in the NT (not two natures) but a dualism of flesh and spirit. (See deeper life book pg 88-99) Briefly summarized two natures teach that when born again you receive a new nature but retain the old sinful nature. The bible teaches that man has one nature either regenerate or unregenerate. Eph. 2/3
This erroneous doctrine does two things:
1. It gives the xian an excuse to blame his faults and sins on his own nature
2. the average xian resigns himself to a half-hearted xian life.
Our nature is us. It's not some abstract thing we can lift out of yourself. Man has one nature; human fallen sinful and corrupt which at conversion is cleansed and renewed. 11Cor. 5/17 says we have one nature cleansed and renewed at conversion.
What does Sarx mean to Paul ethically
Flesh signifies the unregenerate state of man. Rom 8/1, Gal. 5/19-21
Rom.8/8 We are obviously in the flesh so it must refer to an ethical use. How we live our life.
Flesh:
1. It stands for the unregenerate state of man 11Peter 2/9-10
2.It speaks of religious works based upon human efforts rather than the work of the HS in us Gal. 3/1-3, Gal. 6/1-13
3 It signifies the physical body with its appetites and desires which although God given can be an instrument of sin unless ruled by the spirit.
4. Flesh for Paul also speaks of religious error. Col. 2/18 Gr. Lit. "mind of the flesh"
5. It also denotes human ability intellectualism status in life and achievement which generates pride. Phil.3/3, Gal. 6/12-14, 11Cor. 10/1-3
What is the NT Meaning of Walking in the Spirit.
Gal. 5/16 Rom. 8 We are to walk in the Spirit and not the flesh. The bible speaks of a walk meaning a figure of speech. Gen 5/22-24 A persons religious life is described as a walk. Mark 7/5. To walk in the flesh is to yield ones mind and life to the control of the spirit of this world. To walk in the spirit is to yield your life to the HS and his influence and to obey the promptings and influence of your own spirit.
Paul emphasis is on the use of Sarx as the physical body with its appetites and desires which can become an instrument of sin if it isn't controlled by the Spirit. According to Paul its not an old sinful nature but it is the flesh. Something which remains with the xian after conversion. Whereas before you let your appetites and desires remain unchecked now you have a warfare to control them. You don't want to yield your members to drinking and fornication etc.
1Cor.6/19-20 You can glorify God in your body.
Eph. 5/29 We are to take care of our body
1Cor. 6/19 our body is the temple of the HS. Paul was not an ascetic and said the body was good and to be used to glorify God
1Cor. 6/15 The body is to be kept clean and pure. God thinks so highly about our body that he redeemed it along with our spirit. 1Cor. 6/20 and will give us anew resurrected one out of that body we planted. 1Cor. 15
Sin doesn't reside in the flesh or body or in the God given appetites. Sin results from the misuse of these appetites impulses and desires. Asceticism will never promote spirituality. 1Cor. 9/24-27 with Col. 2. The flesh is not inherently evil. It is the use it is put to. The flesh belongs to God. In the unregenerate man the flesh principle rules his life. This principle motivates directs and influences his every thought and action, an unregenerate man is a slave to his appetites and desires and he willingly fulfills that role as a slave.
[Updated on: Wed, 29 April 2020 20:17]
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The doctrine of Redemption - The Kosmos [message #13394 is a reply to message #13198] |
Thu, 30 April 2020 15:46 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
Senior Member |
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The doctrine of Redemption
This is the most comprehensive doctrine in the Bible.
Redemption and the kosmos
Terms:
1. The literal visible earth. 1Tim. 6/7, Rom. 4/13, Phil.2/15, Rom. 1/20
2. the whole created universe. Eph. 1/4
3. It signifies the inhabitants of this earth. Rom. 3/6,19, 11Cor. 5/19, john 12/19, 8/23
4. It designates the sinful world order under the control of Satan. 1John 2/15-17, 5/19
John 8/23, Gal. 6/14
The Gr. Word for kosmos has its counterpart in the OT Heb.
Gen. 1 the physical world
Gen. 6/11-12 the inhabitants of the earth
Olam age eternity world Ps. 73/12
Chelem world age dispensation
The NT View of the Kosmos
Both OT and NT view the world from 3 aspects. Three different worlds
1. The world as it was. Gen. 1/1,31 John 1/13, col. 1/16
2. The world as it is. (evil) It showed its moral depth not too long after creation. Gen. 6/5-7
Is. 24-27 shows how wicked the world is and the judgment to come upon it.
