I'll wait.
What Does “Another Gospel” Mean?
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"Clearly, Paul is saying that believing is the prerequisite for the power of God unto salvation to be realized."
I fully agree Jim. What would you or I know apart from the revelation of the scriptures? Not a thing. That's why we go forth teaching/preaching Christ, using such scriptures as Psalms 89!
"Belief, then salvation, i.e., Justification and regeneration."
Belief, and then salvation in a practical sense we would agree, as far as knowledge, understanding, etc. That's the very purpose of the gospel and why we as believers should go forth and teach/preach, etc. There's no retirement in this life for us, our days are to be spent laboring as much as we can for the elect that......
2 Timothy 2:10
“Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory.”Therefore I endure all things for the elects' sakes ~ There is a certain number of persons whom God has chosen in Christ from everlasting unto salvation, who shall certainly be saved; for these Jesus Christ suffered and died; and on their account is the Gospel sent, preached, and published to the world; for their sakes are ministers fitted and qualified for their work, and have their mission and commission to perform it, and suffer what they do in the execution of it; and since it was for the sake of such, whom God had loved and chosen, that the apostle endured all his reproaches, afflictions, and persecutions, he was the more cheerful under them; and the consideration of it was a support unto him: that they may also obtain the salvation which is in Christ Jesus with eternal glory; salvation is only by Christ Jesus, and in him; and this is only for the elect of God; and it is published in the Gospel, that they might obtain the knowledge of what Christ has secured for them. See 1st Corinthians 1:18-31
"Belief, then salvation, i.e., Justification and regeneration. The believer is saved. The believer is justified. The believer is born again."
So, have you changed your mind and no longer include water baptism? If so good. Jim, that's your take on being born again. That's against the scriptures. I'm coming back and look at John 3:1-8
Later, my friend.....RB
Practical, Schmactical. The practical sense of salvation is that the one who has been saved has his sins forgiven and he has received the gift of the Holy Spirit (he has been born again). There is no sense of salvation that one is still in his sins and has not the indwelling Holy Spirit. To be saved is to be Justified, Regenerated and (initially sanctified) -- Period.
Yes for the elect's sake. The elect are those who have believed and have been saved. God doesn't save those He elects; rather, God elects those that He saves.
No I have changed my mind about water baptism. As another has said, "How can you say you believe in God and then not do what He says?" Faith is the premier condition for salvation. Another is repentance. Another is confession. Another is being baptized.
Red, you have a twisted thinking about faith and what it is. To have faith in God is one and the same as to believe in God. That is what faith is. They are one and the same.
Thus, for example, Mark 16:16 which we read as "Whoever believes and is baptized will be saved, but whoever does not believe will be condemned" could just as well be read as "Whoever has faith and is baptized will be saved, but whoever does not have faith will be condemned".
Similarly Romans 4:3 could just as properly be read as 'For what does the Scripture say? "Abraham had faith in God, and it was counted to him as righteousness." '
Romans 4:5 could just as properly be read as "And to the one who does not work but has faith in him who justifies the ungodly, his faith is counted as righteousness" .
Romans 4:22-25 is perfectly acceptable translated as, "That is why his faith was "counted to him as righteousness." 23 But the words "it was counted to him" were not written for his sake alone, 24 but for ours also. It will be counted to us who have faith in him who raised from the dead Jesus our Lord, 25 who was delivered up for our trespasses and raised for our justification" .
Or how about Romans 10:9-10; "because, if you confess with your mouth that Jesus is Lord and have faith in your heart that God raised him from the dead, you will be saved. 10 For with the heart one has faith and is justified, and with the mouth one confesses and is saved".
On and on and on --
The concept, the meaning of the English word "faith" is a peculiar nuance that is not found in the Greek.
