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A Paradigm Shift in vocabulary


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On 8/9/2019 at 6:47 AM, Michael37 said:

Our ekklesia makes a point of not using words inserted into the English texts as mistranslations and transliterations that obscure the original meaning.

Also to be avoided is using as titles words intended to describe functions.

Shabbat shalom, Michael37.

That's good IF one knows the original meanings of the words that are usually mistranslated or transliterated.

And, I quite agree with you about titles, such as the (in)famous "AOD."

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11 hours ago, Abdicate said:

Everyone of the words in your chart has changed and they are used today to force people to join a "club" instead of the Body (church) of the Anointed One (aka Christ). We are the messengers (angels) of God to deliver the good news of restoration (gospel) of God with humanity (salvation) where we will be with God forever (heaven).

So much of the "church" has become worldly to an ineffectual level, which is why the end of days is coming and an messenger of the realm of God (Kingdom) will have to do it for us, Rev 14:6.

...

Shalom, Abdicate.

I like the attitude of your post; however, there are a few things that just need ... "tweeking." For instance, while we are God's messengers ("angels") to deliver His good news, I believe that the good news ("gospel") is about the whole KINGDOM program that was well-described by J. Dwight Pentecost:

First, he noted the variety to these interpretations:

Quote

"God's kingdom program occupies a large body of Scripture. But, in spite of all that the Scripture has to day on this subject, one is faced with a great variety of interpretations and explanations as to the nature and purpose of the kingdom program of God. To some, the kingdom of God is synonymous with the eternal state, or heaven into which one comes after death, so that it has no relationship to the earth whatsoever.  To others, it is a non-material or "spiritual" kingdom in which God rules over the hearts of men, so that, while it is related to the present age, it is unrelated to the earth. To still others, the kingdom is purely earthly, without spiritual realities attached to it, so that it is a political and social structure to be achieved by the efforts of men and thus becomes the goal of a social and economic evolution to which men press. To others with the same general concept, it has to do with a nationalistic movement on the part of Israel that will reconstitute that nation as an independent nation in the political realm. Then there are those who view the kingdom as synonymous with the visible organized church, so that the church becomes the kingdom, thus making the kingdom both spiritual and political. In addition, there are those who view the kingdom as the manifestation, in the earthly realm, of the universal sovereignty of God, in which He rules in the affairs of men, so that the kingdom is conceived as being both spiritual and material in its concept. Through this maze of interpretation it is almost impossible to make one's way. The truths related to the kingdom will not be derived by an examination of the writings of men, but rather only by the inductive study of the teaching of the Word of God on this subject." - J. Dwight Pentecost, Things To Come, chapter XXV, pp. 427-8.

(Highlights mine.)

Then, he explores the Theocratic Kingdom throughout the Tanakh (the "OT"):

A. The theocratic kingdom in Eden (and after the fall).
B. The theocratic kingdom under human government (after the flood).
C. The theocratic kingdom under the patriarchs (including the exodus from Egypt).
D. The theocratic kingdom under the judges.
E. The theocratic kingdom under the kings.
F. The theocratic kingdom under the prophets (when the obedience of the kings to the "will of the Supreme King" waned).

Then, he quoted Lewis Sperry Chafer in saying,

Quote

 

"Chafer summarizes the teaching, showing that the kingdom is:

Quote

 

"a. To be theocratic. The King will be 'Emmanuel .. God with us,' for He is by human birth a rightful heir to David's throne and born of a virgin in Bethlehem. ... Isaiah 7:14 ... Matthew 34:23; 37:24 ... Hosea 3:4-5 ... Micah 5:2.

b. To be heavenly in character. ... Isaiah 2:4 ... Isaiah 11:4-5 ... Jeremiah 33:14-17 ... Hosea 2:18.

c. To be in Jerusalem and world-wide. First, Emmanuel's kingdom will be in the earth ... Psalm 2:8 ... Isaiah 11:9 ... Isaiah 42:4 ... Jeremiah 23:5 ... Zechariah 14:9. Second, Emmanuel's kingdom will be centered at Jerusalem ... Isaiah 2:1-3 ... Isaiah 62:1-7 ... Zechariah 8:20-23. Third, Emmanuel's kingdom will be over regathered and converted Israel. ... Deuteronomy 30:3-6 ... Isaiah 11:11-12 ... Isaiah 14:1-2 ... Jeremiah 23:6-8 ... Jeremiah 32:37-38 ... Jeremiah 33:7-9 ... Ezekiel 37:21-25 ... Micah 4:6-8. Fourth, Emmanuel's kingdom shall extend to the nations in earth ... Psalm 72:11, 17 ... Psalm 86:9 ... Isaiah 55:5 ... Daniel 7:13-14 ... Micah 4:2 ... Zechariah 8:22 ... 

