BRXII Battle talk

[Zadok]

What does Paul mean when he says that Jesus is going reconcile all things to Himself?


Col 1:14 in whom we have redemption, the forgiveness of sins.

Col 1:15 He is the image of the invisible God, the firstborn of all creation.

Col 1:16 For by Him all things were created, {both} in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities--all things have been created through Him and for Him.

Col 1:17 He is before all things, and in Him all things hold together.

Col 1:18 He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything.

Col 1:19 For it was the {Father's} good pleasure for all the fullness to dwell in Him,

Col 1:20 and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, {I say,} whether things on earth or things in heaven.

There is a deadly virus creeping into the minds and hearts of many of those in the steeplehouses of the land. :kookoo: That virus is making individuals declare silly things. All does not mean all, all means only some. :wazzup:

Col. 1:20 states that through the blood of the cross of the Saviour of the whole world, the ta pavnte/ the all, are reconciled to God, and the ta pavnte are "the all things" within the heavens and the earth. Ta pavnte is not just all, it is the all, and it is in this tense that Col. 1:20 is recorded in Koine.

Ta pavnte = in the absolute sense of the whole of creation, the universe. Of everything in heaven and earth that is in need of uniting and redeeming.

We also find the same ta pavnte underlying the passage in Eph. 1.....

He has made known to us the secret of His will. And this is in harmony with God's merciful purpose for the government of the world when the times are ripe for it--the purpose which He has cherished in His own mind of restoring the whole creation to find its one Head in Christ; yes, things in heaven and things on earth, to find their one Head in Him. And you too, who in Him were made heirs, having been chosen beforehand in accordance with the intention of Him whose might carries out in everything the design of His own will.

Ta panta= the all things. The all things in the heavens, the all things in the earth, and you who once were dead in trespasses and sins.That in the dispensation of the fulness of times He might gather together in one, the ta pavnte en Christ.

Ta pavnte = in the absolute sense of the whole of creation, the universe. Of everything in heaven and earth that is in need of uniting and redeeming.

 

[Aethril]

There is a deadly virus creeping into the minds and hearts of many of those in the steeplehouses of the land. :kookoo: That virus is making individuals declare silly things. All does not mean all, all means only some. :wazzup:

John 3:26 And they came to John and said to him, “Rabbi, He who was with you beyond the Jordan, to whom you have testified—behold, He is baptizing, and ALL are coming to Him!”

"All" can be used to generalize... it does not always mean “everyone”.

 

[Kimberlyann]

There is a deadly virus creeping into the minds and hearts of many of those in the steeplehouses of the land. :kookoo: That virus is making individuals declare silly things. All does not mean all, all means only some. :wazzup:

Col. 1:20 states that through the blood of the cross of the Saviour of the whole world, the ta pavnte/ the all, are reconciled to God, and the ta pavnte are "the all things" within the heavens and the earth. Ta pavnte is not just all, it is the all, and it is in this tense that Col. 1:20 is recorded in Koine.

Ta pavnte = in the absolute sense of the whole of creation, the universe. Of everything in heaven and earth that is in need of uniting and redeeming.

We also find the same ta pavnte underlying the passage in Eph. 1.....



Ta panta= the all things. The all things in the heavens, the all things in the earth, and you who once were dead in trespasses and sins.That in the dispensation of the fulness of times He might gather together in one, the ta pavnte en Christ.

Ta pavnte = in the absolute sense of the whole of creation, the universe. Of everything in heaven and earth that is in need of uniting and redeeming.

Thanks Zadok.

 

[Zadok]

John 3:26 And they came to John and said to him, “Rabbi, He who was with you beyond the Jordan, to whom you have testified—behold, He is baptizing, and ALL are coming to Him!”

"All" can be used to generalize... it does not always mean “everyone”.

Pas is rarely used to generalize, :nono: rarely indeed. All radically means all.

All equals what?

HERE

In the case of Col. 1:20 and Eph. 1 "the all" stands looking you in the face. Please demonstrate that the ta pavnte is in the generalization category.

 

[CabinetMaker]

Pas is rarely used to generalize, :nono: rarely indeed. All radically means all.

All equals what?

HERE

In the case of Col. 1:20 and Eph. 1 "the all" stands looking you in the face. Please demonstrate that the ta pavnte is in the generalization category.

So you are saying that John 3:26 means that John the Baptist baptised everybody alive on the planet on that day?