Matt. 24, 11Thess.1/7-9, 11Peter 1/3, Jude, Rev.
3. A future glorious age. Both the millennium and a new earth. The new earth will be a spiritual reality. Not spirit but spiritual. Dan. 7/13-14, 2/44-45, Is. 66/22,
Rev. 20, Rev. 21/22
The biblical view of the Kosmos is not:
1. that of Gr. Dualism (spirit/world). Meaning the physical world is evil while the spiritual is good.
2. It is not the view of the early church extremists like the Gnostics. A cosmological dualism with the world and all physical things evil. An eternal evil and eternal good in a constant struggle.
3. It is not that of evolution or sciences big bang
The cosmology of the NT consists of two worlds. The world above and the world beneath. John8/23, Eph. 4/8-10
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Redemption and the Kosmos # 2 [message #13402 is a reply to message #13198] |
Sun, 03 May 2020 19:28 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
Senior Member |
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The NT View of the Two Worlds
1. This world is corrupt and under Satan's control.
1John 5/19 in contrast to the world up there 11Cor. 4/4
2. The wisdom of this world is foolishness when compared to the divine wisdom emanating from the world up there. Rom. 1, 1Cor. 1, Col. 2/8,20,
3. Spiritual authority doesn't come from this world but from above
John 18/36 Acts 5/28, 4/17-20
4. 11Peter 3 This present world (not the one that was before the flood) will be replaced by one from above. Rev. 21, Is. 65/17
5. This world is not the place of our permanent citizenship John3/13, John6/33, 38
We are pilgrims Heb. 11 passing through.
Phil.3/20 Jesus came into this world briefly and then went out.
6. Mans highest good cannot be realized in this world.
What is to be our Attitude toward this Kosmos?
Gal. 6/14, Col. 3/1, Matt. 6/19-34 No affection
The NT view of the kosmos as an object of God's love mercy and grace
The kosmos is under God's curse and will be judged by him nevertheless the kosmos as humanity is an object of his grace love and mercy . That includes both humanity and creation
1. The kosmos as humanity. John 3/16 At Jesus first advent he came to redeem. It is at the second he comes for judgment.
2. He intends to redeem the kosmos as the created world.
Rom. 8/18-22 This is Pauls attitude
Mark 13/19, Luke 10/21 This is Jesus attitude. It belongs to God and he will one day redeem it back to himself. Satan has temporarily usurped it.
Jesus doesn't look on the world as something God discarded when Adam sinned. God created this world and is still interested in preserving it. Luke 12/6, 22f
Matt. 5/45, Acts 14/15-17 God is concerned enough about this physical world to provide for both just and unjust. To provide for all creation.
Our attitude toward the kosmos as this present age
Gal.6/14, 1John 2/15-17
Our attitude to toward the kosmos with redemption in mind
-as representing humanity our attitude is to be the same as Jesus
John20/21, 1John3/16-17, Mark 16/15, 11Cor. 5 19-20
- as representing the created order our attitude is to be a cause to praise God.
Rom. 1, Luke 10/21, Ps. 19/1, Ps. 8
Jesus Attitude Toward the Kosmos as Humanity
He viewed humanity as sinful by nature and by choice. John 3/16, 8/54, Matt. 7/16-18, John 5/40 Man chooses to sin. John 3/16-20 Sin isn't just an act but a state. It's our nature.
John 8. Sin is a state in which man finds himself when he is born into this world.
Sin is out of the heart or nature Matt. 12/34-35,7/18
The Bibles Attitude toward the Kosmos as Humanity
Rom. 3 The universality of sin and a picture of humanity as God sees it.
Evidence for the universality of sin
1. The scriptures. Gen.6/5, Ps. 14/1, Eph. 2/1
2. The history of mankind.
a. You have to come to the conclusion that something is wrong
b. Every culture and every race down through history has had some form of priesthood and sacrifice without exception.
c. The religious writings of all cultures deal with this need for violated law and unrighteousness etc. The fact that there are gods that need to be appeased.
d. The archaeological discoveries prove sin is universal in nature. The most ancient civilizations had codes of law against sin, murder, adultery, etc. As well as punishment for breaking them. 3-4000 BC. Way back at the beginning of recorded history.
