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Results 1 - 20 of 70
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Results from: Answers
On or After: Mon 08/23/10 ordered by Date
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| Results |
Type |
Verse |
Author |
Date |
ID# |
| 1 |
Bible reference to infant baptism |
Answer |
Bible general |
Pew Potato |
Thu 09/2/10, 9:31am |
224236 |
| |
From a very balanced debate between R.C. Sproul and John MacArthur:
One of the things that John has made absolutely clear in his excellent presentation today is that there’s nowhere in the New Testament that explicitly commands the baptism of infants, or explicitly mentions the baptism of infants. And so he concludes it’s simply not in the New Testament. And from an explicit perspective, I agree with him completely. We also have stipulated and agreed that there’s no explicit prohibition against infant baptism to be found anywhere in the New Testament either.
So in the absence of explicit teaching, both sides in this controversy are forced to rely upon inferences drawn from what is explicit in Scripture, and that should by the very virtue of that fact force us to go the second mile in patience with one another when we recognize, I cannot prove to John MacArthur that Scripture commands the baptism of infants, and by not baptizing infants he is being disobedient to his Lord and at the same time he can’t point to a text in the Bible that explicitly prohibits infant baptism and say to you, “R.C., you have to stop doing what Scripture prohibits.” I think we all understand the absence of the explicit directives in either case and since we are both relying upon inferences, we have to be exceedingly patient and charitable with each other.
To read or listen to the full debate:
http://www.gty.org/Resources/Articles/A361_Case-for-Infant-Baptism-The-Historic-PaedoBaptist-Position
http://www.gty.org/Resources/Articles/A360_Case-for-Believers-Baptism-The-Credo-Baptist-Position |
| 2 |
women as song leaders |
Answer |
Hab 3:19 |
Pew Potato |
Thu 09/2/10, 9:24am |
224234 |
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I agree with the others - you need to check with the specific church.
The broader question is whether a Song Leader needs to meet the qualifications of an elder. Many churches consider the Worship Leader position as a pastoral/teaching role since worship music also teaches theology. I personally feel the worship leader needs to be meet the elder qualifications, which would limit this role to men.
"For a woman to serve as a worship leader or music minister in a church is a more difficult issue. Part of the difficulty in making application here lies in the lack of uniform agreement among various church traditions regarding the role and function of one who serves in such a ministry. It is certainly possible for a woman to serve in a position in which she leads in congregational singing during a church worship service. However, it would depend on how that particular church understands the degree of authority that she holds over the assembled congregation and the extent to which she provides instruction. Is her position understood as one of authority over the congregation similar to a pastor/elder? Does she provide doctrinal commentary between songs or other doctrinal instruction to the choir or congregation? Does her “leading” involve the exercising of authority over others or, rather, providing leadership regarding timing, tempo, music, etc.? Does she direct the church to a particular song in a hymnal and invite those assembled to praise the Lord, or does she engage in more biblical exhortation like a pastor/elder? Churches ought to take these kinds of questions into consideration when attempting to apply biblical principles to this ministry position."
- “Women in Ministry: Practical Application of Biblical Teaching” – Journal for Biblical Manhood and Womanhood 13, no. 1 (Spring) (Christopher Cowan) |
| 3 |
Disobey Elders? |
Answer |
Rom 13:1 |
lionheart |
Thu 09/2/10, 7:33am |
224232 |
| |
gphilipp00,
Welcome to the forum. The question I would have for you here would be where are they wrong and how. What would be a scriptural basis if any for doing this. There can be a fine line between what is scriptural and what ones own feelings or oppinion may be. Generous application of 2 Ti 2:15 and 2 Pt 1:20,21 is important here.
In Him,
lionheart
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| 4 |
women as song leaders |
Answer |
Hab 3:19 |
justme |
Thu 09/2/10, 12:20am |
224230 |
| |
Mitch: I know of no Scriptual reason NOT to have a Christian female as a song leader. But that is again left up to each church.
Personally, women are far more talented than just as a care giver for infants and childre, Why do you ask?
justme |
| 5 |
how many years from Joseph to Moses |
Answer |
Exodus |
Pew Potato |
Wed 09/1/10, 3:55pm |
224228 |
| |
The Israelites lived in Egypt for 350 years at the time of the birth of Moses.