 

[Aethril]

Pas is rarely used to generalize, :nono: rarely indeed. All radically means all.

All equals what?

HERE

In the case of Col. 1:20 and Eph. 1 "the all" stands looking you in the face. Please demonstrate that the ta pavnte is in the generalization category.

Please demonstrate that you read my post. I did not say "all" is always a generalization I said it can be. I generalized while describing a generalization. Sometimes "all" means "all" and sometimes "all" means "a lot". Not difficult. Did the Pharisees go to Christ to be baptized?

 

[Zadok]

I did not say "all" is always a generalization I said it can be. I generalized while describing a generalization.

Pas is rarely a generalization. Rarely!

All means what? HERE[/url

In the case of Col. 1:20, the verse under consideration, pas is in the tense of ta pavnte. Can you demonstrate otherwise?

 

[Zadok]

All = Pas =

l<A-1,Adjective,3956,pas>

Radically means "all." Used without the article it means "every," every kind or variety. So the RV marg. in Eph. 2:21, "every building," and the text in Eph. 3:15, "every family," and the RV marg. of Acts 2:36, "every house;" or it may signify "the highest degree," the maximum of what is referred to, as, "with all boldness" Acts 4:29. Before proper names of countries, cities and nations, and before collective terms, like "Israel," it signifies either "all" or "the whole," e.g., Matt. 2:3; Acts 2:36. Used with the article, it means the whole of one object. In the plural it signifies "the totality of the persons or things referred to." Used without a noun it virtually becomes a pronoun, meaning "everyone" or "anyone." In the plural with a noun it means "all." One form of the neuter plural (panta) signifies "wholly, together, in all ways, in all things," Acts 20:35; 1 Cor. 9:25. The neuter plural without the article signifies "all things severally," e.g., John 1:3; 1 Cor. 2:10; preceded by the article it denotes "all things," as constituting a whole, e.g., Rom. 11:36; 1 Cor. 8:6; Eph. 3:9.

See EVERY, Note (1), WHOLE.

<A-2,Adjective,537,hapas>

A strengthened form of pas, signifies "quite all, the whole," and, in the plural, "all, all things." Preceded by an article and followed by a noun it means "the whole of." In 1 Tim. 1:16 the significance is "the whole of His longsuffering," or "the fulness of His longsuffering."

See EVERY, WHOLE.

<A-3,Adjective,3650,holos>

"The whole, all," is most frequently used with the article followed by a noun, e.g., Matt. 4:23. It is used with the article alone, in John 7:23, "every whit;" Acts 11:26; 21:31; 28:30; Titus 1:11; Luke 5:5, in the best texts.

See ALTOGETHER.

Note: The adjective holokleros, lit., "whole-lot, entire," stresses the separate parts which constitute the whole, no part being incomplete. See ENTIRE.

<B-1,Adverb,3654,holos>

Signifies "at all," Matt. 5:34; 1 Cor. 15:29; "actually," 1 Cor. 5:1, RV (AV, wrongly, "commonly"); "altogether," 1 Cor. 6:7 (AV, "utterly").

Notes: (1) Holoteles, from A, No. 3, and telos, "complete," signifies "wholly, through and through," 1 Thess. 5:23, lit., "whole complete;" there, not an increasing degree of sanctification is intended, but the sanctification of the believer in every part of his being.

(2) The synonym katholou, a strengthened form of holou signifies "at all," Acts 4:18.

<B-2,Adverb,3843,pantos>-

When used without a negative, signifies "wholly, entirely, by all means," Acts 18:21 (AV); 1 Cor. 9:22; "altogether," 1 Cor. 9:10; "no doubt, doubtless," Luke 4:23, RV (AV, surely"); Acts 28:4. In 21:22 it is translated "certainly," RV, for AV, "needs" (lit., "by all means"). With a negative it signifies "in no wise," Rom. 3:9; 1 Cor. 5:10; 16:12 ("at all").

See ALTOGETHER, DOUBT (NO), MEANS, SURELY, WISE.

<C-1,Pronoun,3745,hosa>

The neuter plural of hosos, "as much as," chiefly used in the plural, is sometimes rendered "all that," e.g., Acts 4:23; 14:27. It really means "whatsoever things." See Luke 9:10, RV, "what things."

 

[Zadok]

I did not say "all" is always a generalization I said it can be. I generalized while describing a generalization. Sometimes "all" means "all" and sometimes "all" means "a lot".