3. The implication of that fact from the bible doctrine. Not certain statements from the bible but doctrines. Atonement, justification, judgment, regeneration.
4. The existence of the church (as a light on a hill) lighting up the sinfulness and darkness of the world
Christ viewed the kosmos both humanity and creation as redeemable.
John. 3/16, 11Cor. 5/19, John 12/32, Luke 5/31-32, Luke 15
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Redemption and the Nature of the Atonement [message #13408 is a reply to message #13198] |
Wed, 06 May 2020 15:36 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
Senior Member |
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Redemption and the Nature of the Atonement
The term atonement is a KJV word. In the OT it means "a covering over" Heb. is Kippur.
In the NT the Gr. is reconciliation. To be reconciled or restored to favor with God. Gr. Katalaga Eph. 2/11-16 We are no longer alienated but reconciled to God
The Nature of the Atonement
It is redemptive propitiatory sacrificial substitutionary
1. It is Redemptive
Gr. Lutron ransom. The price of our redemption. This term was used in the Koine or everyday greek as a ransom or price paid to get a slave or prisoner. It was also used as a pledge like something in hock in a pawn shop. Jesus said the "Lutron" I pay to get humanity free is my life. Rom. 3/24, Eph. 1/7, Titus 2/14 This term is used because man is in bondage to sin and one who is outside the prison has to redeem him. We were enslaved to Satan and sin and God demands absolute payment down to the last penny for his violated holiness
2. It is Propitiatory
Redemption in the bible looks in two directions: man word and God ward. This is summed up in the gr. Term Hilasterios propitiation to appease or conciliate
The death of Christ redeems us by a "Lutron" but also appeases God's wrath
Rom. 3/24-26, 1John 2/2, 4/10, Gr. Word is Hilasmos
Most seminaries and churches (especially liberal ones) show this to mean God isn't wrathful and angry. Sinners are just misdirected. They translate this term expiation
(cleansed) with no basis for doing it.
In reply to expiation (which means to cleanse)
a. We see Gods wrath everywhere in the bible. In the garden, God said you will die. Noah's flood, Sodom and Gomorrah, The destruction of Israel in the wilderness, The wrath of God is mentioned more in the bible than his wrath. The entire book of Rev. Is Gods wrath poured out.
b. This term (with its derivatives) even in the Koine and secular usage always means to appease an offended party
c. The LLX translates Hilasterios to appease Gods anger
d. The context of Rom 3 requires the use of this term.
3. The Atonement is Sacrificial
His death is called a sacrifice. Eph. 5/2 1Cor. 5/7, Heb. 10/11-12, John 1/29
There are many references in the NT to the shedding of blood which is a direct reference to the nature of his death. Also pointing to the animal sacrifices. Eph. 1/7, Rom. 3/25, 5/9, col.1/20 The point here is the shedding of blood speaks of sacrifice. His blood gives us power over the devil. Rev. 12/11 He means the shed blood speaks of his sacrifice and the blood speaks of his life. 1Peter 1/18-19 Heb. 9-10
4. The Atonement is Substitutionary
It is vicarious which means to take the place of another. Gr. Is "huper" on behalf of.
The NT stresses over and over that Christ did not die for himself nor as a martyr for some truth but that his death was for someone else. He didn't have to die and the only way he could was to lay it down. His death was totally unnatural. It was completely on behalf of others. 1Thess.5/9-10, Rom. 5/8, 8/32, Eph. 5/2, mark 10/45, Gal. 3/13
Substitution: Is. 53, Gal. 3/13, Rom. 3/24-25, Eph.5/1-2, 1/7, 1Tim.2/15-6, Rom. 5/8-9,
Heb. 9/26-28, 10/10-14, 11Cor. 5/19,21, 1John 2/1-2, Titus 2/14, Gal. 1/4, 4/4-5, Rom. 5/19
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The Divine Aspects in Redemption [message #13419 is a reply to message #13198] |
Mon, 11 May 2020 03:02 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
Senior Member |
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The Divine and Human Aspects in Redemption
The Divine: The sovereign provision instituted by God on man's behalf
Human: It requires a response from man. John 3/16
1. The divine aspect involves all 3 personalities of the Godhead.
- it is the plan of the Father
- the work of redemption is wrought by the Son. John 10/15,17-18
- the application is by the HS. John 3/3-8
2. The initiative in redemption is all Gods.
- it is seen in the institution of the OT sacrificial system. Rom. 5/8-10 Eph. 1/4-11,
- it is seen in his elective choice of those who he saved John 15, Rom. 15/16, 8/29-30
- there is an effectual call and those who receive it respond to it and receive gifts of grace and repentance
3. The divine motivation in redemption (why did God save us?)
a. Because God is love. 1John 4/8,16
His love toward all humanity Matt. 5/44-45.
