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3 hours ago, Sister said:

Thank you Reinitin,

Just as I thought!  Now that has a purpose, just like in Acts 2. 

I didnt do anything but bubble out my love and how perfect and wonderfully Gods plans and purposes for us are displayed and kept for us for thousands of years as a witness to his present love and work in us and for us. 

I was confused when he kept saying i heard chinese. How you learn chinese? Then i was flodded with love for the man and adoration of the Lord reaching out to save him. It hit me and i knew what the Lord did for him. Then went back and studied in greek everything to do with tounges i realized i hadnt understood and was a false witness against the work of the Lord and he had graciously corrected me.

Honestly i do not even know what our Lord said to him with my voice in chinese:) but i do know he heard the witness of the disciple John, believed and Christ is in him.

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On 4/19/2017 at 9:16 AM, Reinitin said:

I studied and found also there are 2 different works of the Spirit both translated to "tounges". But i also studied the canonical idea and there is no scriptural backing i found unless you take verses out of context. 

Every false doctrin i dissected was supported  by taking scripture out of context, breaking translation rules to support a false truth or a superstition, pegan tradition or enchantment conected to and taught with a scripture.

 

Not sure what your point is here.

I did not cite / quote specific scriptures but was rather general. I did mention Walter Martin making the points I made.

Here's a link to the study I mentioned:

 

 

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6 hours ago, Reinitin said:

That doesnt make since at all.

Paul wasnt an eye witness of the burial or resurection. Paul is a witness to Christ participating in the growth of his church after his ascension.

I have no idea what your commenting on here but it is nothing of my post... and yes Paul was eyewitness to The Lord's resurrection Act 9:1-9

6 hours ago, Reinitin said:

John would not put a heavenly seal that shut the doors of heaven with a curse to those who ingnore it, then go finish and ad to it himself later. He is not going to break a word he established.

Revelation was circulated independent for decades and then not even included as scripture for quite awhile.

So who had the revelation of God that it was the seal of 66 books and the end of Gods gifts and interactions with his church?

I have read the whole bible and have not seen any such thing mentioned that would suport Jesus or John having the Character to do as your saying.. Its completly opposed to the Lords prayers and promises.

This I can find no hermeneutical aspects to deal with... emotionalism is a poor assembler of The Written Word! I remind you again of this

2 Timothy 3:15 (NKJV)

[15] and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus. [16] All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, [17] that the man of God may be complete, thoroughly equipped for every good work.

While you leave your heart open to continued instruction from anywhere your subjectively deem from God... I am foundationed on God Word written and complete as the canon has so been assembled and sealed and is able to do as It promises by the power of The Holy Spirit here in Timothy!

6 hours ago, Reinitin said:

Revelation was sealed by Jesus as Gods Word and a curse Was established on earth and in heaven before the ink was dry. A blessing for those who read established at the begining and a curse for any who would tanper. It wasnt a word of God and warning for a future book not finished yet. Its not a proclomation He wont be needing gifts of his Spirit to steer his church or correct his church or encourage his church anymore.

Of course anyone who handles any scripture should take great care not to twist the word of God. But its not a seal with a curse saying i have finished all i have to say to you till i come again. The Lord obviously is steal teaching and participating in every generation.

JESUS said all day long you search scriptures because you think you will find eternal life in them but you refuse to cone to me that i might give you life the scriptures speak of me.

He didnt leave us a orphanes with only scripture to search.  this is where all open canon doctrines go... the insufficiency of Scripture which is 180 degrees in conflict with 2Tim 3:15-17... and there emotional assurances is what drives their theology... the proper discipline of the soul is
mind + will + emotion = s/Spirit controlled reason.... 

 

You have divided Scriptures not tenable to proper hermeneutical methods and through emotionalism (which is common today) interpret what that yields into thoughts so that Scriptures don't speak through you but you speak what you feel the Scripture says... God will speak as God has written and that 'IS' that... which all men, women and child will answer to!
Love, Steven

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16 hours ago, JohnD said:

Not sure what your point is here.

I did not cite / quote specific scriptures but was rather general. I did mention Walter Martin making the points I made.

Here's a link to the study I mentioned:

https://www.youtube.com/watch?v=OjMMbFYojA4

 

Oh sorry:) the teaching that the gift of tounges has ceased id basied on a couple scriptures taken out of context then a whole doctrin was build out of Jesus's warning at the end of revelation. (Which says absolutly nothing about what people are teaching it means.