Again, Aethril....Pas is rarely a generalization. Rarely!

All means what? HERE

In the case of Col. 1:20, the verse under consideration, pas is in the tense of ta pavnte. Can you demonstrate otherwise?

 

[Aethril]

Pas is rarely a generalization. Rarely!

All means what? HERE[/url

In the case of Col. 1:20, the verse under consideration, pas is in the tense of ta pavnte. Can you demonstrate otherwise?

Col 1:19 For it pleased the Father that in Him all the fullness should dwell, 20 and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross.

In context it seems that God desires all to be reconciled. Will God force someone against their will to live with Him? Actually, before you answer that please respond to my other posts regarding John 3:26. Thanks.

 

[CabinetMaker]

All = Pas =

l<A-1,Adjective,3956,pas>

Radically means "all." Used without the article it means "every," every kind or variety. So the RV marg. in Eph. 2:21, "every building," and the text in Eph. 3:15, "every family," and the RV marg. of Acts 2:36, "every house;" or it may signify "the highest degree," the maximum of what is referred to, as, "with all boldness" Acts 4:29. Before proper names of countries, cities and nations, and before collective terms, like "Israel," it signifies either "all" or "the whole," e.g., Matt. 2:3; Acts 2:36. Used with the article, it means the whole of one object. In the plural it signifies "the totality of the persons or things referred to." Used without a noun it virtually becomes a pronoun, meaning "everyone" or "anyone." In the plural with a noun it means "all." One form of the neuter plural (panta) signifies "wholly, together, in all ways, in all things," Acts 20:35; 1 Cor. 9:25. The neuter plural without the article signifies "all things severally," e.g., John 1:3; 1 Cor. 2:10; preceded by the article it denotes "all things," as constituting a whole, e.g., Rom. 11:36; 1 Cor. 8:6; Eph. 3:9.

See EVERY, Note (1), WHOLE.

<A-2,Adjective,537,hapas>

A strengthened form of pas, signifies "quite all, the whole," and, in the plural, "all, all things." Preceded by an article and followed by a noun it means "the whole of." In 1 Tim. 1:16 the significance is "the whole of His longsuffering," or "the fulness of His longsuffering."

See EVERY, WHOLE.

<A-3,Adjective,3650,holos>

"The whole, all," is most frequently used with the article followed by a noun, e.g., Matt. 4:23. It is used with the article alone, in John 7:23, "every whit;" Acts 11:26; 21:31; 28:30; Titus 1:11; Luke 5:5, in the best texts.

See ALTOGETHER.

Note: The adjective holokleros, lit., "whole-lot, entire," stresses the separate parts which constitute the whole, no part being incomplete. See ENTIRE.

<B-1,Adverb,3654,holos>

Signifies "at all," Matt. 5:34; 1 Cor. 15:29; "actually," 1 Cor. 5:1, RV (AV, wrongly, "commonly"); "altogether," 1 Cor. 6:7 (AV, "utterly").

Notes: (1) Holoteles, from A, No. 3, and telos, "complete," signifies "wholly, through and through," 1 Thess. 5:23, lit., "whole complete;" there, not an increasing degree of sanctification is intended, but the sanctification of the believer in every part of his being.

(2) The synonym katholou, a strengthened form of holou signifies "at all," Acts 4:18.

<B-2,Adverb,3843,pantos>-

When used without a negative, signifies "wholly, entirely, by all means," Acts 18:21 (AV); 1 Cor. 9:22; "altogether," 1 Cor. 9:10; "no doubt, doubtless," Luke 4:23, RV (AV, surely"); Acts 28:4. In 21:22 it is translated "certainly," RV, for AV, "needs" (lit., "by all means"). With a negative it signifies "in no wise," Rom. 3:9; 1 Cor. 5:10; 16:12 ("at all").

See ALTOGETHER, DOUBT (NO), MEANS, SURELY, WISE.

<C-1,Pronoun,3745,hosa>

The neuter plural of hosos, "as much as," chiefly used in the plural, is sometimes rendered "all that," e.g., Acts 4:23; 14:27. It really means "whatsoever things." See Luke 9:10, RV, "what things."

