What saith the Scripture

  DOES THE NEW TESTAMENT SUPPORT THE ROMAN CATHOLIC VIEW OF COMMUNION? By Norman L. Geisler Introduction In the first three Gospels Jesus is represented as saying “this is my body” and “this is my blood” (Mt. 26:26, 28; Mark 14:21, 24; Lk. 22:19, 21) about the bread and wine at the Lord’s Supper.  This is repeated in 1 Corinthians 15:24.  On another occasion Jesus exhorted his disciples to “eat” his “flesh” and “drink” his blood” (John 6:52-58).  Roman Catholics base their doctrine of transubstantiation on these passages, affirming that bread and wine of the Communion are literally transformed into the physical body and blood of Christ, while retaining the outward appearance and characteristics of ordinary bread and wine.  

Sixth Vision: The Flying Scroll Zechariah 5:1–4  5 Again I looked up and saw a flying scroll. 2 And he said to me, “What do you see?” I answered, “I see a flying scroll; its length is twenty cubits and its width ten cubits.” 3 Then he said to me, “This is the curse that goes out over the face of the whole land, for everyone who has stolen, as is forbidden on one side, has gone unpunished, and everyone who has sworn falsely, as is forbidden on the other side, has gone unpunished. 4 I have sent it out, says the LORD of hosts, and it shall enter the house of the thief and the house of anyone who swears falsely by my name, and it shall abide in that house and consume it, both timber and stones.” Job 16:19        19       Even now, behold, my witness is in heaven,           and he who testifies for me is on high.         The parallelism now uses the Aramaic word “my advocate”—the one who testifies on my behalf. The word again appears in Gen 31:47 for Laban’s naming of the “heap of witness”

 Galatians 2:11–13 (NRSVue) 11 But when Cephas came to Antioch, I opposed him to his face because he stood self-condemned, 12 for until certain people came from James, he used to eat with the gentiles. But after they came, he drew back and kept himself separate for fear of the circumcision faction. 13 And the other Jews joined him in this hypocrisy, so that even Barnabas was led astray by their hypocrisy. Galatians 2:18 (NRSVue) 18 But if I build up again the very things that I once tore down, then I demonstrate that I am a transgressor. What Peter has first pulled down is the wall of partition between Jews and Gentiles. With his yielding to the party of James he is now building this up again and characterising his previous attitude as παράβασις transgression, and himself as παραβάτης transgressor, violator.  The contrast between “destroy” (καταλύω, katalyō) and “rebuild” (πάλιν οἰκοδομέω, palin oikodomeō) refers most naturally to the law: if Peter, as a Jewish Christian, should try to

Berean Bible Church: Inspiration and the Second Coming of Christ : Inspiration and the Second Coming of Christ Delivered 04/27/1997 Have you ever wondered why it is that two men can read the same passage of scripture and come up with two totally different interpretations? Or why two men can read the same Bible and yet see things so differently? Two men who love God and yet see the same scripture in two different ways. Is it that one of them is stubborn or unreasonable? No, it is because each of us has within us  paradigms  of what life is really all about. The word paradigm means a model or a map. We look at life through our paradigms. Inside each of us is a map or model of what life ought to be like. Our paradigms are representations of life. We all have them, and we all have paradigms of eschatology. Eschatology is a word that frightens people, they don't understand it so they are afraid of it. When I talk about eschatology, I am not talking about the  end of time, but

Apocalypse is also supposed to describe a particular form of eschatology, particularly beliefs about the end of the world. This is the sense in which the word is used in Ernst Kasemann’s famous claim that apocalyptic is the mother of Christian theology. Kasemann meant that early Christians believed in the imminent return of Jesus, and this expectation shaped their entire outlook. Kasemann said that it was characteristic of apocalyptic eschatology to acknowledge that the world is not yet subjected to God’s will, but that the subjection of the world has already begun, begun so thoroughly that it is in sight. This is the perspective of Paul, Kasemann said, an “no perspective could be more apocalyptic.” Christopher Rowland provides a fuller description of the eschatological perspective that is usually thought to be embedded in apocalypses: “the doctrine of the two ages, a pessimistic attitude towards the present, supernatural intervention as the only basis for redemption, and an urgent ex

The Sermon on the Mount: The Law The Conclusion of the Law (Matthew 5:17-18) The relationship of Jesus to the Mosaic Law has been debated among certain people for many years. Most acknowledge that there is a difference between the law delivered by Moses and the one delivered by Jesus, but just how much of the Old Law was replaced and exactly when it was replaced has been contested.