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16 hours ago, enoob57 said:

I have no idea what your commenting on here but it is nothing of my post... and yes Paul was eyewitness to The Lord's resurrection Act 9:1-9

This I can find no hermeneutical aspects to deal with... emotionalism is a poor assembler of The Written Word! I remind you again of this

2 Timothy 3:15 (NKJV)

[15] and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus. [16] All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, [17] that the man of God may be complete, thoroughly equipped for every good work.

While you leave your heart open to continued instruction from anywhere your subjectively deem from God... I am foundationed on God Word written and complete as the canon has so been assembled and sealed and is able to do as It promises by the power of The Holy Spirit here in Timothy!

You have divided Scriptures not tenable to proper hermeneutical methods and through emotionalism (which is common today) interpret what that yields into thoughts so that Scriptures don't speak through you but you speak what you feel the Scripture says... God will speak as God has written and that 'IS' that... which all men, women and child will answer to!
Love, Steven

Oh bologna :) your adding a whole doctrin to revelation and your doctrins make what jesus said in john 17 a lie. So ill stick with believing Adonai and the diciples you can follow your doctrins of men, traditions, religious enchantment and curses.

I believe the LORD and his diciples. I also believe 1 john 2 and  John 14 and john 17. False teaching grow when men start hidding what is written and start teach what is ment. The bible tells us exactly why israel became lost and didnt even know God anymore and perverted his words and his character. Jesus brought it straight back to the exact words when he was tempted by satan "it is written".

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16 hours ago, enoob57 said:

I have no idea what your commenting on here but it is nothing of my post... and yes Paul was eyewitness to The Lord's resurrection Act 9:1-9

 

He was not a witness to the Lords burrial  or the empty tomb or the message of his ressurection nor was he a witness to the ascension.

PAUL was confronted by the Lord on the road to Damascus The Lords voice to his physical ears, hearing and a literally eye blinding light not the Lords physical Body and it was years after the ascension . Annania was also recieving instruction from the Lord at that time for paul in a vision.  

PAUL is a witness to the Lord direct involvement with his Eclsia years after the ascention "like i said". Paul also writes to us. The Lord is activelu the head of his church.

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Paul's life you should study...

1 Corinthians 15:8-9
[8] ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί.
[9] ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ·

 

 

 

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1 hour ago, enoob57 said:

Paul's life you should study...

1 Corinthians 15:8-9
[8] ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί.
[9] ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ·

 

 

 

 

 

 

 
 
   
I do study and if you take that verse out of context then you can erroneously (which has been done by a couple translators over the centuries) lead people to believe he was saying he is the last to see jesus. But if you read it in context its very clear he is saying he also saw Jesus as the others have testified did but they were like sons that were in the womb full term but he is like one born premature, weakly, less then mature. But, still a son.