Do you ever answer a yes or no question with yes or no? I would give you positive rep if you would ever answer a direct question with a direct answer. (Note the question I asked at the beginning of this post is does not need an answer as it is a retorical question)

 

[Zadok]

Col 1:19 For it pleased the Father that in Him all the fullness should dwell,

And the same pas in the Son is the pas in the reconciliation of the ta pavnte

20 and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross.

And the scope is "the all things," the ta pavnte encompassing the all things of the terrestial and celestial.

In context it seems that God desires all to be reconciled.

God not only desired all mankind to be saved and come to the knowledge of the truth: He has ordained it in His sovereign will!

Will God force someone against their will to live with Him?

Absolutely not. The worship of all beings in the celestials, the terrestial and the subterrean is by exhomologeo and homologeo. Not by rote, not perfunctory genuflections, willing worship IN the Name of Jesus, and to the glory of God the Father. Willing kampto worship, in thankfulness, thanksgiving and celebration!

 

[Zadok]

Will God force someone against their will to live with Him?

The Hornets

To the tune of This Is Like Heaven To Me

HERE

If a nest of live hornets were brought to this room
And the creatures allowed to go free,
You would not need urgings to make yourself scarce
You'd want to get out, don't you see.
They would not lay hold and by force of their strength
Throw you out of the window, oh no,
They would not compel you to go 'gainst your will
But they would just make you willing to go.

Chorus

He does not compel us to go, no, no
He does not compel us to go.
He does not compel us to go 'gainst our will
But he just makes us willing to go.

When the Canaanites hardened their hearts against God
And grieved Him because of their sin,
God sent along hornets to bring them to time
And help his own people to win.
The hornets persuaded them that it was best
To go quickly, and not to go slow:
God did not compel them to go 'gainst their will
But he just made them willing to go.

Chorus

He does not compel us to go, no, no
He does not compel us to go.
He does not compel us to go 'gainst our will
But he just makes us willing to go.

When Jonah was sent to the work of the Lord
The outlook was not very bright;
He had never done such a hard thing before
So he backed and ran off from the fight.
But God sent a big fish to swallow him up,
The story I'm sure you all know,
He did not compel him to go 'gainst his will
But he just made him willing to go.

Chorus

He does not compel us to go, no, no
He does not compel us to go.
He does not compel us to go 'gainst our will
But he just makes us willing to go.

When Moses was sent to lead Israel out
To Canaan's rich fruit-bearing land.
Resisting his spirit they worshipped a calf,
And refused to obey God's command.
God did not compel them to go to the land
Which with wine, milk, and honey did flow,
But fed them on manna for forty long years
'Till he got them ready to go.

Chorus

He does not compel us to go, no, no
He does not compel us to go.
He does not compel us to go against our will
But he just makes us willing to go.

When Balaam was sent to the Moabite kingd,
And wanted things run his own way,
His mule, ever faithful, spoke at the right time,
Made him willing God's will to obey.
God can use any man, since He used Balaam's mule,
For He is Almighty you know;
He does not compel us to go, 'against our will
But He just makes us willing to go.

Chorus

He does not compel us to go, no, no
He does not compel us to go.
He does not compel us to go against our will
But he just makes us willing to go.

 

[PKevman]

So you are saying that John 3:26 means that John the Baptist baptised everybody alive on the planet on that day?

I know it was ignored but this was an excellent rebuttal CM! :up:

 

[PKevman]

All radically means all.

So you are saying that John 3:26 means that John the Baptist baptised everybody alive on the planet on that day?

All radically means all CabinetMaker.

 

[Zadok]

I know it was ignored but this was an excellent rebuttal CM! :up:

Thankyou C.M. for clarifying for Dr. Vine what pas means. :banana:

All = Pas =

l<A-1,Adjective,3956,pas>

Radically means "all." Used without the article it means "every," every kind or variety. So the RV marg. in Eph. 2:21, "every building," and the text in Eph. 3:15, "every family," and the RV marg. of Acts 2:36, "every house;" or it may signify "the highest degree," the maximum of what is referred to, as, "with all boldness" Acts 4:29. Before proper names of countries, cities and nations, and before collective terms, like "Israel," it signifies either "all" or "the whole," e.g., Matt. 2:3; Acts 2:36. Used with the article, it means the whole of one object. In the plural it signifies "the totality of the persons or things referred to." Used without a noun it virtually becomes a pronoun, meaning "everyone" or "anyone." In the plural with a noun it means "all." One form of the neuter plural (panta) signifies "wholly, together, in all ways, in all things," Acts 20:35; 1 Cor. 9:25. The neuter plural without the article signifies "all things severally," e.g., John 1:3; 1 Cor. 2:10; preceded by the article it denotes "all things," as constituting a whole, e.g., Rom. 11:36; 1 Cor. 8:6; Eph. 3:9.

