Psalm 51 nkjv

Sinners Anonymous

2013.12.30 20:49 Alexanderr Sinners Anonymous

Welcome to Sinners Anonymous! St. Augustine of Hippo, pray for us! Our "Alma Mater" is Psalm 51, and our main devotion is to the Sacred Heart of Jesus! (Hence our icon will always be some kind of depiction of His Heart.) For more info check out the wiki page! I like to put a short prayer in here every now and again, so... May the Sacred Heart of Jesus be loved in every place.

2023.03.31 17:14 dontcarehahalol Encouragement for someone

Just want to encourage someone, that it is possible. God will make a way for you. I was 10 years addicted to PMO, now I’m walking in freedom for over 7 months. God has completely changed my heart, through this. He has stripped me of everything I once desired. He has humbled me during this time and brought me through some of the darkest moments of my life. The result of this, is I now understand that my whole life is Jesus, to live is Christ to die is gain.
My desire for a girlfriend to have sex with is no longer. I now desire a godly wife to pursue Jesus with. I have no prospects at the moment but I have to trust the Lord.
I am preaching at my church for the first time in the next few weeks. Something I never imagined myself doing, because of that addiction. The Lord pressed it upon me, so strongly. My strength has come from the Lord, from his word and prayer.
Don’t give up, the Lord will deliver you as he has delivered me. We must pray for a willing spirit to pursue the Lord. Memorise Psalm 51. He will pull you out of the pit. We must seek him.
submitted by dontcarehahalol to NoFapChristians [link] [comments]

2023.03.31 13:56 TonyChanYT My God, my God, why have you FORSAKEN me?

Judas betrayed Jesus. The disciples forsook him. The wicked people spit on him, punch him, flogged him, mocked him, crowned him with sharp thorns, and finally nailed him to the cross. Jesus didn't complain about any of these to the Father.
What do you think of the idea that God turned away from Jesus on the cross?
Well, God didn't exactly turn away from Jesus on the cross; more precisely, Matthew 27:
46 About three in the afternoon Jesus cried out in a loud voice, “Eli, Eli, lema sabachthani?” (which means “My God, my God, why have you forsaken me?”).
That was the most painful moment of Jesus' life. As humans, we can't appreciate the depth of this pain. The Father and the Son had been together for all eternity. There is a direct spirit-to-spirit connection between the Father and Son. At this point, this connection was severed/forsaken for the first time. Jesus raised a rhetorical question because he experienced the cut/separation that all humans experience when we sin. Without this separation, it was impossible for Jesus to physically die. He took on our sins and died for our sins.
Jesus alluded to Psalm 22:
1 My God, my God, why have you forsaken me? Why are you so far from saving me, so far from my cries of anguish?
Jesus felt forsaken and the distant separation. That was the temporal moment for the transaction of the divine exchange, 2 Corinthians 5:
21 God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.
Soon after Jesus experienced this separation, Matthew continues:
50 And Jesus cried out again with a loud voice and yielded up his spirit. 51 And behold, the curtain of the temple was torn in two, from top to bottom.
Jesus didn't just die: He yielded up his spirit. By doing so, the separation between the Holy Place and the Most Holy Place was torn down. That's the exchange. When the separation between the Father and the Son happened, the separation between God and man disappeared permanently.
submitted by TonyChanYT to BibleVerseCommentary [link] [comments]

2023.03.31 06:19 mlokm Psa 51:17 (KJV) - The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.

submitted by mlokm to dailyverse [link] [comments]

2023.03.31 04:14 SensitiveEye6725 The Beauty of Adam Young's Christian Lyrics (Coco Moon)

(NOTICE: I do not plan to cause a ruckus with this post. Just in case, this post does not go against any rules and is simply just another interpretation of Adam's astounding and heartfelt lyrics told in light of the perspective of a fellow brother in Christ (Christian.))
Edit: please read before downvoting.. The upvote rate has been very quickly decreasing and I would prefer that you either leave this post alone or explain why you downvoted it..
I'm sure many will skip this post, but that's okay! I just felt like making a compilation like this for any that are interested!
Adam has said himself, " Stay in the Word. The moment you start letting go of that, you're on the road to compromise. Stay grounded, remain pure, keep your eyes fixed on Jesus." source and I think that is a beautiful example of what he has done. Whether you are Christian or not, you can't deny that his love for Christ is certainly what has kept him pure and staying true to himself even through his rapid entrance into fame! Anyways, without further ado, here is my list of his Christian lyrics that I find so absolutely heartening!

Field Notes:

This one is pretty obviously Christian, but it took me many listens to really understand just how deep this song was!
The song is a modern retelling of the parable of Hidden Treasure in Matthew 13:44 which reads, "The kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field." -- I personally have fallen in love with the lyrics of this song after realizing it's like a 5 and a half minute long catchy parable!
It is also very personal to Adam I am sure. Sure he is certainly very well off compared to must of us due to his success, but he really did give away so many opportunities that could have made him SO much more popular and successful (we all know he could be VASTLY more popular than he is now and he deserves it!) but rather, he sold it all to keep "his treasure in heaven, not under the ground"! "You might call it foolish, but I call it faith! Trusting in God so gladly, you can't hardly wait!"
Adam spends time with God and His Word daily and understands the worth of the field (heaven) he has purchased. "Cause betting the farm is well worth the risk to carefully keep such a beautiful gift that is yours forever is a pretty good deal!"
He ends the song by saying the two things more valuable than wealth is your heart and soul. Adam is not the kind of guy to knock on your door and preach you fire and brimstone. xP kinda wish I had more friends in church like him!

Sons of Thunder:

this one is loaded lol, sorry for such a big section.
This song was honestly not one of my favorites when I first heard it. It took me quite a few listens to really understand it. Then I did some searching on my own time and found something really amazing! This song is about the rapture! (not mentioned by name in the Bible, just a name Christians gave to a very well known prophecy in the Bible) and it tells an amazing story of our imperfection being made perfect as we follow God!
Mark 3:17 reads, "And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:" So when adam starts off the song saying "We are the new Sons of Thunder" He is telling modern day disciples (Christians) that they are the new James and John. Which honestly, if you think about it, doesn't sound that great concerning James was the first apostle to be killed for his faith and John died unjustly imprisoned on the Isle of Patmos 🙃. But I think this is definitely relevant and comforting still if you look at it the right way. True Christianity will never fit in with modern culture and I as a Christian have had my fair share of well, beatings from lovely classmates who disapproved though I would absolutely not claim those experiences to be as bad as being stabbed with a sword (James) or being worked to death in a prison camp (John).
this is a song of hope! And I think it is beautiful the way Adam portrays this hope and even calls back to an old hymn that my mom used to sing to me (it made this song very emotional to me for a few listens)
here is a small list of lines in this song along with verses they call out to or similar ideas
"And when we leave the Earth with a shower of sparks, we'll meet in the sky and we'll walk among the stars" - reference to being caught up in the sky as Christ returns for those who trust in Him.
"And with young unbroken hearts, we'll walk among the stars" - Revelation 21:4-5 “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful." that's just.. Wow. I love this ageless book. Adam is speaking of the new bodies we will have in heaven as mentioned in these verses. For the rest of eternity we will not experience the pain of loss, we will not experience broken bones or bruises, and we will have no heartache.
"We'll fly" -- I'll get to this later as this phrase is very personal to me 😌
"In the twinkling of an eye" -- 1 Corinthians 15:52 “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” this is probably the most explicitly stated of the lyrics. A very catchy way to allude to it though! "In the twiinlingg of an EEEYYYYEEEEE" come on, I know you've done it too! x3
"And even though we are strange and exquisitely scarred, we won't need to pretend to be anything we aren't" -- This is not a direct quotation, but it is alluding to the concept in Psalms 139:13-16 "For thou hast possessed my reins: thou hast covered me in my mother's womb. 14I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. 15My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. 16Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them." This verse talks about how our imperfection is what makes us unique. We are not expected to be perfect to live our best life, and by embracing his quirkiness, Adam has stayed true to this! I'm sure some of you hardcore fans like me have dug up some of his old youtube videos he uploaded with his school friends... The dude is a wacko!! XD but it really just makes him even more lovable doesn't it? And I don't think he would have the same wonderful imagination that brought us all to admire his work if he didn't embrace that part of him! ((I hear a lot of talk about how people don't like the weird ways to describe the listeners in this song, but in light of this line, it makes a lot more sense. He is just alluding to the uniqueness of humanity))
"We're all too familiar with the fires of life, But we are resilient survivors. And one day we'll be free of nefarious schemes, of cruel twists of fate and evil kings and queens" -- as the idea has already been passed, I won't go into much detail. Just another glimpse of the sinless world heaven will be! A world with only one just ruler as shown in Revelation 4:2-3 "And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne. 3And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald."
"You were made to run and not be faint" -- an allusion to Isaiah 40:29-31 "He giveth power to the faint; and to them that have no might he increaseth strength. 30Even the youths shall faint and be weary, and the young men shall utterly fall: 31But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint." essentially, those who rely and rest in God's comfort will find strength and energy even when life wears them out. As a college student, I can verify this verse rings true! xP
"So take heart, wild one, for there is a God who loves you to death no matter what you've done. So don't lose hope Cause He will lead you home!" -- a beautiful illustration of God's patience. This song is an absolute carnival ride through all of my favorite parts of the Bible and is absolutely convoluted with hints of God's love and understanding of humanities flaws! It is so well written for an audience that may not be listening for his Christian morals that even I took about an hour to write it all down slowly reading the lyrics to find all of these references ^^'

now for the part I said I would get to.. I don't know if it was intentional, but the phrase "We'll fly" reminded me of an old hymn that means a lot to me. It is one of the first Christian songs I remember hearing as a kid. It's pretty short, it goes:
Some glad morning when this life is over
I'll fly away
To a home on God's celestial shore
I'll fly away
I'll fly away, oh, Glory
I'll fly away
When I die, Hallelujah, by and by
I'll fly away
Just a few more weary days and then
I'll fly away
To a land where joy shall never end
I'll fly away
I'll fly away, oh, Glory
I'll fly away
When I die, Hallelujah, by and by
I'll fly away
Yeah, when I die, Hallelujah, by and by
I'll fly away
It made me nearly cry when I made this connection because that song has been engraved in me as a young child and when I head Adam (my greatest inspiration under the sky) say it himself, I was just overwhelmed with a mix of emotion and longing for that day!

The Tornado:

I'm sure a lot of you will agree with me when I say, I LOVE THIS SONG!!! Oh my goodness Adam's vocals make this song a thrilling adventure every time! Just as with most of Adam's songs, it is easy to pick out some hints of his Christianity. But when you look a little bit deeper, you see this is a story of answered prayer, a story of repentance and yet again, hope!
and of course, let's start with the most shocking part! xD
"It sounded like a freight train was draggin' me to Hell" -- "DiD aDaM yOuNg SaY hElL?!" Yes he did! 😂 Adam won't use it as a curse word (What the **) or take the authority to condemn people to it (Go to **), but he will definitely use it as a place as he and any Christian believes that Hell is a real place and the use of it fits very effectively here and really adds another dimension to the emotion in his voice! Hell is of course one of the two places the Bible says you will go (Or three if you count "Abraham's Bosom" in the Old Testament. (Charming name, right)? The use of this word clearly show that Adam was very scared in the moment. A loud and frightening whirlwind was shouting in his ears like a literal freight train dragging him to literal Hell. I'd be scared too! This also explains his usage of it in Field Notes: "Like there was Hell to pay" I don't personally use this phrase, but it is technically correct to use it that way. It essentially means his dog was barking very angrily like it was gonna tear into something or someone for wronging it.
"And this was my prayer 'save me from this terrible nightmare'" -- I can't speak for everyone, but I've had a few near death experiences of my own. Mostly as a kid that got myself into tricky situations in the woods (nearly falling down what I thought at that age was a mountain side to be saved by my Dad's catch and legitimately going unconscious (by suffocation not drowning, I did not inhale any water as far as I know) in a lake cos I decided to wear jeans while swimming but saved by someone and brought to shore) each of these times I distinctly remember going "Ok, I'm literally going to die, I better repent" cos I knew all too well where I was going at that point in my life, heh..
(melody) -- You can hear it in the music. He prays and suddenly peace comes, a pleasant melody plays even though the storm hasn't stopped yet. The beauty of this to Christians is enough to bring us to tears. At least for me. Jesus cleared literal storms in the Bible, but even when I pray and my metaphorical storm (trial or heartache) doesn't clear immediately, there's just this overwhelming peace I feel personally as I feel Him say "I see you". Adam not only has used His lyrics to show his faith, but even the way he plays his music, and this is just.. Wow, it's like a giant warm comforting hug!!
"That was when I saw my family with my eyes shut real tight. Would they know how much I loved them if this was how I died...?" -- Adam loves his family as we all know. He has written about them, and the respect he has for his parents is just so heartwarming! - So, in this section, as Adam's (or whoever this story is written as) peace sits in, he gets a vision of his family and is overwhelmed with love for them. Just as he was afraid of having anything wrong in him that would send him to Hell, he feared that maybe he hasn't done enough to show his family just how much he really loves them. You can take this with a grain of salt, but I would say that was imagery from God due to his prayer because this is the imagery that gives him the determination to keep "tankin' on" and get through the storm!
and the rest of the song speaks for itself!

