The gospel that Jesus commissioned His disciples to preach
Donna Kupp
" ... Jesus came into Galilee, preaching
the gospel of the kingdom of God,
And saying, The time is fulfilled,
and the kingdom of God is at hand:
REPENT YE, and believe the gospel."
Mark 1:14-15 (KJV)
Please notice the very first recorded word of Jesus'
preaching was: "Repent". which speaks of bringing forth
the fruits answerable to amendment of life. (marginal reading
of Matt 3:8 KJV)
Now, I will speak of the gospel that Jesus commissioned
his disciples to preach ...
JESUS COMMISSIONED HIS DISCIPLES TO BAPTIZE
AND TEACH GENTILES
TO OBEY HIS COMMANDMENTS --NOT JUST THE JEWS!
Jesus Christ:
"Go ye therefore, and teach ALL NATIONS*,
baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost:
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."
Matt 28:19-20 (KJV)
Jesus gave The Great Commission to his disciples
AFTER HIS RESURRECTION; and, they were to make disciples,
or, Christians of ALL NATIONS. (See marginal reading of KJV)
Please notice the chain of command through Jesus to The Father.
Here, Jesus said that he did not change The Father's words.
"For I have not spoken of myself;
but the Father which sent me,
he gave me a commandment, what I should say,
and what I should speak.
And I know that his commandment is life everlasting:
whatsoever I speak therefore,
even as the Father said unto me, so I speak."
John 12:49-50 (KJV)
Yes Indeed, Jesus, The Father and the apostles speak
these words to ALL NATIONS:
"...If thou wilt enter into life, keep the commandments."
Matt 19:17
The scriptures and reputable reference works agree that the
eleven disciples were told to teach the Commandments of God
to "ALL NATIONS."
Donna Kupp
* Nations = Gentiles
(1) "Nations (ethnos) Like the Hebrew 'goyim,' ethne: has
the basic meaning of 'nations', but also, by extension,
'foreign countries.' And since Israel is a religious state,
the word is further extended to mean 'pagan lands.'
Similarly, 'ethnikoi', which means the 'nationals'
of a certain country, is extended to mean 'foreigners'
and 'pagans.' An example of the original meaning is
'Go out and teach all nations' (Matthew 28:19)"
(2) Strong's Greek/Hebrew Dictionary #1484; NATIONS:
1484 ethnos (eth'-nos); probably from 1486; a race (as of
the same habit), i.e. a tribe; specially, a foreign (non-Jewish)
one (usually by implication, pagan): KJV-- Gentile, heathen,
nation, people.
(3) Thayer's Definition #1484; NATIONS: 1484 ethnos-
1) a multitude (whether of men or of beasts) associated or living
together; a company, a troop, a swarm
2) a multitude of individuals of the same nature or genus,
THE HUMAN RACE
3) a race, a nation, a people, a group
4) in the Old Testament, foreign nations not worshiping the true God,
pagans, Gentiles
5) Paul uses the term for Gentile (non-Jewish) Christians.
(4) Vine's Expository Dictionary of Biblical Words: GENTILES
A. Nouns.
1. ethnos ^1484^, whence Eng., "heathen," denotes, firstly, "a
multitude or company"; then, "a multitude of people of the
same nature or genus, a nation, people"; it is used in the
singular, of the Jews, e. g., ;
IN THE PLURAL, OF NATIONS (Heb., goiim) OTHER THAN ISRAEL.
dk
http://groups.google.com/group/Freetruth?hl=en,
http://www.keepandshare.com/doc/show.php?i=630302&cat=0
The Seven Deadly Deceptions Of Counterfeit Christianity
http://www.freetruth.info
Randy ®
always been by grace, through faith, not man's merits (Romans 4).
Jesus said the work of God was to "believe" on the one He sent
(i.e. Jesus Christ):
John 6:29 NIV
(29) Jesus answered, "The work of God is this: to believe in the
one he has sent."
There will be no boasting by man, about how he helped God save
himself, got baptized, did good works, etc. (Eph. 2:8-9). God
has specifically devised a plan of salvation that eliminates
man's boasting.
--
Have you heard Christ died for our sins, and God raised Him
from the dead? Did you know God saves you from hell and
gives you eternal life through faith in this finished work alone,
not your merits (Jn. 3:16; 1 Cor. 15:1-3; Eph. 2:8-10; 2 Thess.
1:8-9)? This is so man cannot boast, and God alone gets the
glory (Eph. 2:8-9).
______________________________________________
www.faithguard.org
www.twitter.com/faithguard
www.facebook.com/faithguard
______________________________________________
vince garcia
we're saved by keeping the 10 commandments--especially the sabbath--and
denies essential after essential of the Christian faith. She flat out
denies the doctrine of salvation by faith alone, and labels it a
doctrine
of Satan:
"The strategy of Satan in the modern church has been to make people
believe that they have eternal life the moment they accept Jesus as
their personal Savior."
* * *
Also from her heretical web site:
"No matter how big the church, no matter how many scriptures
they use to prove their doctrine, look for the red flag. If they
have set aside even a part of God's law, they have turned away
from the truth. By the way, the Sabbath is the fourth
commandment. To deny it is to deny the God that has declared
the seventh day to be holy. The Epistle of James teaches that
there is one law with ten parts. If you refuse to obey any part of
it, you are refusing the authority of the lawgiver"
If you were the Judge in the case of the CHURCHMEN VERSUS
THE SABBATH, would you be willing to say that Paul had cancelled
one of the commandments of God based on the evidence you find in
the 14th chapter of Romans?
In our opinion, the evidence from Romans and Zechariah
demands a verdict for Sabbath observance. The church must obey
the Fourth Commandment - that is the only decision that will
uphold the Law of God.
* * *
Donna has also written:
The sabbath commandment makes a distinction between The Creator of the
heavens and the earth and all the gods of the heathen. If you decide
to observe the seventh day sabbath you will be testifying to the world
(including your boss) that you do not believe in evolution; but have
faith in the Creator of the universe to provide for your needs.
Our faith must be tested and approved before we receive the crown of
life.
* * *
Donna has also written:
"...For I the LORD your God am a jealous God ...showing
steadfast love to thousands of those who love Me and KEEP MY
COMMANDMENTS." (Exodus 20:5-6, (2nd commandment)
According to those verses, all who are not keeping the Ten
Commandments of God can be certain that God does not love them.
(Anything contrary is a lie.)"
* * *
Donna also teaches the doctrine of Entire Sanctification, denies that
she ever commits sin, and proclaims that: ONE WILLFUL SIN is blasphemy
of the Holy Spirit, and AN UNFORGIVABLE SIN. As her site reads about the
Unforgivable Sin:
"If one who is born of God has truly repented of committing sin
(chosen to cease from sin) and then deliberately commits sin he has
despised the Holy Spirit, just as the OT the Israelites despised the Law
of God. It is blasphemy!"
* * *
She and her husband have also rewritten the Gospel of John in order to
DENY CHRIST'S DEITY in its very opening verse:
"In the beginning was Jesus
>
> and Jesus was with THE RULER,
>
> and Jesus was Ruler.
>
> The same was in the beginning with THE RULER."
>John was teaching that Jesus was our Ruler (our theos) and that
>Jesus was with the Father from the very beginning of creation.
>(Not that Jesus was one third of some mysterious and mind-
>boggling "Trinity" that no one had ever heard of.)
* * *
Conclusion: This woman is the worst sort of cultist, denying everything
from the deity of Christ, to the doctrine of salvation by grace through
faith. She uses the words "Brothers and sisters" in her posts, seeking
to slither her way into the fold, representing herself as a part of the
body of Christ. But the truth is, her gospel comes from the mouth of
Satan himself. Point by point, she leads people away from salvation and
into deception and damnation.
As John says, THIS is how we are to treat someone like her who teaches
these heresies:
Whosoever transgresseth, and abideth not in the doctrine of Christ, hath
not God. He that abideth in the doctrine of Christ, he hath both the
Father and the Son.
If there come any unto you, and bring not this doctrine, receive him not
into your house, neither bid him God speed:
For he that biddeth him God speed is partaker of his evil deeds.
Donna Kupp
snipped
Brothers and Sisters
Note: Disrespectful posts will no longer be answered directly; and
most of the time, I will start a new thread for my essays and answers
to questions and objections.
Hostile interference has made it difficult to find my posts. So for
anyone who is interested in what I have to say, I suggest that you
click on my profile next to my name; and then click on sorted by date.
You are also welcome to visit my journal here:
http://www.keepandshare.com/doc/show.php?i=630302&cat=0
and our website here:
The Seven Deadly Deceptions Of Counterfeit Christianity
http://www.freetruth.info
Donna Kupp
jwshe...@satx.rr.com
1Moreover, brethren, I declare unto you the gospel which I preached
unto you, which also ye have received, and wherein ye stand;
2By which also ye are saved, if ye keep in memory what I preached
unto you, unless ye have believed in vain.
3For I delivered unto you first of all that which I also received,
how that Christ died for our sins according to the scriptures;
4And that he was buried, and that he rose again the third day
according to the scriptures:
5And that he was seen of Cephas, then of the twelve:
6After that, he was seen of above five hundred brethren at once; of
whom the greater part remain unto this present, but some are fallen
asleep.
7After that, he was seen of James; then of all the apostles.
8And last of all he was seen of me also, as of one born out of due
time.