d. To be established by the returning king. Deuteronomy 30:3 ... Psalm 50:3-5 ... Psalm 96:13 ... Zechariah 3:10-13 ... Malachi 3:1-4.

e. To be spiritual. The kingdom is not incorporeal or separate from that which is material, but still it is spiritual in that the will of God will be directly effective in all matters of government and conduct. The joy and blessedness of fellowship with God will be experienced by all. The universal, temporal kingdom will be conducted in perfect righteousness and true holiness. The kingdom of God will again be "in the midst" (Luke 17:21, R. V. marg.) in the person of the Messiah King and He will rule in the grace and power of the sevenfold Spirit (Isaiah 11:2-5) ... " - Chafer, Systematic Theology, volume V, 335-40.

- Pentecost, Things To Come, chapter XXV, pp. 442-3.

Then, in the next chapter, Chapter XXVI, "THE KINGDOM PROGRAM IN THE NEW TESTAMENT," Pentecost says,

Quote

"F. The theocratic message confirmed. The authenticity of the kingdom offer was substantiated by signs and miracles. ... The signs given by Christ were evidences of the power that would reside in the theocratic king and manifestations of the blessings that would exist in the kingdom. ... Every miracle which the Lord performed, then, may be understood to be not only a demonstration of the theocratic power of the Messiah, but also that which depicts the conditions which will exist in the theocratic kingdom when it is established." - Pentecost, Things To Come, chapter XXVI, pp. 450, 452.

Then, later he adds,

Quote

"Some contend that neither the Lord nor John ever offered Israel an earthly kingdom, but only a spiritual kingdom. Such a view entirely fails to comprehend the nature of 'the kingdom' preached by John, the Lord, and His disciples. The fact has been shown that they preached the same kingdom the Old Testament promised and Israel expected without change of concept whatever." - Pentecost, Things To Come, chapter XXVI, pp. 455-6.

He concludes,

Quote

"The Gospel of Matthew was written to present the Messiah to Israel and to record the attitude of the nation to Him. The first movement of the book has to do with His presentation and authentication, as He is shown to have the legal, moral, judicial, and prophetical rights to the throne, which rights are fully authenticated by the King in His miracles. The seond movement observed is the opposition and rejection of the Messiah by the nation Israel. The opposition grows ito the open rejection by the nation. As a result of this rejection a mystery program for a new age is revealed. The third great movement has to do with the culmination of the rejection in the death of the Messiah. It was the King of the Jews that was crucified. The resurrection of the Crucified One is a divine approval of all His claims and His authentication as Messiah. Because Israel rejected the Messiah, they bear their sin until He comes to redeem the nation and to reign in glory, acclaimed as Messiah by all." - Pentecost, Things To Come, pp. 462-3.

To this, I would merely state that the Messiah Himself said that He would not return until the Jews of Jerusalem would say, "Blessed is he who comes in the name of the LORD." (Matt. 23:39.) And, as I've said in other places on these forums, that is the Hebrew phrase, "Baruwkh haba' b-shem YHWH," meaning "Welcome, Comer in the authority of YHWH."

sign_welcome1.jpg.c158699033d747ba9064fac5a7074931.jpg

So, the "gospel" is NOT the "death, burial, and resurrection of Jesus Christ." It is rather as stated in Mark 1:

Mark 1:14-15 (KJV)

14 Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, 15 And saying, The time is fulfilled, and the kingdom of God is at hand (within your grasp): repent ye, and believe the gospel.

Notice here that Marcus did NOT think it necessary to EXPLAIN what this "gospel" or "good news" was! Every Jew, every child of Israel, knew what this was!

Isaiah 52:7 (KJV)

7 How beautiful upon the mountains are the feet of him that bringeth good tidings (gospel), that publisheth peace; that bringeth good tidings (gospel) of good, that publisheth salvation (rescue); that saith unto Zion, Thy God reigneth!

And, to this, Yeshua` (Jesus) added in Matthew 24:

Matthew 24:14 (KJV)

14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.

That tells me we have only BEGUN to preach (or herald) the good news about the Kingdom, for this is NOT what most believe is the "gospel!" Furthermore, it tells me that Yeshua` is not even CLOSE to His return, for this has to be heralded to "all nations!"