The Meadow Lark:

It takes a strong Christian to write a song like this.. You cannot write away this song as being spiritual propaganda by any means. As Adam said, "The point is that “Coco Moon” is a very Owl City album. It is quirky. It is odd. It is unapologetically myself. I made an album that is exactly the way it was supposed to be, not an album that popular culture, or algorithms, or analytics, or anyone else on planet Earth told me to make. I wrote me. Average, ordinary, weird me." Source This song is personal to Adam, the message is personal to him. The story may be for the sake of the song but the message.. No, that WAS for Adam.
The song plays like a dream; a dream of wartime. Enemy against enemy, foe against foe. War is terrible, it is heartbreaking. and it shows the worst of humanity.
Two enemies cross paths and the minute they take notice of each other, they aim. Ripped away from their families and drafted into, well, metaphorical Hell as you can put it, they hesitate. It's a standstill, but who will shoot first? Frozen by sight, the one from perspective of the writer hears that calm whisper I am all too familiar with. "My son, if my disciple be, show grace and love your enemy." Surely in the moment this sounded absurd! This is war! Surely this voice could not know better than me! But nonetheless, even if this kills me, I will trust in you. This is why this is a hard song to write and only the strongest of Christians can write a song like this. Whether you are a Christian or not, history itself shows Jesus Christ was an actual living breathing man put to death by Pontius Pilate and was doomed to the most brutal, slow, gruesome and painful death documented in history; Crucifixion. (read at your own caution.)
So, from a Christian perspective (This is not a preaching point, please do not misread, I am just explaining the importance of this to Adam as a Christian.), the Bible says that this was an intentional and necessary sacrifice. The perfect "Lamb of God" had to be the last sacrifice which ended the Old Testament method of animal sacrifice and the veil in the Jewish temple was torn signifying that God was no longer only available to the priests and that anyone could have a relationship with Him. You begin to see just how much this means to Christians like me and Adam, right? Putting down your weapon to spare the life of another is a mere inconvenience compare to the grace Jesus showed His church as He willingly stood silent in trial and took the most painful persecution in history that literally caused earthquakes.
"If I should live to see more days, I pray the Lord to guide my ways. With grace to love my enemy, for grace my Savior showed to me."

My Muse:

this one is clearly about Abbey, and as they are a Christian couple making Christian vows, there's a lot in this song that you would expect. Marriage is described in the bible as an expression of how God loves the church and this idea is what has helped many Christian families stay closely knit and pure and undivided even with growing pressure to divorce quick and divorce often. I know this from experience in my church but here is even a non-Christian source (this is a phenomenal article and I highly suggest you read it.) This is what allowed Adam to make such a beautiful song about his unwavering commitment to his wife, Abbey, despite the struggles he has said that they faced.
However, there is one AMAZING section of this song that means so much to me!
"So I'll say it now before we're at the door that someday we'll walk through" -- Talking about one of them passing. "Till death do us part."
next he says, "and if I'm the only one left in the room, "There's nowhere else I'll rather be than HOME with you" -- I just can't! That's so beautiful!!! I mean sure, it's pretty obvious to say that you would want to be with your beloved especially once they pass, but there's something different here that I didn't notice till like, my 10th time listening. During other sections similar to this one, he always says "I'd rather be here with you" but here he didn't! He can't be "here" with her if she is in Heaven! Instead he says "I'll rather be home with you" He and Abbey know this world is not their home and someday they will be home eternally together and I don't think you can get any more heartwarming than that thought!
the end ^^
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2023.03.31 01:54 EarthInternational9 Repent of sin today. You can't have sex outside marriage, break the law and still have Jesus Christ. Recognize sin. Remorse for sin. Resolve. Reformation. Restitution.

Repent of sin today. You can't have sex outside marriage, break the law and still have Jesus Christ. Recognize sin. Remorse for sin. Resolve. Reformation. Restitution. submitted by EarthInternational9 to u/EarthInternational9 [link] [comments]

2023.03.30 21:03 adodyy Jewish claims - The Messiahship of Jesus

I've been getting very confused lately. What do you think about the allegations below? (What is written below does not belong to me.)
1- The whole world will worship the One God of Israel. Isaiah 2:11-17, Isaiah 40:5, Zephaniah 3:9 Currently large swaths humanity do not worship the One God of Israel.
2- Knowledge of God will fill the world. Isaiah 11:9, 45:23, 66:23, Jeremiah 31:33, Zechariah 3:9, 8:23, 14:9,16, Ezekiel 38:23, Psalm 86:9 Note that this is knowledge of God - not simply unsubstantiated faith in God. Even amongst the faithful, such knowledge is rare.
3- All Israelites will be returned to their homeland Isaiah 11:12, 27:12-13, Ezekiel 11:17, 36:24, Deuteronomy 30:3 Though there are more Jews today living in the Land of Israel than there have been since the exile began nearly 2,000 years ago - there is still a large diaspora consisting of millions of Jews.
4- The Jewish people will experience eternal joy and gladness. Isaiah 51:11 The Jewish people have been historically subject to a great degree of persecution (the Holocaust, the Inquisition, pogroms, etc.) and while generally our condition has improved, we are still a perpetual target.
5- Nations will recognize the wrongs they did to Israel. Isaiah 52:13-53:5 While modern Germany as a nation-state does much to repent of its history (i.e. the Holocaust), various states and human institutions with much blood and guilt on their hands, to this day either remain silent, white-wash/cover up history, or in some perverse instances even exult in it.
6- The peoples of the world will turn to the Jews for spiritual guidance. Zechariah 8:23 While there is today an emerging interest in observance of the Noahide laws (the Torah's universal laws of man), there still has not been an en masse turn towards learned Torah observant Jews for guidance in spiritual matters.
7- Weapons of war will be destroyed. Ezekiel 39:9 One need only momentarily consider the trillions spent on arms by nations such as the U.S., China and Russia as well as the existence of an immense military industrial complex to realize that this is not the condition we find ourselves in today.
8- A person’s genealogical/tribal membership are transmitted exclusively through one’s physical father. Numbers 1:18, Jeremiah 33:17 Jesus whose alleged sketchy genealogy is maternal cannot possibly be a verifiable descendent of the tribe of Judah.
9- The Temple will be rebuilt. Micah 4:1, Ezekiel 40-42, Isaiah 2:2-3, Malachi 3:4, Zechariah 14:20-21, The Third Temple is not a metaphor, it is not symbolic of a man. There will be an actual physical building where all of the ritualistic components that the Torah commands be implemented, will be administered by Leviim (Levites) and Kohanim (Priests).
10- World Peace: Isaiah 2:4, 11:6, 60:18 Micah 4:1-4, Hosea 2:20 The list of ongoing military conflicts is too long to list here. One can hardly pick up a newspaper or hear a news report without being informed of the latest battle, bombing, strike, etc.
11- Christianity claims that Jesus "Fulfilled the law," i.e. the law is abrogated and need not any longer be observed. Deut. 13:2-7 concerns the "false prophet" - if one arises who attempts to draw the Jewish people away from Torah observance then he is to be identified as such. The Torah's commandments are an eternally binding covenant with the Jews, God is not a whimsical being subject to a willy nilly changing of the rules - "God is not a man, that He should lie; neither the son of man, that He should repent" (Num. 23:19)
12- All Jews will embrace Torah observance. Ezekiel 37:24, Deuteronomy 30:8-10, Jeremiah 31:32, Ezekiel 11:19-20, 36:26-27. It is fairly obvious that as the situation stands today, lamentably only a very small percentage of Jews live in observance of the Torah. Secularism has widely been embraced by Jews and some even go so far as deeming such virtuous.
13- Jesus cannot be a part of God, not him, anybody or anything. Deut 6:4. The idea of the Messiah actually partaking of divinity is anathema to Torah Judaism. God is ONE. His oneness is inviolable and is not that of a compound unity (like twelve eggs make one dozen, or three divinities make one god).
The law is eternal: Torah: Genesis 17:9, Exodus 12:14, 12:17, 12:24 12:43, 13:3, 27:21, 28:43, 29:9, 30:21, 31:17, 34:27, Leviticus 3:17, 6:22, 7:34-36, 10:9, 10:15, 16:29, 16:31, 16:34, 17:7, 23:14, 23:21, 23:31, 23:41, 24:3, 26:46, Numbers 10:8, 15:15, 19:10, 19:21, 18:23, 35:29, Deuteronomy 4:40, 5:29, 12:28, 18:5, 28:46, 29:28-29, 32:40
Navi: Joshua 1:8, 2 Kings 17:37, Isaiah 34:17, 40:8, 57:16, Hosea 2:19,
Writings: Daniel 7:18, 1 Chronicles 17:22, 23:13, 2 Chronicles 2:4, Psalms 111:7-8, 119:44, 119:52, 119:142, 119:160, 148:6 ...and that there are no references to it ever passing away.
On a second coming: The Messiah will basically be a human religious leader and a warrior king born of a young woman. He will not die and come back, rather he will live a mortal life within which he fulfill the prophetic expectations. Bar Kochba (who led the rebellion against Roman occupation), was once considered as a messianic candidate. However, once he died and thus failed to live up to the aforementioned expectations, the Sages effectively shrugged and said "oh well... he wasn't it." To borrow a phrase "The God of the Hebrew Bible sends the messianic king to accomplish his end, not to follow a two-part script in which the hero tragically dies and the words 'to be continued' suddenly appear on the screen."
submitted by adodyy to Christianity [link] [comments]

2023.03.30 18:57 tavalaman Without original sin, God would be unjust

Without original sin, God would be unjust, therefore Islam and today's Judaism are wrong, since both religions reject original sin. God is not unjust but just.
Original sin in Christianity teaches that every human inherits Adam's guilt because, according to biblical understanding, every human was in Adam's loins and thus committed sin through Adam. So not only Adam was disobedient to God by eating from the tree, but all humans.
The reason why original sin makes God just is that if we assume there is no original sin, it logically means that every human being born is sinless. Therefore, if every infant is sinless, then God is obligated as a just judge to save every infant from any suffering. But since even infants can get sick and die, this proves that infants are not sinless but sinners. Only sinners deserve death (Rom 6:23, Hes 18:4).
The Bible makes it clear that original sin exists:
Psalm 51:5, behold, I was brought forth in guilt, and in sin my mother conceived me.
1 Corinthians 15:22, for as in Adam all die, so in Christ all will be made alive.
Augustine: "No man is innocent before God, not even an infant."

Question 1:
What about Ezekiel 18:20, which says that the descendants do not inherit the sins of the ancestors?
What Ezekiel 18:20 is saying is that a believing descendant does not inherit the guilt of his fathers, but an unbelieving descendant does inherit the guilt of his fathers. See Exodus 20:5.
Question 2:
So Jesus also had original sin?
No, since Jesus is not biologically descended from Adam, he did not inherit the original sin, since the inheritance goes from father to child. He was the only human who came into the world sinless, therefore God protected him from suffering when he was an infant.

Not only does God let infants die, He Himself has even killed many infants (Hosea 13:16, Ezekiel 9:6, 1 Samuel 15:3). I ask today's Jews who do not believe in original sin: How can you believe that the righteous God would kill sinless infants?
submitted by tavalaman to DebateReligion [link] [comments]

