:yawn: You're projecting again (Eph 4:14, 2 Co 4:2, 2 Pe 3:16). :noway:
Why would God need a hell?
- Thread starter Mickiel
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Mickiel
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Yes, by all means, lets word! In Titus 2:10-11, "Not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Savior in all things; For the Grace of God that brings Salvation has appeared to ALL men."
That's the doctrine of God right there; grace and salvation for all humans is good to him. And the religious salvation player haters cannot stop it.
That's the doctrine of God right there; grace and salvation for all humans is good to him. And the religious salvation player haters cannot stop it.
"2 Ti 1:10 The manifestation of the Lord, ἐπιφάνεια, is not only His coming into the world per se, but His earthly manifestation in its complete circumference; and the fullness of blessing from it is expressed, negatively and positively, in these words: Who abolished death, and brought life and incorruption to light. The antithesis of life and death is thoroughly Pauline. Both words here must be understood also in their full force. By death, we must not think simply of the moment of separation between body and soul, but of that death which, as the wages of sin, forms a decided opposition to spiritual and eternal life, ςωή. We must think of death as the power which has seized the entire man, body and soul, in consequence of sin, and which makes physical the precursor of moral death (Wiesinger). Life, on the other hand, is that true, spiritual life, which is perfectly identical with the highest happiness, is enjoyed, indeed, this side the grave, is not destroyed by death, and is perfected beyond. The exegetical clause, καὶ ἀφθαρσίαν, denotes it as eternal, imperishable; so that the idea coincides nearly with the ζωὴ αἰώνιος of John. Christ now has destroyed this death. Καταργεῖν signifies here also, as in 1 Cor. 15:26; Heb. 2:14, such a destruction that death is despoiled of his whole power. “In Græcis scriptoribus hoc sensu legere non memini;” Winer. Already now, for believers, death is nothing; the time will come when it shall cease to be. On the other hand, Christ has brought to light life and immortality. Φωτίζειν, an expression which is chosen all the more appropriately here, since also the power of death is a power of darkness. Not only because Christ has imparted this life and immortality to His own (Huther), but chiefly because He has revealed this, and placed it before our eyes, can it be said of Him that He has brought both forth from darkness into light. Never would the world have experienced what eternal life and immortality, in the full meaning of the words, are, had it not beheld them in Christ. We are not accustomed to think here exclusively of the death and resurrection of Christ, although these are in no way excluded. Through His entire manifestation and activity He has bestowed upon us the blessings here mentioned. For the rest, it is obvious that the revelation of life which is given in Christ is likewise, for believers in Him, a communication of life.—Through the gospel; here brought forward as the instrument through which the revelation of life, which was given objectively in Christ, comes subjectively to the knowledge of believing Christians. The gospel is not considered here simply as doctrine, but also as the power of God to save all who believe in it (Rom. 1:16; 1 Thess. 2:13)." Lange, J. P., Schaff, P., & van Oosterzee, J. J. (2008). A commentary on the Holy Scriptures: 1 & 2 Timothy. (E. A. Washburn & E. Harwood, Trans.) (pp. 86–87). Bellingham, WA: Logos Bible Software.
"Ti 2:11 grace of God. Not simply the divine attribute of grace, but Jesus Christ Himself, grace incarnate, God’s supremely gracious gift to fallen mankind. Cf. John 1:14. all men. This does not teach universal salvation. “All men” is used as “man” in 3:4, to refer to humanity in general, as a category, not to every individual. See notes on 2 Cor. 5:19; 2 Pet. 3:9. Jesus Christ made a sufficient sacrifice to cover every sin of every one who believes (John 3:16–18; 1 Tim. 2:5, 6; 4:10; 1 John 2:2). Paul makes clear in the opening words of this letter to Titus that salvation becomes effective only through “the faith of God’s elect” (1:1). See note on 3:2. Out of all humanity, only those who believe will be saved (John 1:12; 3:16; 5:24, 38, 40; 6:40; 10:9; Rom. 10:9–17)...
2 Co 5:19 God was in Christ. God by His own will and design used His Son, the only acceptable and perfect sacrifice, as the means to reconcile sinners to Himself (see notes on v. 18; Acts 2:23; Col. 1:19, 20; cf. John 14:6; Acts 4:12; 1 Tim. 2:5, 6). reconciling the world. God initiates the change in the sinner’s status in that He brings him from a position of alienation to a state of forgiveness and right relationship with Himself. This again is the essence of the gospel. The word “world” should not be interpreted in any universalistic sense, which would say that everyone will be saved, or even potentially reconciled. “World” refers rather to the entire sphere of mankind or humanity (cf. Titus 2:11; 3:4), the category of beings to whom God offers reconciliation—people from every ethnic group, without distinction. The intrinsic merit of Christ’s reconciling death is infinite and the offer is unlimited. However, actual atonement was made only for those who believe; cf. John 10:11, 15; 17:9; Acts 13:48; 20:28; Rom. 8:32, 33; Eph. 5:25). The rest of humanity will pay the price personally for their own sin in eternal hell. imputing. This may also be translated “reckoning,” or “counting.” This is the heart of the doctrine of justification whereby God declares the repentant sinner righteous and does not count his sins against him because He covers him with the righteousness of Christ the moment he places wholehearted faith in Christ and His sacrificial death (see notes on Rom. 3:24–4:5; cf. Ps. 32:2; Rom. 4:8). word of reconciliation. See note on v. 18. Here Paul presents another aspect to the meaning of the gospel. He used the Gr. word for “word” (cf. Acts 13:26), which indicated a true and trustworthy message, as opposed to a false or unsure one. In a world filled with false messages, believers have the solid, truthful message of the gospel." MacArthur, J., Jr. (Ed.). (1997). The MacArthur Study Bible (electronic ed., p. 1772). Nashville, TN: Word Pub.