His providential care Ps. 145/9.
His longsuffering and patience toward humanity Eph. 2/1,3 11Peter 3/9,
His fatherly correction of his children. Heb. 2
His many provisions and promises 11Peter 1/3
His declaration that he is love. Ie: parables of the coin, sheep,prodigal son etc
b. Because of man's lack
Mans nature is lacking in every area of his being. He is under the curse.
- Physical health. He begins dying as soon as he is born
- His life. Man lacks true life as he is spiritually dead. Eph. 2/15
- Man lacks proper understanding. Mentally the ability to understand true values
- He lacks security
- He lacks joy and peace and has anxiety and worry instead
c. The saints' response is love back to God
Eph. 1-2 We'll spend eternity thanking God for saving us. Eph. 1/4-6, 2/5-7
d. Human likeness. Gen. 1/26 We are made in the image of God
Gen. 1-2 Ps. 8 God made man his crown of creation. Adam's fall would have marred the image but not destroyed it. When he made man he made him in the image he wanted for himself as he would also have it for eternity. So one reason he wanted to redeem us is because he made us like him.
e. Gods eternal purpose. Eph. 1/1 which is not fully explained in the bible.
His motivation for redemption is because it fills God's purpose.
God's purpose?
- from his side it was sovereign election. He chose us before the foundation of the world.
11Tim. 1/9 Matt. 25/34
- from our side it is the application of redemption in believing the truth. 1Thess. 2/13
The basis of his election of us was his own purpose
No sinner ever had any merit. We had nothing but filthy rags. The basis for election is not faith and repentance as they are gifts of God. Eph. 2/2-9, Acts 5/31, 11/18, Rom. 2/4
Election is not foreknowledge of your obedience because election is unto obedience. 1Peter 1/2, Eph. 2/10 We are elected unto good works and holiness. Eph. 1/4
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Benefits of Redemption [message #13422 is a reply to message #13198] |
Wed, 13 May 2020 15:34 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
Senior Member |
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Benefits of Redemption
1. Faith Eph. 8-9 it is the gift of God
2. Repentance Rom. 2/4, Acts 5/31,11/18
3. Justification from sin Rom. 5/1
4. Forgiveness from sin Eph. 1/7
5. New birth 11Cor. 5/17, Eph. 2/10
6. Union with Christ 1John 4/13 with John 17 1cor. 15/22
7. Adoption Rom. 8/15, Gal. 4/5
8. Children of God John 1/11-12, we're Gods family
9. Resurrection 1Cor. 15 This is the gospel
10. Healing Matt. 8/16-17
11. Preservation Rom. 8/28f
13. Eternal Life John 3/16
Eternal Life as a benefit of Redemption
All the other benefits center around this. This is the goal and central theme of Jesus and the apostles. There are two dimensions to this The present and the future. 1John 5/13 1Cor. 3/20-22
The Greek word life (Zoe) means life The adjective used in its place is aionios which means that which has no beginning or end.
Matt. 18/18 everlasting fire
Mark 3/29 eternal damnation
Luke 16/9 habitation for the justification
Rom. 16/9 the adjective is used of God
Heb. 9/14 eternal Spirit
Titus 1/2 eternal life
Matt. 25/46 eternal punishment eternal life
Two Aspects to Eternal Life
1. the NT teaching of eternal life referencing to the age to come
Mark 10/30 & 17
Matt. 25/ 31-33, 46 Life after the resurrection
John 5/29
2. Eternal life in the present John 5/24, 4/13-14,10,27-29, 11/25-26,
John 5/24-25 both the present and the future
John 10/10 1 Cor. 3/20-21
Some like the Liberals are not sure of what the life after life will bring.
Some are materialists and the only life is this one
Agnostics don't know but figure they will make it because they don't know. They don't believe immortality can be proven.
Eastern religions and some cults believe in the ultimate reality eg. The Christ mind soul of the universe etc.