2023.03.29 20:00 bikingfencer Romans chapter 3 - (

ROMANS   Chapter Three
-1. If so [אם כן, ’eeM KayN], what is [מהו, MahHOo] [the] his advantage [יתרונו, YeeThRONO], of the YeHOo-DeeY? Or what is the benefit [התועלת, HahThO`ehLehTh] that is in circumcision?  
“… the possession of merely conditional promises is of no value if one fails to meet the conditions… Paul seems to be suggesting that God’s promises to Israel are ultimately NOT conditional … [compare with] chapter 11.” (Knox, 1954, TIB p. IX 421)  
I would have asked the rhetorical question, did God make a bar bet? Did he make a promise he knew he would not need to keep?  
-2. Multitudinous [הרבה, HahRBayH], upon every aspect [פנים, PahNeeYM]. First [of] all, in[to] their hands were committed [הפקדו, HooPhQeDOo] words of Gods.
-3. And if have that do not believe [האמינו, Heh’ehMeeYNOo], so what [אזי מה, ’ahZahY MaH]? Does [האם, Hah’eeM] nullify [יבטל, YeBahTayL], [את, ’ehTh (indicator of direct object; no English equivalent)] lack [of] their belief [אמונתם, ’ehMOoNahThahM], his faithfulness [נאמנותו, Neh’ehMahNOoThO], of Gods?
-4. No way [με γενοιγο, me genoigo, חלילה HahLeeYLaH]!”  
“It needs to be recognized that God is faithful and every man a liar.” (Clarke, 1831, p. VI 51)  
Every Son of ’ahDahM ["man, Adam] Sins
[verses 9 – 20]  
-9. And in that [ותכן, OoBKhayN], are better [הטובים, HahTOBeeYM], we, from others?
No, all and all no, that behold, already we proved [הוכחנו, HOKhahHNOo] above [לעיל, Le`aYL],
for the YeHOo-DeeYM and the nations are as one enslaved [משעבדים, MeShoo`ahBahDeeYM], all of them, to sin,
-10. as is written:  
“None [אין, ’aYN] is righteous, not [אין, ’aYN] even [גם ,GahM] one.
-11. None schooled [משכיל, MahSKeeYL]. None seeks [את, ’ehTh] Gods.
-12. The all turn away [סר, ÇahR], together they are putrefied [נאלחו Neh'ehLahHOo].
None does good, not even one. [Psalms 14:1-3 & 53: 2-4]
-13. A grave open, their throat, their tongues flatter [יחליקון, YahHahLeeYQOoN],
poison of [חמת, HahMahTh] asp [עכשוב, `ahKhShOoB] under their lips. [Psalms 5:20]
-14. That curse, their mouth, full and bitter. [Psalms 10:7]
-15. Their legs hurry to spill blood,
-16. plunder [שד, ShoD] and breaking [ושבר, VahShehBehR] in their tracks [במסלותם, BeeMeÇeeLOThahM],
-17. and way [of] peace they do not know. [Isaiah 59: 7-8]
-18. There is not fear [of] Gods before [לנגד, LeNehGehD] their eyes.” [Psalms 36:2]  
“With very little variation, these are the evils in which the vast mass of mankind delight and live. Look especially at the nations of Europe who enjoy most of the light of God; see what has taken place among them from 1772 to 1816; see what destruction of millions, what misery of hundreds of millions, have been the consequence of satanic excitement in fallen ferocious passion!” (Clarke, 1831, p. VI 51) [in 1818]  
Gods make righteous [את, ’ehTh] the ’ahDahM upon hands of the faith
[verses 21 to end of chapter]  
… 24. But [אך, ’ahKh] they are made righteous [מצדקים, MooTsDahQeeYM] in his mercy [בחסדו, BeHahÇDO], in free [בחנם, BeHeeNahM], thanks [הודות, HODOTh] to redemption [לפדות, LahPeDOoTh] that is in anointed YayShOo`ah ["Savior", Jesus],
-25. that the Gods put him to atone in his blood, atonement upon foundation [יסוד, YeÇOD] [of] belief.
All this in order [כדי,KeDaY] to show [להראות, LeHahR’OTh] [את, ’ehTh] the righteousness of Gods in thus [בכך, BeKahKh]:
that in array [of] his spirit he passed over [פסח, PahÇahH] upon sins of the past,
-26. and to show [את, ’ehTh] his righteousness in time the this,
that he is righteous, and makes righteous [את, ’ehTh] son [of] belief, YayShOo`ah.  
“The apostle sees man as actually under righteous judgment because of his sin, and the righteous God, who has imposed that judgment … cannot will to reverse it unless the just demands of the law are met. A price must be paid; a penalty must be suffered; a sacrifice must be offered. One gets the impression from Jesus’ teachings that he thought of repentance as representing the satisfaction of the law, but Paul, who makes no theological use of the idea of repentance, undoubtedly finds in the life and death of Christ the indispensable atoning sacrifice. To be sure, it is God himself who in Christ Jesus provides the necessary sacrifice … there is no way within our human command of making such a fact logically consistent with itself … we are forgiven but God’s judgment upon sin is not compromised.” (Knox, 1954, TIB pp. IX 433-4344)  
-28. And truly [ואמנם, Ve’ahMNahM] we discern [קובעים, QOB`eeYM] that the ’ahDahM is made righteous upon hands of belief; to not depend [תלות, ThahLOoTh] upon works of the Instruction.
-29. Or that what? He is Gods of the YeHOo-DeeYM in alone?
Is not [האין, Hah’aYN] he also Gods of the nations?
Yes, also Gods of the nations is he.
-30. That yes, Gods one is he, the maker righteous [המצדיק, HahMahTsDeeYQ] [את, ’ehTh] the circumcised [הנמולים, HahNeeMOoLeeYM] upon foundation of belief, and [את, ’ehTh] the uncircumcised [הערלים, Hah`ahRayLeeYM] upon hands of the belief.  
-31. Are [האם, Hah’eeM] we nullifying [מבטלים, MeBahTLeeYM], consequently [אפוא, ’ahPhO’] [את, ’ehTh] the Instruction upon hands of the belief?
Hush [חס, HahÇ] and no way! On the contrary [אדרבא, ’ahDRahBah’], we give validity [תקף, ThoQehPh] to Instruction.  
“I have often differed much from that very leaned and judicious man [Dr. Taylor] … he cannot allow that the death of Christ should be considered as a price paid down for the salvation of man and I confess, I cannot understand the apostle in any other way… We must beware of antinomianism … supposing that because Christ has been obedient unto death, there is no necessity for our obedience to his righteous commandments.” (Clarke, 1831, p. VI 56)   An Amateur's Journey Through the Bible
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2023.03.29 19:00 ExiledSanity 2 Corinthians 5:20 - 6:10 (Wednesday, March 29)

Today’s reading seems like a good companion in particular to our first reading from Monday, which was Isaiah 58:1-12. In that chapter we saw the hypocrisy of the OT people in their prescribed works to help their neighbor according to the law. Yesterday’s reading we looked at repentance through Psalm 51, and in today’s reading we see the logical consequence of repentance and forgiveness, the loving response towards our neighbor’s good.

2 Corinthians 5:20 – 6:10 (NIV)

20 We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God. 21 God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.
6 As God’s co-workers we urge you not to receive God’s grace in vain. 2 For he says,
“In the time of my favor I heard you,
and in the day of salvation I helped you.” z
I tell you, now is the time of God’s favor, now is the day of salvation.
3 We put no stumbling block in anyone’s path, so that our ministry will not be discredited. 4 Rather, as servants of God we commend ourselves in every way: in great endurance; in troubles, hardships and distresses; 5 in beatings, imprisonments and riots; in hard work, sleepless nights and hunger; 6 in purity, understanding, patience and kindness; in the Holy Spirit and in sincere love; 7 in truthful speech and in the power of God; with weapons of righteousness in the right hand and in the left; 8 through glory and dishonor, bad report and good report; genuine, yet regarded as impostors; 9 known, yet regarded as unknown; dying, and yet we live on; beaten, and yet not killed; 10 sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything.

Questions for Contemplation and Discussion

  1. What does it mean to be an Ambassador of Christ? Why does God choose to use us, weak and imperfect as we are, to do his will?
  2. The first verse of chapter six encouraged the Corinthians (and us) not to “receive God’s grace in vain.” What would it mean to receive God’s grace in vain? How can we avoid doing that?
  3. What is “the time of God’s favor”?
  4. The reading ends with a list of hardships that the earlier believers went through to ensure the Gospel was spread to others. Why didn’t the OT believers go to such pain to spread the word to their neighbors? Why do so many people today avoid doing this, when we would likely be put through much less agony for doing so?
  5. Of all the items in the list shown here, what do you most need to do better and lose your fear of?
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2023.03.29 17:58 bikingfencer Romans 3

ROMANS   Chapter Three
-1. If so [אם כן, ’eeM KayN], what is [מהו, MahHOo] [the] his advantage [יתרונו, YeeThRONO], of the YeHOo-DeeY? Or what is the benefit [התועלת, HahThO`ehLehTh] that is in circumcision?  
“… the possession of merely conditional promises is of no value if one fails to meet the conditions… Paul seems to be suggesting that God’s promises to Israel are ultimately NOT conditional … [compare with] chapter 11.” (Knox, 1954, TIB p. IX 421)  
I would have asked the rhetorical question, did God make a bar bet? Did he make a promise he knew he would not need to keep?  
-2. Multitudinous [הרבה, HahRBayH], upon every aspect [פנים, PahNeeYM]. First [of] all, in[to] their hands were committed [הפקדו, HooPhQeDOo] words of Gods.
-3. And if have that do not believe [האמינו, Heh’ehMeeYNOo], so what [אזי מה, ’ahZahY MaH]? Does [האם, Hah’eeM] nullify [יבטל, YeBahTayL], [את, ’ehTh (indicator of direct object; no English equivalent)] lack [of] their belief [אמונתם, ’ehMOoNahThahM], his faithfulness [נאמנותו, Neh’ehMahNOoThO], of Gods?
-4. No way [με γενοιγο, me genoigo, חלילה HahLeeYLaH]!”  
“It needs to be recognized that God is faithful and every man a liar.” (Clarke, 1831, p. VI 51)  
Every Son of ’ahDahM ["man, Adam] Sins
[verses 9 – 20]  
-9. And in that [ותכן, OoBKhayN], are better [הטובים, HahTOBeeYM], we, from others?
No, all and all no, that behold, already we proved [הוכחנו, HOKhahHNOo] above [לעיל, Le`aYL],
for the YeHOo-DeeYM and the nations are as one enslaved [משעבדים, MeShoo`ahBahDeeYM], all of them, to sin,
-10. as is written:  
“None [אין, ’aYN] is righteous, not [אין, ’aYN] even [גם ,GahM] one.
-11. None schooled [משכיל, MahSKeeYL]. None seeks [את, ’ehTh] Gods.
-12. The all turn away [סר, ÇahR], together they are putrefied [נאלחו Neh'ehLahHOo].
None does good, not even one. [Psalms 14:1-3 & 53: 2-4]
-13. A grave open, their throat, their tongues flatter [יחליקון, YahHahLeeYQOoN],
poison of [חמת, HahMahTh] asp [עכשוב, `ahKhShOoB] under their lips. [Psalms 5:20]
-14. That curse, their mouth, full and bitter. [Psalms 10:7]
-15. Their legs hurry to spill blood,
-16. plunder [שד, ShoD] and breaking [ושבר, VahShehBehR] in their tracks [במסלותם, BeeMeÇeeLOThahM],
-17. and way [of] peace they do not know. [Isaiah 59: 7-8]
-18. There is not fear [of] Gods before [לנגד, LeNehGehD] their eyes.” [Psalms 36:2]  
“With very little variation, these are the evils in which the vast mass of mankind delight and live. Look especially at the nations of Europe who enjoy most of the light of God; see what has taken place among them from 1772 to 1816; see what destruction of millions, what misery of hundreds of millions, have been the consequence of satanic excitement in fallen ferocious passion!” (Clarke, 1831, p. VI 51) [in 1818]  
Gods make righteous [את, ’ehTh] the ’ahDahM upon hands of the faith
[verses 21 to end of chapter]  
… 24. But [אך, ’ahKh] they are made righteous [מצדקים, MooTsDahQeeYM] in his mercy [בחסדו, BeHahÇDO], in free [בחנם, BeHeeNahM], thanks [הודות, HODOTh] to redemption [לפדות, LahPeDOoTh] that is in anointed YayShOo`ah ["Savior", Jesus],
-25. that the Gods put him to atone in his blood, atonement upon foundation [יסוד, YeÇOD] [of] belief.
All this in order [כדי,KeDaY] to show [להראות, LeHahR’OTh] [את, ’ehTh] the righteousness of Gods in thus [בכך, BeKahKh]:
that in array [of] his spirit he passed over [פסח, PahÇahH] upon sins of the past,
-26. and to show [את, ’ehTh] his righteousness in time the this,
that he is righteous, and makes righteous [את, ’ehTh] son [of] belief, YayShOo`ah.  
“The apostle sees man as actually under righteous judgment because of his sin, and the righteous God, who has imposed that judgment … cannot will to reverse it unless the just demands of the law are met. A price must be paid; a penalty must be suffered; a sacrifice must be offered. One gets the impression from Jesus’ teachings that he thought of repentance as representing the satisfaction of the law, but Paul, who makes no theological use of the idea of repentance, undoubtedly finds in the life and death of Christ the indispensable atoning sacrifice. To be sure, it is God himself who in Christ Jesus provides the necessary sacrifice … there is no way within our human command of making such a fact logically consistent with itself … we are forgiven but God’s judgment upon sin is not compromised.” (Knox, 1954, TIB pp. IX 433-4344)  
-28. And truly [ואמנם, Ve’ahMNahM] we discern [קובעים, QOB`eeYM] that the ’ahDahM is made righteous upon hands of belief; to not depend [תלות, ThahLOoTh] upon works of the Instruction.
-29. Or that what? He is Gods of the YeHOo-DeeYM in alone?
Is not [האין, Hah’aYN] he also Gods of the nations?
Yes, also Gods of the nations is he.
-30. That yes, Gods one is he, the maker righteous [המצדיק, HahMahTsDeeYQ] [את, ’ehTh] the circumcised [הנמולים, HahNeeMOoLeeYM] upon foundation of belief, and [את, ’ehTh] the uncircumcised [הערלים, Hah`ahRayLeeYM] upon hands of the belief.  
-31. Are [האם, Hah’eeM] we nullifying [מבטלים, MeBahTLeeYM], consequently [אפוא, ’ahPhO’] [את, ’ehTh] the Instruction upon hands of the belief?
Hush [חס, HahÇ] and no way! On the contrary [אדרבא, ’ahDRahBah’], we give validity [תקף, ThoQehPh] to Instruction.  
“I have often differed much from that very leaned and judicious man [Dr. Taylor] … he cannot allow that the death of Christ should be considered as a price paid down for the salvation of man and I confess, I cannot understand the apostle in any other way… We must beware of antinomianism … supposing that because Christ has been obedient unto death, there is no necessity for our obedience to his righteous commandments.” (Clarke, 1831, p. VI 56)   An Amateur's Journey Through the Bible
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2023.03.29 12:43 mysticmage10 Spiritual/Mystical Verses in Quran : Reflections