1 Corinthians 15:1-2. “Now I give you to know, brothers” (cf. 1 Corinthians 12:3, forγνωρίζω): Paul writes, with a touch of blame, as though informing the Cor(2234) of what the staple of his message had been, that on which their whole Christianity is built (cf. 2 Corinthians 13:5, Romans 6:3)—viz., “the good news which,” on the one hand, “I proclaimed to you (for cognate noun and vb(2235), emphasising the benefit of the news, cf. 1 Corinthians 9:18, etc.), which also,” on the other hand, “you received; in which also you stand fast (cf. 1 Corinthians 1:6, 1 Corinthians 11:2), through which also you are being saved”. 1 Corinthians 15:11 similarly contrasts the correspondent part of proclaimers and receivers in attesting the saving facts (cf. 1 Corinthians 11:23). The three relative clauses describe the inception, continuance, and progressive benefits of the faith of this Church.— σώζεσθε affirms a present, continuous salvation (cf.Romans 8:24, Ephesians 2:8); but “salvation,” with Paul, always looks on to the future (see Romans 5:9, 1 Thessalonians 5:8 ff.).—The connection of τίνι λόγῳεὐηγγελισάμην ὑμῖν; is difficult to seize. The two interpretations of the R.V., txt. and marg. (also A.V.), are those commonly adapted: (a) making the τίνιλόγῳ dependent on γνωρίζω, as appositive to τὸεὐαγγέλιον κ. τ. λ., “I make known the good news … with what word I preached, etc.” (so Bg(2236), Hn(2237), Ed(2238)); (b) prefixing the clause, with an inversion of the normal order, to the hypothetical εἰκατέχετε, which states the condition of σώζεσθε, “(you are saved), if you hold fast by what word I preached (it) to you” (Bz(2239), Mr(2240), Ev(2241), Gd(2242), Bt(2243), El(2244), Sm(2245), Wr(2246), Bm(2247)). There are convincing objections to both views, advanced by Mr(2248) and El(2249) against (a), and by Ed(2250) and Hn(2251) against (b): beside the harsh inversion it requires, (b) leaves the interrog. τίνι (the instances of τίς for ὃς, with ἔχω, adduced in Bm(2252)’s Grammar are not really parl(2253)), and the substitution of λόγος forεὐαγγέλιον, unexplained. Preferring therefore construction (a,) one feels that at this distance theτίνι λόγῳ clause practically dataches itself fromγνωρίζω (Hf(2254)); the Ap. restates τὸεὐαγγέλιον  εὐηγγελισάμην ὑμῖν in the altered shape of a challenge to the memory and faith of his readers—an interrogation prompted by the misgiving expressed directly afterwards in εἰ κατέχετε: “In what word (I ask) did I preach (it) to you?—(you will remember) if you are holding (it) fast!—unless you believed idly!” The λόγος is “the word of the gospel” (Acts 15:7; cf. Ephesians 1:13, Colossians 1:5), “the story of the cross,” etc. (1 Corinthians 1:17), as told by P.—quo sermone (Bz(2255)); not qua ratione (Vg(2256)); nor quo pacto (Er(2257), Cv(2258)). Can it be that the Cor(2259) have let this slip? or did they believe it εἰκῇ—not frustra, in vain (so Vg(2260), and most others, as in Galatians 3:4), but in the common cl(2261) sense of εἰκῇ, temere (cf. Romans 13:4, Colossians 2:18), heedlessly, at random, without serious apprehension, without realising the facts involved. The self-contradiction of the τινὲς (1 Corinthians 15:12) shows levity of belife. For ἐκτὸς εἰμὴ, see 1 Corinthians 14:5.


Verses 1-11 

1 Corinthians 15:1-11. § 50. THE FACTS CONCERNING CHRIST’S RESURRECTION. The doubt which the Ap. combats strikes at the fundamental, probative fact of his Gospel. He must therefore go back to the beginning, and reassert the “first things” he had taught at Cor(2233) (1 Corinthians 15:1-4); to establish the resurrection of Jesus Christ is logically to destroy the theorem, “There is no resurrection of the dead” (1 Corinthians 15:12). Six successive appearances of the Risen One are enumerated—the first made to Kephas, and the last to Paul himself—(1 Corinthians 15:5-9); the list is not intended as exhaustive, but includes the names most prominent in the Church, the witnesses whose testimony would be best known and most accessible. The Ap. dwells on the astonishing mercy that was in this way vouchsafed to himself (1 Corinthians 15:9 f.), insisting finally, on the unbroken agreement of the Apostolic preaching and of the Church’s faith in regard to this supremely important event (1 Corinthians 15:11).