The Israelites lived in Egypt for 286 years at the time of the death of Joseph.
350 (Moses birth) - 286 (Joseph's death) equals 64 years between Joseph's death and Moses' birth.
The math follows:
Joseph
From the time Israel was formed (the covenant of Genesis 12) to the death of Joseph was 25 plus 60 plus 130 plus 71 equals 286 years.
1) 25 Years. Abraham was 100 when Isaac was born (Gen. 25:1), but the covenant of Genesis 12 was made when Abraham was 75, so the Israelites had lived in Egypt for 25 years when Isaac was born .
2) 60 Years. Isaac was 60 when Jacob was born (Gen. 25:26)
3) 130 years. Jacob went down into Egypt at age 130 (Gen. 47:9).
4) 71 years. Joseph lived to be 110 (Gen. 50:26). Joseph was 39 when Jacob arrived in Goshen at age 130 (Gen. 45:6).
Moses
1) Moses was 80 years old at the time of the Exodus (Ex. 7:7)
2) The time that the Israelites lived in Egypt was 430 years. (Ex. 12:40)
The Israelites lived in Egypt for 430 - 80 equals 350 years at the time of Moses birth.
http://reformed-theology.org/ice/newslet/bc/bc.98.06.htm
http://www.answersingenesis.org/articles/2010/07/05/israelites-in-egypt |
| 6 |
How long were the Jews in captivity |
Answer |
Jer 25:12 |
Searcher56 |
Wed 09/1/10, 3:49pm |
224226 |
| |
God's day to you, again, deafowler3,
They were in Babylon for 70 years (Jer 25:11-12, 29:10; Dan 9:2,24).
Searcher
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| 7 |
How long were the Jews in captivity |
Answer |
Gal 3:17 |
Searcher56 |
Wed 09/1/10, 3:42pm |
224224 |
| |
God's day to you, again, deafowler3,
Galatians 3:17 and Exodus 12:40 say Isreal was in Egypt for 430 years ... but they were in captivity for 144 years (Moses born 64 years after Joesph died (previous post) and Moses was 80 when he left (Exo 7:7).
Searcher
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| 8 |
how many years from Joseph to Moses |
Answer |
Ex 6:20 |
Searcher56 |
Wed 09/1/10, 3:30pm |
224222 |
| |
God's day to you, deafowler3,
There were 64 years from the death of Joseph to the birth of Moses.
http://reformed-theology.org/ice/newslet/bc/bc.98.06.htm
That makes sense, since there were two generations between ...
Joesph and Levi were brothers. Levi bore Kohath who bore Amram who bore Moses (Exo 6:16-20).
Searcher
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| 9 |
women as song leaders |
Answer |
Hab 3:19 |
Searcher56 |
Wed 09/1/10, 3:09pm |
224220 |
| |
God's day to yu, Mitch,
I directed you to their site, and let you know there is a link to ask questions. That is the proper place to ask - not here.
Searcher
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| 10 |
Exodus 6 vs verses 9 |
Answer |
Ex 9:6 |
Pew Potato |
Wed 09/1/10, 11:59am |
224215 |
| |
The NIV translation "all the livestock of the Egyptians died" would seem to suggest that no Egyptian livestock survived the plague, especially when this statement is followed by the (correctly translated) statement "but not one animal belonging to the Israelites died." Yet when one reads on to the account of the seventh plague, it is clear that there were plenty of Egyptian livestock still alive, since they are mentioned as being in danger of being killed by the next plague, that of ferocious hail (9:19-21). Moreover, Egyptian livestock are described as alive at the advent of the account of the final plague, that of the death of the firstborn (12:29).
This apparent contradiction is not due to inconsistency among the plague accounts, multiple contradictory sources for them, or any similar cause. It is due simply to the fact that the Hebrew word kol, usually translated "all," can mean "all sorts of " or "from all over" or "all over the place." In this verse the better translation of the full expression would be "all sorts of Egyptian livestock died" or "Egyptian livestock died all over the place."