The example of those who spend their wealth in the cause of Allah is that of a grain that sprouts into seven ears, each bearing one hundred grains. And Allah multiplies The reward even more’ to whoever He wills. For Allah is All-Bountiful, All-Knowing. 2:261
This verse praises the act of sincere charity with the metaphor of a corn crop which multiplies by ears and grains of corn. There are multiple interpretations for this metaphor. Some say it refers to the multiplicity/infinity of the heavenly rewards and the power that charity has or that of a simple charity act being multiplied in good deeds and significance. Another view is that it describes the ripple effect and power that a small act of charity can have that multiplies and benefits much more people that can be intended. An example of donating a water well which could benefit tons of people for years yet seems such a small act. And some see this verse as karmic to say that charity multiples and will benefit the giver materially as well. There are some nde stories in which a person is shown a small charitable act (watering a plant or feeding a bird) which we would consider insignificant yet this act is praised and loved by all beings in the realms for the love that goes into it.
And by the soul and ˹the One˺ Who fashioned it, then with ˹the knowledge of˺ right and wrong inspired it! Successful indeed is the one who purifies their soul 91:7-9
This verse speaks to the concept of objective morality and human intuition towards right and wrong. The successful are those who hone their intuition towards the good. To purify the soul is to develop virtue and cleanse the ego. To control the lower self of its demons like extravagance, greed, arrogance etc . These are very difficult and take years to control. I am also reminded about the levels of being in sufism and opening of chakras.
Worship God; join nothing with Him. Be good to your parents, to relatives, to orphans, to the needy, to neighbours near and far, to travellers in need, and to your slaves. God does not like arrogant, boastful people 4:36
This verse I like as it envisions warmth, hospitality and altruism to all beings, whether you know them or not. It envisions the famous African philosophy of Ubuntu which says "I am as you are" In its ideal form you would offer strangers and travellers food and stay, you would help others if you had the means as if they are your own family, going out of your way for them. To do this you need to humble and quiet the ego as the more arrogant are more likely to disregard kindness to strangers.
I did not create jinn and humans except to worship me. I seek no provision from them, nor do I need them to feed Me. 51:56-57
This verse is often criticized as being egotistic but the next verse to it forces us to think deeper about what this service to God really is. If God has no need for human worship. In fact verse 56 and 57 seem to oppose each other as a paradox. Some attempt to solve this by appealing to the concept of ibadah (service/worship) as being a multi level concept where worship is not merely a state of singing hymms and prayers all day long but as seeing all types of good deeds and deeds that fit into the attributes of God. For example the good, the true and the beautiful. For example charity, prayer, seeking wisdom, knowledge, creating art, providing for others etc are all thus acts manifesting the attributes of God.
That is why We ordained for the Children of Israel that whoever takes a life—unless as a punishment for murder or mischief in the land—it will be as if they killed all of humanity; and whoever saves a life, it will be as if they saved all of humanity 5:32
The sacredness of human life and intrinsic value is highlighted here as the verse shows the greatness of saving a life of somebody as well as the consequences of taking someones life without a just cause. To save a life through whatever means such as taking a bullet, defending people, donating an organ etc are all very noble acts reminiscent of a martyr and are in some metaphysical sense the worth of saving the world.
The Day when neither wealth nor children will be of any benefit. except to him who will come to God with a sound heart. 26:89
A sound heart is the sincere heart free of hypocrisy. Something we all fall prey to.
This worldly life is no more than play and amusement. But the Hereafter is indeed the real life, if only they knew. 29:64
From the higher world perspective this world is seen as simply a simulation, a dream or game which people take so seriously as if it is the only world there is. From the human POV this world is all we ever know and is thus the most important & real thing to pay attention to. The material achievements of this world are seen as most important. However this verse reverses the human view in stating that the hereafter is the real life worth much more which we cannot conceive of. Imagine if we had access to this hereafter life and witnessed for ourselves the joy this life has to offer. How would this impact the way we see this life. This is food for thought.
Know that this worldly life is no more than play, amusement, luxury, mutual boasting, and competition in wealth and children. This is like rain that causes plants to grow, to the delight of the planters. But later the plants dry up and you see them wither, then they are reduced to chaff. And in the Hereafter there will be either severe punishment or forgiveness and pleasure of Allah, whereas the life of this world is no more than the delusion of enjoyment. 57:20
This verse sums up the nature of the world as capitalistic societies that endlessly run like a perpetual motor through time. We often live pretence filled lives in endlessly competing with each other in money, prestige and importance. At the social level between families and individuals and at the macro level of politics and organisations. This ego pumping competition is good for a while but it cannot give us peace. There is something very illusory and pretentious about this false world of materialism that takes a spiritual awakening to perceive. The verse conveys a Buddhist vibe of the material desires as illusory.
And give them a parable of this worldly life. ˹It is˺ like the plants of the earth, thriving when sustained by the rain We send down from the sky. Then they ˹soon˺ turn into chaff scattered by the wind. And Allah is fully capable of ˹doing˺ all things. 18:45
This parable speaks alot to the nature of earthly happiness. It speaks of the diminishing law of returns whereby most things that we consider good eventually loses its appeal. Anticipation of the thing is always greater than the gaining of a thing. There are many examples in psychological studies that show pain in life overwhelm lifes pleasures for example, losses in life hurt more than gains feel good, losing a friend hurts more than gaining a new friend. Bad life events impact us emotionally more than good life events do. We judge people more on their bad than their good. Many more examples.
He will ask 'them', “How many years did you remain on earth?” They will reply, “We remained 'only' a day or part of a day. But ask those who kept count.” . He will say, “You only remained for a little while, if only you knew. Did you then think that We had created you without purpose, and that you would never be returned to Us?” 23:112-115
The nature of this world as waking up from a dream is fascinating to behold. From our perspective this world has so much power on us and we perceive time so strongly. To perceive a whole lifetime as simply a day blip is incredible to behold. Time is a force which has so much power on us. We are always stuck in the present moment unable to access the past and our perception of time can be warped by many factors. This passage makes the world and this life seem so irrelevant
Allah is the Light of the heavens and the earth. His lights is like a niche in which there is a lamp, the lamp is in a crystal, the crystal is like a shining star, lit from 'the oil of’ a blessed olive tree, 'located' neither to the east nor the westj7] whose oil would almost glow, even without being touched by fire. Light upon light! Allah guides whoever He wills to His light. And Allah sets forth parables for humanity. For Allah has 'perfect’ knowledge of all things. 24:35
Another very mystical verse with multiple interpretations each one as interesting as the next. Light is a attribute of God, literally and metaphorically. It represents the idea of enlightenment and inner aliveness. One view sees the parable of light as a spiritual light within a persons heart. God as light is the source of truth and and the locus which brings out the good. Each object here represents layers of light. Light in all aspects of the soul conveys the ideal of perfection. The light of morality, intellect, heart, vision, knowledge, wisdom etc.
So when I have fashioned him and had a spirit of My Own 'creation I breathed into him, fall down in prostration to him.” 15:29
This verse reminds me of the eastern concept of cosmic consciousness and humans as being a drop returning to the ocean. In some sense a divine aspect has been given from god to humanity. Some translators try to avoid translating it as breathed into adam of MY spirit to avoid similarities to pantheism and panentheism.
They ask you 'O Prophet’ about the spirit. Say, “Its nature is known only to my Lord, and you 'O humanity’ have been given but little knowledge.” 17:85
Consiousness remains an elusive mystery, one which baffles all people.
Remember' when your Lord said to the angels, “I am going to place a successive 'human' authority on earth.” They asked 'Allah', “Will You place in it someone who will spread corruption there and shed blood while we glorify Your praises and proclaim Your holiness?” Allah responded, “I know what you do not know.” He taught Adam the names of all things, then He presented them to the angels and said, “Tell Me the names of these, if what you say is true? 2:30
This verse is famous for implying adam as being some successor to previous beings on the earth and is famous for demonstrating the Angel's shock at the evil in the world something we humans can relate to greatly. It also speaks to the origin of language. If such high pure beings such as angels can become appalled at the evil of the world, how much more appalled and troubled are we mere mortals.
Indeed, We offered the trust to the heavens and the earth and the mountains, but they 'all' declined to bear it, being fearful of it. But humanity assumed it, 'for' they are truly wrongful 'to themselves' and ignorant 'of the consequences' 33:72 & 41:12
This verse is unique when comparing to the Bible & rings similar to a concept found in some ndes of people choosing to incarnate on earth for some spiritual growth or to gain the reward. It also gives an impression of the cosmos being sentient something also found in the Psalms & in NDE anecdotes. In some anecdotes people report feeling the happiness of the plants and sensing the environment as being alive.
Never take those killed in the way of Allah as dead. Rather, they are alive with their Lord, well-provided rejoicing in Allah’s bounties and being delighted for those yet to join them. There will be no fear for them, nor will they grieve. 3:169-170
This verse is interesting and speaks to some conscious state after death whereby these martyrs are happy and thriving. It is often asked what happens after death to people. Are they simply asleep waiting to resurrect or are they conscious in some other realm. This verse would also correspond to NDEs in which dead people are conscious in some realm where space-time works differently.
God takes the souls of the dead and the souls of the living while they sleep- He keeps hold of those whose death He has ordained and sends the others back until their appointed time- there truly are signs in this for those who reflect. 39:42
This suggests some soul journey, in other words at sleep the consciousness of a person travels to some other realm. Its interesting that some believe that certain dreams are unconsious astral travelling to other realms & lucid dreaming is part of the astral realm. Dreams & the subconscious still remain a mystery.
Exalted in Rank, Lord of the Throne: He causes the spirit to descend on whomsoever of His servants He pleases so as to warn them of the Day of Encounter 40:15
I am often reminded by this verse of Christians who say they are filled with the holy spirit. It signifies some sort of spiritual awakening. In this verse a similar idea exists. Some interpret this spirit to be the holy spirit ie Gabriel but others see it as the spirit of inspiration or revelation.
Whoever does good, it is to their own benefit. And whoever does evil, it is to their own loss. Then to your Lord you will 'all' be returned. 45:15
These are very karmic thinking with all good leading to good karma and bad leading to bad karma. In some nde stories people have life reviews in which they can feel the good done to others and the bad done to others as if it's their own.
The seven heavens, the earth, and all those in them glorify Him. There is not a single thing that does not glorify His praises—but you ˹simply˺ cannot comprehend their glorification. He is indeed Most Forbearing, All-Forgiving. 17:44
This speaks to some sort of metaphysical glorification whereby everything of nature and the cosmos is a manifestation of divine spirit. The animals, the oceans, land and celestial bodies all are in their natural path each with their own system resonating a mystical awe of the creator.
Had We sent down this Quran upon a mountain, you would have certainly seen it humbled and torn apart in awe of Allah. We set forth such comparisons for people, ˹so˺ perhaps they may reflect 59:21
This metaphor is an intriguing way of describing the majestic nature of what would be called the speech of the creator. It conveys the awesomeness of the divine speech.
Say, 'O Prophet,’ “If the ocean were ink for 'writing’ the Words of my Lord, it would certainly run out before the Words of my Lord were finished, even if We refilled it with its equal.” 18:109
This metaphor uses the imagery of oceans to illustrate the omniscience and omnipotence of God. If we were to take this verse literally it would of course imply that the creators power is limited to an ocean or two. The ocean is thus used as an image to show that the knowledge of God cannot be contained in a finite book. Some food for thought are the concepts of omni knowledge & power. Its is inconceivable for finite beings like ourselves to fathom what it could mean to be an omnibeing. Would the creator have knowledge of a finite or infinite amount of things. Would he be able to create an infinite amount of different colors, foods or sounds. These are mysteries of the infinite which we cannot comprehend.
This is truly a glorious Quran. ˹recorded˺ in a Preserved Tablet. 85:21-22
No! Indeed, the record of the righteous is in ʿilliyyūn. And what can make you know what is ʿilliyyūn? A written record, witnessed by those nearest ˹to Allah˺. 83:18-21
Each person has guardian angels before him and behind, watching over him by God’s command 13:11
Who these beings are, where are they with you and what purpose do they serve are indeed good questions. Do they literally guard or is this a metaphor for guidance
Indeed, Allah is the Knower of the unseen of the heavens and the earth. He surely knows best what is ˹hidden˺ in the heart. 35 38
To best know what is in the heart is to have the capacity to experience the consciousness of another in perfect empathy. This concept of omni subjectivity is considered a necessity of omniscience. To be able to not only know the suffering a person goes through but to actually be able to experience it as they do. To be able to feel the grief of losing someone, of being depressed, of cramps, of every teardrop.
But the Lord of Mercy will give love to those who believe and do righteous deeds 19:96
Love is a complex idea that occurs in multiple forms. The love of unity, of attachment, of compassion, passion, friendship, romantic etc. Divine love could be considered the combination of all these forms. Some beautiful descriptions exist in nde anecdotes. One person reports a feeling of waves and waves of cleansing white love soaking them as if they were under a waterfall. Another describes feeling as if they were the last and most important baby to exist. Another describes the feeling of being touched by something amazing, a piece of music for example and the feeling being multiplied millions of times.
And He is the Most-Forgiving, the Most-Loving, 85:14
But My mercy encompasses all things 7:156
Indeed, We granted David a ˹great˺ privilege from Us, ˹commanding:˺ “O mountains! Echo his hymns! And the birds as well.” We made iron mouldable for him. 34:10