Verse 3-4 

1 Corinthians 15:3-4 answer the question put in 1 Corinthians 15:2, reinforming the readers: “For I delivered to you amongst the first things, that which I also received”.— καὶ emphasises the identity of theπαραδοθὲν and παραλημφθέν, involved in the character of a “faithful steward” (1 Corinthians 4:1 f., cf. John 17:8, etc.). How these matters had been received—whether by direct revelation (Galatians 1:12) or through other contributory channels (cf. note on 1 Corinthians 11:23 above)—is irrelevant.— ἐνπρώτοις, in primis, in chief (cf. 1 Timothy 1:15 f.). The things thus delivered are “that Christ died for our sins according to the Scriptures, and that He was buried, and that He has been raised on the third day according to the Scriptures”. Amongst the threeπρῶτα, the first and third are πρώτιστα (cf. 2 Corinthians 5:14 f., Romans 4:25, 1 Thessalonians 4:14, etc.); the second is the link between them, signalising at once the completeness of the death and the reality of the resurrection (cf. Romans 6:4; Romans 10:7); ὅτι ἐτάφη καὶ ὅτι ἐγήγερται is a more vivid and circumstantial expression for ὅτιἐγήγερται ἐκ νεκρῶν (1 Corinthians 15:12, etc.).—The two chiefest facts P. and the other Apostolic preachers (1 Corinthians 15:2) were accustomed to verify, both separately and jointly, from the Old Testament, κατὰ τὰς γραφάς (Acts 13:32 ff; Acts 17:3; Acts 26:22 f., Romans 1:2 ff.), after the manner of Jesus (Luke 22:37; Luke 24:25 ff., John 3:14). But it was the facts that opened their eyes to the meaning of the Scriptures concerned (cf. John 2:22; John 20:9). The death and burial are affirmed in the aor(2262) as historical events; the resurrection is put with emphasis into the pf. these, as an abiding power (cf. 1 Corinthians 15:14; 1Co_15:17; 1Co_15:20) =ἐγερθεὶς  οὐκέτι ἀποθνήσκει (Romans 6:9; cf.Hebrews 7:25).—“For our sins,” see parls.—“pro peccatis nostris abolendis” (Bg(2263)). “P. could not have said ὑπὲρ f1τῶν ἁμαρτιῶν ἡμῶν if Christ’s death were only an example of self-denial, not because ὑπὲρ must be rendered ‘instead of’ (in loco), but because the ref(2264) to sin involves with ὑπὲρ the notion of expiation” (Ed(2265)); cf. the excellent note of Mr(2266); see the exposition of the relation of Christ’s death to man’s sin in 2 Corinthians 5:18 ff., Romans 3:23 ff; Romans 5:6-11, Galatians 3:10 ff., with notes in this Comm(2267) ad locc.; also 1 Corinthians 15:56 below, and note. The definition on the third day indicates that “in His case restoration to life ensued, instead of the corruption of the corpse that sets in otherwise after this interval” (Hf(2268)). Jesus appears to have seen a Scriptural necessity in the “third day” (Luke 24:46).


Verse 5 

1 Corinthians 15:5. καὶ ὅτι ὤφθη κηφᾷ, εἶτα τοῖςδώδεκα: so much of the evidence P. states as having been formally delivered to the Cor(2269) along with the facts attested; for these two clauses are under the regimen of παρέδωκα (1 Corinthians 15:3). The manifold testimony was detailed with more or less fulness at diff(2270) times; but P. seems always to have related imprimis the witness of Kephas and the Twelve, beside the revelation to himself (1 Corinthians 15:8). The Lord’s manifestation to Peter (on the form Kephas, see 1 Corinthians 1:12) preceded that given to the body of the Apostles (Luke 24:34). Peter’s evidence, as the witness of Pentecost and ἀπόστολος τ. περιτομῆς, was of palmary importance, ἀξιόχρεων εἰς μαρτυρίαν (Thd(2271)), esp. in view of the consensus to be asserted in 1 Corinthians 15:11 (cf. 1 Corinthians 1:12).— ὤφθη with dat(2272), appeared (pass, aor(2273), in reflexive sense: see Bm(2274), pp. 52, 187), is used of exceptional, supernatural appearances (see parls.). “The twelve,” the college of the App., without exact regard to number: actually ten, wanting Judas Iscariot, and Thomas absent on the first meeting. Luke speaks on this occasion of “the eleven (the Western reading here) and those with them,” Luke 24:33; Paul cites the official witnesses.


Verse 6 

1 Corinthians 15:6 carries forward ὤφθη into a new sentence, independent of παρέδωκα  ὅτι: the four remaining manifestations P. recites without indicating whether or not they formed a part of his original communication.— ἔπειτα (cf. 1 Corinthians 15:23; 1Co_15:46, 1 Corinthians 12:28) ὤφθη κ. τ. λ.: “After t at (deinde) He appeared to above ( ἐπάνω, cf.Mark 14:5) five hundred brethren once for all” (semel, Bz(2275)). Nowhere else has ἐφάπαξ the meaning simul, at once (so Vg(2276), and most interpreters, in violation of usage). This was the culminating manifestation of the risen Jesus, made at the general gathering to which His brethren were invited by Him in a body, as it is related in Matthew 28:7; Matthew 28:10, Mark 16:7; the appearance to “the eleven” described in Matthew 28:16 ff. is recorded as the sequel to this summons, and implies the presence of a larger assembly (see esp. the words οἱ δὲἐδίστασαν in 1 Corinthians 15:17), such as P. alludes to; the great charge of Matthew 28:18 ff., closing the First Gospel, corresponds by its importance to thisἐφάπαξ.—P. writes a quarter of a century after the event; the followers of Jesus were mostly young in age for “the majority” ( οἱ πλείονες) to have been still alive. On ἕως ἄρτι, see 1 Corinthians 4:13.