Johann
Well-known member
Discourse on the good shepherd
1-21. The discourse itself. This ninth discourse sprang out of the miracle of
Christ’s healing the blind man, who was cast out of Judaism. The true sheep of
Christ, it is evident, would be cast out of the Jewish fold. The blind man restored
to sight was so cast out, and became one of His sheep. Our Lord, therefore, gave
parabolic instruction of the new order of God’s sheep. Israel, as the Lord’s true
elect OT people in covenant with Him, were His sheep and He their Shepherd
(Ps 23:1; 95:7; 100:3; Ezk 34:1-31; Zech 11:7-9; 13:7). In the parable, 1-6,
Judaism was the sheepfold, 1. Christ the true Shepherd had come through the
appointed door (the prophesied messianic line) into the sheepfold, 2. The
doorkeeper (Holy Spirit) opened the fold to Him and His sheep responded (as
the blind man of ch. 9) and He led them out, 3, of the apostasy and unbelief
Judaism had degenerated into by rejecting Him, its true Shepherd, 4-5.
The lessons drawn from the parable, 7-21, are: (1) Christ now becomes the
door of the sheep – a new order, 7. (2) All other presumed saviours (the leaders
of apostate Judaism) are thieves, 8. (3) He alone is Saviour, Sustainer, Lifegiver, 9-10. (4) He is the Good Shepherd who will die for the sheep (Israel), 11-
15. The Good Shepherd has other sheep (Gentiles), who with the Jews will be
brought into one fold (the church) with one Shepherd (Christ) , 16 (cf. 1 Cor
12:13; Eph 4:4-6). (6) This will be effected by the Good Shepherd’s unique and
voluntary death for the sheep, 17-18. Unbelief, 19-21, was incapable of anything
except confusion and wicked blasphemy.
1-10. Israel’s national setting aside not final. God’s faithfulness is
guaranteed in a future restoration of the nation. The present setting aside of
Israel in her national election is only temporary, 1, because: (1) Paul himself as a
Jew was saved in this age, 1; (2) the Lord foreknew Israel’s unbelief, 2; (3) God
has always had a remnant of faithful believers as in Elijah’s day, 2-4; (4) in this
present age God has a saved remnant, ‘chosen by grace,’ 5. This remnant is
composed of believing Jews who become one with Gentiles in the Body, the
church, and obtain the blessing, 6-10, while the rest of Israel is blinded and
hardened in unbelief (cf. Isa 29:10; Ps 69:22). Hence Israel’s present blindness is
only partial.
25. A ‘mystery’ is a truth once hidden but now revealed. This truth is that of
Israel’s partial blindness during this age, which is to last till ‘the full number of
the Gentiles’ has been brought in, 25. This means the completion of God’s
purpose in calling out a people from the Gentiles in this age (Acts 15:14). The
restoration of the nation is the subject of prophecy. The kingdom is to be
restored to Israel, 26 (Acts 1:6; 15:15-17). All Jews living at the second advent
will be saved when Christ the Deliverer shall come out of Zion, 26, as Isaiah
predicted (Isa 59:20-21). The new covenant with converted Israel, 27, was
foretold by Isaiah (27:9) and Jeremiah (31:31-37; cf. Heb 8:8; 10:16). The
restoration of the nation is according to the divine plan, 28, and the divine
principle, 29. Although she is temporarily hostile to the gospel, the election of
Israel as a nation is irrevocable. God has not changed His mind about the
covenants and promises made to the nation. The restoration of the people will
constitute a fulfillment of God’s purpose, 30-32, and will contribute to God’s
glory, 33-36.
Divine election
This is the sovereign act of God in grace by which from eternity certain are
chosen from the human race for Himself (Jn 15:19; Eph 1:4). Election pertains
only to God’s people, not to the lost. Men are not elected to perdition.
Christ is
the Chosen of God par excellence (Isa 42:1-7). God the Father chose us in
eternity past in Him. All elect are selected to a holy life of separation to the
Chooser (Jn 17:16; Eph 1:5). Election may be corporate, as in the case of the
nation Israel (Isa 45:4) or the church (Eph 1:4), or individual (1 Pet 1:2), being
based on divine decree and foreknowledge.
Foreordination
Foreordination is that exercise of the divine will by which that which has been
determined by God from eternity past is brought to pass by Him in time. It is our
guarantee that what He has predetermined for us shall not be nullified.
Foreordination and free will
Foreordination concerns only God’s people. So far as the human race is
concerned, every man not only may accept Christ as Saviour but is urged and
invited to do so. The ground of this invitation is the work of the incarnate Son,
which made the human race savable (Heb 2:9; Jn 3:16). Free will concerns the
man outside of Christ. Once he accepts the gospel and is ‘in Christ’ his
viewpoint changes, as God from His side shows him why the believer is
accepted. Divine foreordination and human free will are humanly irreconcilable,
but like two parallel lines that meet in infinity, they have their solution in God.