There are many interpretation's on this verse Matthew 10:23 it's a good place to formulate your eschatology theology the verse ref. is to Dan 7:13,14  I saw in the night-visions, and,  behold, there came with the clouds of heaven one like unto a son of man, and he came even to the ancient of days, and they brought him near before him. 14 And there was given him dominion, and glory, and a kingdom, that all the people's, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. This coming of the Son of Man is His heavenly enthronement, And to him was given dominion (Da 7:14) the word Erchomai, used for coming in Daniel and the New Testament is not the same coming used in Parousia, that only is used four times in Matthew all in ch.24

Exposition of Revelation (MP3 Series) by G. K. Beale This monumental study of the book of Revelation will be especially helpful to scholars, pastors, students, and others seriously interested in interpreting the Apocalypse for the benefit of the church. Too often Revelation is viewed as a book only about the future. As G. K. Beale shows, however, Revelation is not merely a futurology but a book about how the church should live for the glory of God throughout the ages -- including our own. Approaching Revelation in terms of its own historical background and literary character, Beale argues convincingly that John’s use of Old Testament allusions -- and the way the Jewish exegetical tradition interpreted these same allusions -- provides the key for unlocking the meaning of Revelation’s many obscure metaphors. In the course of Beale’s careful exegesis, which also untangles the logical flow of John’s thought as it develops from chapter to chapter, it becomes clear that Revelation’s challen

16 No one sews a patch of unshrunk cloth on an old garment, because the patch will pull away from the garment and the tear will be worse. 17 And no one pours new wine into old wineskins; otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins and both are preserved.”

  Justification by Faith The subjective principle of Protestantism is the doctrine of justification and salvation by faith in Christ; as distinct from the doctrine of justification by faith and works or salvation by grace and human merit. Luther’s formula is sola fide. Calvin goes further back to God’s eternal election, as the ultimate ground of salvation and comfort in life and in death. But Luther and Calvin meant substantially the same thing, and agree in the more general proposition of salvation by free grace through living faith in Christ (Acts 4:12), in opposition to any Pelagian or Semi-pelagian compromise which divides the work and merit between God and man. And this is the very soul of evangelical Protestantism.

Inaugurated who? Inaugurated eschatology. Eschatology is generally understood as the “study of end times,” but when used with reference to inaugurated eschatology, it refers specifically… Yes, we are talking about the kingdom of God being understood as both “already” (inaugurated) and “not yet” (not consummated). This is pretty much the standard view on the kingdom of God within NT scholarship and is considered essential for those of us who are Third Wave Continuationists (or in the Vineyard movement!). Think along the lines of George Eldon Ladd, or modern scholars such as N.T. Wright, Gordon D. Fee, or G.K. Beale. At any rate, here are eight reasons, with corresponding Scriptures and commentary, that lead me to the conclusion that inaugurated eschatology is the best approach to understanding the kingdom of God. This is not an attempt to list every passage of Scripture that clarifies this eschatological view, as time would need to be spent examining the Gospels in more detail. So as a

6 But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. 7 For that person must not suppose that he will receive anything from the Lord; 8 he is a double-minded man, unstable in all his ways.      Jas 1:6–8  ESV. He saith to me; ‘Remove from thyself a doubtful mind and doubt not at all whether to ask of God, saying within thyself, “How can I ask a thing of the Lord and receive it, seeing that I have committed so many sins against Him?” 2 Reason not thus, but turn to the Lord with thy whole heart, and ask of Him nothing wavering, and thou shalt know His exceeding compassion, that He will surely not abandon thee, but will fulfil the petition of thy soul. 3 For God is not as men who bear a grudge, but Himself is without malice and hath compassion on His creatures. 4 Do thou therefore cleanse thy heart from all the vanities of this life, and from the things mentioned before; and ask of the Lord, and thou shalt rec

Purpose of the Mystery God gave his grace to me, the least of all God’s people, to preach the good news about the immeasurable riches of Christ to the Gentiles. 9 God sent me to reveal the secret plan that had been hidden since the beginning of time by God, who created everything. 10 God’s purpose is now to show the rulers and powers in the heavens the many different varieties of his wisdom through the church. 11 This was consistent with the plan he had from the beginning of time that he accomplished through Christ Jesus our Lord. 12 In Christ we have bold and confident access to God through faith in him   Common English Bible. (2011). (Eph 3:8–12

For when we were yet without strength, in due time Christ died for the ungodly. Romans 5:6 No man can come to me, except the Father which hath sent me draw him. John 6.44 We have now had a view of the total corruption of man’s nature, and that load of wrath which lies on him, that gulf of misery into which he is plunged in his natural state. But there is one part of his misery that deserves particular consideration; namely, his utter inability to recover himself, the knowledge of which is necessary for the due humiliation of a sinner. What I design here, is only to propose a few things, whereby to convince the unregenerate man of this his inability, that he may see an absolute need of Christ and of the power of His grace.  A man that is fallen into a pit cannot be supposed to help himself out of it, but by one of two ways; either by doing all himself alone, or taking hold of, and improving, the help offered him by others. Likewise an unconverted man cannot be supposed to help