- New American Commentary – Volume 2: Exodus (Douglas K. Stuart)
Note that this is reflected in the Amplified Bible - "and all [kinds of] the livestock of Egypt died" |
| 11 |
women in Baptist Church |
Answer |
Bible general |
Beja |
Tue 08/31/10, 4:09pm |
224208 |
| |
Mitch,
While I agree with the others that this is probably not quite the best place to ask, for what its worth I shall respond. The reason I'm responding is because I am the pastor of a missionary baptist church. The answer is ofcourse that there is not set "role" of women just like there is no set "role" of men. All are to be godly, holy, obedient to the scriptures. All showing the traits found in places like galatians 5 and 2 Peter 1, all are suppose to be using their spiritual giftings to serve other christians. Perhaps if you were to ask a more specific question I could help you more than this.
In Christ, Beja |
| 12 |
women in Baptist Church |
Answer |
Bible general |
Searcher56 |
Tue 08/31/10, 4:01pm |
224206 |
| |
God's day to you, Mitch1029,and weclomr to the SBF,
... You may send an email asking your questions at their web site:
http://missionarybaptistchurches.com/
The the role of women is a divisive subject ... and is minor for most. Therefore, I believe should not be discussed here.
Searcher
|
| 13 |
prison St.Paul was held captivity |
Answer |
2 Cor 11:23 |
Searcher56 |
Tue 08/31/10, 3:52pm |
224205 |
| |
bertjon2000 ...
He was in a Philippian jail cell with Silas (Acts 16:23-40)
His road to Rome started with being a prisoner in
- Jerusalem (Acts 23:16 (ref vs 18)- 30) ...
- the trip to Caesarea (vv 31-32)
- Caesarea (23:33-26:32)
- the trip to Rome (27:1-28:15)
- Rome (28:16-31)
But according to this verse (2 Cor 11:23), there were other imprisonments.
Tradtion says he was released from Rome ... then imprison again.
Do you see other imprisonments?
Searcher
|
| 14 |
first gentile to christianity |
Answer |
Acts 4:16 |
Searcher56 |
Tue 08/31/10, 3:29pm |
224203 |
| |
God's day to you, bertjon2000, and welcome to the SBF,
Can we presume all those converted in Jerusalem were pure blood Jews? We may presume so. But we don't know.
Out side of that we have the three sons of Noah:
The Samaritans son of Shem (Acts 8:4-25). They also had at least one of the other sons. They were not pure Jews.
The Ethiopian eunuch son of Ham (Acts 8:26-40). He could have been a Jew. He had gone to Jerusalem to worship (v 27) ... but that doesn't make him a Jew. Yes, I know the Jews were from Shem, too ... I wanted to show how the Gospel reached his sons outside of Jerusalem.
Cornelius son of Ham Japheth (Acts 10:1-11:18) is the one many/most say was the first Gentile was convert.
What do you think?
Searcher
|
| 15 |
women in Baptist Church |
Answer |
Bible general |
BMyers |
Tue 08/31/10, 2:53pm |
224201 |
| |
Welcome to the forum.
This is a Bible study forum, your question would be better answered on a forum run by the Missionary Baptist Denomination or you could consider e-mailing them.
Brad |
| 16 |
leviticus 26:8 true meaning |
Answer |
Lev 26:8 |
Pew Potato |
Tue 08/31/10, 2:29pm |
224198 |
| |
A sign of the promised blessing of peace is that Yahweh, the “Divine Warrior,” will fight for them and give them the victory over their enemies, no matter how great the odds against them. Thus five can rout a hundred. This underdog-turned-conqueror theme is also found in Deuteronomy 32:30, Joshua 23:10 and Isaiah 30:17. Similar assurance of the aid of a “Divine Warrior” is found in the Moabite inscription of King Mesha (c. 830 b.c.).