Only when the sinner exercises personal faith in Christ and enters the portals of
salvation does he discover emblazened on the inside of the doorway ‘Chosen in
him before the foundation of the world’ (Eph 1:4, KJV).
1:1-6.
ELECTION (Gk. eklogē, “choice,” a “picking out”).
Bible Meaning. This word in the Scriptures has three distinct applications. (1) To the
divine choice of nations or communities for the possession of special privileges with
reference to the performance of special services. Thus the Jews were “a chosen nation,” “the
elect.” Thus also in the NT, bodies of Christian people, or churches, are called “the elect.” (2)
To the divine choice of individuals to a particular office or work. Thus Cyrus was elected of
God to bring about the rebuilding of the Temple, and thus the twelve were chosen to be
apostles and Paul to be the apostle to the Gentiles. (3) To the divine choice of individuals to
be the children of God, and therefore heirs of heaven.
It is with regard to election in this third sense that theological controversies have been
frequent and at times most fierce. Calvinists hold that the election of individuals to salvation
is absolute, unconditional, by virtue of an eternal divine decree.
Arminians regard election as
conditional upon repentance and faith; the decree of God is that all who truly repent of their
sins and believe on the Lord Jesus Christ shall be saved. But every responsible person
determines for himself whether or not he will repent and believe. Sufficient grace is bestowed
upon everyone to enable him to make the right decision.
The Calvinistic View. The Westminster Confession, the standard of the Church of
Scotland and of the various Presbyterian churches of Europe and America, contains the
following statement: “God from all eternity did by the most wise and holy counsel of His
own free will freely and unchangeably ordain whatsoever comes to pass; yet so as thereby
neither is God the author of sin, nor is violence offered to the will of the creatures, nor is the
liberty or contingency of second causes taken away, but rather established. Although God
knows whatsoever may or can come to pass upon all supposed conditions, yet hath He not
decreed anything because He foresaw its future, or as that which would come to pass upon
such conditions. By the decree of God, for the manifestation of His glory some men and
angels are predestinated unto everlasting life and others foreordained to everlasting death.
These angels and men, thus predestinated and foreordained are particularly and unchangeably
designed, and their number is so certain and definite that it cannot be either increased or
diminished. Those of mankind that are predestinated unto life, God, before the foundation of
the world was laid, according to His eternal and immutable purpose, and the secret counsel
and good pleasure of His will, hath chosen in Christ unto everlasting glory, out of His mere
free grace and love, without any foresight of faith, or good works, or perseverance in either of
them, or any other thing in the creature, as conditions or causes moving Him thereto; and all
to the praise of His glorious grace. As God hath appointed the elect unto glory, so hath He, by
the eternal and most free purpose of His will, foreordained all the means thereunto.
Therefore, they who are elected, being fallen in Adam, are redeemed by Christ, are
effectually called unto faith in Christ, by His Spirit working in due season; are justified,
adopted, sanctified, and kept by His power through faith unto salvation. Neither are any other
redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect
only. The rest of mankind God was pleased, according to the unsearchable counsel of His
own will, whereby He extendeth or withholdeth mercy, as He pleaseth, for the glory of His
sovereign power over His creatures, to pass by, and to ordain them to dishonor and wrath for
their sin, to the praise of His glorious justice.”
In support of this doctrine several arguments are made by Calvinistic theologians: (1)
According to the Scriptures election is not of works but of grace; and that it is not of works
means that it is not what man does that determines whether he is to be one of the elect or not.