Communist where the state not man is immortal with the goal being the welfare of the state.
Both OT and NT teach immortality. This is the central theme of the NT. The gospel is immortality. Jesus taught it John 3/16 5/24
John 11/25-26 They will be resurrected.
John 14 a mansion is being prepared
Luke 16 the rich man and Lazarus
Rev. 6/9 The souls under the altar
Rev. 20/4, Heb. 10/39 James 1/21, 1Cor. 15, Rom. 8, 1John 2/17, 24-25, Jude 20-21
The central teaching of the gospel is resurrection but implicit in it is immorality.
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The Second Advent - The Timing [message #13424 is a reply to message #13198] |
Thu, 14 May 2020 16:05 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
Senior Member |
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The Second Advent
Jesus
Christ will put in a second appearance on the earth and every eye will see him. A literal personal visible bodily return to the earth. The first was an incarnation the second will be a manifestation.
Greek term: "parousia" advent arrival or presence
The topic of the 2nd advent is about 8 times larger than the 1st. Jesus mentioned it constantly. Matt. 24, Luke 19, John 14, The apostles as well. 1Cor. 1/7, 11Thess 2, 1Thes 4, James 5/7-8, 1Peter 1/7, Revelation.
Both the first and second advents were announced by angels Acts 1
The Time of the Second Advent
The time is unknown but many speculate with a lot of signs pointing to this generation
Matt. 24/36
Human Theories
1.Jehovah Witnesses. He came invisibly in 1874. In 1914 WW1 began the end of time. Satan was expelled from heaven and Christ enthroned.
2. Seventh-Day Adventists. He was supposed to come in 1843. He didn't they set another date and then gave up. One of his disciples went off with that. He said Miller was right as to time but wrong with the place. Jesus actually went into heaven then.
3. Pentecost. The 2nd coming is equated with the coming of the HS at Pentecost. The
Father in the OT Jesus was on the earth and now the HS since Pentecost.
4. The conversion experience. He comes and dwells in our hearts when we are saved.
5. At death. Jesus comes to the individual Christian at death to receive them.
6. It is equated with some great event in history. eg. Destruction of the temple in 70 AD
7. The second advent is equated with the spread of the gospel. When you preach the word Jesus is present.
8. Current view. Christ will appear but not literally. Only through the manifested sons
The time of the second advent is unknown but there are signs that point to this generation.
Matt. 24
vs 5 many Christs
vs 6-8 war pestilence famine
vs 9-10 persecution and lack of love
vs 11 many false prophets
vs 14 the gospel preached everywhere.
vs 15 abomination of desolation
vs 21-31 great tribulation
vs 36-39 Life as usual with not many expecting it. 1Thess. 5/1-3
vs 29 unusual signs in the heavens and earth.
Daniel, Rev. 13, Psalms 11Thes 2 The antichrist will be on the scene and there will be a temple 11Thes.2/7-12, 2/3,
Luke 21/20-24 Zech 14 the regathering of Israel
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The Millennium [message #13439 is a reply to message #13198] |
Sun, 17 May 2020 19:57 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
Senior Member |
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The Millennium
The term which doesn't occur in the bible comes from the Latin
Mille 1000 and annum year
1. It will be a time for the fulfillment of all unconditional promises and covenants made by God to Israel. Gen. 13/14-16, 15/1-21, 17/1-8, It is also on pg 142 in the deeper life book
2. It will be the time for the fulfillment of the unconditional promises made to David concerning his throne and his kingdom. 11Sam. 7, Luke 1/31-33
3. The time for the restoration of salvation to Israel. Zech.12/10f,
Rom. 11/25-29 It will begin during the trib
4. Israel's worship and temple will be restored Ezek 40-48
Description of the Millennium
1. A time of ideal conditions restored and peace will prevail. Is. 2/1-4 There will not be even the rumour of war. Is. 9/6-7, Micah 4
2. The effects of the curse will be removed from the earth Is. 11/6-9 Is. 35/7-9,
3. Sickness and disease will be removed Ezek. 47/12
4. The longevity of life Is. 65/20
5. Prosperity Is 30/23 Amos 9/13-14
6. The substitution of joy for weeping Rev. 21/4, Is. 65/18-19
7. Holiness will characterize it. Zech. 14
8. The knowledge of the Lord will fill the earth. Is. 11/9
[Updated on: Mon, 18 May 2020 15:42]
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Gog and Magog [message #13462 is a reply to message #13198] |
Sat, 23 May 2020 22:40 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
Senior Member |
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Gog and Magog
Who is Gog and Magog? Rev. 20/8 Ezek. 38-39
Rev. 20/8 shows that out of the unregenerate nations deceived by the devil at the end of the mill. will be a group called Gog and Magog. There are three views as to its meaning.