The White Horse Inn Discusses The Book of Galatians : "These are some of the best broadcasts we have heard on the White Horse Inn. The Book of Galatians 4 Sunday, February 14, 2010 On this edition of the program the hosts discuss Paul's allegory of two mountains, and two mothers in Galatians chapter 4. Why does the apostle argue that the present city of Jerusalem corresponds with Hagar, rather than Sarah? Why are the children of Mt. Sinai born in 'slavery?' Though it may take a little work, understanding this allegory may be one of the best ways to understand the entire Bible. The Book of Galatians 3 Sunday, February 07, 2010 How does one qualify for God's heavenly inheritance? Does it come by obedience to the law, or by trusting the promise? In their continuing survey of Paul's letter to the Galatians, the hosts further outline the distinctions between the Abrahamic and Mosaic covenants, and point to Christ alone as the ground of our acceptance before a righte

What is happening in the narrative of Matthew 23? Do we not see Jesus Christ pronouncing the knell of doom on the apostate Jewish ‘Church?’ Time after time, in this passage, our Lord pronounces woe upon the Scribes and Pharisees, the religious leaders of Israel in that day. In them the whole development of the Jewish apostasy reaches its culmination [verses.Matthew 23: 34,35]. Jesus also made it clear that this doom that he was threatening would not be long in coming. “I tell you the truth, all this will come upon this generation” [Matthew 23:36].  “O Jerusalem, Jerusalem” cried our heart—broken Savior “how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing. Look, your house is left to you desolate” [Matthew 23:37,38]. Up to this time the Temple in Jerusalem was still acknowledged to be the house of God. That is why our Lord cleansed the Temple. But he had also denounced the fact that they had made his

An Air of Expectancy By Terry Siverd We do not see how anyone could objectively read the New Testament documents without sensing it. It seems so pervasive, so prevalent - it truly permeates the entire New Testament canon. There is about it a kind of unbiquitous quality - it is everywhere: in the Gospels...in the book of Acts...in Paul's epistles...in the writings of Peter...in the letters of John, James and Jude...and in the letter to the Hebrews (should you think someone besides Paul might be the author).  What we're alluding to is an air of expectancy that hovers over the whole of our New Testament. Whether we call it an "expectation of nearness", "the imminency factor" or give it some other descriptive title, there can be no doubt as to its preponderance. It is there. The New Testament is filled to overflowing with references that depict a first-century church eager with anticipation of end-time events. Now, before you tune us out and turn us off b

We looked last week at the time statements in the Bible as to the coming of the Lord. We saw that he said he would come -- while some that were standing there were still living; in that generation; soon; quickly; at hand; he said his coming was near. Everywhere that the Bible talks about the Lord's coming it gives us a time statement. The NT saints fully expected the Lord to return in their lifetime.  How could we possibly miss this? Yet the majority of believers today, some two thousand years later are still saying that the Lord will return soon. Can the same event be imminent at two different periods of time separated by two thousand years? Someone said to me that they felt that the Lord said he was coming soon because he wanted every generation to be watching for Him.  Think about that. What that means is that when he told the first century believers that he was coming back soon, he really didn't mean it, he was giving them false information to keep them looking for Him. Can

  There are many today who believe we are in the last days because they see all of the middle-east turmoil, technological advancements, "new world order" etc. They claim that these are fulfillments of Biblical prophecy that prove that we are in the last days. An example of this would be Jack Van Impe's statement in July that the way that people will worship the "image" of the Beast is through the scientific achievement of "cloning." They will clone the Beast, Impe says, and therefore it will provide his image everywhere around the world for people to worship this Beast. Consequently Impe is a few dollars richer and many gullible yet fleshly people are a few dollars poorer. In order to determine whether we are in the last days, we should determine how the phrase was originally used in the Hebrew Scriptures. This will help us immensely in regard to our interpretation of the New Testament usage of the term "last days." First, I would like to

  Justification by Faith Alone (The Relation of Faith to Justification ) Dr. Joel R. Beeke Justification by faith alone was Martin Luther's great spiritual and theological breakthrough. It did not come easily. He had tried everything from sleeping on hard floors and fasting to climbing a staircase in Rome while kneeling in prayer. Monasteries, disciplines, confessions, masses, absolutions, good works-all proved fruitless. Peace with God eluded him. The thought of the righteousness of God pursued him. He hated the very word "righteousness," which he believed provided a divine mandate to condemn him. Light finally dawned for Luther as he mediated on Romans 1:17, " For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith ." Justification by Faith Alone (The Relation of Faith to Justification) by Joel Beeke