For the descendants of Adam this life is not a probation. They stood their probation in Adam
and do not stand each one for himself. (2) The sovereignty of God in electing men to
salvation is shown by the fact that repentance and faith are gifts from God. These fruits of His
Spirit are the consequences and signs of election and not its conditions. (3) The salvation that
is of grace must be of grace throughout. The element of works or human merit must not be
introduced at any point in the plan. And that would be the case if repentance and faith were
the conditions of election. (4) The system of doctrine called Calvinistic, Augustinian, Pauline,
should not be thus designated. That though taught clearly by Paul, particularly in Rom. 8:9, it
was taught also by others of the writers of sacred Scripture, and by Christ Himself. Reference
is made to Matt. 11:25–26; Luke 4:25–27; 8:10; John 6:37, 39; etc. (5) That the sovereignty
of God is evidenced in dispensing saving grace is illustrated also in His establishing the
temporal conditions of mankind. Some are born and reared in the surroundings of
civilization, others of barbarism. And precisely so some are blessed with the light of the
gospel, while others, dwelling in pagan lands, are deprived of that light and consequently are
not saved.
This system of strict Calvinism above outlined has received various modifications by
theologians of the Calvinistic school. The General Assembly of the Presbyterian Church in
the United States of America, May 1903, adopted the following: “We believe that all who die
in infancy, and all others given by the Father to the Son who are beyond the reach of the
outward means of grace, are regenerated and saved by Christ through the Spirit, who works
when and where and how He pleases.”
The Arminian View. The Arminian view of election has been in recent years more
generally accepted than formerly, even among denominations whose teaching has been
Calvinistic or indefinite upon this point. This view grounds itself, in opposition to Calvinism,
upon the universality of the atonement and the graciously restored freedom of the human
will. Election, accordingly, is not absolute but conditional, contingent upon the proper
acceptance of such gifts of grace as God by His Spirit and providence puts within the reach of
men. Inasmuch as this subject involves the character and method of the divine government
and the destiny of the entire race, the following should be said: (1) According to the
Arminian doctrine the purpose of God to redeem mankind was bound up with His purpose to
create. The Lamb of God was “slain from the foundation of the world” (Rev. 13:8, KJV,
NIV). God would not have permitted a race of sinners to come into existence without
provision to save them. Such provision must not be for only a part but for the whole of the
fallen race. To suppose the contrary is opposed to the divine perfections. To doom to eternal
death any number of mankind who were born in sin and without sufficient remedy would be
injustice. (2) The benefits of the atonement are universal and in part unconditional. They are
unconditional with respect to those who, through no fault of their own, are in such a mental
or moral condition as to make it impossible for them either to accept or reject Christ. A
leading denomination emphasizes the doctrine that “all children, by virtue of the
unconditional benefits of the atonement, are members of the kingdom of God.” This principle
extends to others besides children, both in heathen and Christian lands. God alone is
competent to judge the extent to which, in varying degrees, human beings are responsible,
and therefore the extent to which the unconditional benefits of the atonement may be applied.
(3) The purpose or decree of God is to save all who do not, actually or implicitly, willfully
reject the saving offices of the Lord Jesus Christ. Among those who have not heard the
gospel may exist “the spirit of faith and the purpose of righteousness.” Thus even those who
have no knowledge of the historic Christ virtually determine whether or not they will be
saved through Christ. They to whom the gospel is preached have higher advantages and more
definite responsibilities. To them, repentance toward God and faith in the Lord Jesus Christ
are the conditions of salvation. (4) Upon all men God bestows some measure of His grace,
restoring to the depraved will sufficient freedom to enable them to accept Christ and be
saved. Thus, in opposition to Calvinists, Arminians assert that not only Adam, but also his
depraved descendants are in a stage of probation.
In behalf of this doctrine the following is argued: (1) That the whole trend of the
Scriptures is to declare the responsibility of men and their actual power to choose between
life and death. (2) That the Scriptures explicitly teach that it is the will of God that all men
should be saved. Only those perish who wickedly resist His will (1 Tim. 2:4; 4:10; John 5:40;
Acts 7:51; etc.). (3) That the Scriptures declare the universality of Christ’s atonement, and in
some degree the universality of its benefits (Heb. 2:9; John 1:29; 3:16–17; 1 Cor. 15:22;
Rom. 5:18–19; and many other passages). (4) That the doctrine of unconditional election
necessarily implies that of unconditional reprobation; and that is to charge God with cruelty.
(5) That unconditional election also necessarily implies the determinate number of the elect, a
point that Calvinists hold, though they admit that they have for it no explicit teaching of
Scripture.