1. Gog and Magog of Ezek. 38-39 refer to the battle of Armageddon. Rev. 16,19 This view holds that Armageddon with Gog and Magog takes place at the close of the trib. and beginning of the Mill.
The biblical answer to this view.
a. The Ezek 38 battle has Gog as head of this army. At the battle of Armageddon the anti-christ is in charge. Rev. 19/19.
b. The Gog battle has definite allies named with them. At Armageddon it says all nations are there. Zech. 14/2, 12/3, Joel 3/2, Zeph. 3/8,
c. Gog comes from the north. Armageddon comes from all the earth.
d. Gog invades at a time when Israel is dwelling securely. Ezek. 38/11-16
e. Gog comes to despoil Israel. Ezek. 38/11-13. At Armageddon the emphasis is on destroying. Zech /141-3 Joel 2/3, Rev. 19/19
f. Anti-Christ is destroyed at the close of Armageddon. Gog is destroyed on the mountains of Israel
2. The Gog and Magog of Ezek 38 are the Gog and Magog of Rev. 20/8 and the battle takes place at the close of the Mill.
The biblical answer to this view.
a. Ezek states it is a northern confederacy while in Rev. 20 it is the whole earth.
b. there is no mention of the binding of Satan in Ezek.
c. The invasion of Ezek 38-39 takes place after the restoration of Israel (Ezek 37) and before the Mill (Ezek. 40-48)
d. Ezek 38 shows it takes 7 months to bury the dead etc. And much is made of that so we don't want to spiritualize it. In Rev. 20 the army is devoured by a fire from heaven.
e. Ezek Gog battle is followed by 7 yrs of cleaning up while the Rev. 20 Battle is followed by the new heavens and earth.
3. Some equate Gog and Magog (Ezek 38) with previous invasions in the past. Eg Babylon, Egypt Syria etc.
The biblical answer to this view.
This doesn't equate with what we know of the past. No invader in the past has ever been
destroyed on the mountains of Israel but in their own land and by others. Ezek. 38/8 states that the destruction of Gog & Magog will take place in the latter days.
4. The biblical view.
Rev. 20 and Ezek 38 Gog/Magog are not the same
Ezek 38/2 ASV has a better translation of these VS. It should be translated
"Gog of the land of Magog" meaning Gog is the prince and Magog is the land.
"chief prince" (chief Rosh) can be translated that way but HEF believes it should be translated "prince of Rosh"
Gog of the land of Magog prince of the land of Rosh
Vs 2
Rosh is Russia
Meshech is Moscow- represents European Russia
Tubal is Tobolsk- Asiatic Russia
vs 5
Persia is Iran
Cush is Ethiopia
Put Libya
Gomer Germany (east)
Togarmah Turkey
Ezek 38-39 show a northern confederacy with her allies and their invasion of Israel. It is not the battle of Armageddon.
Dan. 11/40, 9/27 At the time of this invasion Anti-Christ has a covenant of peace with Israel. Dan. 11/44 shows Gog invading Israel and anti-Christ defeats him.
This is not Armageddon it is the events leading up to Armageddon. The same terms are used (Gog / Magog) because the purpose of both armies is the same. That is to destroy the people of God. In Ezek it is to destroy Israel. In Rev. It is to destroy the church.
Ezek 38 occurs in the middle of Daniels 70th week. Its a time when Israel is dwelling securely in her land. Ezek 38 /10-11 In the middle of the trib.
Zech. 13/8-9 14/1-3 The Ezek 38 war cannot occur at the close of the trib because at Armageddon the city and land are destroyed. Ezek 38 has to occur at a time when Israel is at peace.
Dan.9/27 Because Anti-Christ makes a covenant with Israel at the beginning of the trib and then beaks it 1/2 way through then it is unlikely that Gog's invasion is at the beginning of the trib. Because Israel is at peace when he invades. Gog invades Israel anti-Christ destroys him and then destroys Israel himself.