The "gospel" about the death, burial, and resurrection is WITHIN this "gospel of the Kingdom," as it was a NECESSARY STEP the Messiah had to endure before He could become the King of Israel!

Finally, as I've said elsewhere as well, we are to be looking forward to or anticipating the RESURRECTION of our bodies at Yeshua`s glorious return, NOT "going to heaven!"

Titus 2:11-14 (KJV)

11 For the grace of God that bringeth salvation hath appeared to all men, 12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; 13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; 14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

Romans 8:18-23 (KJV)

18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For the earnest (down payment) expectation of the creature waiteth for the manifestation of the sons of God. 20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now. 23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

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21 hours ago, Abdicate said:

While I didn't read all your post (I'm just a lazy reader of other's stuff - people make it too complicated) I totally agree that the "good news" is not about Jesus' death, burial, and resurrection, because Jesus preached the good news and none of it contain His events. In fact, He didn't even tell His disciples plainly until right before and then told them NOT to tell anyone. It really shows how distorted people have made the word of God. Jesus taught us how to take dominion again, to be citizens of the Kingdom. Even many so-called Christians don't claim the promises of God to effect change in their own lives let alone those around them or in the world. We have the Keys to the Kingdom, but rarely ever use them and they never take it by force like we must. That is the good news: The dominion promised to Adam by God is given back to those that believe today.

Shalom, Abdicate.

You're right about the "good news." However, while we can consider ourselves to be "citizens of His Kingdom" ahead of time, the Kingdom is not here, yet, because the KING is not here, yet! We do have such a promise:

Acts 1:6-11 (KJV)

6 When they therefore were come together, they asked of him, saying,

"Lord, wilt thou at this time restore again the kingdom to Israel?"

7 And he said unto them,

"It is not for you to know the times or the seasons, which the Father hath put in his own power. 8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth."

9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. 10 And while they looked stedfastly toward heaven (toward the sky) as he went up, behold, two men stood by them in white apparel; 11 Which also said,

"Ye men of Galilee, why stand ye gazing up into heaven (into the sky)? this same Jesus, which is taken up from you into heaven (into the sky), shall so come in like manner as ye have seen him go into heaven (into the sky)."

Just as Yeshua` was taken up into the sky and a cloud hid Him from their sight, so He shall return out of the clouds in the sky! And, Yeshua` ("Jesus") Himself told us,

Matthew 25:31 (KJV)

31 When the Son of man shall come in his glory (brightness/fame), and all the holy angels with him, then shall he sit upon the throne of his glory (brightness/fame):

He also said,

Luke 19:11-27 (KJV)

11 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. 12 He said therefore,

"A certain nobleman went into a far country to receive for himself a kingdom, and to return. 13 And he called his ten servants, and delivered them ten pounds, and said unto them, 'Occupy till I come.'

14 But his citizens hated him, and sent a message after him, saying, 'We will not have this man to reign over us!' 

15 And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. 

16 Then came the first, saying, 'Lord, thy pound hath gained ten pounds.' 17 And he said unto him, 'Well (Well done/Good job), thou good servant: because thou hast been faithful (trustworthy) in a very little, have thou authority over ten cities.'

18 And the second came, saying, 'Lord, thy pound hath gained five pounds.' 19 And he said likewise to him, 'Be thou also over five cities.'

20 And another came, saying, 'Lord, behold, here is thy pound, which I have kept laid up in a napkin: 21 For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow.' 22 And he saith unto him, 'Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: 23 Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury (interest)?' 24 And he said unto them that stood by, 'Take from him the pound, and give it to him that hath ten pounds.' 25 (And they said unto him, 'Lord, he hath ten pounds!') 26 'For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. 27 But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me!'"

So, while the King-Apparent is away in that "far country to receive for himself a kingdom," we are left behind and told to "occupy" until He returns! That word "occupy" is the Greek word "Pragmateusasthe," which means "Transact business." It's in the aorist, imperative, middle voice, second-person plural form - a COMMAND! Literally, it means to "busy yourselves with trading!" It's the Greek word from which we get the adjective "pragmatic!" It means "dealing with things sensibly and realistically in a way that is based on practical rather than theoretical considerations."

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The only difference is that in one case we are speaking of personal salvation, meaning eternal salvation, and in the other you are speaking of national salvation, the deliverance of the nation of Israel from her enemies.  