Music & poetry is the one thing on earth that has the ability to convey subtle & complex emotions that language has no words for. It can inspire & invigorate. The sound of birds singing remind us of a peaceful melodious state in nature. Certain music pieces can bring about feelings of spiritual awe, feeding the soul taking you beyond the mundane into a mystical state. A good melody can illuminate and a good harmony of melodies transports you to other realms. Likewise the melodic singing of the creators word can inspire feelings of awe.
No soul can imagine what joys are kept in store for them as a reward for what they used to do
32:17 - This verse speaks to the heavenly realms having happiness that is unable to be put in words and unable to be conceived by people in their normal waking life. It may refer to pleasures that are beyond what the physical world can offer or to the intensity of joy which cannot be imagined and quantified. It's also interesting to note that in some ndes people report hearing music that no earthly music could compare to and to seeing colors that dont exist in this world at all. What other surprises could exist in such a realm is a mystery to be very curious of.
We are your supporters in this worldly life and in the Hereafter. There you will have whatever your souls desire, and there you will have whatever you ask for. An accommodation from the All-Forgiving, Most Merciful 'Lord’.” 41:31
This one in particular is interesting as it seems repetitive but it is mentioning two different things ie having all the desires you ask for but also all the subconscious hidden desires of the soul that remain buried deep within us we dont even know it. There are different types of desires. There are desires by word (can be put into words), desire by mind (can imagine but hard to put into words), desire by heart (have an intuition but is hard to put in words and to imagine) and desire by unseen (those only an omniscient being could know of). Cognitive science talks of the self, the ego and persona which are separated by filters which filter out subconscious feelings.
The description of the Paradise promised to the righteous is that in it are rivers of fresh water, rivers of milk that never changes in taste, rivers of wine delicious to drink, and rivers of pure honey. There they will ˹also˺ have all kinds of fruit, and forgiveness from their Lord. 47:15
This is often seen as a reason to consider the hell and heaven descriptions as mainly metaphors over being literal. One sufi view sees these four drinks as symbols for differing things. The water signifies divine clarity and purity which refreshes & cleanses the soul with vitality, the milk signifies the strength, knowledge ,enlightenment and growth that nourishes the soul. The wine signifies divine bliss and a state of ecstasy. The honey signifies the sweetness of divine love which is the golden essence of mystical union. The fruits signify all the attributes of God.
Enter it in peace. This is the Day of eternal life!” There they will have whatever they desire, and with Us is ˹even˺ more. 50:34-35
This verse represents the hidden desires of the unseen which the limited brain of the material world cannot comprehend. Some interpret this as the beatific vision and others as things that no eye has seen, no ear has heard and no heart has imagined.
And hasten to forgiveness from your Lord and a paradise as wide as the heavens and earth, prepared for the righteous 3:133
This verse conveys the grandeur and sheer size of the paradisal realms. Of course space and time could work completely differently in another realm and the concept of more space would be a meaningless concept. The verse should rather be taken as a metaphor to mean that an abundance of space is always available as needed.
And whoever will come to Him as believer, having done righteous deeds, for such people there are the highest ranks. The Gardens of Eternity, under which rivers flow, where they will stay forever. That is the reward of those who purify themselves. 20:75-76
Water is the source of life, soothing and purification. It signifies the feeling of peace through the sound, texture and coolness of water. Forests, waterfalls, gardens and fountains are universal symbols of peace & symbolize the primordial connection to nature a time when man is able to feel awe much more than a mechanised industrialised world. In Celtic culture and inspired stories such as the Lord of the Rings we see places like Rivendell a lofty dwelling upon a mountain with waterfalls and streams and the Shire a place of gardens & lush vegetation, places people would love to see one day.
And if you looked around, you would see ˹indescribable˺ bliss and a magnificent kingdom 76:20
One view is that this bliss is comparable to a heavenly ambience, one which is of an intoxicating nature in which a persons consiousness vibrates at a higher level of being becoming one with the place. Certain drugs aim to to mimic this intoxicating, peaceful and loving ambience such as cannabis and ecstacy. In some ndes people will report feeling the vibration of the place, the plants, the water. They feel it as if they are one with the textures and it is in them. Another view is that the kingdom of heaven is a vast realm aesthetically pleasing in which one sees all types of blissful things. Poetic verses such as these propel the mind to envision otherworldly realms.
The world is a prison for the believer and a paradise for the unbeliever.” Sahih Muslim 2956
This is an interesting parable with the world being compared to a prison. A prison stifles you, limits you and does not make you feel at home. Some struggle to see the world as a prison but the awakened one sees the world for what it is. They see how limited we are by time, how we cannot access the past, change it or go back to a good time. We are boxed into this world and dealt the cards we got. The world stifles you in being unable to reach your full potential or acheive self actualization. It restricts your passions and achievements and leaves you questioning the meaning behind this life. The awakened one sees how limited happiness is for we can never grasp it. They see that surely there must be more to the world than this mundane life.
And indeed, We adorned the lowest heaven with ˹stars like˺ lamps, and made them ˹as missiles˺ for stoning ˹eavesdropping˺ devils, for whom We have also prepared the torment of the Blaze. 67:5
The idea of the seven heavens is an interesting one with many trying to decipher it. Some have said it refers to atmosphere layers due to 71:15 and 67:3 saying layers whilst some associate it with 7 celestial objects of the moon, sun and solar system planets. One specific person says the lowest heaven is the solar system and the 7th heaven being the multiverse. The lowest heaven has stars or planets which some say is the cosmos as we know it full of stars and planets. Lowest Heaven (Samaa Ad Dunya) may also refer to the worldly life (physical material realm). Some also say the seven heavens are a metaphor for multiple heavens. What these 2nd, 3rd, 7th etc heavens are remain a mystery. There are much similarities with Sumerian & Babylonian cosmology.
Indeed, We have adorned the lowest heaven with the stars for decoration and made them a safeguard against every rebellious devil, they cannot eavesdrop on the Higher Assembly––pelted from every side. Repelled; and for them is a constant punishment. But whoever manages to stealthily eavesdrop is ˹instantly˺ pursued by a piercing flare. 37:6-10
This connects to 67:5 and 41:12. It deals with the concept of the lowest heaven and further it mentions some sort of higher realm or meeting. Where exactly this higher assembly is remains ambiguous. It does hint that beyond the first heaven into the 2nd heaven which may imply the heavens are mystical realms rather than cosmological. This passage has always been controversial with some calling it unscientific whilst others say its supernatural not scientific. Some interpret this pelting of devils as solar flares from stars, rather than shooting stars.
You were heedless of this. Now We have removed your veil from you; so your sight today is sharp. 50:22
This often reminds me of the filter theory of consciousness. The idea that our brain filters out anything supernatural or mystical and focuses on the material. It seems to say that humanity cannot perceive much of the unseen but on that day all filters will be removed and people perceive with absolute clarity the divine realms as real. Reduced brain activity in NDEs and psychedelic experiences is also associated with higher states of conscious awareness.
Taught to him by one intense in strength. One of great perfection. And he rose to his true form, while on the highest point above the horizon. Then he approached and descended. And was at a distance of two bow lengths or nearer. Then Allah revealed to His servant what He revealed ˹through Gabriel˺.The ˹Prophet’s˺ heart did not doubt what he saw. So will you dispute with him over what he saw? And he certainly saw him in another descent. At the Lote Tree of the Utmost Boundary Near it is the Garden of Refuge while the Lote Tree was overwhelmed with ˹heavenly˺ splendours. The ˹Prophet’s˺ sight never wandered, nor did it overreach. And he saw some of the greatest signs of his Lord. 53:5-18 He is the One Who created the heavens and the earth in six days and His Throne was upon the waters—in order to test which of you is best in deeds. 11:7
The throne is said to be beyond the seven heavens encompassing it in scale. In one hadith tradition it compares each heaven to being a ring in a desert. Beyond the seven heavens lies the lore tree boundary and beyond this is said to be one of the paradise realms. The paradise realm/s is itself considered to be as big or bigger than the heavens and the throne is said to be beyond these paradise realms. The throne is said to be upon the waters. This concept exists in Psalm 148 which speaks of some sort of waters above the heavens. In Sumerian cosmology there is also a similair concept of a primordial cosmic ocean that lies beyond the heavens.
It is not granted to any mortal that God should speak to him except through revelation or from behind a veil, or by sending a messenger to reveal by His command what He will: He is exalted and wise. 42:51
This verse ends with calling God wise. Perhaps this verse conveys the grandeur of the essence which the limited human brain cannot perceive or it portrays the destruction that the essence can create burning everything into oblivion.
To Allah belong the east and the west; wherever you turn, there is the Face of Allah. For Allah is All-Encompassing, All-Knowing. 2:115
Direction and location is irrelevant to the divine as this divine being transcends space and time. Wherever one is, the divine is there and one can communicate with God as if he is face to face with you. The face is the thing with which we identify a person and turn our attention to. Wherever we turn the we can turn to God for the divine knows all that can be known and encompasses all in his presence and knowledge. In another interpretation everything natural is like a manifestation of the divine which the divine encompasses as part of his being. Its common for people to feel spiritual awe and a desire to communicate with the divine when one gazes upon the oceans, mountains, volcanos, valleys & galaxies. All of these convey grandeur.
Vision perceives Him not, but He perceives all vision; and He is the Subtle, the Acquainted. 6:103
The divine cannot be reduced to light and sound waves for vision cannot perceive such grandeur of the divine. Abrahamic Theology has always spoken of the divine attributes and of the divine essence. To be subtle is to be nuanced, to see details that others dont see. It is to also be interacting in the world in ways we dont perceive. It is to be manifest in the world that cannot be seen.
When Moses came at the appointed time and his Lord spoke to him, he asked, “My Lord! Reveal Yourself to me so I may see You.” Allah answered, “You cannot see Me! But look at the mountain. If it remains firm in its place, only then will you see Me.” When his Lord appeared to the mountain, He levelled it to dust and Moses collapsed unconscious. When he recovered, he cried, “Glory be to You! I turn to You in repentance and I am the first of the believers.” 7:143, 2:253
These verses are fascinating to the sufi and mystic minded who are curious as to the actual essence of God and what it actually would be like to speak with God directly or witness the beatific vision. The verse highlights Moses burning desire to witness the creator in all their majesty. The mystery of the essence remains. It has been a topic discussed by great thinkers such as Al Ghazali, Ibn Sina & Thomas Aquinas. Its interesting in Exodus that Moses is shown the back of God but cannot bear to see the face of God.
He is the Lord of the heavens and the earth and everything in between, the Almighty, Most Forgiving. 38:66
A phrase which makes the curious person contemplate on the mysteries of existence. Are these other realms, dimensions, universes, realities, worlds. Are these spatial, temporal. Are they connected to the heavens.
He is the First and the Last, and the Manifest and the Hidden, and He is All-Knowing about every thing. 57:3
God is the first cause of reality, the source of all being and existence, the source from where all attributes comes from ie goodness, beauty, truth etc. He is the eternal mind not being caused or created in time nor does he end. The manifest and hidden or outward and inward represent a paradox. Perhaps God is manifest by the attributes that manifest through the world such as in nature, music and art. Perhaps this may explain the transcendental mystic feelings people may feel through certain music, art, psychedelics, meditation and other spiritual experiences. But on the other hand God is the subtle, hidden, one whose essence is unknown.
I will approach them from their front, their back, their right, their left, and then You will find most of them ungrateful.” 7:17
A good film that acts as a commentary to this verse is the film A devils advocate. This verse essentially speaks to the nature of cunning that this being uses to tempt men to corrupt their souls. This being can use multiple paths and strategies. From inciting the human ego, to using religious fanaticism, making injustice seem normal, using extremism & every other negative ism that can be used to manipulate humanity.
God said, ‘Iblis, what prevents you from bowing down to the man I have made with My own hands? Are you too high and mighty?’ 38:75
This verse has commonly been used by creationists to suggest that Adam was the first human created by God personally. You can imagine a humanoid figure being molded and formed. Interestingly another part of the quran says that God has created cattle with his own hands which goes against this creationist version. Non literalists and mystics often see human anthromorphisms to be metaphors used by God. The eye of god suggests God watching over and guarding. The face of god suggests the locus to which we identify God. The hands of God can refer to power, protection, guidance & specific interventions that other creations have not been given.
Also mention in the Book the case of Idris: He was a man of truth and sincerity, a prophet: And We raised him to an exalted place. 19:56-57
Idris here is associated with Enoch & Hermes Trismegistus. He represents the mystic seeker, the learned , wise and knowledgable. He is often associated with the study of philosophy, astronomy & mysticism. Enoch is said to have travelled through the 10 heavens.
What will explain to you what the Crusher is?It is God’s Fire, made to blaze, which rises over people’s hearts. It closes in on them in towering columns. 104:5-9
This passage fits the interpretation of hell as a purification process that may be painful, such as the use of mouthwash or antiseptic which burns a cleansed wound. The towering columns convey the idea of some sort of penance chamber.
From the evil of the retreating whisperer, who whispers into the hearts of mankind 114:4-5
A good example in pop culture is the one ring from the lord of the rings. It whispers and entices the inner temptations of the heart to corrupt them. The gollum represents a creature that has become overwhelmed by the rings influence such that he becomes subhuman looking. Another example is the black suit spiderman. The black suit influences and draws out the inner dark side of Spiderman making him arrogant, aggressive & violent. As a wise person once said we never lose our demons. We only learn to live above them.
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2023.03.28 18:00 Waylaaah Any One Year Bible Readers?