When Gog invades Israel (Dan. 11/40) Anti-christ is still in covenant with Israel because he goes against Gog for invading the one he is in covenant with. Then he breaks the covenant himself in the middle of the week (Dan. 9/27) so the Gog war must be in the same time context as the breaking of the covenant. Dan. 11/36f.
- Gog invades
- destroyed by Anti-christ
- breaks the covenant
- destroys Israel himself
It is suggested by some . . .
He makes the point here that it is only a suggestion although obvious from his comments it is one he agrees with. He also makes the point shortly after that one can't get too dogmatic about end-time events as we aren't given enough info.
It is suggested by some that Rev. 7/9-14 the great multitude of Jews and gentiles is saved by seeing the destruction of Gog. Ezek. 38/23 39/22 39/21. All say it is a sign to gentiles and Jews Zech. 12/10f, 14/1f, Rom. 11
Rev. 13/7 Anti-Christ has absolute sovereignty over the earth. So Gog cannot occur at the close of trib because if he has total sovereignty then why is Gog attacking Israel. The close of the trib is when Anti-Christ is destroyed. There is no mention of the northern confederacy in the battle of Armageddon so we can assume he has already been dwelt with.
Also in Joel
2/20 the northern army
3/1-16 battle of Armageddon
3/17-21 the millennium
To sum up
Anti-Christ makes a covenant with Israel to allow here to dwell securely in her land. Ezek. 38/8,11 Dan. 9/27 To gain her natural resources Gog invades Palestine
Ezek. 38/10-13 Joel 2/1-21 Anti-Christ goes against Gog and they are destroyed on the mountains of Israel. Which just means inside Israel not big mountains. Ezek. 39/1-4
Anti-Christ breaks his covenant Dan. 11/44-45 with Israel and sets up his tabernacle there Rev. 13/7-8 Ps. 2/1-3. At this time its probably one world gov't etc. And the whole world gathers to destroy Israel and Jerusalem. Rev. 19 The nations are judged and the millennium begins. Zech. 14 Rev. 2/26-27, Rev. 19-20
[Updated on: Mon, 25 May 2020 18:35]
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The Consummation of all things and the Eternal State [message #13472 is a reply to message #13198] |
Mon, 25 May 2020 18:33 |
Mark L Messages: 848 Registered: October 2006 Location: Canada |
Senior Member |
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The Consummation of all things and the Eternal State
After Armageddon and before the mill there is a 75 day period
Dan. 12/9-13
1260 day trib
vs 11 1290 days extra 30 days
vs 12 1335 days extra 45 days
From the middle of the trib to the very end of the trib is 3 1/2 yrs 42 mon 1260 days. To the 1290 and 1335 is 75 days. The 75 day period is not explained but some suggestions are
-the judgment of the nations
- our judgment and reward
- typographical changes in the earth Rom. 8
The fact is we aren't told everything but the 75 days are necessary. These three things have to happen and it takes time to do these things. Another thing that has to happen is the great white throne judgment. Rev. 20/ 14
The Destiny of the Wicked
- a place of eternal darkness Matt. 8/12, 25/30
- eternal death Matt. 25/41
- eternal punishment and destruction 2Thess. 1/9 Matt. 25/46
- The place of unquenchable fire Gehenna Mark 9/43f
- The lake of fire Rev. 20/14, 19/20
- a place of torment Rev. 14/9-11, with fire and brimstone
- a furnace of fire Matt. 13/42
- the second death Rev. 20/6, 14, 21/8
- abiding under the wrath of God John 3/36, Rev. 14. 10, 2/5
- It is an eternal unchangeable state. Luke 16, Rv. 22/10-12, Matt. 25/41, 46,
2Thess. 1/9, Matt9/48, Rev. 14/11, 20/10
Some believe that this place is a place of remorse where they burn with lust and desire for ever and ever. Their punishment is that they thirst for their own sins and can't have them.
Both heaven and hell are literal Matt. 25/46, Luke 16
Annihilationism
Seventh Day Adventists for eg. Sinners are annihilated at death or at judgment are cast into the lake of fire and burned up. Or cast into the lake of fire and tormented until some later date and then annihilated.
Restorationism
Ultimate reconciliation. The fire of hell will correct them and they will ultimately be reconciled to God. The devil and the demons as well. Or else God's love was a failure at the cross.
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