See EVERY, Note (1), WHOLE.

<A-2,Adjective,537,hapas>

A strengthened form of pas, signifies "quite all, the whole," and, in the plural, "all, all things." Preceded by an article and followed by a noun it means "the whole of." In 1 Tim. 1:16 the significance is "the whole of His longsuffering," or "the fulness of His longsuffering."

See EVERY, WHOLE.

<A-3,Adjective,3650,holos>

"The whole, all," is most frequently used with the article followed by a noun, e.g., Matt. 4:23. It is used with the article alone, in John 7:23, "every whit;" Acts 11:26; 21:31; 28:30; Titus 1:11; Luke 5:5, in the best texts.

See ALTOGETHER.

Note: The adjective holokleros, lit., "whole-lot, entire," stresses the separate parts which constitute the whole, no part being incomplete. See ENTIRE.

<B-1,Adverb,3654,holos>

Signifies "at all," Matt. 5:34; 1 Cor. 15:29; "actually," 1 Cor. 5:1, RV (AV, wrongly, "commonly"); "altogether," 1 Cor. 6:7 (AV, "utterly").

Notes: (1) Holoteles, from A, No. 3, and telos, "complete," signifies "wholly, through and through," 1 Thess. 5:23, lit., "whole complete;" there, not an increasing degree of sanctification is intended, but the sanctification of the believer in every part of his being.

(2) The synonym katholou, a strengthened form of holou signifies "at all," Acts 4:18.

<B-2,Adverb,3843,pantos>-

When used without a negative, signifies "wholly, entirely, by all means," Acts 18:21 (AV); 1 Cor. 9:22; "altogether," 1 Cor. 9:10; "no doubt, doubtless," Luke 4:23, RV (AV, surely"); Acts 28:4. In 21:22 it is translated "certainly," RV, for AV, "needs" (lit., "by all means"). With a negative it signifies "in no wise," Rom. 3:9; 1 Cor. 5:10; 16:12 ("at all").

See ALTOGETHER, DOUBT (NO), MEANS, SURELY, WISE.

<C-1,Pronoun,3745,hosa>

The neuter plural of hosos, "as much as," chiefly used in the plural, is sometimes rendered "all that," e.g., Acts 4:23; 14:27. It really means "whatsoever things." See Luke 9:10, RV, "what things."

 

[CabinetMaker]

Thankyou C.M. for clarifying for Dr. Vine what pas means. :banana:

All = Pas =

l<A-1,Adjective,3956,pas>

Radically means "all." Used without the article it means "every," every kind or variety. So the RV marg. in Eph. 2:21, "every building," and the text in Eph. 3:15, "every family," and the RV marg. of Acts 2:36, "every house;" or it may signify "the highest degree," the maximum of what is referred to, as, "with all boldness" Acts 4:29. Before proper names of countries, cities and nations, and before collective terms, like "Israel," it signifies either "all" or "the whole," e.g., Matt. 2:3; Acts 2:36. Used with the article, it means the whole of one object. In the plural it signifies "the totality of the persons or things referred to." Used without a noun it virtually becomes a pronoun, meaning "everyone" or "anyone." In the plural with a noun it means "all." One form of the neuter plural (panta) signifies "wholly, together, in all ways, in all things," Acts 20:35; 1 Cor. 9:25. The neuter plural without the article signifies "all things severally," e.g., John 1:3; 1 Cor. 2:10; preceded by the article it denotes "all things," as constituting a whole, e.g., Rom. 11:36; 1 Cor. 8:6; Eph. 3:9.

See EVERY, Note (1), WHOLE.

<A-2,Adjective,537,hapas>

A strengthened form of pas, signifies "quite all, the whole," and, in the plural, "all, all things." Preceded by an article and followed by a noun it means "the whole of." In 1 Tim. 1:16 the significance is "the whole of His longsuffering," or "the fulness of His longsuffering."

See EVERY, WHOLE.