— Bible Background Commentary |
| 17 |
Christians who convert to other faiths? |
Answer |
Bible general |
Pew Potato |
Tue 08/31/10, 10:56am |
224194 |
| |
The Westminster Larger Catechism answers the question as follows:
True believers, by reason of the unchangeable love of God,(Jer. 31:3)
and his decree and covenant to give them perseverance,(2Tim. 2:19; Heb. 13:20–21; 2Sam. 23:5)
their inseparable union with Christ,(1Cor. 1:8–9)
his continual intercession for them,(Heb. 7:25; Luke 22:32)
and the Spirit and seed of God abiding in them,(1John 3:9; 2:27)
can neither totally nor finally fall away from the state of grace,(Jer. 32:40; John 10:28)
but are kept by the power of God through faith unto salvation.(1Pet. 1:5) |
| 18 |
What does Zech 6:1-8 prophesy about |
Answer |
Zech 6:1 |
Morant61 |
Tue 08/31/10, 6:58am |
224188 |
| |
Greetings Chomba!
Unless Scripture interprets prophecy for us, it is always a futile quest to fully understand it. :-)
However, the basic message can usually be gleaned, if not all of the details.
The message of Zechariah can best be understood as a two fold promise to Israel. A promise that Israel's punishment will not last forever and that those who hurt Israel will be held accountable.
In chapter one of Zechariah, four horses stood for four spirits of God sent out into the world, while four horns represented four great powers in the world who would be judged.
Thus, the easiest way to understand Zech. 6:1-8 is to see the four chariots as going out from God (from Israel, between the two mountains) and into the world to carry out God's judgment.
When did this happen? Most likely it happened when Israel was brought back into her own land again.
I hope this helps!
Your Brother in Christ,
Tim Moran |
| 19 |
did Christ reveal to the disciples |
Answer |
NT general |
Pew Potato |
Mon 08/30/10, 6:23pm |
224175 |
| |
Donald Macleod in "A Faith to Live By" seems to see a difference before and after the Ascension:
It is not entirely clear what the Lord’s glorious body was like. We may think immediately of His post-resurrection appearances: to Mary in the garden on the first Easter morning; to the two on the road to Emmaus; to the disciples and Thomas; but the body with which He was seen on these and other occasions has, in my view, undergone serious transformation or transfiguration. When Mary saw Him she thought He was the gardener (John 20:15): He looked so very ordinary. But not for a moment did Saul of Tarsus on the Damascus road imagine that what he saw was a gardener. All the paraphernalia of divine majesty was there. Again, the One John describes in Revelation 1, who is ‘like a son of man’, is a splendid and glorious figure.
The position appears to be that the risen Christ and His various appearances assumed different forms. We are told explicitly that He appeared to some of the disciples ‘in another form’, another morphe, looking different (Mark 16:12). Besides that, we know that the Lord underwent not only the experience of the resurrection but also the ascension to ‘the right hand of the Majesty on high’ (Hebrews 1:3), and His post-ascension appearances are quite different to the pre-ascension appearances. So, when Paul speaks of our one day having a body like the glorious body of Christ he is speaking not of the resurrection but of the ascension body of Jesus: the kind of body that Saul saw on the road to Damascus; the glory that John saw on Patmos; and perhaps most significantly, what Peter and James and John saw on the Mount of Transfiguration. Brilliant, brilliant light. God is light (1 John 1:5). Light is the primal basic form of energy and the resurrection body is described so often in terms of light: bodies so luminous, so splendid, so light-bearing, so majestic that in them the glory of God Himself is seen.
The fact that the Lord’s post-resurrection body appeared to be able to move with great rapidity, to appear and disappear at will, is perhaps a further hint of the nature of our resurrection body; but it is probably not possible to understand the resurrection body without understanding the new heavens and the new earth. That body will have different physical properties because the world itself will probably have different properties from those that we know at the present moment. It is possible, in fact, that when God gives us the new universe it will be multi-dimensional and our bodies will behave in it in ways that today we cannot even begin to imagine. |
| 20 |
what does he mean about this verse |
Answer |
Mark 10:25 |
Morant61 |
Mon 08/30/10, 3:27pm |
224173 |
| |
Greetings!
A camel cannot go through an eye of a needle. So, Jesus is saying that a rich man cannot enter the kingdom of God.
This went against the religious views of the day because most thought that one could 'earn' their way into heaven through charitable gifts.
The disciples clearly understood His meaning because they ask in v. 26, 'Who then can be saved?'
In verse 27 though, Jesus makes it clear that salvation is possible only through God, not through trusting in riches.
Your Brother in Christ,
Tim Moran |
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