Verse 7 

1 Corinthians 15:7. “After that, He appeared to James”—sc. James, the brother of the Lord, as elsewhere in P. (Galatians 1:19; Galatians 2:9; Galatians 2:12), included in the ἀδελφοὶ τ. κυρίου of 1 Corinthians 9:5 above (see note); associated with P. in Acts 15:13; Acts 21:18 (see notes). The manifestation to James—only mentioned here—the chief of our Lord’s formerly unbelieving brothers (John 7:5), explains the presence of “His brothers” amongst the 120 disciples at Jerus. (Acts 1:14) and James’ subsequent leadership in the mother Church. His high position at the time of writing accounts for his citation in this place. Paul made acquaintance with James as well as Peter on his first visit to the Jerus. Church (Galatians 1:18 f.). The well-known story about the meeting of Jesus with James told by Jerome (De viris illustr., 2) implies an earlier date for this than Paul’s narrative admits of, since ἔπειτα signifies succession in time; succession of rank cannot be intended.—“After that, to all the apostles”: in this formal enumeration, ἀπόστολοις bears its strictest sense, and could hardly include James (see Acts 1:13 f.; he is not certainly so styled in Galatians 1:19). Paul was, presumably, aware of the absence of Thomas on the occasion of 1 Corinthians 15:5, and his consequent scepticism (John 20:24 ff.); he therefore says distinctly that all participated in this latter sight, which coincides in point of time with Acts 1:6-12, not John 20:26. The witness of the First App. to the resurrection was complete and unqualified.


Verse 8 

1 Corinthians 15:8. ἔσχατον δὲ πάντων, ὡσπερεὶτῷ ἐκτρώματι: “But last of all, as it were to the abortion (a creature so unfit and so repulsive), He appeared also to me”.— ἔσχατον (adv(2277))πάντων marks the conclusion of a long series; cf. 1 Corinthians 4:9, also Mark 12:22.— ὡσπερεί, a frequent cl(2278) conjunction, “nonnihil mitigat—ut si [or quasi]: docet non debere hoc nimium premi, … Articulus vim habet ( τῷ ἐκτρώματι). Quod inter liberos est abortus, inquit, id ego sum in apostolis.… Ut abortus non est dignus humano nomine, sic apostolus negat se dignum apostoli appellatione” (Bg(2279); similarly Est., Mr(2280), Al(2281), Ed(2282), Sm(2283)); ἔκτρωμα need not be pressed beyond this figurative and descriptive meaning. However, Cv(2284), Gr(2285), Bt(2286), Gd(2287), and many find in the phrase an indication of the suddenness and violence of Paul’s birth into Christ; Hn(2288) and El(2289) see pictured in it, more appropriately, the unripe birth of one who was changed at a stroke from the persecutor into the Apostle, instead of maturing normally for his work,—“P. describes himself thus in contrast with those who, when Jesus appeared to them, were already brothers or apostles, already born as God’s children into the life of faith in Christ” (Hf(2290)). Sm(2291) aptly suggests that τὸ ἔκτρωμα was one of the insulting epithets flung at Paul by the Judaists; in their eyes he was a wirklich Missgeburt. He adopts the title—“the abortion, as they call me”—and gives it a deeper meaning. His low stature may have suggested the taunt: cf. 2 Corinthians 10:10, and Acta Pauli et Theclae, 3. An abortion is a living, genuine offspring.

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Sorry i forgot 9 but you really need 10 to translate 9 and cant accuratly translate 8 - 9 without 10 and  11 but since you think 8 and 9 somehow prove revelation is a seal on cannon and paul some how proves what?  The people were disregarding the ressurection and paul was making an arrgument with people who were saying there is no resurection of the dead. he list witnesses of the ressurected Lord and accurances that is not at all conclusive  but the most talked about among the people and then ads his personal eye witness account. He not building a case to be exalted in fact the words he chooses are to lower his position among men and exalt our Lord. So to make this some message about paul is just doctrins of men. THIS letter is about our Lord and his continued power and authority of his ressurection and our future ressurection.