To the contrary, the Scriptures not only generally but particularly teach that the
number of the elect can be increased or diminished. This is the purport of all those passages
in which sinners are exhorted to repent, or believers warned against becoming apostate, or to
“make certain about His calling and choosing you” (Matt. 24:4, 13; 2 Pet. 1:10; etc.). (6) That
the Scriptures never speak of impenitent and unbelieving men as elect, as in some cases it
would be proper to do if election were antecedent to repentance and faith and not conditioned
thereby.
(7) That the whole theory of unconditional election is of the same tendency with
fatalism. (8) That the logic of unconditional election is opposed to true evangelism. (9) That
the essential features of the Arminian doctrine of election belong to the primitive and truly
historic doctrine of the church. Augustine was the first prominent teacher of unconditional
election, and he, regardless of the logical inconsistency, granted that reprobation is not
unconditional. This doctrine of Augustine was first formally accepted by the church in A.D.
529, in the Canons of the Council of Orange, approved by Pope Boniface II. The prominence
of unconditional election in the theory of Protestantism is due largely to the influence and
work of John Calvin, who, at the age of twenty-five, wrote his Institutes, in which he not only
set forth the Augustinian doctrine of unconditional election, but also taught unconditional
reprobation. John Wesley and his followers were responsible in a large degree for reviving
and developing the doctrine of Arminius.
The limits of this article do not permit an examination of the contested passages of
Scripture. For that, the reader should refer to works of systematic theology and to the
commentaries. E.MCC.
BIBLIOGRAPHY: R. Watson, Theological Institutes, 2 vols. (1843), 2:311–35, 370; J. Miley,
Systematic Theology, 2 vols. (1892), 2:260–63; W. R. Cannon, The Theology of John Wesley
(1946), pp. 90–106; H. H. Rowley, The Biblical Doctrine of Election (1950); J. Calvin,
Institutes of the Christian Religion, Library of Christian Classics (1960), 3:21–24; B. B.
Warfield, Biblical and Theological Studies (1952), pp. 270–333; G. C. Berkouwer, Divine
Election (1960).
There's a problem here @Red Baker.
Johann.
Johann
Well-known member
I think the Hebrew term is accurate @Jim
Hebrew: 'Ĕmûnāh (אֱמוּנָה) and 'Āman (אָמַן)
A. Noun: 'Ĕmûnāh (אֱמוּנָה)
Root: Derived from 'āman (אָמַן), meaning "to be firm, established, faithful."
Meaning: Stability, firmness, faithfulness, trustworthiness, reliability. It does not primarily mean "belief" but rather "steadfastness" or "trustworthiness" (e.g., Deuteronomy 32:4, Habakkuk 2:4).
Usage:
Exodus 17:12 – "And his hands were steady ('ĕmûnāh) until the going down of the sun." (Here, it conveys steadfastness.)
Habakkuk 2:4 – "The just shall live by his faith ('ĕmûnāh)." (Here, it implies faithfulness rather than mere belief.)
B. Verb: 'Āman (אָמַן)
Meaning: To confirm, support, uphold, trust, be faithful.
Hiphil Stem (Causative): He'ĕmîn (הֶאֱמִין) – "to believe, trust."
Usage:
Genesis 15:6 – "And he believed (he'ĕmîn) in the Lord, and He counted it to him for righteousness."
Exodus 14:31 – "The people believed (he'ĕmînû, הֶאֱמִינוּ) in the Lord and in His servant Moses."
Hebrew Concept of Faith
Faith in Hebrew thought is not an abstract intellectual agreement but a relational trust and steadfastness in God. It is tied to faithfulness and reliability rather than just belief in a proposition. True faith in Hebrew is lived out—it is trust expressed in obedience (cf. Psalm 37:3-5).
2. Greek: Pistis (πίστις) and Pisteuō (πιστεύω)
A. Noun: Pistis (πίστις)
Root: Derived from peithō (πείθω), meaning "to persuade, convince, trust."
Meaning: Trust, confidence, conviction, faithfulness.
Usage:
Hebrews 11:1 – "Now faith (pistis) is the substance (hupostasis) of things hoped for, the evidence (elenchos) of things not seen."
Romans 3:28 – "A man is justified by faith (pistis) apart from the works of the law."