We also may ask God to save us from circumstances or trouble, as asking God to save us when we are drowning.   But the prophesies are normally dealing with the nation.  

There is no big change in the meaning of the word or how it is used at all that I can see.

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On 8/12/2019 at 9:34 PM, Abdicate said:

While the King does not yet rule on the earth, He is very much here with us. We are His ambassadors and laborers. Our ministry is to reconcile man to God. Therefore, as He is so are we in this world now; but it is up to us to believe, learn, and then act accordingly. Jesus' parables are as much for us as for Israel. There will be no more Gentile or Jew but one new man in Christ. While He promised to never forsake us, we certainly do on many occasions neglect our salvation. And if we repent, He is faithful to forgive us our sins. So we need to get busy by living in faith and showing the POWER of the Kingdom and not just in word.

 

Shalom, Abdicate.

I'm detecting two errors to what you've said here. First, you're confusing the ministry of the Messiah (the Christ) with the ministry of the Ruwach haQodesh (the "Holy Spirit") of God. This is a problem that is frequently found in the teachings of those who have a weak understanding of the doctrine of the Trinity.

Yeshua` did not "take on" human flesh (as is often taught) but the Word BECAME FLESH and dwelt among us named Yeshua` with the role of the Messiah of God.

There are also sub-errors within this error: First, that the "Spirit of Christ" is the same as the PERSON of the Messiah. For instance, when Paul was "present" with the Corinthians "in spirit," he was "absent in body" (1 Cor. 5:3); that is, he was NOT actually there! Likewise, the spirit of the Messiah can be present in our churches without the actual presence of the Messiah Himself. TOGETHER, we are the "body of the Messiah" and serve each member accordingly.

Second, the fact that the Messiah is the second Person in the Trinity means that He and the Holy Spirit of God are equally responsible for their separate functions.

You must accept that the same Yeshua` who said,

Matthew 28:19-20 (KJV)

19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

also said,

John 14:15-29 (KJV)

15 If ye love me, keep my commandments.

16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

18 I will not leave you comfortless: I will come to you. 19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. 20 At that day ye shall know that I am in my Father, and ye in me, and I in you. 21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. 

22 Judas saith unto him, not Iscariot,

"Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?" 

23 Jesus answered and said unto him,

If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. 24 He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me.

25 These things have I spoken unto you, being yet present with you. 26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. 28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I (am). 

29 And now I have told you before it come to pass, that, when it is come to pass, ye might believe.

 

 

The second error is that being one in the Messiah is the same outside of the Messiah, too! That is, the fact that there's no difference between Jews and Gentiles in the Messiah means that there's no difference outside of the Messiah between the Jews and Gentiles, as well. But, that's not right! Outside of the Messiah, there's still a difference, and the children of Israel are still treated differently by God than are other nations! Why? Paul said,

Romans 3:1-4 (KJV)

1 What advantage then hath the Jew? or what profit is there of circumcision? 
2 Much every way: chiefly, because that unto them were committed the oracles of God. 3 For what if some did not believe? shall their unbelief make the faith of God without effect?

4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

Only WITHIN the Messiah are they treated equally!

Some parables were indeed directed to the Jews and ONLY apply to believing Gentiles as they find themselves grafted into the children of Israel.

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On 8/13/2019 at 12:19 AM, Willa said:

The only difference is that in one case we are speaking of personal salvation, meaning eternal salvation, and in the other you are speaking of national salvation, the deliverance of the nation of Israel from her enemies.  

We also may ask God to save us from circumstances or trouble, as asking God to save us when we are drowning.   But the prophesies are normally dealing with the nation.  

There is no big change in the meaning of the word or how it is used at all that I can see.

Shalom, Willa.

Yes, but the problem is when a Scripture passage that is talking about national salvation is interpreted as a personal salvation passage. A case in point is Romans 10:13:

Romans 10:13 (KJV)

13 For whosoever shall call upon the name of the Lord shall be saved.

I don't know how many times I've seen this verse in the Romans Road of Salvation tract since I was a kid! (I'm about 62 years old now.) This is a verse to which personal salvation is referred. 

The problem is that this is a quotation from Joel 2:32. Look at this verse in context:

Joel 2:18-3:2 (KJV)

18 Then will the LORD be jealous for his land, and pity his people.

19 Yea, the LORD will answer and say unto his people, Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith: and I will no more make you a reproach among the heathen:

20 But I will remove far off from you the northern army, and will drive him into a land barren and desolate, with his face toward the east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things.