Verse 9  Justification of the expressionὡσπερεὶ τῷ ἐκτρώματι. 1 Corinthians 15:9-10 are not a grammatical, though they may be a logical parenthesi.

ἐγώ] has emphasis: just I, no other. Comp. on this confession, Ephesians 3:8; 1 Timothy 1:15.

ὃς οὐκ εἰμὶ κ. τ. λ.] argumentative: quippe qui, etc. Comp. Od. ii. 41, al.; Xen. Mem. ii. 7. 13; Matthiae, p. 1067, note 1.

ἱκανός] sufficiently fitted, Matthew 3:11; Luke 3:16; 2 Corinthians 3:5.

καλεῖσθαι] to bear the name of apostle, this high, honourable name.

Edited by Reinitin
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Tongues I know is controversial subject, the lines are divided between those who think they are for today (I am one of them) and those who think they were for back then. I find very little peace using the gift corporately, because I have experienced where tongues becomes a measure for if someone got the Holy Spirit, and so anyone who doesn't is considered a second class citizen, like Dr. Sues Star Belly Sneetches (see pic below), those who have star were special, but then when everyone started getting the stars the others started removing them. Then there is relating to brothers and sisters who don't believe in tongues, and how to keep from offending them.

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A Repository of Scripture on Tongues:

"And these signs will accompany those who believe: In my name they will drive out demons; they will speak in new tongues.." (Mark 16:17)
 
"Are we all apostles? Are we all prophets? Are we all teachers? Do we all have the power to do miracles? 30 Do we all have the gift of healing? Do we all have the ability to speak in unknown languages? Do we all have the ability to interpret unknown languages? Of course not! 31 So you should earnestly desire the most helpful gifts." (1 Corinthians 12: 29-30)
 
"All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them."(Acts 2:4)
 
"When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied." (Acts 19:6)
 
"If anyone speaks in a tongue, two—or at the most three—should speak, one at a time, and someone must interpret.  If there is no interpreter, the speaker should keep quiet in the church and speak to himself and to God." (1 Corinthians 14:27-28)
 
"On the day of Pentecost all the believers were meeting together in one place. Suddenly, there was a sound from heaven like the roaring of a mighty windstorm, and it filled the house where they were sitting. Then, what looked like flames or tongues of fire appeared and settled on each of them. And everyone present was filled with the Holy Spirit and began speaking in other languages, as the Holy Spirit gave them this ability. At that time there were devout Jews from every nation living in Jerusalem. When they heard the loud noise, everyone came running, and they were bewildered to hear their own languages being spoken by the believers. They were completely amazed. “How can this be?” they exclaimed. “These people are all from Galilee, and yet we hear them speaking in our own native languages! Here we are—Parthians, Medes, Elamites, people from Mesopotamia, Judea, Cappadocia, Pontus, the province of Asia, 10 Phrygia, Pamphylia, Egypt, and the areas of Libya around Cyrene, visitors from Rome 11 (both Jews and converts to Judaism), Cretans, and Arabs. And we all hear these people speaking in our own languages about the wonderful things God has done!” 12 They stood there amazed and perplexed. “What can this mean?” they asked each other. 13 But others in the crowd ridiculed them, saying, “They’re just drunk, that’s all!Then Peter stepped forward with the eleven other apostles and shouted to the crowd, “Listen carefully, all of you, fellow Jews and residents of Jerusalem! Make no mistake about this. 15 These people are not drunk, as some of you are assuming. Nine o’clock in the morning is much too early for that. 16 No, what you see was predicted long ago by the prophet Joel:
In the last days,’ God says,
    ‘I will pour out my Spirit upon all people.
Your sons and daughters will prophesy.
    Your young men will see visions,
    and your old men will dream dreams.
18 In those days I will pour out my Spirit
    even on my servants—men and women alike—
    and they will prophesy.
19 And I will cause wonders in the heavens above
    and signs on the earth below—
    blood and fire and clouds of smoke.
20 The sun will become dark,
    and the moon will turn blood red
    before that great and glorious day of the Lord arrives.
21 But everyone who calls on the name of the Lord
    will be saved." (Acts 2:1-21)
 