B. Verb: Pisteuō (πιστεύω)
Meaning: To trust, to believe, to be persuaded, to place confidence in.
Usage:
John 3:16 – "That whosoever believes (pisteuōn, πιστεύων) in Him should not perish."
Romans 10:9 – "If you confess with your mouth that Jesus is Lord and believe (pisteusēs, πιστεύσῃς) in your heart."
Greek Concept of Faith
In Greek thought, pistis includes both belief and trust but leans more towards conviction leading to action. Unlike the Hebrew term, which emphasizes faithfulness, pistis includes intellectual assent and reliance upon. However, in biblical usage, pistis does not merely refer to belief but rather a dynamic trust that leads to obedience (Romans 1:5, James 2:17-26).
3. Key Differences Between Hebrew and Greek Concepts of Faith
Language Primary Meaning Verb Form Implication
Hebrew ('Ĕmûnāh) Faithfulness, trust, steadfastness 'Āman (אָמַן) Trust that results in steadfastness and reliability.
Greek (Pistis) Conviction, trust, belief Pisteuō (πιστεύω) A trust that leads to commitment and obedience.
Hebrew 'Ĕmûnāh emphasizes faithfulness, steadfastness, and relational trust in God. It is an ongoing commitment rather than just belief.
Greek Pistis includes intellectual persuasion and trust but carries the idea of reliance upon Christ, leading to obedience.
In the New Testament, pistis often carries both Hebraic and Greek nuances, meaning it is both trust in God and faithfulness to Him.
4. Faith as a Living Action
Biblical faith is never passive—it is always expressed through trust and obedience:
James 2:17 – "Faith without works is dead."
Romans 1:5 – "The obedience of faith" (hupakoē pisteōs).
Galatians 5:6 – "Faith working through love."
Faith, therefore, is not just an internal mental assent but an active, lived-out trust in God.
Conclusion
The English word "faith" often suggests only intellectual belief, but the Hebrew and Greek terms indicate trust, faithfulness, and commitment that lead to action. The Hebrew term 'ĕmûnāh emphasizes steadfast faithfulness, while the Greek pistis includes belief, trust, and obedience. The biblical concept of faith always involves a response—a trust in God that results in faithfulness and obedience.
Johann.
TOTHALORDBEALLGLORY
Well-known member
Yes the message is simple my friend .
The gospel can save but those who reject it WILL NOT be saved . ONLY those who BELEIVE will be saved .
Now to the trenches my friend . To those who reject it they see it as FOOLISHNESS
but unto we who do beleive WE KNOW , we understand it is the POWER OF GOD unto salvation to he or to she who do beleive .
You are right my friend many do twist and omit things and i am happy you caught that my friend .
TOTHALORDBEALLGLORY
Well-known member
And notice the call made towards the END of even the book of revelation .
LET WHO SO EVER WILL COME .........................that be an OPEN CALL my friend .
Now to the trenches my friend , to the trenches for the war for souls rages on in these last hours .
TOTHALORDBEALLGLORY
Well-known member
speaking of the word high , i fear that many even within christendom have been made high
by the effects of a peace love pipe and are now intoxicated with its fumes of what they so desire to be GOD and His love
only this god and its version of love SURE REJECTS biblical truths . so that is why that god wont be captilized on this mans watch .
Johann
Well-known member
I am more than willing to continue the dialogue with my Calvinistic brother Amigo-for those who deliberately, willfully reject the truth, it's on them.
Iron sharpens iron.
J.
TOTHALORDBEALLGLORY
Well-known member
keep trying to help them to see the truth my friend . Many have come out of bad doctrines
and bad places from such things . SO continue to speak the truth .
TOTHALORDBEALLGLORY
Well-known member
The high i spoke of was this love merger through the all inclusive deadly interfaith message . It was a seriously needed reminder .
Seeing that many are now under , to some degree , this influence . The longer they stay under
it will bring them to the FULL SURRENDER OF THE LIE which is of anti christ .
now i watched these so called men and a so called leader of christendom
speaking to an entire group of many different religoins .