Donna Kupp
Jim,
Rightly understood, those words of Paul do not contradict the
gospel that Jesus commissioned His disciples to preach. No man
has the authority to set aside the Commandments of God --or to
undermine the authority of Jesus Christ. Paul certainly didn't do
that. In the same letter that you quoted, he said this about the
necessity of obeying The Commandments Of God:
"Circumcision is nothing, and uncircumcision is nothing, but
WHAT MATTERS IS THE KEEPING OF THE
COMMANDMENTS OF GOD." 1 Corinthians 7:19 NAS
The apostle Peter warned the early church about unlearned and
unstable men who wrest the words of Paul, as well as the other
scriptures, to their own destruction. (See II Peter 3:15-17) You
need to take that warning to heart. Stop listening to men who have
set aside the Commandments of God (Sabbath) in order to keep
their traditions and respect and heed the words of Jesus and the
apostles.
Donna Kupp
http://groups.google.com/group/Freetruth?hl=en,
http://www.keepandshare.com/doc/show.php?i=630302&cat=0
jwshe...@satx.rr.com
--------------------------------------------------------------------------------
Questions
Jesus accused the Pharisees of laying heavy loads on people's
shoulders (Matthew 23:4). We are often guilty of doing the same thing
to ourselves and to others. We tend to read the Bible and only see
God's Law instead of His two-fold message of Law and Gospel. This
misreading is a serious and even potentially fatal, spiritual
misunderstanding that can lead someone to despair and hell. The Good
News is that Jesus and the apostles show us how to read and understand
God's Word by pointing out God's two ways of working with people: with
His Word of demands, and also with the Good News of His saving
Gospel.
1. Read Jesus' remarks to the Pharisees in Mark 7:10 - 13 and to the
Sadducees in Mark 12:24. Is misunderstanding Scripture a new problem?
Answer
2. According to Jesus' words in Luke 24:25 - 27 and John 5:39 - 40,
why do people misunderstand and misapply Scripture?
Answer
3. Before ascending into heaven, Jesus explained to His disciples how
they should understand Scripture and apply it in daily life. Read Luke
24:45 - 47. According to verse 47, what two things should be
proclaimed from the Scripture in Jesus' name?
Answer
The Law Demands a Perfect Life
4. Read Romans 3:20; 7:7; and 2 Timothy 2:25. What does God use to
bring us to repentance?
Answer
5. What is the Law, according to Matthew 22:37 - 40? What does the Law
teach, according to Romans 2:18?
Answer
6. Now read James 2:10. Does God simply ask us to do our best in
keeping the Law or does He require more?
Answer
7. Based on Romans 1:18 - 20 and 2:14 - 15, how has God made His Law
known?
Answer
8. If all people know about God's Law, then why don't people follow
God's Law? See Genesis 6:5.
Answer
9. Can the Law make us righteous and save us from our sins? See Romans
3:20.
Answer
10. If the Law cannot save us, how does it help us? Read Galatians
3:22 - 24.
Answer
The Gospel Gives Life
11. If the Law condemns us for our sins, how does God grant us
forgiveness of sins and salvation? Read Acts 2:38 and 13:32 - 33, 38 -
39.
Answer
12. Read Romans 1:16. What is this message of salvation called?
Answer
13. How do we receive the blessings of the Gospel according to Romans
10:8 - 10, 14 - 15 and Titus 3:4 - 7?
Answer
14. If the message of salvation came through Jesus Christ, how did God
save people from their sins before Christ was born (such as the people
of the Old Testament)? Read Hebrews 11:1 - 2.
Answer
Distinguishing Law and Gospel
15. Sometimes people speak of the first five books of the Old
Testament (Genesis through Deuteronomy) as the "Law of Moses" and the
first four books of the New Testament (Matthew through John) as the
"gospels." Do the books called the "Law of Moses" proclaim only the
Law and the books called the "gospels" proclaim only the Gospel? To
find out, read Deuteronomy 4:31 from the "Law of Moses" and Matthew
3:7 - 8 in the "Gospel according to St. Matthew."
Answer
16. Read Psalm 119:142; Romans 2:20; 7:12; Galatians 1:11 - 12;
Ephesians 1:13; and 1 Peter 1:25. How are the Law and the Gospel
alike?
Answer
17. Now read Romans 1:16; 3:19; 5:20; 7:5; 8:3; and Colossians 1:13 -
14. How are Law and Gospel different?
Answer
18. Read Deuteronomy 28:58 - 59; Romans 2:14 - 15; 3:20; 7:7. How does
God use the Law in people's lives?
Answer
19. According to Isaiah 12:1 - 6; 2 Corinthians 1:3 - 4; and 2 Timothy
1:10, how does God use the Gospel in people's lives?
Answer
20. Read Romans 5:1; 8:1; and 1 John 5:11 - 13. How does understanding
this difference between Law and Gospel personally affect a person's
life?
Answer
Law and Gospel in the Christian Life
21. Read Matthew 12:1 - 13; Galatians 3:23 - 24; Colossians 2:16 - 17;
and Hebrews 10:1. Do all the laws of the Old Testament still apply to
Christians?
Answer
22. Now read 1 John 1:8 - 10 and Revelation 3:19. Can a Christian ever
outgrow the Law as summarized in the Ten Commandments?
Answer
23. Based on Romans 6:14 and 7:6, does a person see the Law
differently once he believes the Gospel of forgiveness?
Answer
24. Read Matthew 18:15 - 18; Galatians 6:1; and James 5:19 - 20.
Should a Christian use Law and Gospel in dealing with other people?
Answer
25. How does our heavenly Father's example of working through Law and
Gospel provide practical help for parents in dealing with their
children? Read Hebrews 12:5 - 13.
Answer
Conclusion
When you read the Bible, take note of how God works with people, how
He calls them to repentance through the Law, and how He grants them
forgiveness through the Gospel. God will work in your life in these
same two ways, which have been His ways with man from the beginning!
Understanding the difference between Law and Gospel will change your
life both now and eternally. The Law will help you to see clearly
God's purpose for your life. And when you fail to follow God's Law,
the Gospel will assure you of God's forgiveness. It will strengthen
you to live the new life in Christ, free from all condemnation.
Law and Gospel will also provide practical help for working with other
people. By understanding how God works with you through Law and
Gospel, you will be strengthened to work with others in these same two
ways: leading them to repentance through the Law and encouraging them
through the Gospel. Parents will find this especially helpful in
working with their children.
In view of these benefits, diligently read God's Word each day. Pray
with anticipation, "Make me know Your ways, O Lord" (Psalm 25:4). Your
loving heavenly Father will not fail to bless you and keep you.
Through Law and Gospel, He will give you peace.
ANSWERS
1. No. People have misunderstood and misapplied God's Word from the
beginning. This confusion started in the Garden of Eden when the devil
tempted Adam and Eve to disobey God's command and to doubt His
promises (Genesis 3:1 - 7).
2. Like the disciples that Jesus spoke to in Luke 24, we are "foolish
and slow of heart" until we learn whom the Scripture is about: Jesus.
For those who reject Jesus as the Savior, the Scripture will always be
a closed book (2 Corinthians 3:14 - 15). They will never understand
God's message of salvation.
3. "Repentance" and "forgiveness of sins" should be proclaimed in
Jesus' name (Acts 2:37 - 39). Jesus Himself preached this way, saying,
"Repent and believe in the Gospel" (Mark 1:14 - 15).
4. Out of loving kindness, God uses the rebuke of the Law to show us
our sin (Romans 2:4) and to drive us to repentance (2 Corinthians 7:8
- 10).
5. The Law is God's holy will and purpose for our lives. In the Ten
Commandments (Exodus 20:1 - 17) and other commandments of the Bible
(Romans 13:10; Galatians 5:14), the Law teaches that we must love God
and our neighbor.
6. The Law requires our perfect obedience (Matthew 5:48). But because
of sin, we do not obey God's Law as we should (1 John 3:4). Breaking a
commandment of the Law is like throwing a rock through a window.
Although the rock only hits one part of the glass, the whole window
shatters. That is what happens when you break one commandment of the
Law - the whole Law shatters and you "become guilty of all."
7. When God first created mankind, He wrote His Law into man's heart.
This Law has been passed on from generation to generation; therefore,
all people have received knowledge of God's Law.
8. When Adam and Eve fell into sin, their sin corrupted the truth of
the Law that God had written in their hearts. Even when they wanted to
do the right thing, their corrupt desires led them back to sin (Romans
7:14 - 15), the condition of all people. Since God wanted to make His
will for mankind clear again, He revealed the Law through Moses (John
1:17).
9. Never! The Law only has power to point out and condemn sin (Hebrews
7:18 - 19); it cannot remove sin. It cannot "fix" man's corrupt
desires (Romans 7:19 - 24).
10. God gave the Law so that we might see our desperately sinful
condition and our need for salvation. But He did not leave us with
this fearful knowledge alone. God also has proclaimed the comforting
promise of the Gospel (Galatians 3:23 - 24).
11. God grants us forgiveness of sins and salvation through Baptism
and the message about His Son, Jesus Christ (Acts 5:31; Ephesians 1:7;
4:32; Colossians 1:14; 3:13).
12. It is called the "Gospel," which literally means "Good News." The
Gospel is the message that through the life, death, and resurrection
of Jesus Christ, God has won forgiveness and eternal salvation for us
(1 Corinthians 15:1 - 4; 2 Timothy 1:10).
13. Through Baptism ("the washing of regeneration") and the message of
the Gospel, the Holy Spirit brings us to faith so that we receive all
that God promises through His Son, Jesus Christ (Romans 10:17;
Ephesians 1:13).
14. Believers before Christ trusted in the promise that the Savior
would come. St. Paul explains that God "preached the Gospel
beforehand" in the Old Testament (Galatians 3:8) and called Abraham
and others to faith in Christ. When the Old Testament gives promises
of God's mercy and a coming Deliverer, this promise is also the Gospel
of Jesus Christ (Genesis 3:15; Deuteronomy 18:18 - 19; Isaiah 9:6 - 7;
11:1 - 5; 53:5 - 11; 59:20; Micah 5:2 - 5a).
15. As these examples show, the Gospel's comforting message can be
found in the books called the "Law of Moses" and the Law's rebuke can
be found in the books called the "gospels." Both Law and Gospel are
found throughout Scripture as the two ways God works with man. When
"Law" or "Gospel" is used to describe certain books of the Bible,
these words are used in a broader sense to describe God's Word in
general. However, "Law" usually means God's commands and "Gospel"
usually means the Good News of salvation through Jesus.
16. Both Law and Gospel are God's Word and truth.
17. Law and Gospel differ in a number of ways, but chiefly 1) the Law
proclaims that God condemns us for our sin and 2) the Gospel proclaims
that God forgives our sin and saves us.
18. Though God put the Law in people's hearts to keep order in
society, the most important use of the Law is to reveal and condemn
our sin - to drive us to repentance, preparing us for the Gospel. He
"wounds" us through the Law so that He might "heal' us through the
Gospel (Deuteronomy 32:39).
19. God uses the Gospel to comfort those who sorrow over their sins,
to assure them of His mercy through Jesus, and to grant them eternal
life (Jeremiah 30:14 - 15, 17).
20. When you understand that God condemns your sins, God drives you to
repentance through the Law. But then, because God promises forgiveness
through Christ, the Gospel will assure you of salvation and fill you
with peace, hope, and faith (Romans 16:25; Ephesians 1:13; Colossians
1:23; 1 Thessalonians 3:2). A person who lacks this clear
understanding of Law and Gospel will always doubt whether God has
forgiven him. But when God works in your life through Law and Gospel,
He leads you to genuine peace! (Romans 5:1).
21. No. God gave the Law in the Old Testament to prepare for the
coming of Christ. The Old Testament's ceremonies and civil laws
(Sabbaths, sacrifices, circumcision, food restrictions, etc.) were
given specifically to help the people of Israel, to distinguish them
from the complete lawlessness of the other nations. But the heart of
the Law - love for God and mankind as described in the Ten
Commandments - has always applied to all people.
22. Not in this life. As long as you sin, you will need the
instruction and rebuke of the Law (Psalm 94: 12; Romans 7:14 - 15,
24). Notice that the message of repentance is addressed to Christians
in Revelation 3. Only when Christ takes you to the perfection of
heaven will you no longer need the Law's reproof (Revelation 21:3 -
5).
23. Yes. Those who are not in Christ are constantly under the Law's
threats and condemnation (Romans 3: 10 - 20). That is why so many
religions and philosophies are nothing but rules and fear - they do
not know the Gospel. While the Law still instructs a Christian and
daily leads him to repentance, the apostle Paul teaches that a
Christian is not dominated by the Law (Romans 10:4). Rather, a
Christian lives by the Gospel, empowered and guided by the Holy Spirit
through Baptism and the Word of God (Romans 6:4; 8:1 - 4; Galatians
3:23 - 27; 5:18 - 24; 2 Timothy 1:10). In other words, a Christian
should not keep the Law to earn God's favor. Instead, a Christian
should keep the Law to give thanks to God for the new life in Christ.
24. Yes! Christians should deal with one another on the basis of Law
and Gospel, repentance and forgiveness (Luke 17:3 - 4; 2 Corinthians
7:8 - 10; 2 Thessalonians 3: 14 - 15). While it may be difficult to
talk with someone about his sins or to confess your own sins,
repentance and forgiveness is the only way to keep lasting peace among
God's people.
25. God's two ways of working with people through Law and Gospel help
us understand how to deal with our children. Just as God disciplines
and chastises us by showing us where we have gone wrong, faithful
parents show their children where they have gone wrong and lead the
children to sorrow for their errors (Ephesians 6:1 - 4). However, just
as God grants us comfort and peace after leading us to repentance,
faithful parents will comfort their repentant children and assure them
of love and forgiveness (Parable of the Prodigal Son, Luke 15:11 - 32;
Colossians 3:20 - 21).
--------------------------------------------------------------------------------
Excerpted from Good News magazine. You can receive Good News by
calling 1-800-778-1132.
http://www.mtio.com/articles/bissar83.htm
Donna Kupp
<jwsheffi...@satx.rr.com> wrote:
Jesus Christ:
"Go ye therefore, and teach ALL NATIONS*,
baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost:
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."
Matt 28:19-20 (KJV)
Jesus gave The Great Commission to his disciples
AFTER HIS RESURRECTION; and, they were to make disciples,
or, Christians of ALL NATIONS. (See marginal reading of KJV)
Jim, you can answer to Him.
Donna Kupp
jwshe...@satx.rr.com
Unlike you, I teach ALL the LAW.
A List of the 613 Mitzvot (Commandments)
Level: Advanced
Below is a list of the 613 mitzvot (commandments). It is based
primarily on the list compiled by Rambam in the Mishneh Torah, but I
have consulted other sources as well. As I said in the page on
halakhah, Rambam's list is probably the most widely accepted list, but
it is not the only one. The order is my own.
For each mitzvah, I have provided a citation to the biblical passage
or passages from which it is derived
Theodore Beza, The Christian Faith, 1558
We divide this Word into two principal parts or kinds: the one is
called the 'Law,' the other the 'Gospel.' For all the rest can be
gathered under the one or other of these two headings...Ignorance of
this distinction between Law and Gospel is one of the principal
sources of the abuses which corrupted and still corrupt Christianity.
http://homepage.mac.com/shanerosenthal/reformationink/lawgospel.htm
Jim
Mt 5:19 - Whosoever therefore shall break one of these least
commandments, and shall teach men so, he shall be called the least in
the kingdom of heaven: but whosoever shall do and teach them, the same
shall be called great in the kingdom of heaven.
Ga 3:10 - For as many as are of the works of the law are under the
curse: for it is written, Cursed is every one that continueth not in
all things which are written in the book of the law to do them.
Joh 3:16 - For God so loved the world, that he gave his only begotten
Son, that whosoever believeth in him should not perish, but have
everlasting life.
Ro 10:9 - That if thou shalt confess with thy mouth the Lord Jesus,
and shalt believe in thine heart that God hath raised him from the
dead, thou shalt be saved.
Ike E 11/16/09
"Donna Kupp" <dk...@charter.net> wrote in message
news:b5b9e9cb-ac70-4900...@h14g2000pri.googlegroups.com...
> Brothers and Sisters
Fellow demons?
> Note: Disrespectful posts will no longer be answered directly;
Then maybe you should stop posting posts that are disrespectful to the Word
of Truth.
> and
> most of the time, I will start a new thread for my essays and answers
> to questions and objections.
Why?
They were lies the FIRST time you posted them.
> Hostile interference has made it difficult to find my posts.
Oh, you mean that little inconvenient thing called the Word of Truth?
> So for
> anyone who is interested in what I have to say,
Which would be...?
> I suggest that you
> click on my profile next to my name; and then click on sorted by date.
> You are also welcome to visit my journal here:
> http://www.keepandshare.com/doc/show.php?i=630302&cat=0
> and our website here:
Who is "our?"
> The Seven Deadly Deceptions Of Counterfeit Christianity
> http://www.freetruth.info
You scored one out of seven.
Maggie's drawers.
Ike
Donna Kupp
<jwsheffi...@satx.rr.com> wrote:
Jim wrote:
> Unlike you, I teach ALL the LAW.
>
> A List of the 613 Mitzvot (Commandments)
> Level: Advanced
snipped
Donna answers Jim:
Why don't you stop parroting the words of men who have no
understanding --and think?
How could Paul possibly be talking about the 613 laws when he
said: "Circumcision is nothing, and uncircumcision is nothing?"
Tell me. How can a man keep the Law of Moses without being
circumcised? The following verse shows any thinking person that
ancient Israel had two laws:
"Circumcision is nothing, and uncircumcision is nothing, but
WHAT MATTERS IS THE KEEPING OF THE
COMMANDMENTS OF GOD." 1 Corinthians 7:19 NAS
Dear Reader,
The apostle Peter warned the early church about unlearned and
unstable men who wrest the words of Paul, as well as the other
scriptures, to their own destruction. (See II Peter 3:15-17)
Right now, Jim chooses to quote antinomians instead of heeding
the words of Jesus and the apostles. I refer you to "The Two Laws"
under Related Subjects at this website:
The Seven Deadly Deceptions Of Counterfeit Christianity
http://www.freetruth.info
Donna Kupp
jwshe...@satx.rr.com
> On Nov 18, 9:26 pm, "jwsheffi...@satx.rr.com"
>
> <jwsheffi...@satx.rr.com> wrote:
> Jim wrote:
> > Unlike you, I teach ALL the LAW.
>
> > A List of the 613 Mitzvot (Commandments)
> > Level: Advanced
>
> snipped
>
Re 22:19 - And if any man shall take away from the words of the book
of this prophecy, God shall take away his part out of the book of
life, and out of the holy city, and from the things which are written
in this book.
> Donna answers Jim:
>
> Why don't you stop parroting the words of men who have no
> understanding --and think?
>
Are you talking about the words
of Jesus which you snipped.
Mt 5:19 - Whosoever therefore shall break one of these least
commandments, and shall teach men so, he shall be called the least in
the kingdom of heaven: but whosoever shall do and teach them, the
same
shall be called great in the kingdom of heaven.
> How could Paul possibly be talking about the 613 laws when he
> said: "Circumcision is nothing, and uncircumcision is nothing?"
> Tell me. How can a man keep the Law of Moses without being
> circumcised? The following verse shows any thinking person that
> ancient Israel had two laws:
>
Because they are based on the Torah, if you
had checked.
For each mitzvah, I have provided a citation to the biblical
passage
or passages from which it is derived
> "Circumcision is nothing, and uncircumcision is nothing, but
> WHAT MATTERS IS THE KEEPING OF THE
> COMMANDMENTS OF GOD." 1 Corinthians 7:19 NAS
>
So, why do you pick and chose
which ones to obey?
Like most works preachers you want to
put your laws for God's laws, and
circumsize(i.e. metaphor) us with them.
The law condems us so we flee to Christ.
The Law will always keep true Christians humble.
Pr 16:18 - Pride goeth before destruction,
and an haughty spirit before a fall.
The Formula of Concord, 1576
We believe, teach, and confess that the distinction of the Law and of
the Gospel, as a most excellently clear light, is to be retained with
special diligence in the Church of God, in order that the Word of God,
agreeably to the admonition of St. Paul, may be rightly divided.
http://homepage.mac.com/shanerosenthal/reformationink/lawgospel.htm
Jim
Ex 10:3 - And Moses and Aaron came in unto Pharaoh, and said unto
him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse
to humble thyself before me? let my people go, that they may serve
me.
jwshe...@satx.rr.com
the basis of a clear-cut doctrine of the Law and a carefully worked-
out relation between the Law and the Gospel. The Reformers assert,
first of all, that no man is saved on the basis of Law. As the Apology
of the Augsburg Confession puts it: Lex semper accusat ("The Law
always indicts"). Whenever a man puts himself before the standard of
the Law — whether God's eternally revealed Law in the Bible or the
standard of Law written on his own heart — he finds that he is
condemned. Only the atoning sacrifice of Christ, who perfectly
fulfilled the demands of the Law, can save; thus, in the words of the
Apostle, "by grace are ye saved through faith; and that not of
yourselves: it is the gift of God: not of works, lest any man should
boast" (Eph. 2:8, 9).
But God's Law as set forth in Scripture, remains valid. Indeed, the
Law has three functions (usi): the political (as a restraint for the
wicked), the theological (as "a paidagogos to bring us to Christ"—Gal.
3:24), and the didactic (as a guide for the regenerate, or, in
Bonhoeffer's words, "as God's merciful help in the performance of the
works which are commanded"). Few Protestants today dispute the first
and second uses of the Law; but what about the third or didactic use?
Do Christians, filled with the love of Christ and empowered by His
Holy Spirit, need the Law to teach them? Are not the Christian
existentialists right that love is enough? Indeed, is it not correct
that Luther himself taught only the first two uses of the Law and not
the tertius usus legis?
Whether or not the formulation of a didactic use of the Law first
appeared in Melanchthon (Helmut Thielicke [Theologische Ethik] and
others have eloquently argued for its existence in Luther's own
teaching; cf. Edmund Schlink, Theology of the Lutheran Confessions),
there is no doubt that it became an established doctrine both in
Reformation Lutheranism and in Reformation Calvinism. One finds it
clearly set out in the Lutheran Formula of Concord (Art. VI) and in
Calvin's Institutes (II, vii, 12 ff.). It is true that for Luther the
pedagogic use of the Law was primary, while for Calvin this third or
didactic use was the principal one; yet both the Lutheran and the
Reformed traditions maintain the threefold conceptualization.
http://www.presenttruthmag.com/archive/VII/7-3.htm
Jim
When the Reformed and Lutheran scholastics talked about God’s moral
law (lex moralis), they taught that there are three basic uses of the
law (usus legis). They are:
1) The civil use (usus politicus sive civilis). That is, the law
serves the commonwealth or body politic as a force to restrain sin.
This falls under the general revelation (revelatio generalis)
discussion in most of the scholastics as well as natural law (cf. Rom
1-2).
2) The pedagogical use (usus elenchticus sive paedagogicus). That is,
the law also shows people their sin and points them to mercy and grace
outside of themselves. In Muller’s summary, this is “the use of the
law for the confrontation and refutation of sin and for the purpose of
pointing the way to Christ” (p. 320). This can be found in the
Heidelberg Catechism Lord’s Days 2-4.
3) The normative use (usus didacticus sive normativus). That is, this
use of the law is for those who trust in Christ and have been saved
through faith apart from works. It “acts as a norm of conduct, freely
accepted by those in whom the grace of God works the good” (p. 321).
This can be found in the Heidelberg Catechism Lord’s Days 32-52.
Note: “In this model, Christ appears as the finis legis, or end of the
law, both in the sense that the usus paedagogicus leads to Christ as
to a goal and in the sense that the usus normativus has become a
possibility for man only because Christ has fulfilled the law in
himself” (Ibid.). In other words, in both the pedagogical use and the
normative use Christ is central as the one who has saved his people
from the law’s demands and the one who has merited the gift of Spirit-
wrought obedience.
You can read a bit more in Muller’s Dictionary of Latin and Greek
Theological Terms
http://reformedreader.wordpress.com/2009/03/30/the-uses-of-the-law/
Fred A Stover
> The gospel that Jesus commissioned His disciples to preach
>
> " ... Jesus came into Galilee, preaching
> the gospel of the kingdom of God,
>
> And saying, The time is fulfilled,
> and the kingdom of God is at hand:
>
> REPENT YE, and believe the gospel."
> Mark 1:14-15 (KJV)
The ignorant, spiritual-slut has been eating her smart pills. Are they
starting to taste homemade?
You finally see that He preached the kingdom, for as He said, , "I am not
sent but unto the lost sheep of the house of Israel" (Matt 15:24), who are
under the obligation of the law and are saved in His kingdom as we reign and
judge with Him (Rev 20:4-5). It was Paul who was sent to the gentiles to
preach the Church who are free from the condemnation of the law (Rom 8:1).
Of course in your ignorance you haven't the slightest idea of what Jesus is
saying when He speaks of the kingdom. You seem to notice that He says repent
and believe, but you don't understand what believe means either.
Enjoy hell, Jezebel.
--
His,
More @ www.selah-tx.net
ho echon ota akoueto Preparing the way of the
Lord
||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Verily I say unto you, Whosoever
shall not receive the kingdom of God
as a little child, he shall not enter therein.
(Mark 10:15)
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<)))))))><
Donna Kupp
> You finally see that He preached the kingdom, for as He said, , "I am not
> sent but unto the lost sheep of the house of Israel" (Matt 15:24), who are
> under the obligation of the law and are saved in His kingdom as we reign and
> judge with Him (Rev 20:4-5). It was Paul who was sent to the gentiles to
> preach the Church who are free from the condemnation of the law (Rom 8:1).
snip
Dear Reader,
WHO HAS NO CONDEMNATION?
Many "believers" who deliberately break God's law are
using the following verse to convince themselves they will
not be condemned for their sins:
"There is therefore now no condemnation to them
which are in Christ Jesus,
who walk not after the flesh, but after the Spirit."
Rom 8:1 (KJV)
Only those who are "IN" Christ have no condemnation;
but, what exactly does it mean to be ***IN*** Christ
Jesus? Here are three scriptural tests to determine if one
actually is in Christ:
1. Am I walking as Jesus walked? Yes [ ] No [ ]
"He that saith he abideth *in him* ought himself
also so to walk, even as he walked."
I Jn 2:6 (KJV)
2. Am I keeping his commandments? Yes [ ] No [ ]
"All who keep his commandments abide *in him*,..."
I Jn 3:24 (RSV)
3. Have I stopped committing sin? Yes [ ] No [ ]
"Whosoever abideth *in him* sinneth not: " I Jn 3:6 (KJV)
Anyone who answers "no" to any of the above questions is
not in Christ. Jesus gave this warning to those who do not
abide in Him:
"If a man does not abide in me,
he is cast forth as a branch and withers;
and the branches are gathered,
thrown into the fire and BURNED".
John 15:6 (RSV)
The word ABIDE comes from the Greek: meno, which
means "to remain in." All who are truly born of God are "in
Christ." But to be saved from destruction, you must
REMAIN in Christ. The scriptures are clear --those who
are IN Christ keep his commandments and sinneth not. It is
they who are not under condemnation.
In addition, since Paul said that those who are IN Christ
"walk not after the flesh", we need to understand what that
phrase means. In the 5th chapter of Galatians, Paul lists the
works of the flesh that will keep us from inheriting the
kingdom of God:
adultery fornication uncleanness
laciviousness idolatry witchcraft
hatred variance emulations
wrath strife sedations
heresies envyings murders
drunkenness revellings and-such-like
Gal 5:19-21
Those who continue to do such things are walking after the
flesh. Those who stop doing such things are walking after
the Spirit and have "mortified (put to death) the deeds of
the body". (See Romans 8:13)
"And they that are Christ's have crucified the flesh
with the affections [passions] and lusts."
Gal 5:24 (KJV)
Crucifixion is a slow, painful death. Few are willing to deny
themselves and pick up their cross to follow Jesus.
Nevertheless, that is exactly what we must do in order to
BELONG TO CHRIST and inherit eternal life.
Our sin nature craves to do the works of the flesh;
therefore, it must die to every selfish desire that is opposed
to God's law. That is what Peter told the church in Asia when he
wrote:
"Forasmuch then as Christ hath suffered for us in the flesh,
arm yourselves likewise with the same mind:
for he that hath suffered in the flesh hath ceased from sin;"
1 Pet 4:1 (KJV)
Jesus bore his cross for the forgiveness of our sins. We
must also be willing to suffer in the flesh as we die to the
rule of sin over our lives. When we do this, we will not be
walking after the flesh but after the Spirit and we can be
certain that we have "no condemnation.".
Donna Kupp
A warning from the judge ...
"And that servant, which knew his lord's will, and prepared
not himself, neither did according to his will, shall be beaten
with many stripes." Jesus Christ ( Luke 12:47)
dk
"And the dragon was wroth with the woman,
and went to make war with the remnant of her seed,
WHICH KEEP THE COMMANDMENTS OF GOD,
AND HAVE THE TESTIMONY OF JESUS CHRIST."
Rev 12:17 (KJV)
jwshe...@satx.rr.com
The truths of divine revelation are full of paradoxes. There appear to
be many contradictions in the Bible. This is because truth can very
often be expressed to the human mind only by two statements which
appear to be antithetical.
Much harm is done when men seize only one side of the paradox and
teach that as if it were the whole truth. Others feel that they can
easily "harmonize the apparent contradictions." Failing to appreciate
that the full truth is a paradox, they bend one side of the paradox to
"harmonize" with the other. This results in a distortion of the
message of God's Word. Have you ever looked into a mirror which throws
a distorted image of your figure? All your features may be there, but
they are thrown out of proportion.
Systematic theology may have its place, but there is a real danger in
reducing the varied and paradoxical aspects of infinite truth to a
rigid system of human logic.
Let us illustrate these principles with some concrete examples from
the Word of God:
1. Fear and Confidence
The Bible writers commend that spirit which fears God and trembles at
His Word (see Isa. 66:5; Phil. 2:12; Heb. 4:1; Rev. 14:7). They also
exhort us to approach God with fearlessness: "Let us therefore come
boldly unto the throne of grace...." "Having therefore, brethren,
boldness to enter...." Heb. 4:16; 10:19.
Here is a paradox. We are admonished to live before God with fear and
fearlessness, trembling and confidence. Luther, perceiving the truth
of the paradox, said that the Christian must live in a sort of
"desperate confidence."
Consider the serious distortion that will result from only stressing
one side of the paradox. The timid soul, distrustful of self, needs
the assurance that the great King on the eternal throne opens wide His
everlasting portals to the trembling touch of a little child. On the
other hand, the confident clamor of the Jesus Revolution needs to be
confronted with the truth that reverence and godly fear are the first
law of worship. Our God is awful in majesty, holiness and sin-hating
purity. We must not dare to approach Him with any careless familiarity
or to make of Him a popular somebody. We remember what Luther said
about some of the radical spirits of Wittenberg. "They talk to God,"
complained the Reformer, "as if He were a shoemaker's apprentice." We
too protest against the irreverent familiarity of much popular
revivalism. We do not need youth leaders who merely tell our young
people to approach God with fearless boldness, lest they fall into the
error of irreverent presumption. The youth need the whole truth of
God's Word. When they are taught to fear the Majesty of heaven and to
tremble at His judgment seat, then may they properly understand what
it means to come boldly before Him by faith in the name of Jesus.
2. Rest and Activity
The gospel is a call to rest. The Lord invites us, "Come unto Me, all
ye that labour and are heavy laden, and I will give you rest." Matt.
11:28. And the apostle Paul says, "He that is entered into His rest,
he also hath ceased from his own works, as God did from His." Heb.
4:10 Yet the believer in Jesus is just as earnestly called to labor.
Jesus adds, "Take My yoke [an instrument of toil and service] upon
you. . . " Matt. 11:29. The apostle Peter admonished believers, giving
all diligence, add to your faith.... give diligence to make your
calling and election sure." 2 Peter 1:5, 10. Again he says, "Wherefore
gird up the loins of your mind...." 1 Peter 1:13.
Jesus and His apostles repeatedly call us to strive, labor, work, be
careful to maintain good works, carry the cross, suffer, endure
tribulation, fight the good fight and run the race with patience.
He who rests most fully upon Christ and His free salvation will be the
most earnest in active labor for Him. A continual emphasis on resting
in Jesus and waiting on the Lord, to the exclusion of an adequate
emphasis on the other side of the paradox, leads to mystical quietism.
An exaggerated emphasis on the duty of Christian activity leads to
pietistic activism. The true message of justification by faith lies in
between the two distortions.
3. Faith and Works
It was Melanchthon who said, "We are justified by faith alone; but the
faith which justifies us is never alone." The great apostle Paul is
noted for his insistence on faith as the only instrument to receive
God's justifying grace. Yet Paul could be just as insistent on the
necessity of a labor of love. No one will be saved by his good works;
yet it is just as certain that no soul is saved who remains without
good works.
People can become lazy through a one-sided emphasis on faith. Luther
was led to complain about this. Of course, he was fully aware of the
opposite error. The Reformer likened his efforts with some of his
people to getting a drunken German peasant onto a horse — put him up
on one side and he falls off the other. Some teachers will keep
harping, "There is nothing for you to do. All you have to do is
believe." We cannot deny that there is some truth in the statement if
faith is taken in the full, broad, Biblical sense, it is all that is
necessary. But many people do not understand faith in the fullest
sense. The preaching of the cross of Christ will create faith—a faith
that will be busy and active in the service of God and man. Faith is
not an opiate that lulls people to sleep. Faith is a stimulant that
will stir all the energies of the soul. Never should the impression be
given that good works are unnecessary or unimportant. No one can
really read the practical teachings of Jesus and obtain this distorted
impression.
Two things are clearly taught in Paul — justification by faith and a
final judgment according to works. These two great truths may appear
to be paradoxical, but both need to be taught. In his great classic on
The Doctrine of Justification (reprinted by The Banner of Truth Trust,
1961). James Buchanan reports how his teacher, Dr. Chalmers, used to
say, "I would have every preacher insist strenuously on these two
doctrines—a present Justification by grace, through faith alone—and a
future Judgment according to works." Buchanan adds, "And all faithful
ministers have made use of both, that they might guard equally against
the peril of self-righteous legalism, on the one hand, and of
practical antinomianism on the other."—Pages 252, 253.
4. Law and Gospel
The whole Bible may be divided into these two—law and gospel. Law
requires us to do, work and run the way of God's commandments.
Anything that commands us what we should do, how we should live and
what we must be, is law, e.g., "Love thy neighbor," "Be kindly
affectioned one to another," "Love not the world,"" Live peaceably
with all men." Law is not only taught in the Old Testament but all
through the teachings of Jesus and His apostles. On the other hand,
the gospel says. "Stand still, and see the salvation of the Lord," "Be
still, and know that I am God." It does not tell us what our hand owes
to God but proclaims what God's hand freely gives to us. In Jesus
Christ, God gives us all that the law requires (Rom.10:4) — perfect
righteousness for its fulfillment and perfect atonement for its
satisfaction.
Edmund Schlink points out in his Theology of our Lutheran Confessions,
"As the law cannot be preached without Christ, so Christ's work cannot
be preached without the law."—p. 86. How could we know our sin and the
greatness of our debt without the law? (Rom. 3:20; 7:7-13). He who has
never had the law instruct him about the bitterness of his sin, could
never appreciate the sweetness of the gospel of saving grace. Further,
since the gospel gives us all that the law demands of us (Rom. 10:4),
how can we appreciate what God gives unless we have first heard the
law?
Law and gospel must be carefully distinguished. This is the
cornerstone of the Reformation. Yet both must be preserved in proper
tension, and, as the Formula of Concord says, "These two doctrines
[law and gospel], we believe and confess, should ever and ever be
diligently inculcated in the Church of God even to the end of the
world."—Book of Concord (St. Louis: Concordia Publishing House,
1957),p. 261.
The power of gospel preaching will be in proportion to the power of
preaching the law. Let the law fall into disuse, and the gospel
becomes a tame old tale, a mere sentiment, "cheap grace," a message
that bores the world. Let the law be exalted and proclaimed as the
expression of God's holy will, and sinners will cry out, "What must I
do to be saved?" On the other hand, when the gospel is pushed aside,
moralism, pharisaism and self-righteousness triumph, and the social-
gospel advocates try to establish the kingdom of God by human
activity.
If we stand by the faith of the Reformation doctrine of justification
by faith, we shall see that the gospel does not cancel out the law nor
does the law weaken the free gift of the gospel. Neither can be
neglected without neglecting the other.
We live in an age when authority is under fire, and back of all this
is the human hostility against the authority of God, His government
and His law. Much of today's so-called preaching of justification by
faith by so-called Protestants, is wishy-washy sentimentalism that
does not lead the hearers to repent of their transgression of God's
holy law nor does it produce lives that show any great respect for
that law. Such preaching bears no resemblance to the message of the
Puritans, the Reformers and, least of all, the apostles.
Law and gospel are a paradox. They must be preserved in proper
tension. Unless we do this, we shall distort the gospel of Christ.
5. The Nature of a Christian Man
Is a Christian a sinner or a saint? Luther struggled with this problem
until he produced the famous formula that became a firm plank in all
Reformation theology — simul justu: et peccator, which means, at the
same time righteous and a sinner. This is a tremendous paradox. The
Roman Catholic party could not grasp it. But the more this paradox is
examined, the more it shines with light, throwing clarity on many
otherwise unsolvable riddles.
The believer in Jesus is righteous before God because God pronounces
him righteous for the sake of Christ. Further, he has by the Spirit
become a new creature and has actually begun to be righteous. On the
other hand, he must not imagine that he is without sin (1 John 1:8),
must confess the sinfulness of his nature (Rom. 7:14-25) and must
constantly plead forgiveness in that he continues to fall short of
God's ideal in his best endeavors and holiest duties (Eccl. 1:20; Rom.
3:23). He still has a sinful nature the same as all men, and, because
of this, the flesh fights against the Spirit and the Spirit fights
against the flesh (Gal. 5:17).
In order to have a true view of the Christian life, both sides of the
paradox need to be considered—daily victory over sins and the sinful
nature by the indwelling power of God's Spirit on the one hand, and
the inevitability of sinfulness on the other hand.
The "holiness movement" emphasizes the victorious life possible to the
Christian. It dwells on such statements as, "I can do all things
through Christ which strengtheneth me." It emphasizes much truth that
cold, formal orthodoxy needs to hear. Yet the "holiness movement"
falls into the serious distortion that comes by too little attention
to the other side of the paradox the inevitable sinfulness of all the
saints in this life, which is graphically portrayed in Romans
7:14-25.1
The modern Pentecostal movement appeals to the human desire to escape
from the continual consciousness of personal sinfulness and human
inadequacy imposed on even the saints because of the inherited sinful
nature. Many are thus tempted to look for some exciting experience in
the Spirit to lift them out of the daily tension of being simul justia
etpeccator. Much of the holiness-Pentecostal emphasis is a premature
seizure of the glory that shall be—an attempt to bring the not yet of
eternity into the now of historical process.
On the other hand, much of the more orthodox stream of Protestantism
falls into the distortion of negativism through a correct but
unbalanced emphasis on human sinfulness. Consequently, a great number
of processing Christians easily excuse sin, carouse on God's mercy and
expect the hereafter to bring such victory as they ought to experience
here and now.
6. Security and Danger of Falling
A Calvinistic Presbyterian meets an Arminian Methodist and says, "I
hear that you Methodists believe in falling from grace."
The Methodist replies, "I hear that you Presbyterians believe in horse
stealing."
"We certainly do not," says the Presbyterian.
"But don't you think it possible for a Presbyterian to steal horses?"
quiries the other.
"Yes, of course it is possible, but we don't believe in it," answers
the Presbyterian.
"Neither do we believe in falling from grace," says the Methodist.
Most of our readers will be well aware of the arguments used to
support both Calvinism and Arminianism on this point. The Calvinist
likes to stress the security of the believer (less sophisticated
traditions call it "once-saved-always-saved"). The Arminian is well
armed with those scriptures which warn the believer about the danger
of falling away from faith in Christ. This writer was being questioned
by a Christian gentleman in New Zealand at the conclusion of a forum
presentation. He wanted to know whether this writer stood solidly on
what he claimed was the Reformation platform of "once-saved-always-
saved." The conversation went something like this:
Mr. X: "You don't deny the doctrine of eternal security for the man
who has accepted Christ, do you?"
R.D.B.: "I believe in the eternal security of the believer. But
remember, Bible believing is not just one act. In the New Testament,
the word believe is generally written in the present continuous
tense."
Mr. X: "Then I can take it that you are not Arminian?"
R.D.B.: "That's right!"
Mr. X: "Oh, I'm glad to hear that!"
R.D.B.: "Tell me, upon what scripture do you base your doctrine of
eternal security?"
Mr. X: " 'I give unto them eternal life; and they shall never perish,
neither shall any man pluck them out of My hand.' John 10:2& 'Those
that Thou gavest Me I have kept, and none of them is lost....' John
17:12. 'Moreover whom He did predestinate, them He also called: and
whom He called, them He also justified: and whom He justified, them He
also glorified.' Rom. 8:30."
R.D.B.: "While we can both gain great comfort from these scriptures
that pledge security to the believer, do you also believe the
following scriptures? 'Thou wilt say then, The branches were broken
off, that I might be graffed in. Well: because of unbelief they were
broken off, and thou standest by faith. Be not highminded, but fear.'
Rom. 11:19,20. 'Every branch in Me that beareth not fruit He taketh
away.' John 15:2. 'But I keep under my body, and bring it into
subjection: lest that by any means, when I have preached to others, I
myself should be a castaway.' 1 Cor. 9:27. 'Wherefore the rather,
brethren, give diligence to make your calling and election sure: for
if ye do these things, ye shall never fall.' 2 Peter 1:10. 'And you,
that were sometime alienated and enemies in your mind by wicked works,
yet now hath He reconciled in the body of His flesh through death, to
present you holy and unblamable and unreprovable in His sight: if ye
continue in the faith grounded and settled and be not moved away from
the hope of the gospel, which ye have heard, and which was preached to
every creature which is under heaven; whereof I Paul am made a
minister.' Col. 1:21-23. 'Of how much sorer punishment, suppose ye,
shall he be thought worthy, who hath trodden under foot the Son of
God, and hath counted the blood of the covenant, wherewith he was
sanctified, an unholy thing, and hath done despite unto the Spirit of
grace?' Heb. 10:29. 'Christ is become of no effect unto you, whosoever
of you are justified by the law; ye are fallen from grace.' Gal. 5:4.
Now do you believe these texts too?"
Mr. X: "Yes, I have to believe those scriptures too, because they are
in the Bible."
R.D.B.: "But do you really take these scriptures just as seriously as
the other texts you cited about the security of the believer?"
Mr. X: "I don't suppose I really do."
R.D.B.: "This is why Luther had the correct position on this question.
He fully realized that the truth of the matter could only be expressed
by two groups of statements which seem to be antithetical. His
emphasis was neither Calvinistic nor Arminian. He took each side of
the paradox with equal seriousness and preserved the tension between
confidence in his security in Christ and fear of the possibility of
his falling from grace. I will not ask you to take the texts you
quoted to me less seriously. I simply appeal to you to take the other
side of the paradox just as seriously. Unless you do this, your view
of truth will be distorted."
Mr. X: "Thank you. I'd like to do some further study on this point."
7. Predestination and Atonement for All
Some of my friends feel that they must believe in a "limited
atonement" in order to be consistent with the Bible doctrine of
predestination. Some of the letters to the editor even claim that the
entire Reformation stood on the concept of predestination and limited
atonement. We readily admit that, humanly speaking, predestination and
limited atonement are consistent. But we also hasten to add, "Extreme
views have the advantage of remarkable consistency."— H. Bezzel,
Berufung and Beruf (Neuendettelsau, 1926), p.64. Such consistency is
achieved by either ignoring or destroying the paradoxical nature of
divine truth.
We would also point out that the greatest Reformer believed in
predestination and an unlimited atonement. Some will reply,
"Unfortunately, Luther wasn't consistent." If consistency means
destroying the Biblical paradox, Luther would be first to admit his
teaching was not consistent. But he was too well aware that the truths
of divine revelation often appear antithetical and illogical to human
reasoning.
In the book of Romans, Paul does not start with predestination as his
theme. He moves from justification by faith to predestination. He does
this to show that God is wholly the author of our faith and that every
notion of human merit must be rejected.
Even those Reformers who adopted the view of a more rigid determinism
did not defend their view of predestination for its own sake. Their
central concern was the exclusion of human merit. Luther found the
doctrine of predestination useful when disputing with men like
Erasmus, because it took the entire initiative of our salvation out of
our fallen wills and placed it in the divine will.
Let us now look at the other side of the paradox —the doing and dying
of Jesus Christ for the sins of the whole world. Does the Bible teach
that Jesus really died for all?
"And He is the propitiation for our sins: and not for ours only, but
also for the sins of the whole world." 1 John 2:2.
"For God so loved the world, that He gave His only begotten Son, that
whosoever believeth in Him should not perish, but have everlasting
life" John 3:16.
"For God hath concluded them all in unbelief, that He might have mercy
upon all." Rom. 11:32.
"And the angel said unto them, Fear not: for, behold, I bring you good
tidings of great joy, which shall be to all people. For unto you is
born this day in the city of David a Savior, which is Christ the
Lord." Luke 2: 10, 11.
"And He said unto them, Go ye into all the world, and preach the
gospel to every creature" Mark 16:15.
"For all have sinned, and come short of the glory of God." Rom. 3:23
"For them is no respect of persons with God." Rom. 2:11.
"Therefore as by the offence of one judgment came upon all men to
condemnation; even so by the righteousness of One the free gift came
upon all men unto justification of life." Rom. 5:18.
"For the love of Christ constraineth us; because we thus judge, that
if One died for all, then were all dead" 2 Cor. 5:14.
"For there is one God, and one Mediator between God and men, the Man
Christ Jesus; who gave Himself a ransom for all, to be testified in
due time." 1 Tim. 2:5-6.
"For therefore we both labor and suffer reproach, because we trust in
the living God, who is the Saviour of all men, specially of those that
believe" 1 Tim. 4:10.
"For the grace of God that bringeth salvation hath appeared to all
men. ..." Titus 2:11.
"The Lord is not slack concerning His promise, as some men count
slackness; but is long-suffering to us-ward, not willing that any
should perish, but that all should come to repentance." 2 Peer 3:9.
Not long ago this writer read a book on Predestination by a rigid
predestinarian. A very large section of the book was devoted to
"explaining" and "harmonizing" such texts as cited above with his
rigid determinism. After many pages of juggling, labored explanations
and fancy foot work, he expressed his satisfaction in having a view
that was consistent "Extreme views have the advantage of remarkable
consistency."
Luther once received a letter from a man who was deeply troubled about
whether he was one of those predestined to salvation. The Reformer
replied:
"Look at the words [of John 3:161 I beseech you, to determine how and
of whom He is speaking. 'God so loved the world,' and 'that whosoever
believeth in Him.'
"Now, the 'world' does not mean Peter and Paul alone, but the entire
human race. All together. And no one is here excluded. God's Son was
given for all. All should believe, and all who believe should not
perish, etc. Take hold of your own nose, I beseech you, to determine
whether you am not a human being (that is, part of the world) and,
like any other man, belong to the number of those comprised by the
word, 'all'."—What Luther Says, comp. E. Plass (St. Louis: Concordia
Publishing House, 1959). Vol.11, p.608.
One of the reasons for the remarkable success of the Wesleyan revival
was its universal appeal that Christ died for all. The sheer good news
of God's unlimited grace set hearts singing, voices ringing and feet
running. Wesley abhorred the thought of any cold determinism. His
critics were able to point to some weaknesses in his theology, but
Wesley had a better over-all concept of the character of God than did
some of his more orthodox critics.2 And few would deny that he
accomplished more good.
Let us not distort the plain utterances of the Bible to fit our scheme
of systematic theology.
8. Justification and Sanctification
We cannot speak without paradoxes when we deal with the relation
between justification and sanctification. The whole of church history
has been a struggle to hold them in proper tension.
We are justified solely by a work outside of ourselves, but we are
sanctified by God's Spirit within us. The essence of Roman Catholic
legalism is to depend on the work of inward renewal for acceptance
with God. But the essence of Protestant antinomianism is to suppose
that we can be sanctified and fitted for heaven by Christ's work
outside of us.
No amount of sanctification can secure one's admittance to the kingdom
of grace; but justification is always endangered if sanctification is
not exercised. Obedience cannot secure the blessing of forgiveness;
but by willful and persistent disobedience, the birthright may be
sold.
But now we must look at the other side of the picture. Sanctification
is endangered if it is not based on justification. There must be a
constant return to justification, to the word of forgiveness, if
sanctification is to be preserved from Pharisaism and self-
righteousness. Prayer and service are only good by gracious
acceptance. The truth of justification calls all that we do into
question. True Christian growth can only exist where there is a
growing appreciation of justification. We can never reach a point in
our progress in sanctification where our acceptance with God does not
rest entirely on forgiveness of sins.
The constant need of justification by faith means that human
sinfulness is inescapable for there is no man on earth that does not
sin (Eccl. 1:20), and all continue to fall short of God's glory (Rom.
3:23). But sanctification teaches us of our positive duty to avoid
sin. On one hand we are called to repose; on the other hand, to a life
of fervent activity.
Justification gives us perfection, and sanctification urges us to
press on toward it. Through justifying faith the heart is cleansed of
all sin; yet are we called to go on purifying our souls by obeying the
truth. And so we could go on to enumerate many aspects of the
paradoxical relation between justification and sanctification. It is
the paradox of present possession and future hope; to be pure and yet
impure; to possess all things, yet have nothing (2 Cor. 6:10); to rest
in faith, yet labor in love; to be made free by faith, yet to be made
a servant of all by love; to be consoled, yet to be admonished. And we
think of the paradoxical experience of the great apostle:
"we are troubled on every side, yet not distressed; we are perplexed,
but not in despair; persecuted, but not forsaken; cast down, but not
destroyed; always bearing about in the body the dying of the Lord
Jesus, that the life also of Jesus might be made manifest in our body.
For we which live are alway delivered unto death for Jesus' sake, that
the life also of Jesus might be made manifest in our mortal flesh." 2
Cor. 4:8-11.
How to Relate to the Paradox
In this life we must live by accepting and living with the paradox of
having and not having, of being righteous and unrighteous, of being
complete and incomplete, of rest and activity, of believing and
working, of confidence and fear, of being able to do all things
through Christ and not being able to do the things that we would, of
avoiding sin and confessing its inevitability, of victory over sin and
mourning that when we would do good evil is present with us, of
advancement and repentance, of freedom and subjection, and so on. It
is the mark of immaturity, we repeat, to emphasize only one side of
the paradox, especially so as to cancel out the truth of the other
side.
Law and gospel, faith and works, justification and sanctification, and
all the great paradoxes, need to be kept in proper tension. If we
proclaim the glory of God's justifying grace and imagine that this
alone will motivate people to earnestly pursue sanctification, it will
not be long before we shall realize that the sinful nature needs to be
warned and sharply admonished in the pathway of obedience. But lest
the language of Christian experience should become all too loud and
confident, there must be a return to the critical sternness of
justification; otherwise, sanctification will turn into romanticism or
dangerous "holiness" pretensions.
Think of flying a plane. There are two antithetical forces — gravity
and speed. One must not cancel out the other, but the secret of flying
is to keep both in proper tension. If the tension of speed against
gravity is not maintained, a person comes crashing down. If gravity
ceases, he goes off into orbit somewhere.
Yours for balanced, undistorted preaching of Bible truth,
R.D.B.
1 Most "holiness authors and preachers try to avoid the embarrassing
implication of Romans 7:1-25 by saying that this passage does not
apply to a victorious Christian or a Spirit.filled believer. Of
course, this argument is not new — it was used by Roman Catholics who
opposed the Reformers.
2 We hope that some of our readers who were disappointed with our
criticism of Wesley's doctrine of the "second blessing" in volume 5
(special issue) of Present Truth Magazine will take heart at this
comment.
Fred A Stover
> On Nov 19, 5:44pm, "Fred A Stover" <fsto...@tx.rr.com> wrote:
>
>> You finally see that He preached the kingdom, for as He said, , "I
>> am not sent but unto the lost sheep of the house of Israel" (Matt
>> 15:24), who are under the obligation of the law and are saved in His
>> kingdom as we reign and judge with Him (Rev 20:4-5). It was Paul who
>> was sent to the gentiles to preach the Church who are free from the
>> condemnation of the law (Rom 8:1).
>
> snip
>
> Dear Reader,
>
> WHO HAS NO CONDEMNATION?
The believers in Christ have no condemnation, "There is therefore now no
condemnation to them which are in Christ Jesus, who walk not after the
flesh, but after the Spirit" (Rom 8:1).
It's in the book, but understanding it requires accepting Him as LORD God
and receiving His spirit.
For brighter, less vain folks, who are not compelled to make themselves god
and profane His word with your lies, Scripture tells us the church is
resurrected and rewarded to reign with Him in the millenneial world to come:
"I saw thrones, and they sat upon them, and judgment was given unto them:
and I saw the souls of them that were beheaded for the witness of Jesus, and
for the word of God, and which had not worshipped the beast, neither his
image, neither had received his mark upon their foreheads, or in their
hands; and they lived and reigned with Christ a thousand years (but the rest
of the dead lived not again until the thousand years were finished). This is
the first resurrection" (Rev 20:4-5).
"Do ye not know that the saints shall judge the world?" (1Cor 6:2). One of
the reasons the church is free from condemnation is that the church is a
judge, not a co-defendant. It is you who has condemnation.
You were warned to "Seek ye the Lord while he may be found" (Is 55:6), but
you preferred to be your own god, and condemned yourself, "A man that is an
heretic after the first and second admonition reject; knowing that he that
is such is subverted, and sinneth, being condemned of himself" (Tit
3:10-11).
> "And the dragon was wroth with the woman,
> and went to make war with the remnant of her seed,
> WHICH KEEP THE COMMANDMENTS OF GOD,
> AND HAVE THE TESTIMONY OF JESUS CHRIST."
> Rev 12:17 (KJV)
The remnant of her seed are the old covenant Jews who are not caught up to
His throne, but receive Christ after He returns and must do the law to
remove their condemnation. Unlike your condemnation which speaks against the
Author of scripture and isn't forgiven: "whosoever speaketh against the Holy
Ghost, it shall not be forgiven him, neither in this world, neither in the
world to come" (Matt 12:32); their condemnation will be removed by doing the
law: "For I testify again to every man that is circumcised, that he is a
debtor to do the whole law" (Gal 5:3).
Enjoy hell Jezebel!
guardian Snow
You really are starting to connect to the deeper truths of the
scriptures Donna, I can tell that you have made a lot of progress.
Keep up the good works:)
guardian Snow
But isn't it an interesting pattern that prevails among those who use
some teachings canonized by Rome?
guardian Snow
> Donna answers Jim:
>
> Why don't you stop parroting the words of men who have no
> understanding --and think?
It's easier for him to focus his self loathing attention on you for
his condemnation then to critically examine why he is telling lies to
himself. We both know he doesn't teach what he claims, which is why
he continues to attack other people. If he points his dirty little
fingers at everybody else and claims they are the problem, he never
has to ask himself why he continues to do all the things he knows he
shouldn't be doing.
vince garcia
You realize that, heretic though she may be, she at least accepts Paul's
epistles as scripture equal to the gospels and the words of Christ. So
do you think she's doing well to follow Paul as a true apostle of God,
when you label his writings as heretical lies?
Or is it because she thinks she's saved by keeping the 10 comamndments
that you compliment her?
The very fact that you are approving of her should give her pause.
guardian Snow
> > > Brothers and Sisters
>
> > > Note: Disrespectful posts will no longer be answered directly; and
> > > most of the time, I will start a new thread for my essays and answers
> > > to questions and objections.
> > You really are starting to connect to the deeper truths of the
> > scriptures Donna, I can tell that you have made a lot of progress.
> > Keep up the good works:)
>
> You realize that, heretic though she may be,
This is your judgment of her and being a heretic from a false church
is not a sin.
> she at least accepts Paul's
> epistles as scripture equal to the gospels and the words of Christ.
I would say she prioritized the words of Yehoshua over Paul and if it
seemed like Paul was contrary, she seeks to make his teachings agree.
I on the other hand see the vanity in arguing over words of a man long
dead and gone.
The difference is that I do not see Rome as my authority to canonize
scriptures, it's yours and you are entitled to that worship of Paul's
words equal to your deity and the Roman authority to mandate what you
must believe.
>So
> do you think she's doing well to follow Paul as a true apostle of God,
> when you label his writings as heretical lies?
I simply do not worry about it and keep to the teachings of scriptures
myself for I am my first concern in setting a good example.
> Or is it because she thinks she's saved by keeping the 10 comamndments
> that you compliment her?
Actually, I complimented her on not wasting her life with responding
to post that create strife, like yours little judgmental pieces where
everybody that doesn't agree with you is the evil demon heretic
dragging all the poor mislead souls off to hell to burn for eternity.
You really do have a funny belief system Vince where you can be the
judge of all, claim your righteous and without sin but if anybody
dares to disagree with you.. they can all burn in hell as evil doers
of Satan and your deity Jesus allows them all to be cursed so they can
all rot...
gotta love that dogma! Take care vince...
> The very fact that you are approving of her should give her pause.
I would be more concerned if other people spoke well of me...
jwshe...@satx.rr.com
Son, that whosoever believeth in him should not perish, but have
everlasting life.
vince garcia
>
> Actually, I complimented her on not wasting her life with responding
> to post that create strife, like yours little judgmental pieces where
> everybody that doesn't agree with you is the evil demon heretic
> dragging all the poor mislead souls off to hell to burn for eternity.
>
> You really do have a funny belief system Vince where you can be the
> judge of all, claim your righteous and without sin
Hey blockhead--it's DONNA (and Michael Christ) who claims she's sinless.
It's DONNA who claims that if you DO willingly commit sin, it is
unforgiveable:
> "When we are converted all past sins are forgiven. After a person is
> born-again, only sins of ignorance are forgiven. If a person sins
> with knowledge and intent after that time, they have blasphemed
> the Holy Spirit and there is no more sacrifice for sin. See Hebrews
> 6:1-8; Hebrews 10:26-31."
I know it's hard, but get your facts straight
but if anybody
> dares to disagree with you.. they can all burn in hell as evil doers
> of Satan and your deity Jesus allows them all to be cursed so they can
> all rot...
Don't distort me. If you disagree with orthodox Christianity--not just
me--on the essentials of Christianity and plan of salvation, as both you
and she do, then yes, you are damned and on your way to hell.
Absolutely.
Has nothing to do with my claiming to be "righteous"
That's your lie and distortion to try to duck the heresies both of you
teach, starting with calling paul a false teacher as you do
>
> gotta love that dogma! Take care vince...
>
> > The very fact that you are approving of her should give her pause.
>
> I would be more concerned if other people spoke well of me...
Don't worry--paul commands us to speak out and denounce false teaching,
so not much chance any of us will be complimenting you on anything
Ike E 11/23/9
"vince garcia" <vggar...@ix.netcom.com> wrote in message
news:4B0DAD...@ix.netcom.com...
> guardian Snow wrote:
[snip]
> Hey blockhead--it's DONNA (and Michael Christ) who claims she's sinless.
> It's DONNA who claims that if you DO willingly commit sin, it is
> unforgiveable:
In fact, if that were the case, how did Moses and David slip by? They both
committed premeditated murder, and God didn't give up on them. What David
did was even WORSE: He did it AFTER coming to know God, and for the most
abominable of all reasons--to cover up ANOTHER sin, adultery.
So much for the no-Gospel "gospel" of the Pharisaical legalists.
Ike
guardian Snow
> but if anybody
>
> > dares to disagree with you.. they can all burn in hell as evil doers
> > of Satan and your deity Jesus allows them all to be cursed so they can
> > all rot...
>
> Don't distort me. If you disagree with orthodox Christianity--not just
> me--on the essentials of Christianity and plan of salvation, as both you
> and she do, then yes, you are damned and on your way to hell.
> Absolutely.
>
> Has nothing to do with my claiming to be "righteous"
>
> That's your lie and distortion to try to duck the heresies both of you
> teach, starting with calling paul a false teacher as you do
It's good to see you confess your sin is passing judgment on your
brothers.
Jas 4:10 Humble yourselves in the sight of the Master, and He shall
lift you up.
Jas 4:11 Brothers, do not speak against one another. He that speaks
against a brother and judges his brother, speaks against Torah and
judges Torah. And if you judge Torah, you are not a doer of Torah but
a judge.
Jas 4:12 There is one Lawgiver and Judge, who is able to save and to
destroy. Who are you to judge another?
And your confession that your "Jesus" has not saved you from your sins
for how can you continue to live in sin and claim Christ in you? Do
you make Messiah to sin and die everyday?
Either you continue to sin or you don't... You want to say that Christ
is your righteousness without you being righteous yourself... self
delusion is grand isn't it? Demons believe my friend...
Jas 2:19 You believe that Elohim is one. You do well. The demons also
believe – and shudder!
Jas 2:20 But do you wish to know, O foolish man, that the belief
without the works is dead?
jwshe...@satx.rr.com
18:9 And he spake this parable unto certain which trusted in
themselves that they were righteous, and despised others:
18:10 Two men went up into the temple to pray; the one a Pharisee,
and the other a publican.
18:11 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.
18:12 I fast twice in the week, I give tithes of all that I
possess.
18:13 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.
18:14 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.
vince garcia
>
> "vince garcia" <vggar...@ix.netcom.com> wrote in message
> news:4B0DAD...@ix.netcom.com...
> > guardian Snow wrote:
>
> [snip]
>
> > Hey blockhead--it's DONNA (and Michael Christ) who claims she's sinless.
> > It's DONNA who claims that if you DO willingly commit sin, it is
> > unforgiveable:
>
> In fact, if that were the case, how did Moses and David slip by?
Or Solomon! Or Manasseh!
She hasn't answered that question yet after I pointed this out to her a
few days ago.
But since a heretic rarely admits their theology is wrong when
confronted with the truth, she will either ignore this issue and never
respond, or else create some ridiculous logic about how the law for
murder wouldn't apply to david, or how his sin wasn't really willful; or
she'll create some other hypocritical excuse as to how he can murder
someone but not be damned for it under a system where willful sin cannot
be atoned for or forgiven.
The main thing is, she'll keep her theology that one wilful sin is
blasphemy of the Holy Spirit, and unforgivable, but yet when asked about
Biblical heroes who committed willful sins, the same standard somehow
won't apply to them
Fred A Stover
There are a number of problems with her heresies, but one of the biggest is
her ignorance. Without His Spirit she can't discern between in-dwelling sin:
"Now if I do that I would not, it is no more I that do it, but sin that
dwelleth in me" (Rom 7:20) and wilful sin: "if we sin wilfully after that we
have received the knowledge of the truth, there remaineth no more sacrifice
for sins" (Heb 10:26).
Another problem is her devil-worship. Like the legalists Jesus confronted,
she worships the devil's hinderances to salvation over God's mercy: "Woe
unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to
make one proselyte, and when he is made, ye make him twofold more the child
of hell than yourselves" (Matt 23:15)
She deceives people into ignoring the fact that there are two parties
involved in the affairs of men, such as the giving of the law (Job 1). And
she deceives people into believing the impediments to salvation (Is 1:12)
and doctrines of devils (1Tim 4:1-4) were added to the law by God.
She doesn't know the Lord. If she knew the Lord, she would know that there
was only one commandment in the garden which the devil used to tempt Adam,
and it is no longer a commandment when we have been restored in the new
earth. She would know that the devil's condemnations in the given law do not
apply to believers in Christ (Rom 8:1) for the Church is resurrected before
the judgment to reign and judge with Christ in the millennial world to come
"the saints shall judge the world" (1Cor 6:2): "I saw thrones, and they sat
upon them, and judgment was given unto them: and I saw the souls of them
that were beheaded for the witness of Jesus, and for the word of God, and
which had not worshipped the beast, neither his image, neither had received
his mark upon their foreheads, or in their hands; and they lived and reigned
with Christ a thousand years (but the rest of the dead lived not again until
the thousand years were finished). This is the first resurrection" (Rev
20:4-5).
She denies Christ reducing all in Him from judges to co-defendents with the
world. It is she who willfully sins, for having been warned of her heresy
she persists in speaking against the Author of scripture, the Holy Spirit:
"A man that is an heretic after the first and second admonition reject;
knowing that he that is such is subverted, and sinneth, being condemned of
himself" (Tit 3:10-11): "whosoever speaketh a word against the Son of man,
it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it
shall not be forgiven him, neither in this world, neither in the world to
come" (Matt 12:32).