I’m planning on jumping back into the One Year Bible reading plan, and wanted to see if there were any other brothers and sisters here that read this plan as well! I’d love to connect with y’all to get some good accountability and fellowship!
For those of you struggling to get into the Word, or just want to try a different Bible reading plan, I invite you to join in! :) The plan covers a bit of the Old Testament, New Testament, Psalms, and Proverbs each day.
Here’s the link to the One Year Bible website:
There’s a way to bookmark the site that allows you to read in whatever translation you like, and there are also physical copies for sale if you don’t like reading digitally. Looking forward to reading with y’all!
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2023.03.28 16:48 TonyChanYT Did Jesus take the OT as literal history?

Jesus mentioned the following as literal history:
In addition, Jesus also mentioned the devil in John 8:44 as a historical figure.
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2023.03.28 13:17 Prosopopoeia1 A scholarly rejoinder to a universalist critique of every Biblical verse cited by non-universalists

I’ve been asked what the scholarly response would be to a lengthy blog post called “Responding to EVERY verse cited by infernalists and annihilationists,” which to my understanding has become fairly popular in certain universalist circles. Universalism is the theological view that all people without exception will eventually be saved through Christ at the eschaton. This contrasts with the view that some — or many — will ultimately be damned: condemned either to eternal torment or to annihilation. The debate here is naturally over the extent to which these ideas and frameworks are represented in the Biblical texts themselves.
On my initial read-through of the post, my first thought is that it’s quite difficult to take the whole thing very seriously from an academic perspective. It itself has no pretense of engaging with modern scholarship, being completely absent of any academic references. While this doesn’t always have to be a problem, it is when its lack of familiarity with scholarly methods and insights leads to any number of tangible misrepresentations and misunderstandings.
However, even though it’s pretty clear that the original post itself veers into non-scholarly theological territory, there are still more than enough purely exegetical claims to critique it without delving into any theological or ethical issues.
A number of times throughout the post, the Bible is treated as a single unified text, as if different books from entirely different milieus and perspectives are addressing the exact same topics in the same way. For example, a somewhat obscure passage about Sodom’s “restoration” in Ezekiel 16:53 is used to mitigate Jude 7’s statement about Sodom’s perpetual burning being a prefiguration of the fate of the wicked — despite the hundreds of years between the texts, and their entirely different contexts and worldviews. This is all the more egregious when all the author did to argue for their symbiotic interpretation in the first place was to just quote Ezekiel 16:53 and Jude next to each other, with no further analysis of each. By contrast, here are probably seven to eight paragraphs that try to parse the original context of Ezekiel 16:53 and related verses with reference to the current scholarly literature, and how it’s distinguished from the eschatological context of the New Testament.
There are also sections where the post puts forth wild and anachronistic interpretations in order to harmonize material that’s potentially discordant with the author’s preferred perspective. For example, common language of the wicked being subject to eschatological destruction is explained almost exclusively by reference to the death of the "old self" in Romans 6:6-7:
There are numerous places where God promises to “destroy” all the wicked. Annihilationists/conditionalists (people who believe God completely annihilates the consciousness of the damned instead of torturing them forever) take these as evidence for their beliefs.
Paul explains what this means. The destruction is of the “Old Self”, the sinful shell around our God-breathed spirit: “if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his. We know that our old self was crucified with him so that the body of sin might be destroyed, and we might no longer be enslaved to sin” (Rom 6:5-6; cf. also Eph 4:22, Col 3:9).
But is there any Pauline scholar who's understood this language and concept in Romans 6:6-7, which clearly refers to the spiritual status of practising Christian believers, as some arch-principle that applies to all humans and which can be correlated with New Testament passages that pertain to eschatological judgment? I consulted a number of commentaries on Romans here — those of Jewett, Hultgren, Fitzmyer, Dunn, Longenecker, Moo — and found absolutely nothing on this. In fact, up until now I’ve been unable to find a single scholarly source that makes the connection between eschatological destruction and Romans 6:6-7 and/or the death of the old self, no matter how broadly I’ve searched. This is because the rhetorical and conceptual contexts could hardly be more different. In fact, you can barely even find verbal resonances between the two traditions, e.g. having to strain to connect ἀποθνῄσκω in Roman’s 6:7 with passages discussing eschatological death.
Here's another example similar to the above:
Another thing worthy of observation is that when Paul uses the phrase “aionion destruction” (2 Thes 1:9), the Greek behind it is “ὄλεθρον αἰώνιον”. Where else does the word ὄλεθρον appear? 1 Corinthians 5:5: “you are to hand this man over to Satan for the destruction [ὄλεθρον] of the flesh, so that his spirit may be saved in the day of the Lord.” This is further proof that the destruction is not a vengeful annihilation, but a benevolent chastisement for the sinner’s own benefit.
How is the use of ὄλεθρος in 1 Corinthians "proof" of what the term means in 2 Thessalonians 1:9 means? 1 Corinthians 5 offers a unique, highly unusual situation in which a man who's clearly part of the Corinthian church is living in sexual sin, and who Paul curses to some sort of destruction (plausibly physical death, in my view; cf. David Smith’s monograph on the verse) because of this. Some commentators, e.g. Liselotte Mattern, explain that the reason this punishment can be said to "save" his spirit is that it's so grievous that it was intended to once-and-for-all curb any further fall into sin for the man, thereby ensuring the man kept the salvation that he had merited up until that point. Whatever the case, it's clearly addressing a spiritual "insider" in the church; and Paul will in fact explicitly raise the insideoutsider distinction shortly after this.
By contrast, in 2 Thessalonians 1, destruction and salvation aren't two potential modes for the same individual, but something that's sharply differentiated between believers and nonbelievers, the obedient and disobedient, respectively. Here's how NRSVue translates the relevant passages from 2 Thessalonians 1:
7... when the Lord Jesus is revealed from heaven with his mighty angels 8 in a fiery flame, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. 9 These will suffer the punishment of eternal destruction, separated from the presence of the Lord and from the glory of his might, 10 when he comes to be glorified by his saints and to be marveled at on that day among all who have believed, because our testimony to you was believed.
This closely parallels the language and imagery of eschatological judgment and punishment in other Second Temple Jewish texts (cf. The Jewish Annotated New Testament, 428); and like these, it too doesn’t even begin to hint at the possibility of any positive function or restoration beyond these.
The author continues:
If you need even more evidence, look at the parable of the lost sheep in Luke 15:1-7. When Jesus refers to the “lost” sheep, the Greek word he uses is ἀπολέσας. This word can also mean “destroyed”, and it is used that way in Matthew 10:28: “fear him who can destroy [ἀπολέσαι] both soul and body”. But look at Matthew 16:25: “those who lose [ἀπολέσῃ] their life for my sake will find it.” The destruction being referred to is of the ‘Old Self’ so that the ‘New Self’ can sprout in its place.
One would think that if 1 Corinthians 5 so clearly differentiates the flesh of the man which is to be destroyed so his spirit can be saved, the fact that Matthew 10:28 plainly entails the destruction of both physical and metaphysical “self” is evidence that the specific soteriological tradition in 1 Corinthians 5 shouldn’t be generalized. For that matter, the contexts in which various ἀπόλλυμι-based terminology is used to refer to destruction versus something being lost are usually quite clear. The saying in Matthew 16:25 may refer to a self-surrender of livelihood or life, but in an idiomatic ascetic context that hardly corresponds to the same metaphysical destruction of self as in Romans 6:6. (Though the broader context of Matthew 16:25 and parallels also uses cross imagery similar to that in Romans.)
Elsewhere throughout the post, there are walls of texts that are just prooftext after prooftext, but with no attempt at any further analysis, and of course no mention of any texts that might contradict the sentiment being defended:
God does not submit us into trials out of vengeance or cruelty, but for our own good: “How happy is the one whom God reproves; therefore do not despise the discipline of the Almighty. For he wounds, but he binds up; he strikes, but his hands heal” (Job 5:17-18); “let us return to the Lᴏʀᴅ; for it is he who has torn, and he will heal us; he has struck down, and he will bind us up. After two days he will revive us; on the third day he will raise us up, that we may live before him” (Hos 6:1-2); “the Lord scourges those who are close to him in order to admonish them” (Jdt 8:27), “the Lord will not reject forever. Although he causes grief, he will have compassion according to the abundance of his steadfast love; for he does not willingly afflict or grieve anyone” (Lam 3:31-33); “The Lᴏʀᴅ will strike Egypt, striking and healing; they will return to the Lᴏʀᴅ, and he will listen to their supplications and heal them” (Is 19:22); etc.
This is where the failure to synthesize the Biblical texts from a more thorough and critical perspective is most transparent. In plenty of other passages, the wicked are subject to unmitigated death and destruction; and the exact same terminology used in the quoted passage from Lamentations to say that God will not reject לעולם — forever — is elsewhere used to describe the forever-destruction of Israel’s enemies and the unrighteous. For that matter, if we were to take other early perspectives of the Hebrew Bible as programmatic, we could just easily use these to portray death as something that was thought to be an irreversible fate: "as a cloud is dispersed and then disappears, so the one who goes down to the grave does not come up again" (Job 7:9).
Here are some other quotes from the post:
Although Christian cultures have grown accustomed to viewing Scriptural references to “fire” as indicating punitive judgment or vengeance, the truth is that the coupling of “fire and brimstone” analogically refers to the metallurgical process of removing impurities from metal. . . . The goal of removing impurities is, of course, to make the metal more valuable, not to trash it.
I’m not sure exactly what they mean by “analogically refers to the metallurgical process.” However, I think Biblically literate readers will pretty much immediately recognize the most well-known narrative where “fire and sulfur” comes from: the destruction of Sodom. David Aune notes, for example, that "[t]he motif of judgment of a city or a land by fire and brimstone is a fixed notion in the Old Testament and early Judaism for which the destruction of Sodom and Gomorrah by fire and brimstone narrated in Genesis 19:24 is prototypical (Deuteronomy 29:23; Psalm 11:6; Ezekiel 38:22; Isaiah 30:33; 34:9; Sib. Or. 3.53-61, 689-92; Luke 17:29; 1 Clem. 11:1)" (Revelation 6-16, 541). Here fire and sulfur are simply agents of destruction; and nothing in the concept entails any subsequent restoration, without e.g. the quasi-fundamentalist harmonization of Jude 7 and Ezekiel.
The fact that “the worm never dies, and the fire is never quenched” (Mk 9:42-48) for those cast into Gehenna sounds scary, but it is important to understand that neither of these mean that the people in Gehenna will be there forever as well. How do I know? Because the very next verse in Mark 9, v. 49, says: “For everyone will be salted with fire.” If the worm and fire Jesus was referring to meant eternal punishment, that would mean everyone is damned and unsalvable.
Mark 9:49 has been the subject of quite a bit of scholarly discussion. Adela Y. Collins thinks it means that "each follower of Jesus will be tested by fire" (454; and similarly France, 384). However, opinions are now coalescing around the idea that this draws on and refers to “the similar expectation in several apocalyptic texts and their Zoroastrian antecedents that both the wicked and the repentant would face the selfsame baptism in the eschatological river of fire,” as Daniel Frayer-Griggs puts it — wherein "the eschatological fire will punish the wicked but refine the righteous," as Joel Marcus words it. This universal judgment by fire leading to separate fates is poignantly imagined in the 13th chapter of the early Christianized Testament of Abraham.
Matthew 12:31-32, Mark 3:28-29: blasphemy against the Holy Spirit
Although these passages are often interpreted to mean that this sin will never be forgiven into eternity, what Jesus actually says is “whoever speaks against the holy Spirit will not be forgiven, either in this age [αἰῶνι] or in the age to come”, i.e. the punishment lasts for two aions. He delimits the punishment into a quantified amount of time.
This language of what Jesus “actually says” is extremely misleading. The quote that follows this is specifically the version that appears in Matthew. While I’ll get back to that in a second, the version in Mark says “whoever blasphemes against the Holy Spirit can never have forgiveness but is guilty of an eternal sin” (NRSVue). This is a perfectly adequate rendering of the Greek: including the clause εἰς τὸν αἰῶνα, which is an idiomatic Semitism that means “forever” or “into perpetuity,” and when negated such as is it here means “not ever,” viz. never. The version of the saying in Matthew employs the same noun αἰών as Mark does, but now in a quite different sense and formulation. While αἰών denoted perpetuity in the version in Mark, in Matthew’s idiomatic phrase it’s used to denote “age,” in a formulation that divided cosmic time into the present (“this”) age in which the author lived versus the eschatological age to come — the only two eras that were imagined in early Jewish and Christian literature.
The exact literary relationship between the two passages isn’t certain. However, what is clear is that semantically speaking, Matthew’s formulation functions identically to Mark’s. “Not in this age, nor in the age to come” is simply a more elaborate, “rabbinic style” (Davies and Allison, 347) idiomatic formulation for “never” like Mark’s οὐ … εἰς τὸν αἰῶνα; and the exact formulation as a total negation occurs a number of times in later Jewish literature, too, as לא בעולם הזה ולא בעולם הבא: in b. Berakhot 64a; Hekhalot Zutarti §336; and in the abbreviated form לא בעה"ז ולא בעה"ב, e.g. in Pirke de-Rabbi Eliezer. Particularly instructive is b. Menachot 53b: ישראל אין להם בטילה עולמית לא בעוה"ז ולא בעולם הבא, "Israel(ites) will never undergo extinction — neither in this age, nor the age to come." Here the idiom is brought into direct conjunction with “never” and serves to poetically explain it.
The post also offers this bit of interpretation of the story of the rich man and Lazarus:
If it is perpetually true that “no one can cross from” Hades to Heaven, then this passage is contradictory to other parts of the New Testament. Peter says that Christ brought the Gospel to those who were dead in Hades: “He [Christ] was put to death in the flesh, but made alive in the spirit, in which also he went and made a proclamation to the spirits in prison, who in former times did not obey, when God waited patiently in the days of Noah, during the building of the ark, in which a few, that is, eight persons, were saved through water” (1 Pt 3:18-20). And later, in 1 Peter 4:6: “For this is the reason the gospel was proclaimed even to the dead, so that, though they had been judged in the flesh as everyone is judged, they might live in the spirit as God does.” Why is the Gospel being preached to the dead if their ultimate fate is already permanently locked-in?
There are several problematic things here. In the wake of the recognition of the fundamentally Enochic imagery and phraseology of 1 Peter 3:19, the idea that this is a positive proclamation of the gospel to the otherworldly imprisoned has been all but abandoned in modern scholarship. Instead, this “proclamation” is understood analogously to Enoch's own proclamation to the fallen watchers in 1 Enoch: one of their impending destruction (cf. 1 Enoch 12:3-6). This is explored at length in studies like Chad T. Pierce's Spirits and the Proclamation of Christ: 1 Peter 3:18-22 in Light of Sin and Punishment Traditions in Early Jewish and Christian Literature and Dalton’s Christ's Proclamation to the Spirits: A Study of 1 Peter 3:18-4:6.
As for a further connection with 1 Peter 4:6, Karen Jobes notes that "[m]ost contemporary interpreters no longer claim an association between 4:6 and 3:19 (Achtemeier 1996: 291; Bandstra 2003: 123; Dalton 1965: 42–51; Dalton 1979; Davids 1990: 154; J. H. Elliott 2000:730–31; Hillyer 1992: 122; Kistemaker 1987: 163–64; Michaels 1988: 237–38)" (272). Despite 1 Peter 4:6’s superficial appearance of an underworld proclamation, νεκροῖς εὐηγγελίσθη is by far more plausibly understood as a reference to the original proclamation of the gospel to Christians who had subsequently died before the author’s present time, as exhaustively demonstrated in J. H. Elliott’s commentary (730-740), paralleled by a theodical passage in 1 Enoch, and adopted by other commentators (Achtemeier, 290-91).
Moving on, the post discusses
Hebrews 6:1-12: “impossible to restore again to repentance”
This passage is carefully worded, and it is important to understand precisely what is being said. The Greek word for “they are crucifying again” is “ἀνασταυροῦντας”, which is in the present active sense, meaning this whole passage is talking about people who are currently, actively defecting from God’s light.
This description misconstrues a scholarly minority position as one that’s obvious and uncontested. While this is indeed a known scholarly proposal (J. K. Elliott, “Is Post-Baptismal Sin Forgivable?”) and is even represented in some marginal translations, the vast majority of commentators on Hebrews explicitly reject it. The present participle ἀνασταυροῦντας is not the only Greek verb in the passage, nor even the focal point; thus it's incorrect to use this to say that "this whole passage is talking about people who are currently, actively defecting from God’s light." ἀνασταυροῦντας instead descriptively elaborates on the prior verb παραπεσόντας, which is an aorist describing those who have "fallen away." Lane argues the aorist here conveys a "decisive moment of commitment to apostasy" (though David deSilva cautions against over-interpreting this) and that the subsequent participles expand on this as the "consequences of the decision to spurn the gifts of God" (142). That is, figuratively crucifying Christ (again) is a further description of their already-decisive apostasy, and not an ongoing act.
To be sure, Ellingworth correctly notes that "the logical links between the main clause and the following participles ... are not specified" (323). But virtually all commentators raise several serious objections to the idea that ἀνασταυροῦντας and the other participle only suggest that it’s impossible to restore these persons while they (currently) "crucify" Jesus. F. F. Bruce, Gareth Cockerill, Koester, and Ellingworth all reject this reading as reducing what’s said to an inane truism. Cockerill further states that “[t]he entire context has the urgency of finality" (276 n. 41), and Attridge that this interpretation is "difficult, if not impossible, to reconcile with the other warning passages, 10:26-31 and esp. 12:17" (172 n. 68). DeSilva's commentary is especially insightful in contextualizing the severe perspective of Hebrews as a religious reflex of the ancient understanding of the patron-client relationship — specifically, the gift of salvation and the affront to the patron's honor represented by any spurned reciprocity: “After defecting from the relationship, the ungrateful clients could not expect to be able to begin that journey to God's promised inheritances again” (228). He illustrates the divine revoking of the gift by analogizing this to the actions of other spurned actors from the Greco-Roman world, e.g. one who "refuses to have dealings twice with a dishonest merchant, or to entrust a second deposit to someone who has lost the first one" (226).
In v. 7-8, the author of Hebrews makes this comparison: “Ground that drinks up the rain falling on it repeatedly, and that produces a crop useful to those for whom it is cultivated, receives a blessing from God. But if it produces thorns and thistles, it is worthless and on the verge of being cursed; its end is to be burned over.” Remember that, as explained above, the purpose of fire in Scripture is not to torment, but to purify.
Again, however, this claim is only possible through a selective representation of the scriptural function and purpose of fire.
Revelation 14:10-11, 19:2-3, 19:20, and 20:10: the Beast and his followers
These verses mention an “eternal” punishment, but the wording here is different: it lasts εἰς αἰῶνας αἰώνων or αἰῶνας τῶν αἰώνων, roughly “to the ages of ages”. The fact that this distinction exists is proof that αἰώνων by itself must be a lesser descriptor of time and thus finite
The distinction to which they refer must mean the repeated or doubled of αἰών/αἰῶνες. However, this is no evidence of it being a “lesser” or finite descriptor than the presence of “and ever” in the English phrase “forever and ever” implies that “forever” must be limited. We have any number of perfectly parallel examples of doubled Hebrew intensifiers that corroborate this, too: see Isaiah 34:10, לנצח נצחים; Exodus 3:15, לדר דר; Psalm 72:5, דור דורים; Proverbs 12:19, לעד ועד. Hypothetically, phrases like these could be hyperbolic. But this itself plays against overly literal interpretations that try to parse these idiomatic phrases as references to finite or more specific “ages.” Overall, the most well-supported conclusion is that these phrases idiomatically denote "forever" or otherwise convey finality. They’re also used frequently in reference to phenomena or entities that were genuinely and uncontestedly expected to be everlasting, like God himself.
So it is perfectly reasonable to conclude that those in Gehenna/the lake of fire will have their names added to the book of life once their cleansing is complete. How can we be sure? Because this punishment is referred to as the “second death” (Rv 20:6, 20:14, 21:8), but we know it was prophesied that God “will swallow up death forever” (Is 25:8), which, according to Paul, will be accomplished at the final resurrection: “When this perishable body puts on imperishability, and this mortal body puts on immortality, then the saying that is written will be fulfilled: ‘Death has been swallowed up in victory'” (1 Cor 15:54). If some are in the “second death” for eternity, then these prophesies will never be accomplished.
This is an intolerable understanding of the final chapters of Revelation, even on a surface-level reading. The tradition of the final defeat of death as seen from Isaiah 25:8 and 1 Corinthians 15:54 is indeed also represented in these chapters of Revelation, to be sure. But the idea that the “second death” must eventually be destroyed as part of this destruction of death is precisely reversed from what we find there. Rather, the second death is actually the agent of death’s destruction, insofar as death is destroyed by being thrown into the lake of fire — itself explicitly identified as the second death (20:14). Above all, the defeat of death represents the dawn of immortality for the righteous who are to inherit the new earth; and besides this the second death represents the annihilation of the wicked. Perhaps it could be implicitly surmised that the lake of fire and second death will be unnecessary in the ultimate eschaton. But, again, this is only because they’ve already served their purpose in annihilating death and the wicked. (I mention this only to illustrate the diversity of Jewish tradition here, but in the Talmud — specifically b. Rosh Hashanah 17a — there’s the enigmatic line that for the most egregious of sinners, גיהנם כלה והן אינן כלין: Gehenna could/will come to an end, and yet they still won’t: they’ll continue in torment even after Gehenna’s end.)
Only the elect will be saved in the first resurrection, for the universal reconciliation of all souls will happen later, after the un-elect have spent a time of purification in Gehenna. This is why the elect are referred to as the “first fruits” in several places like Romans 8:23, James 1:18, and Revelation 14:4; being the “first” fruit implies that there’s an entire harvest that comes after.
This is a clear abuse of the intended sense of first-fruits in these passages. In some of these passages resurrection isn’t the topic, and in others first-fruits aren’t even persons at all!
Finally: this has been covered in other recent posts, and briefly above, too, but there's linguistic analysis that doesn't go much beyond what an amateur might glean from things like Strong's Concordance. Its whole section on the denotation of αἰώνιος, “perpetual, permanent,” makes no attempt to parse or even mention the traditions that influenced the New Testament’s employment of this term in eschatological contexts, e.g. used to describe the immortality of the righteous and the perdition of the wicked. Instead, what it does is find rather arbitrary Biblical texts which use this or related terminology, and juxtaposes these with other Biblical texts — usually from another book entirely — which seems to imply the non-permanence of the same phenomenon or entity. The juxtaposition of Sodom’s perpetual burning in Jude with Sodom’s apparent restoration in Ezekiel was an example of this. But even more generally speaking, use of αἰώνιος terminology in other contexts (often mundane or arbitrary) is obviously of significantly less relevance for how we should understood its use in eschatological texts. This is demonstrated simply by noting that these two uses often represent a shift from the mundane to the manifestly supernatural; and that in the ancient mind, the latter obviously wouldn’t have the same “rules” as the former, temporal or otherwise. All this and more is elaborated on at much greater length in this post, which exhaustively covers misconceptions about αἰώνιος and related terminology.
This covers a lot of the pro-“infernalist” or annihilationist passages that the author sought to address, in keeping with the title. The rest of the post addresses the opposite: “the numerous places where the universal salvation is promised and proclaimed.” This would need an entirely separate response.
submitted by Prosopopoeia1 to AcademicBiblical [link] [comments]