<A-3,Adjective,3650,holos>

"The whole, all," is most frequently used with the article followed by a noun, e.g., Matt. 4:23. It is used with the article alone, in John 7:23, "every whit;" Acts 11:26; 21:31; 28:30; Titus 1:11; Luke 5:5, in the best texts.

See ALTOGETHER.

Note: The adjective holokleros, lit., "whole-lot, entire," stresses the separate parts which constitute the whole, no part being incomplete. See ENTIRE.

<B-1,Adverb,3654,holos>

Signifies "at all," Matt. 5:34; 1 Cor. 15:29; "actually," 1 Cor. 5:1, RV (AV, wrongly, "commonly"); "altogether," 1 Cor. 6:7 (AV, "utterly").

Notes: (1) Holoteles, from A, No. 3, and telos, "complete," signifies "wholly, through and through," 1 Thess. 5:23, lit., "whole complete;" there, not an increasing degree of sanctification is intended, but the sanctification of the believer in every part of his being.

(2) The synonym katholou, a strengthened form of holou signifies "at all," Acts 4:18.

<B-2,Adverb,3843,pantos>-

When used without a negative, signifies "wholly, entirely, by all means," Acts 18:21 (AV); 1 Cor. 9:22; "altogether," 1 Cor. 9:10; "no doubt, doubtless," Luke 4:23, RV (AV, surely"); Acts 28:4. In 21:22 it is translated "certainly," RV, for AV, "needs" (lit., "by all means"). With a negative it signifies "in no wise," Rom. 3:9; 1 Cor. 5:10; 16:12 ("at all").

See ALTOGETHER, DOUBT (NO), MEANS, SURELY, WISE.

<C-1,Pronoun,3745,hosa>

The neuter plural of hosos, "as much as," chiefly used in the plural, is sometimes rendered "all that," e.g., Acts 4:23; 14:27. It really means "whatsoever things." See Luke 9:10, RV, "what things."

Deja Vu! Where have I seen this before... :think:

 

[CabinetMaker]

Edit for post 397.

It was still ignored! :bang:

 

[Zadok]

Attention P.K. Can you demonstrate that ta pavnte does not mean "the all"?

Col. 1:20 states that through the blood of the cross of the Saviour of the whole world, the ta pavnte/ the all, are reconciled to God, and the ta pavnte are "the all things" within the heavens and the earth. Ta pavnte is not just all, it is the all, and it is in this tense that Col. 1:20 is recorded in Koine.

Ta pavnte = in the absolute sense of the whole of creation, the universe. Of everything in heaven and earth that is in need of uniting and redeeming.

:idea: You may use C.M. as a life-line. A.T. & T. is waiting. :sheep:

 

[Zadok]

Two passages in Revelation tell the whole story of unbelievers.

Rev 20:14,15 Then Death and Hades were cast into the lake of fire. This is the second death. 15 And anyone not found written in the Book of Life was cast into the lake of fire.

Rev 21:8 But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death.

Bob Hill

You know the first thing I notice Bob? Just with a casual reading?

"unbelieving" is just placed side by side with these other sins. It doesn't seem to have the emphasis placed on it that many do today. "Yes, God will forgive a million terrible sins, but don't be caught in unbelief."

No. It doesn't appear Revelation put a greater emphasis on unbelief. It wasn’t any worse. It wasn’t any better than any other sin.

The second thing I noticed was the rest of the list.

Have you ever been “cowardly” Bob? How do you know you aren’t classified as “cowardly” in God’s eyes? His standards are pretty high you know.

Murderers? Have you ever been angry with your brother Bob? If you have then you have murdered.

Sexually immoral? Have you ever looked upon a woman with lust in your heart. Then you are sexually immoral.

Idolaters? So, God is always first in your life?

Liars? Remember those high standards of God?


These passages aren’t your gospel. If it were your gospel it would say,

“Whoever didn’t believe in Jesus in time was thrown into the Lake of Fire.”

It says nothing about everything being ok if you are forgiven in time. It says nothing about if you are a “forgiven coward, murderer, sexually immoral, idolater, and liar.

It says all on that list will go into the Lake of Fire.

There is nothing in Revelation that says the way into the Book of Life is to believe in Jesus on time.

No, those in the book of life are real hard workers. The Book of Life has nothing to do with trusting in grace.

You really ought to know better Bob, being the dispensationalist that you are. You are half way there. You know the beginning of how important it is to properly divide God’s word. To apply this book to those of us under grace creates the greatest of confusion.

:thumb: