]When I read this I am left in awe!
Man was to destroy all the powers of Satan and be crowned with glory and honor that he might rule over God’s creation. But man had fallen and was thus not able to rule. It was for this cause, then, that the Lord Jesus came. He took upon himself man’s body of flesh and blood and became the “last Adam” (1 Cor. 15.45b).
Continuing with Hebrews 2, we next read this: “that by the grace of God he [Jesus] should taste of death for every man” (v.9b). The phrase “every man” in Greek can be translated “every thing.” The Lord Jesus was born as a man and accomplished the work of redemption—yet not just for men but for all created beings, except the angels. Hence He occupies two positions. In the first, towards God, Jesus is the original man, the man whom God has foreordained; in the second, towards men, He is the Saviour. On the one hand, the Lord Jesus is the man whom God had foreordained to have dominion and to overturn Satan. And this man is now seated on the throne! For hallelujah! this man has already overthrown the powers of Satan. This is the man of God’s expectation and possession. On the other hand, this man is also related to us. We have sinned and fallen, but God set forth Jesus to be a propitiation. He not only became our propitiation, He also was judged for all created things. This fact is demonstrated by what happened at Jesus’ crucifixion with the renting of the veil in the Temple sanctuary (see Mark 15.38). For according to Hebrews 10.20 that veil points to the flesh of the Lord Jesus. On the sanctuary veil had been embroidered cherubim who were representative of created things. So that inherent in the flesh of our Lord Jesus were all created things. And on the day the Lord died, the veil, we are told, was rent into two from top to bottom. Naturally, the cherubim embroidered on the veil were also rent. Hence, in the death of the Lord Jesus, all created things were judged. He has thus tasted death not only for every man but also for every thing.
Reading further in Hebrews 2, we learn this: “For it became him [God] for whom are all things, and through whom are all things, in bringing many sons unto glory” (v.10a).
Isn't it amazing that I know I am one of His sons because I accepted who Jesus is, while many refuse or reject Him; thus, they could not be called "sons of God."
The Spiritual Man, CFP, Vol. 3, Part 10 THE BODY, Ch. 3, by Watchman Nee
WE NOTED earlier how our body is the temple of the Holy Spirit. What arrests our attention is the special emphasis the Apostle Paul gives to the body. The common concept is that the life of Christ is for our spirit, not for our body. Few realize that the salvation of God reaches to the second after He gives life to the first. Had God desired that His Spirit live solely in our spirit so that only it might be benefited, the Apostle would simply need to have said that “your spirit is the temple of God” and not mention the body at all. By now, however, we should understand that the meaning of our body as the temple of the Holy Spirit is more than its being the recipient of a special privilege. It likewise means being a channel for effective power. The indwelling of the Holy Spirit strengthens our inner man, enlightens the eyes of our heart and, makes our body healthy.
We have also noted how the Holy Spirit makes alive this mortal frame of ours. To wait until we die before He raises us up is not necessary, for even now He gives life to our mortal body. In the future He will raise from the dead this corruptible body, but today He quickens the mortal body. The power of His life permeates every cell of our being so that we may experience His power and life in the body.
No more need we look upon our outer shell as a miserable prison, for we can see in it the life of God being expressed. We now can experience in a deeper way that word which declares that “it is no longer I who live but Christ who lives in me.” Christ has presently become the source of life to us. He lives in us today as He once lived in the flesh. We can thus apprehend more fully the implication of His pronouncement: “I came that they may have life, and have it abundantly” (John 10.10). This more abundant life suffices additionally for every requirement of our body. Paul exhorts Timothy to “take hold of the eternal life” (1 Tim. 6. 12); surely Timothy is not here in need of eternal life that he may be saved. Is not this life that which Paul subsequently describes in the same chapter as “the life which is life indeed” (v.19) ? Is he not urging Timothy to experience eternal life today in overcoming every phenomenon of death?
We would hasten to inform our readers that we have not lost sight of the fact that our body is indeed a mortal one; even so, we who are the Lord’s
Originally Posted by Tim Hallas
Originally Posted by Parture
If the Bible says it and I sense it by the Holy Spirit and the body of Christ agrees then it must be true.
Do you think the "Holy Spirit", would have given you this sensing of these exact things, if you had never read or were told about these words in this Book? I have always been curious about why you never hear of this particular god, planting thoughts into non-Christian peoples minds that match, in any way, the words in the bible. Isn't that a curious thing? It seems to me that all revelations of biblical knowledge, come only to people who know it's contents first. Would you care to explain that to us non-Christians.
When I came to Christ I never read the Bible, nor did I own a Bible. That's interesting. It was only after I was born-again that I began to read God's word.
God is love and indwells His loved ones, not those who do not love Him. That's not to say the Holy Spirit can't work upon other people, for He certainly does (called prevenient grace, and common grace Rom. 1.20). But the intimate relationship of having His uncreated life in us is to grow in Him and walk in His ways, eventually reaching a state of complete selflessness and sinlessness. Satan works from outer to inner, but God works from inner to outer. So be careful of "so-called" planting thoughts into the mind of our outerman they are not always of God. Non-Christians receive God's suggestions that draws them to Christ. He will use environment and all kinds of means. His ways are greater than our ways.
The Holy Spirit is always working even in those who are not saved, but the Holy Spirit doesn't indwell the spirit (innerman) of a person unless they are born-again. This is seen in the Temple. The outer court represents our body. It is where Jesus died on the altar. The Holy Place with its utensils represent the functions of our soul (mind, will and emotion). Within the Holy Place is the Holy of Holies which represents your spirit. Nobody was allowed enter except the High Priest once a year.
When Jesus died on the cross the veil was rent between the Holy Place and the Holy of Holies. From that point on those that were saved or born-again can directly commune with God by having access to the Holy of Holies where the Holy Spirit comes down upon the mercy seat and indwells the spirit of a believer. Inside the Holy of Holies is the law in the ark which judges according to God's will in our conscience. The blood is sprinkled upon
This will be interesting to see if anyone answers this thread.
Let's say you know someone who claims to believe in Jesus but never gives the gospel of salvation to anyone, not even in the slightest. There is no compassion or empathy or concern by them for others who are perishing. They never go to Church. It's as if Jesus does not exist even though they claim to believe in Him when challenged. If everyone who was saved was like this there would be no Church.
It's as if they know what we want to hear from them to believe in Jesus. But they are not willing to go so far as to say people who reject Christ are going to Hell even though Jesus spoke on Hell more than anyone and the gospel of salvation is clear if you don't accept Christ you will go to Hell. That's the gospel, or at least part of the gospel.
They have never read the Bible. So they could care less Jesus said, "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish [not go to Hell], but have everlasting life" (John 3.16).
On top of that, prior to you yourself being saved, that fake Christian never brought up Christ even once. And even today they still don't. You would have to start the discussion always. You may have known them for decades. They may have accused you of being a "fanatic" when you first gave your life to Christ. How in the world is that accepting a new member of the body of Christ? Now all of a sudden years after you were saved they claim they themselves were saved all along. Then why did they never bring Christ up? I have never known such evil before!
This same person also lashes out or gets angry every time you call them out for not being a Christian because they don't accept the Jesus who sends people to Hell, particularly family members and close relatives who reject Christ. Does that not strike you as a self-centered faith? All things center on them, because by virtue of them claiming to be saved everyone in their sphere of influence is saved, but outside that sphere others are not necessarily saved. Total lunacy!
I am sure there is a better name for it, but I call this Fake Pseudo-Universalism Christianity because everyone is saved in their sphere of influence even if there are those in the sphere who reject Christ or call themselves atheists, agnostic, deist or adamantly state they don't believe in religion. I always thought
Early Creedal Texts by Gary R. Habermas
The New Testament contains dozens of very early texts that actually pre-date the epistles in which they were recorded. They may basically be thought of as the answer to the exciting question, “Of what did the very earliest apostolic and other preaching look like before even a single New Testament book was ever written?” The earliest forms of these texts were oral, where they usually served the purpose of briefly summarizing the essentials of Christianity (usually the factual essence of the Gospel data) including the deity of Jesus Christ, and could easily be memorized, even by those who were illiterate.
Amazingly, scholars generally agree on the location of these traditions or creeds. These texts are recognized in many ways, but one of the clearest is when the New Testament writer explicitly tells us that he is repeating an early teaching, passing on a tradition, and so on. The chief examples include 1 Cor. 11:23-26; 15:3; 2 Thes. 2:15; 1 Tim. 1:15; 3:1; 4:9; 2 Tim. 2:11; Titus 3:8; Heb. 2:2-3. Others are identified by linguistic, syntactical, cadence, and other textual hints, and often concern the subject of Jesus occupying his heavenly place on the right side of God’s throne. Major examples include those in Rom. 1:3-4; 4:25; 5:8; 10:9; 1 Cor. 8:6; Phil. 2:6-11, and Heb. 1:3. Cf. many others such as Eph. 1:20; Col. 1:15-20; 3:1; 1 Tim. 2:5-6; 3:16; Heb. 1:1; 1:13; 8:1; 12:2; 1 Pet. 1:21; 2:21; 3:18; 3:22.
While a bit different, it is widely agreed that there are also a number of brief sermon summaries within the Book of Acts which, like the other creedal materials, are much older than the book in which they appear. The most-commonly mentioned candidates for these sermon segments are in Acts 1:21-22; 2:22-36; 3:13-16; 4:8-10; 5:29-32; 10:39-43; 13:28-31; 17:1-3; 17:30-31. Those speaking of Jesus’ deity include Acts 2:33, 36; 5:31.
Among other crucial topics, these early creeds often applied the loftiest titles of deity to Jesus Christ. Like Acts 2:36; Rom. 1:3-4; 10:9; 1 Cor. 8:6; 11:23; and Phil. 2:6-11. Intriguingly, this entire subject arose from studies by critical New Testament scholars rather than from evangelicals. This is one of those rare subjects where older studies are often seen as the most authoritative ones, such as what is often proclaimed as the classic work: Oscar Cullmann, The Earliest Christian Confessions, trans. by J.K.S. Reid (London: Lutterworth,
I am a Christian. I was born-again as in John 3.7,16 Jan. 2001 and given eternal life right at that moment (John 3.15, 17.3). I can never lose salvation (John 10.28), and I go to the highest heaven of which there is only one heaven anyhow which is the New City in the New Earth (Rev. 21) where heaven and earth come together.
The only new earth that fits this description is Mars for various many reasons as the old earth is left without the sea, but the new earth will also be without the sea as disclosed in Scripture (Rev. 21.1). And John viewed the New City from a great high mountain, mount Olympus, the largest mountain in the solar system. Hugh Ross, a scientist, has come up with over 800 variables for life to exist on another planet, but there are only 10^24 planets in the universe, so it is impossible for life to exist on another planet. Mars would have to be greatly terraformed for humans to live on it. Also, if 1% of the population goes to the highest heaven in Mormonism, there, again, are not enough planets in the universe. This is an easy enough mathematical calculation, and it holds true whether you start from Adam 4004 BC or from 1830 in Joseph Smith's time.
Paul said "But I wish everyone were single, just as I am. Yet each person has a special gift from God, of one kind or another." (1 Cor. 7.7) "For when the dead rise, they will neither marry nor be given in marriage. In this respect they will be like the angels in heaven" (Matt. 22.30). I don't see any couples in heaven when people die. I don't see, thus, billions of spirit babies.
I find these verses disagree with Mormonism greatly. The word of God is pure and unchangeable. Jesus said, "Heaven and earth shall pass away, but my words shall not pass away" (Matt. 24.35, Mark 13.31, Luke 21.33). That being the case, the 66 books of the Bible have not been corrupted and remain perfectly preserved. So anything that contradicts it would not be true.
I believe in the Trinity. One way to understand this without using Scripture is to provide an analogy since Mormons will often say the Bible is true but only to the extent that Joseph Smith says it is true; then no verse can be relied upon to help Mormons according to Mormons since they will just change it on the fly if they are corned. There is no cornerstone of truth.
So imagine if you will a piece of paper. And on this piece of paper is a stick figure with
Prayer and Warfare
The Spiritual Man, Vol. 2, Part 4 THE SPIRIT, Ch. 4, by Watchman Nee
ALL PRAYER OUGHT TO BE SPIRITUAL. Unspiritual prayers are not genuine and can produce no positive result. What abundant spiritual success there would be were every prayer offered by believers on earth in fact spiritual! But sad to say, fleshly prayers are far too numerous. Self-will found therein deprives them of spiritual fruitfulness. Nowadays Christians appear to treat prayer as a means to accomplish their aims and ideas. If they possessed just a little deeper understanding, they would recognize that prayer is but man uttering to God what is God’s will. The flesh, no matter where displayed, must be crucified; it is not permitted even in prayer. No mixing of man’s will in God’s work is possible, for He rejects the best of human intentions and man’s most profitable prospects. God does not will He should follow what man has initiated. Other than following God’s direction, we have no right to direct Him. We have no ability to offer save to obey God’s guidance. God will do no work which originates with man, no matter how much man may pray. He condemns such praying as fleshly.
As believers enter the true realm of the spirit, immediately they shall see how empty they themselves are, for absolutely nothing in them can impart life to others or work havoc upon the enemy. Instinctively they will therefore reckon on God. Prayer then becomes imperative. True prayer uncovers the emptiness in the petitioner but the fullness in the Petitioned. Unless the flesh has been reduced to a “vacuum” by the cross, what use is prayer and what can it possibly signify?
Spiritual prayer does not proceed from the flesh nor the thought, desire, or decision of the believer; rather does it follow purely from that which is offered according to the will of God. It is prayed in the spirit, that is to say, spiritual prayer is made after one has discerned the will of God in his intuition. The command insisted upon in the Bible is to “pray at all times in the spirit” (Eph. 6.18). If that is not the way we are praying we must be praying in the flesh. We should not open our mouths too hastily upon approaching God. On the contrary, we first must ask God to show us what and how to pray before we make our request known to Him. Have we not consumed a great deal of time in the past asking for what we wanted? Why not now ask for what God wants? Not what we want