"There are different kinds of spiritual gifts, but the same Spirit is the source of them all. There are different kinds of service, but we serve the same Lord. God works in different ways, but it is the same God who does the work in all of us.  A spiritual gift is given to each of us so we can help each other. To one person the Spirit gives the ability to give wise advice[a]; to another the same Spirit gives a message of special knowledge.[b] The same Spirit gives great faith to another, and to someone else the one Spirit gives the gift of healing. 10 He gives one person the power to perform miracles, and another the ability to prophesy. He gives someone else the ability to discern whether a message is from the Spirit of God or from another spirit. Still another person is given the ability to speak in unknown languages,[c] while another is given the ability to interpret what is being said. 11 It is the one and only Spirit who distributes all these gifts. He alone decides which gift each person should have." (1 Corinthians 2:4-11).

"Let love be your highest goal! But you should also desire the special abilities the Spirit gives—especially the ability to prophesy. For if you have the ability to speak in tongues, you will be talking only to God, since people won’t be able to understand you. You will be speaking by the power of the Spirit,[b] but it will all be mysterious. But one who prophesies strengthens others, encourages them, and comforts them. A person who speaks in tongues is strengthened personally, but one who speaks a word of prophecy strengthens the entire church. I wish you could all speak in tongues, but even more I wish you could all prophesy. For prophecy is greater than speaking in tongues, unless someone interprets what you are saying so that the whole church will be strengthened. I wish you could all speak in tongues, but even more I wish you could all prophesy. For prophecy is greater than speaking in tongues, unless someone interprets what you are saying so that the whole church will be strengthened. Dear brothers and sisters,[c] if I should come to you speaking in an unknown language, how would that help you? But if I bring you a revelation or some special knowledge or prophecy or teaching, that will be helpful. Even lifeless instruments like the flute or the harp must play the notes clearly, or no one will recognize the melody. And if the bugler doesn’t sound a clear call, how will the soldiers know they are being called to battle? It’s the same for you. If you speak to people in words they don’t understand, how will they know what you are saying? You might as well be talking into empty space. There are many different languages in the world, and every language has meaning. 11 But if I don’t understand a language, I will be a foreigner to someone who speaks it, and the one who speaks it will be a foreigner to me. 12 And the same is true for you. Since you are so eager to have the special abilities the Spirit gives, seek those that will strengthen the whole church. 13 So anyone who speaks in tongues should pray also for the ability to interpret what has been said. 14 For if I pray in tongues, my spirit is praying, but I don’t understand what I am saying. 15 Well then, what shall I do? I will pray in the spirit,[e] and I will also pray in words I understand. I will sing in the spirit, and I will also sing in words I understand. 16 For if you praise God only in the spirit, how can those who don’t understand you praise God along with you? How can they join you in giving thanks when they don’t understand what you are saying? 17 You will be giving thanks very well, but it won’t strengthen the people who hear you. 18 I thank God that I speak in tongues more than any of you. 19 But in a church meeting I would rather speak five understandable words to help others than ten thousand words in an unknown language. 22 So you see that speaking in tongues is a sign, not for believers, but for unbelievers. Prophecy, however, is for the benefit of believers, not unbelievers. 23 Even so, if unbelievers or people who don’t understand these things come into your church meeting and hear everyone speaking in an unknown language, they will think you are crazy. 24 But if all of you are prophesying, and unbelievers or people who don’t understand these things come into your meeting, they will be convicted of sin and judged by what you say. 25 As they listen, their secret thoughts will be exposed, and they will fall to their knees and worship God, declaring, “God is truly here among you.” (1 Corinthians 14:1-18, 22-25)

It seems clear that Tongues are for evangelizing and encouraging, in Bethlehem, Israel I spoke in tongues over some young men from the city of David and I found out from the Pastor overseeing, that I was speaking perfect Arabic and telling them things about them I obviously didn't know, but the Holy Spirit did (John 1:48). However, normally I find tongues is helpful for personal prayer in private or in group of intercessors who believe in tongues. It builds up your spirit to pray in the Spirit, and when it is unclear what to pray, Tongues comes in handy.

Edited by Fidei Defensor
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