21 Fear not, O land; be glad and rejoice: for the LORD will do great things.

22 Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig tree and the vine do yield their strength.

23 Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month.

24 And the floors shall be full of wheat, and the fats shall overflow with wine and oil.

25 And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you.

26 And ye shall eat in plenty, and be satisfied, and praise the name of the LORD your God, that hath dealt wondrously with you: and my people shall never be ashamed.

27 And ye shall know that I am in the midst of Israel, and that I am the LORD your God, and none else: and my people shall never be ashamed.

28 And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:

29 And also upon the servants and upon the handmaids in those days will I pour out my spirit.

30 And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke.

31 The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come.

32 And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.

1 For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem,

2 I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land.

This is obviously a reference to the national salvation or deliverance of Israel.

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It may still refer to personal salvation in the end times.  The context in Romans was the Lordship of Christ and personal salvation to all who call upon Him.  

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God can apply it to whosoever

 

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1 minute ago, Willa said:

It may still refer to personal salvation in the end times.  The context in Romans was the Lordship of Christ and personal salvation to all who call upon Him.  

Shalom, again, Willa.

Really? Then why did Paul include the next words:

Romans 10:14-15 (KJV)

14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? 15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!

These contain another quotation from Isaiah 52:7. Look at it in its context:

Isaiah 52:1-10 (KJV)

1 Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.

2 Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion.

3 For thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed without money. 4 For thus saith the Lord GOD, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause. 5 Now therefore, what have I here, saith the LORD, that my people is taken away for nought? they that rule over them make them to howl, saith the LORD; and my name continually every day is blasphemed (belittled). 6 Therefore my people shall know my name: therefore they shall know in that day that I am he that doth speak: behold, it is I.

7 How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!

8 Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.

9 Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem.

10 The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation (deliverance; rescue) of our God.

No, sorry, but that's not true. Paul does NOT yank out Scripture verses out of the contexts from wherever he found them to use them to teach something foreign to the text! We've misinterpreted his intentions in Romans 10!

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On 8/15/2019 at 11:11 PM, Willa said:

God can apply it to whosoever

Shalom gadol, Willa.

Now, don't get me wrong. Just because Romans 10:13 doesn't truly apply to what people call "personal salvation," doesn't mean that I don't believe in it! I just believe that one should find it elsewhere in Scripture.

This has been my argument for a while now: What people call "personal salvation" is really called "Justification by God" in the Scriptures, and we find that best in 2 Corinthians 5:21 and in Yeshua`s "parable" of the Pharisee and the Publican in the Temple:

Luke 18:9-14 (KJV with quotation marks added)

9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: 

10 "Two men went up into the temple to pray; the one a Pharisee (Hebrew: Paruwsh = "Separatist"), and the other a publican (a tax collector, despised because they were often dishonest and stole from people). 

11 The Pharisee stood and prayed thus with himself,

'God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I possess.' 

13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying,

'God be merciful to me a sinner.'

14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted."

This shows the true matter of what must happen in a person's life before they can be "exalted."

The exchanging of places must occur before one can be justified by God.

2 Corinthians 5:1-21 (KJV)

1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. 2 For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: 3 If so be that being clothed we shall not be found naked. 4 For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 5 Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.

6 Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: 7 (For we walk by faith, not by sight:) 8 We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. 9 Wherefore we labour, that, whether present or absent, we may be accepted of him. 10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

11 Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences. 12 For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart. 13 For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause. 14 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: 15 And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.

16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. 17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. 18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; 19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.

20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. 21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

Because Paul was making a point about the future, these things are said in reverse order, reasoning from effect to cause instead of our normal order of cause to effect. However, the words "reconciled," reconciling," and "reconciliation" aren't about "the restoration of friendly relations." Rather, the Greek words here are ...

2643 katallagee (kat-al-lag'-ay). From katallassoo; exchange (figuratively, adjustment), i.e. Restoration to (the divine) favor
-- atonement, reconciliation(-ing).

and

2644 katallassoo (kat-al-las'-so). From kata and allassoo; to change mutually, i.e. (figuratively) to compound a difference
-- reconcile.

And, that "exchange" is best seen in verse 21: "He (God) hath made Him (the Messiah or Christ) to be sin for us, who (the Messiah) knew no sin; that we might be made the righteousness of God in Him (the Messiah)."

He became our sin on the Cross;
we become His righteousness (or rather, God's righteousness in Him).

THAT'S the "mutual change"; THAT'S the "exchange." And, THAT'S what these verses are talking about.

 

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