THEY had the oppurtunity to truly love them to GOD , as so they claim they are doing ,
BUT do you want to know what i saw
A FAT LIE to these poor lost souls , telling them we all serving the same GOD . SO MUCH FOR THE FAKE CLAIM
we loving them to GOD . BULL , and i do call BULL on this . THIS is not about loving them to GOD
its about forming a version of GOD , WHICH AINT GOD and AINT HIS LOVE , that all can merge as one under .
WE have Been duped and duped deadly . I suggest none dance to and kiss the golden bull , WHICH IS NAUGHT BUT BULL ,
rather we KISS the SON and cling to HIS EVERY WORD .
Johann
Well-known member
Then I suggest that both you and I may be in the wrong forum, for "interfaith" includes many thousands of differing denominations. However, correction is not beyond me, as Scripture teaches: "Rebuke a wise man, and he will love thee" (Proverbs 9:8).
Likewise, "Iron sharpeneth iron; so a man sharpeneth the countenance of his friend" (Proverbs 27:17). If correction is in accordance with the truth of God's Word, then as it is written, "He that is of God heareth God's words" (John 8:47), and "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2 Timothy 3:16).
J.
TOTHALORDBEALLGLORY
Well-known member
Would you like to hear a real interesting reminder .
This came to me as i was viewing another thread .
One which some imply we ought not to pray to Jesus or etc .
And they stoned stephen , calling upon GOD , and saying LORD JESUS recieve my spirit .
Now isnt that interesting indeed that stephen himself did this during his last moments upon earth .
Another real interesting point was that JESUS rebuked thomas big time
for not BELIEVING those who had told him HE had risen .
Thomas seeing Him , quickly kneeled and had a few words to say , that me thinks this generation needs to read and to heed .
FOR JESUS DID NOT CORRECT thomas for saying such words .
MY LORD and MY GOD .
But then when we read revelation we see the same KING JESUS
also saying I AM ALPHA and OMEGA , the first and the last . Just some real interesting reminders indeed my friend .
I don't quite agree with that. The English word "faith" always means mental assent plus trust. In the Greek, there is "pistis" the noun. and there is "pisteuo" the verb. The verb can be used as believe something. Strictly speaking, "pisteuo en" or "pisteuo epi" means to believe in something. Sometimes when it is obvious, the "en" and/or the "epi" may only be assumed. To believe in something is to have faith in something.
I would point you to Albert Barnes commentary on Hebrews 11:1.
So then, the English word for Faith basically means the same in both the Old and New Testaments, as James points out. "Faith" without works is dead. I completely agree with this conclusion. And it is true that many religions of this world equate Faith with mere "belief". It seems God knew this philosophy was coming, and prepared those who would study to be careful of such a philosophy.
James 2: 17 Even so faith, if it hath not works, is dead, being alone. 18 Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. 19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble. 20 But wilt thou know, O vain man, that faith without works is dead?
Duet. 32: 18 Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee. 19 And when the LORD saw it, he abhorred them, because of the provoking of "his sons", and of "his daughters". 20 And he said, I will hide my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith.
Believing Jesus is the only Begotten Son of God and having Faith in Jesus are two different things.
TOTHALORDBEALLGLORY
Well-known member
but what IF i told you SOME we do speak with are already EVEN NOW under this influence to some degree .
We would , even myself probably would , be shocked at the massive number , the sheer number
of people within christendom that already are being influenced in this direction . Just keep that in mind .
cause if the buildings burning , well we gots to warn .
Johann
Well-known member
TOTHALORDBEALLGLORY
Well-known member
If we pray to GOD in JESUS name that sure do sum it up .
SO now a quick question
WHOSE NAME do all them other religoins pray in to who they think and beleive is GOD .
cause it sure aint HIS . I say these reminders
cause you would be suprised if you were to ask a lot of people in christendom
if they beleive its necessary for these other religoins to repent and beleive in JESUS ,
well you would be shocked to hear , WELL NO , NOT if they so called LOVED GOD and one another in their own way .
the problem with that is
IF ONE TRULY HAD LOVED GOD THEY WOULD HAVE LOVED HIS CHRIST , FOR JESUS CAME FORTH OF HIM .
we are slowing getting decieved my friend . now when i say we , ITS cause i have care for the peoples and not to mean
we and in us per say . JOHANN i am truly terrified for the souls of many when i see exactly what is going on
and how fast its been taking over places .