2023.03.28 09:12 ExiledSanity Psalm 51 (Tuesday, March 28)

As I mentioned in a comment on yesterday’s reading, the season of Lent is a penitential season, one focused on repentance and preparation. As such, repentance is one of the themes I wanted to contemplate in our short series of readings.
Yesterday we looked at God’s command for change in the people of Israel, in particular as it related to hypocrisy and false worship (fasting). Today we look at a much more singular instance of a much more deliberate sin. Psalm 51 is one of the classic Biblical texts on repentance, and was written by David after he committed adultery with Bathsheba and killing her husband.

Psalm 51 (ESV)

Create in Me a Clean Heart, O God
51 To the choirmaster. A Psalm of David, when Nathan the prophet went to him, after he had gone in to Bathsheba.
1 Have mercy on me, O God,
according to your steadfast love;
according to your abundant mercy
blot out my transgressions.
2 Wash me thoroughly from my iniquity,
and cleanse me from my sin!
3 For I know my transgressions,
and my sin is ever before me.
4 Against you, you only, have I sinned
and done what is evil in your sight,
so that you may be justified in your words
and blameless in your judgment.
5 Behold, I was brought forth in iniquity,
and in sin did my mother conceive me.
6 Behold, you delight in truth in the inward being,
and you teach me wisdom in the secret heart.
7 Purge me with hyssop, and I shall be clean;
wash me, and I shall be whiter than snow.
8 Let me hear joy and gladness;
let the bones that you have broken rejoice.
9 Hide your face from my sins,
and blot out all my iniquities.
10 Create in me a clean heart, O God,
and renew a right spirit within me.
11 Cast me not away from your presence,
and take not your Holy Spirit from me.
12 Restore to me the joy of your salvation,
and uphold me with a willing spirit.
13 Then I will teach transgressors your ways,
and sinners will return to you.
14 Deliver me from bloodguiltiness, O God,
O God of my salvation,
and my tongue will sing aloud of your righteousness.
15 O Lord, open my lips,
and my mouth will declare your praise.
16 For you will not delight in sacrifice, or I would give it;
you will not be pleased with a burnt offering.
17 The sacrifices of God are a broken spirit;
a broken and contrite heart, O God, you will not despise.
18 Do good to Zion in your good pleasure;
build up the walls of Jerusalem;
19 then will you delight in right sacrifices,
in burnt offerings and whole burnt offerings;
then bulls will be offered on your altar.

Questions for Contemplation and Discussion

  1. In vs. 3 David feels that his sin is always before him. Do you ever feel this way? How do you deal with it?
  2. In vs. 4 David says that against God only he had sinned. Obviously David’s sin here hurt others. What does David mean saying that he had only sinned against God?
  3. How do you understand verses 5 and 6? Is this referring to original sin or only the sin of David’s mother? The NIV 2011 has a unique take on vs. 6 that ties it directly to vs. 5.
  4. Verses 10-12 might be the most famous section of this Psalm. How does God create a clean heart in us? What other passages refer to this?
  5. There is a lot of other information on repentance in this Psalm. What stands out to you? How does this Psalm give you direction in your spiritual life?
submitted by ExiledSanity to biblereading [link] [comments]

2023.03.28 01:53 DepartureHonest7948 The Uncompromising Blissful Extravagance of His Presence!

CMM.World &
The Great Harvest is here. Christ's Mandate for Missions and CMMTheology build strong, organic relationships globally as we worship, grow and equip together. Like Joshua and Caleb and the Apostle Paul, we see with faith what He sees in each person (to help each reach fullness), group (many streams and backgrounds in unity) and nations (sheep vs. goat nations). Our passion is to love, connect, equip and send with the simplicity, fullness, and power of the Gospel.
The Uncompromising Blissful Extravagance of His Presence! Inbox
By CMM.World - November 10, 2022
Dear Mighty One,
I see the Lord's eye upon us we discover by revelation the 'new thing' He is doing in our lives and of those of us who, beyond the present darkness, gaze into His eyes. The 'tuning fork' of Yahweh is orchestrating the sons and daughters of our living God in growing holy remnant unity to withstand as we stand with Him fearlessly in the boldness of the faith of God in this hour. Egypt is behind us, and the covenantal promises and prophetic words we have received (1 Tim. 1:18) empower us by His Holy Spirit to advance in warfare, humbly growing in the spirit of wisdom and revelation.