:yawn: Ac 20:20
Mickiel
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Can I ask you religious a question, those of you who think that unbelievers are doomed. I know you feel that if their lives were left up to your religion, then yes, they are doomed. What if their lives were left up to Christ or God, instead of your religious interpretation, would they then have a chance?
You are not a Christian (2 Pe 2:1). :dizzy:
"Ps 27:1 light. This important biblical word picture with exclusively positive connotations pictures the light of redemption in contrast to the darkness of condemnation (cf. Pss. 18:28; 36:9; 43:3; Is. 60:1, 19, 20; Mic. 7:8; John 8:12; 12:46; 1 John 1:5)." MacArthur, J., Jr. (Ed.). (1997). The MacArthur Study Bible (electronic ed., p. 765). Nashville, TN: Word Pub.
Mickiel
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No, and I don't want to be one. I don't want religion, especially Christianity, to get between me and God; I want absolutely nothing in that space , but God! Just let me be clear on that.
I mean, what other believers do is their business; I wish them well on their journey.
As for me, from all my studies of the bible, from all I know about history, from all I understand about life, I want absolutely nothing to do with any religion. But that's just me; I would rather walk alone, than to be a part of what I see is going on.
No, I'll just go my own way, and I'll stand before God in full understanding of what I have done and am doing. I want only he and Christ in that coming business; I am not going to allow religion and the views of men to get in my head.
Salvation is by faith (Acts 2:38).
"Ps 7:1–17. Shiggaion—a plaintive song or elegy. Though obscure in details, this title seems to intimate that the occasion of this Psalm was some event in David’s persecution by Saul. He prays for relief because he is innocent, and God will be glorified in his vindication. He thus passes to the celebration of God’s righteous government, in defending the upright and punishing the wicked, whose malignant devices will result in their own ruin; and, confident of God’s aid, he closes with rejoicing." Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 1, p. 348). Oak Harbor, WA: Logos Research Systems, Inc.
Jesus loves you (Jn 3:16). Jesus is willing to save you (2 Pe 3:9). Repent (Eze 18:30-32; Ac 17:30). Believe (Mk 9:23).
Mickiel
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Jesus came here to save unbelievers; he came here to give salvation to those who reject him. In Matt. 18:11, again and again Jesus talking; teaching;, "For the Son of man is come to save that which is lost."
Unbelievers are lost
People who reject Christ are lost
Atheist are lost
According to the biblical teachings of Christ, he CAME here to save those people!
And your religion is teaching that he cannot save them.
Unbelievers are lost
People who reject Christ are lost
Atheist are lost
According to the biblical teachings of Christ, he CAME here to save those people!
And your religion is teaching that he cannot save them.
:yawn: Jn 5:27
:yawn: "Every verse of the Bible means exactly what the author intended it to mean..." Full text: How to Interpret the Bible by Darrell Ferguson Eph 4:14
See:
Hermeneutics
Mickiel
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Come on Serpentdove, lets word!
In Matt. 18:22, again Jesus and his unusual teaching;, "I say to you, not seven times, but seventy times seven!
Jesus is teaching on " Forgiveness " here. He was asked how often should we forgive. He is teaching we should forgive " Plenty" of times, times plenty of times. Now, can we safely assume that he and God forgives like that, or are they just asking us to do things they would not do better?
No, God forbid, Jesus and God will forgive FAR more than we would. This is good news for unbelievers, it saves them from the grip of the Christian hell.
In Matt. 18:22, again Jesus and his unusual teaching;, "I say to you, not seven times, but seventy times seven!
Jesus is teaching on " Forgiveness " here. He was asked how often should we forgive. He is teaching we should forgive " Plenty" of times, times plenty of times. Now, can we safely assume that he and God forgives like that, or are they just asking us to do things they would not do better?
No, God forbid, Jesus and God will forgive FAR more than we would. This is good news for unbelievers, it saves them from the grip of the Christian hell.
Your ideas in your head are from man
Mickiel
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Mickiel
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When you worry about what religious people think about you, then you need to join them.
Mickiel
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What are you up to so far ? 3 ? :devil:
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