Yesterday as I encouraged some friends, I said, 'stay in the blissful extravagance of His presence.' Today I saw in Psalm 34 His eyes are upon us in vs. 8 & 9 and v:15 about the 'uncompromisingly righteous.' We are to be holy as He is holy. That leaves no room for any more compromise or seeking to please man or the traditions of men, being free of the fear of man, the religious spirit, and any demonic activity. We are seated in heavenly places with Christ Jesus. Lord, help us understand by revelation to walk in all the authority we have been given by Jesus Christ.
Psalm 34:8-9 'O taste and see that the Lord [our God] is good! Blessed (happy, fortunate, to be envied) is the man who trusts and takes refuge in Him. O fear the Lord, you His saints [revere and worship Him]! For there is no want to those who truly revere and worship Him with godly fear.'
v. 15 'The eyes of the Lord are toward the [uncompromisingly] righteous and His ears are open to their cry.'
Chuck Pierce shared this amazing word from Penny Jackson that is right on for this season:
May YOUR November be full of Thanksgiving and Praise for you and yours as YOU enjoy The Uncompromising Blissful Extravagance of His Presence!
Thank you for praying for CMM and all your fellow CMM Global Family worldwide. Pray for all the missionaries, schools, and students in CMM College of Theology in the US, Ecuador, Canada, Cuba, Myanmar, Nigeria, and Thailand.
Pray for the new wells and the living water and safe water recently drilled or soon to be drilled in Tanzania, India, Malawi, and Pakistan.
Pray for our upcoming Christmas gift campaigns to bless children and youth in many nations. Many of them are precious, beautiful children (orphans). As the Lord leads, pray about giving any amount to bless dear CMM children this Christmas.
Pray for each other, dear friends. We all know we each need prayers going up to Heaven for all those on the front lines. We each are on the front lines!
Please pray for me as I speak tomorrow online to a crusade with 8,000 expected to attend in Pakistan. In December, I will speak at conferences in Liberia and Kenya with fellow CMM Ordained ministers Robert Bimba (Liberia), Tom Omukhobero, and Daniel and Christine Oyoko (Kenya).
We are working on plans and trips for 2023. If you would like to have some of our awesome CMM family speakers for a conference in your area or would like to join or lead a missions trip, we would love to hook you up with dear friends in many nations.
Please join me in welcoming Dr. Louis Blom of Judea Harvest as Associate Director of Missions at CMM. This strategic alliance multiplies the efforts and impact in building the Kingdom of our God, for His glory.

Many blessings and shalom from us all here at the home office and around the world.
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submitted by DepartureHonest7948 to CMMworldMissions [link] [comments]

2023.03.27 07:31 Jagdtiger56 Psalm 51 : 1

To the Chief Musician. A Psalm of David when Nathan the prophet went to him, after he had gone in to Bathsheba.
Have mercy upon me, O God,
According to Your lovingkindness,
According to the multitude of Your tender mercies,
Blot out my transgressions.
submitted by Jagdtiger56 to PickUpYourCrossDaily [link] [comments]

2023.03.27 04:42 shamystrawberry Conditionalism and soul sleep (Hell is not forever but conditional depending on the sin.) Is there anyone who believes this?

I'm almost done reading the whole Bible. And after all the analyzing and hearing God's voice, I'm starting to believe conditionalism and soul sleep more and more.
Here are some verse:
Thessalonians 4:13-18
13Brothers, we do not want you to be ignorant about those who fall asleep, or to grieve like the rest of men, who have no hope. 14We believe that Jesus died and rose again and so we believe that God will bring with Jesus those who have fallen asleep in him. 15According to the Lord's own word, we tell you that we who are still alive, who are left till the coming of the Lord, will certainly not precede those who have fallen asleep. 16For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. 17After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. 18Therefore encourage each other with these words.
Ecclesiastes 12:7 says tells us what happens when a person dies. It says, “Then shall the dust return to the earth as it was; and the spirit shall return to God who gave it.” In other words, when a person dies, his or her spirit goes back to God, the body returns to dust and the soul of that person is no longer is alive. That is why Job 27:3 says, “All the while my breathe is in me, and the spirit of God is my nostrils.” The soul is the actual person. The Spirit is the life of the person.
Ecclesiastes 9:5 says, “For the living know that they will die, but the dead know not any thing.” What ascended into heaven. His body has turned to dust and his spirit is back with God and his soul no longer exist. If this is true for David, then it is also true for everybody else.
Daniel 12:1-3
12 “At that time shall arise Michael, the great prince who has charge of your people. And there shall be a time of trouble, such as never has been since there was a nation till that time. But at that time your people shall be delivered, everyone whose name shall be found written in the book. 2 And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. 3 And those who are wise shall shine like the brightness of the sky above;[a] and those who turn many to righteousness, like the stars forever and ever.
1 Corinthians 4:5
Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his commendation from God.
Matthew 12:36
I tell you, on the day of judgment people will give account for every careless word they speak,
Revelation 20:11-15
Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone's name was not found written in the book of life, he was thrown into the lake of fire.
Here's a little extra:
We (Christians) will even help judge angels.
1 Corinthians 6:3
"Don’t you realize that we will judge angels? So you should surely be able to resolve ordinary disputes in this life."
John 3:16
"For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life."
Romans 6:23
For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
Romans 2:12
For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law.
Psalm 37:20
But the wicked shall perish, and the enemies of the LORD shall be as the fat of lambs: they shall consume; into smoke shall they consume away.
For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.
John 14:3
And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.
John 6:40 ESV
For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.
Revelation 20:4-6
Then I saw thrones, and seated on them were those to whom the authority to judge was committed. Also I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and those who had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years. The rest of the dead did not come to life until the thousand years were ended. This is the first resurrection. Blessed and holy is the one who shares in the first resurrection! Over such the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years.
Psalm 37:20
20 But the wicked will perish; the enemies of the Lord are like the glory of the pastures; they vanish—like smoke they vanish away.
Romans 6:23
For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
Matthew 10:28
And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell.
Revelation 21:4
He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”
1 Corinthians 15:53
For this perishable body must put on the imperishable, and this mortal body must put on immortality.
1 Corinthians 15:1-587
The Resurrection Body
35 But someone will ask, “How are the dead raised? With what kind of body do they come?” 36 You foolish person! What you sow does not come to life unless it dies. 37 And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. 38 But God gives it a body as he has chosen, and to each kind of seed its own body. 39 For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. 40 There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.
42 So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. 43 It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. 44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 Thus it is written, “The first man Adam became a living being”;[e] the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first but the natural, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven. 48 As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. 49 Just as we have borne the image of the man of dust, we shall[f] also bear the image of the man of heaven.
Mystery and Victory
50 I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. 54 When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:
“Death is swallowed up in victory.” 55 “O death, where is your victory? O death, where is your sting?”
56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ.
58 Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain
Job 14:11‭-‬15 KJV As the waters fail from the sea, And the flood decayeth and drieth up: So man lieth down, and riseth not: Till the heavens be no more, they shall not awake, Nor be raised out of their sleep. O that thou wouldest hide me in the grave, That thou wouldest keep me secret, until thy wrath be past, That thou wouldest appoint me a set time, and remember me! If a man die, shall he live again? All the days of my appointed time will I wait, Till my change come. Thou shalt call, and I will answer thee: Thou wilt have a desire to the work of thine hands.
submitted by shamystrawberry to TrueChristian [link] [comments]

2023.03.26 05:25 YeOldeNegotiant An Anglican Chaplet (using traditional Rosary beads)

Because many here are uncomfortable using Anglican beads, I adapted to the traditional Rosary an Anglican Chaplet I posted a while back. As before, it's taken from the BCP 1979, Rite Two, and the RSV. All suggestions welcome.
  1. Cross: ☩ IN NOMINE PATRIS. (Sentence) To the Lord our God belong mercy and forgiveness, for we have rebelled against him. (Daniel: 9:9.)
  2. Confession [first big bead]: Most merciful God, we confess that we have sinned against you in thought, word, and deed, by what we have done and by what we have left undone. We have not loved you with our whole heart; we have not loved our neighbors as ourselves. We are truly sorry and we humbly repent. For the sake of your ☩ Son Jesus Christ, have mercy on us and forgive us; that we may delight in your will, and walk in your ways, to the glory of your name. Amen.
  3. Trisagion [3x, once on each small bead]: Holy God, Holy and Mighty, Holy Immortal One: Have mercy on us. [following the Trisagion on the third bead] ☩ GLORIA PATRI.
  4. Invitatory [next big bead]: The mercy of the Lord is everlasting: Come let us adore him.
  5. Medal (Psalm): Have mercy on me, O God, according to your lovingkindness; in your great compassion blot out my offenses. Create in me a clean heart, O God, and renew a right spirit within me. (Psalm 51:1, 10 Miserere mei, Deus). ☩ GLORIA PATRI.
  6. Decade (Reading): Lord ☩ Jesus Christ, son of God, have mercy on me, a sinner. (Luke 18:13~ Jesus Prayer)
  7. Bead (Canticle) [after each decade]: My soul proclaims the greatness of the Lord, my spirit rejoices in God my Savior; for he has looked with favor on his lowly servant. He has mercy on those who fear him in every generation. (Luke 1:46-48, 50 Magnificat). ☩ GLORIA PATRI.
  8. Medal (Canticle) [after the last decade]: The Almighty has done great things for me, and holy is his ☩ Name. He has come to the help of his servant Israel, for he has remembered his promise of mercy. (Luke 1:49, 54 Magnificat). ☩ GLORIA PATRI.
  9. Creed [the next big bead]: I believe in God, the Father almighty, creator of heaven and earth. I believe in ☩ Jesus Christ, his only Son, our Lord. He was conceived by the power of the Holy Spirit and born of the ☩ Virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended to the dead. On the third day he rose again. He ascended into heaven, and is seated at the right hand of the Father. He will come again to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins the resurrection of the body, and the life ☩ everlasting. Amen.
  10. Kyrie [3x, once on each small bead]: Lord have mercy. ☩ Christ have mercy. Lord have mercy.
  11. Prayer [the next big bead]: Our Father in heaven, hallowed be your Name, your kingdom come, your will be done, on earth as in heaven. Give us today our daily bread. Forgive us our sins as we forgive those who sin against us. Save us from the time of trial, and deliver us from evil.
  12. Cross (Dismissal): The almighty and merciful Lord, ☩ Father, Son, and Holy Spirit, bless us and keep us. Amen.
submitted by YeOldeNegotiant to Anglicanism [link] [comments]

2023.03.25 20:09 giraffesinhats Psalm 80 (Saturday, March 25)

Psalm 80 (NKJV)

Prayer for Israel’s Restoration
To the Chief Musician. Set to “The Lilies.” A Testimony of Asaph. A Psalm.
80 Give ear, O Shepherd of Israel, You who lead Joseph like a flock; You who dwell between the cherubim, shine forth! 2 Before Ephraim, Benjamin, and Manasseh, Stir up Your strength, And come and save us!
3 Restore us, O God; Cause Your face to shine, And we shall be saved!
4 O Lord God of hosts, How long will You be angry Against the prayer of Your people? 5 You have fed them with the bread of tears, And given them tears to drink in great measure. 6 You have made us a strife to our neighbors, And our enemies laugh among themselves.
7 Restore us, O God of hosts; Cause Your face to shine, And we shall be saved!
8 You have brought a vine out of Egypt; You have cast out the nations, and planted it. 9 You prepared room for it, And caused it to take deep root, And it filled the land. 10 The hills were covered with its shadow, And the mighty cedars with its boughs. 11 She sent out her boughs to the Sea, And her branches to the River.
12 Why have You broken down her hedges, So that all who pass by the way pluck her fruit? 13 The boar out of the woods uproots it, And the wild beast of the field devours it.
14 Return, we beseech You, O God of hosts; Look down from heaven and see, And visit this vine 15 And the vineyard which Your right hand has planted, And the branch that You made strong for Yourself. 16 It is burned with fire, it is cut down; They perish at the rebuke of Your countenance. 17 Let Your hand be upon the man of Your right hand, Upon the son of man whom You made strong for Yourself. 18 Then we will not turn back from You; Revive us, and we will call upon Your name.
19 Restore us, O Lord God of hosts; Cause Your face to shine, And we shall be saved!
In regards to this Psalm, I will quote from Charles Spurgeon:
“A later Asaph we should suppose, who had the unhappiness to live, like the ‘last minstrel,’ in evil times. If by the Asaph of David’s day, this Psalm was written in the spirit of prophecy, for it sings of times unknown to David.” (Charles Spurgeon)
This quote is fitting with verses 16-19. The Psalmist, though he did not know Jesus, spoke for the hope of the restoration that Jesus would bring. Additionally, during my study, the Targum specifically translates verse 15 to "and upon the King Messiah, whom your have established for yourself."
Q1: What is the significance of verses 1 and 2, speaking of Joseph and his family while also speakingof God on the mercy seat?
Q2: Are you seeing the hope of Jesus in this Psalm or are you interpreting it different?
submitted by giraffesinhats to biblereading [link] [comments]

2023.03.24 11:59 ImpressionIll9818 Which verses/prayer do you prefer for Purfication?

As i read, 51:7 verse of psalm generally uses for purfication.
"Cleanse me with hyssop, and I will be clean; wash me, and I will be whiter than snow. "
תהילים 51:7 Hebrew Bible תחטאני באזוב ואטהר תכבסני ומשלג אלבין׃
This is the only prayer and verses for purfication.
I am open to your suggestions.
submitted by ImpressionIll9818 to Christianity [link] [comments]

2023.03.24 03:29 you_wont_ever Help With Funeral

Ok so I’m the only catholic in my immediate family. I’m a convert (5 years tomorrow!) and I was Jewish before that. My husband and daughter (18) are still Jewish.
As a result, if I were to die (and I’m autoimmune) they wouldn’t know what to do as far as my funeral mass goes, and what I would want.
So I have decided to plan it out for them, so they wouldn’t have to stress with it. My husband already knows I’d like to be buried in a catholic cemetery, and at the particular one I like, they would be allowed to be buried next to me. They’re fine with that.
That being said - What readings would be allowed? Can I choose my favorite passages? My goal is to stress repentance, and the readings will reflect that.
The hymns - I love Morning Is Broken (and my husband loves it too), Ode to Joy, Bread of Angels/Panis Angelicus.
The psalm - My favorite psalm is Psalm 63, but I think because I want to stress repentance, perhaps is Psalm 51 a better fit?
I’m also thinking of writing a letter to those family and friends that would need to hear from me one last time. I would have my brother (if he outlives me) deliver it as part of his eulogy.
Thoughts? Comments?
submitted by you_wont_ever to Catholicism [link] [comments]